Fragments on Acts and the Catholic Epistles
The whole work on one page. Select a passage number to open that passage with its notes, Scripture references, and citation.
Chapter 1
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« Ὅτι οὐκ ἐγχαταλείψεις τὴν Ψυχὴν μου εἰς t0& cou Ἰησοῦν. » Κύρ ἀληθείας ἐπὶ τὸν ἅγιον ρίον χαλεῖ τὸν Πατέρα. Xo: στὸν εἰχότως τὸν Υἱόν" τῇ γὰρ χατὰ τοῦ ὑδριζόμενον ἐν αὐτῷ, τὸν Πατέρα συνέπλεξεν" ἐπειδήπερ εὐδοχίᾳ τοῦ Πατρὸς, ὅλον τὸ ὑπὲρ ἡμῶν μυστήριον
« Hoti ouk enchataleipseis tēn Psychēn mou eis t0& cou Iēsoun. » Kyr alētheias epi ton hagion rion chalei ton Patera. Xo: ston eichotōs ton Huion" tę̄ gar chata tou hydrizomenon en autǭ, ton Patera syneplexen" epeidēper eudochią tou Patros, holon to hyper hēmōn mystērion
“For you will not abandon my soul to [Hades].” … the Lord of truth … “against your holy [servant] Jesus” … He calls the Father …, and fittingly calls the Son Christ; for in the … against …, outraged in him, he included the Father; since by the Father’s good pleasure the whole mystery on our behalf …
Chapter 2
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« Κράζοντες νοῦς ἐπιθουλῇ, ὡς ὁ Μονογενὴς ἔπραξεν. [(πκ- OE φωνῇ. Ἰο-.δαίοις χείνων ἀπιστίαν πενόμενον πλουτεῖν χεν ἐν τοῖς ἔθνεσιν, ἐχ δεξ ) Ἐν γὰρ τοῖς αὐτὴν διὰ τὴν Ex πεποίη Ξιῶν αὑτοῦ παρà ἔστι δὲ καὶ περὶ μόνου Υἱοῦ ὡς Θεοῦ καὶ Ὥσπερ γὰρ ὁ Υἱὸς οὐ μόνον χάθηται Ex δεξιῶν τοῦ Πατρὺς, ἀλλὰ καὶ ἱστὰς, ὅπερ σὺ μὲν δοχεῖς εἶναι ταπεινὸν, σφόδρα ὑψηλὸν, ὁμοουσίου δυνάμενον λέγεσθαι. £x δεξιῶν ἵσταται. Φησὶ γὰρ ὁ Στέφανος" Εἶδον τοὺς οὐραγοὺς ἀνεῳγμέγους οὕτω καὶ ὁ Πατὴρ ἴστασθαι &x δεξιῶν λέγεται τοῦ Υἱοῦ, ἵνα μίαν ἡμεῖς ἀξίαν Υἱοῦ καὶ Πατρὸς μάθωμεν.
« Krazontes nous epithoulę̄, hōs ho Monogenēs epraxen. [(pk- OE phōnę̄. Io-.daiois cheinōn apistian penomenon ploutein chen en tois ethnesin, ech dex ) En gar tois autēn dia tēn Ex pepoiē Xiōn hautou para esti de kai peri monou Huiou hōs Theou kai Hōsper gar ho Huios ou monon chathētai Ex dexiōn tou Patrys, alla kai histas, hoper sy men docheis einai tapeinon, sphodra hypsēlon, homoousiou dynamenon legesthai. £x dexiōn histatai. Phēsi gar ho Stephanos" Eidon tous ouragous aneǭgmegous houtō kai ho Patēr istasthai &x dexiōn legetai tou Huiou, hina mian hēmeis axian Huiou kai Patros mathōmen.
“Crying out with a [loud] voice.” … with plotting, as the Only-begotten did. … For among the Jews … he made him, who was needy because of their unbelief, rich among the nations, [standing] at his right hand; which seems lowly to you, but is very lofty, and can be said only of the Son as God and of one essence. For as the Son not only sits at the right hand of the Father, but also stands at the right hand (for Stephen says, “I saw the heavens opened …”), so the Father too is said to stand at the right hand of the Son, so that we may learn that the dignity of Son and Father is one.
Chapter 3
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« Ὡς; καὶ ἐν ψαλμῷ γέγραπται " Υἱός μον cl. σὺ, ἐγὼ σήμερον γεγέννηχά σε. » Ταῦτα τῇ ἐνανθρωπήσει τοῦ Χριστοῦ πρέπει δήπου τὰ ῥήματα, ἥτις χρονιχὴν εἶχε τὴν ἐπιφοίτησιν. Τὰ γὰρ σήμερον καὶ αὔριον ἡμερῶν ἔστι παραστατιχόν. ᾿Αχρόνως ᾿ ποῦ Πατρὸς ὡς καὶ παῖδες αἰἱρετιχῶν γὰρ παρὰ ὁμολογοῦσι, τίχτεται.
« Hōs? kai en psalmǭ gegraptai " Huios mon cl. sy, egō sēmeron gegennēcha se. » Tauta tę̄ enanthrōpēsei tou Christou prepei dēpou ta rhēmata, hētis chronichēn eiche tēn epiphoitēsin. Ta gar sēmeron kai aurion hēmerōn esti parastatichon. ᾿Achronōs ᾿ pou Patros hōs kai paides aiiretichōn gar para homologousi, tichtetai.
“As it is also written in the psalm, You are my Son, today I have begotten you.” These words surely befit the becoming man of Christ, which had a coming in time. For “today” and “tomorrow” indicate days. For he is born of the Father without time, as even the children of the heretics confess.
Chapter 4
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« Οὐ δῴσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. » Ὁ γὰρ Χριστὸς χατὰ τὸν χαιρὸν τοῦ πάθους καὶ "τὴν
« Ou dǭseis ton hosion sou idein diaphthoran. » Ho gar Christos chata ton chairon tou pathous kai "tēn
“You will not let your holy one see corruption.” For Christ at the time of the passion [kept] … his own, and the body without corruption, as God.
Chapter 5
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πειράζεται, ὑπὸ τῆς ἵνες θανάτου αἱ τῶ"
peirazetai, hypo tēs hines thanatou hai tō"
… is tempted, by [his own desire] … The gates of death are the desires of sinners.
Chapter 6
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« Ἕχαστος δὲ μίας ἐξελχόμενος. » τωλῶν ἐπιθυμίαι τυγχάνουσι.
« Hechastos de mias exelchomenos. » tōlōn epithymiai tynchanousi.
“But each one … dragged away [by his own desire].” … are the desires of sinners.
Chapter 7
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« Καταχαυχᾶται ἔλεος χρίσεως. » τὸ ἔλαιον ἐξολισθαίνειν τοὺς ἀθλητὰς τὰς χεῖρας τῶν ἀντιδίκων ποιεῖ, οὕτως ἡ ἐλεημοσύνη τοὺς ταύτης ἀσχουμένους ἐχχλίνειν καὶ ἀποφεύγειν παρασχευάζει τοὺς δαίμονας.
« Katachauchatai eleos chriseōs. » to elaion exolisthainein tous athlētas tas cheiras tōn antidikōn poiei, houtōs hē eleēmosynē tous tautēs aschoumenous echchlinein kai apopheugein parascheuazei tous daimonas.
“Mercy triumphs over judgment.” [As] oil makes the hands of opponents slip off athletes, so almsgiving makes the demons swerve aside and flee from those who practise it.
Chapter 8
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« Τὴν δὲ γλῶσσαν οὐδείς. » Καθάπερ γὰρ ἡ ῥομφαία ἑτοιμοτέρα πρὸς τομὴν, ἂν ἀχονηθῇ, καὶ ὀξυ-
« Tēn de glōssan oudeis. » Kathaper gar hē rhomphaia hetoimotera pros tomēn, an achonēthę̄, kai oxy-
“But no one [can tame] the tongue.” For as a sword is readier for cutting if it is whetted, and sharper …
Chapter 9
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“Ὥσπερ τέρα πρὺς ἀναίρεσιν γίνεται, οὕτως ἡ γλῷσσα δυσχερὴς, καὶ xa0 ἑαυτὴν εἰ 5 ἠρεμεῖν τυγχάνουσα τὸ ἣι δυσχάθεχτος, τότε χαλεπωτέρα γίνεται, ὅταν παρὰ τῶν πονηρῶν συχοφαντεῖν καὶ λοιδορεῖν καὶ διαθάλλειν ἐθίζηται.
“Hōsper tera prys anairesin ginetai, houtōs hē glǭssa dyscherēs, kai xa0 heautēn ei 5 ēremein tynchanousa to hēi dyschathechtos, tote chalepōtera ginetai, hotan para tōn ponērōn sychophantein kai loidorein kai diathallein ethizētai.
… [sharp]er for killing, so the tongue is hard [to tame]; and even by itself, though it …, being hard to restrain, it becomes more grievous when it is trained by the wicked to slander, revile and accuse.
Chapter 10
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« Ταπεινώθητε ἐνώπιον τοῦ Κυρίου. » Μαχάριον ἐνώπιον Θεοῦ ταπεινοῦσθαι. Φησὶ γὰρ ὁ Ἰάχωθος" Ταπειγώθητε ἐνώπιον Κυρίου, καὶ ὑψώσει ὑμᾶς. Ὅταν τοίνυν οὕτω ταπεινωθῶμεν, χἂν ὑπὸ ἀνθρώπων μισούντων τὰς ἀρετὰς πολεμηθῶμεν, ἔχομεν τὸν Θεὸν ἐξαιρούμενον, μόνον ἵνα τοῦ νόμου αὐτοῦ uid ἐπιλαθώμεθα, μηδὲ ἀποχαχῶμεν ἐν ταῖς θλίψεσ!. Φησὶ γὰρ ὁ Δαδίδ" "Ἴδε τὴν ταπείνωσίν μου, καὶ ἐξελοῦ με, ὅτι τοῦ γόμου σου οὐκ ἐπειαθόμην. € "Ayc νῦν, οἱ πλούσιοι. » Προλέγει τὴν τιμωρίαν, διὰ φιλανθρωπίαν, ἵνα μετανοήσαντες ἔξω γένοιντ τῶν ἀπειλουμένων.
« Tapeinōthēte enōpion tou Kyriou. » Macharion enōpion Theou tapeinousthai. Phēsi gar ho Iachōthos" Tapeigōthēte enōpion Kyriou, kai hypsōsei hymas. Hotan toinyn houtō tapeinōthōmen, chan hypo anthrōpōn misountōn tas aretas polemēthōmen, echomen ton Theon exairoumenon, monon hina tou nomou autou uid epilathōmetha, mēde apochachōmen en tais thlipses!. Phēsi gar ho Dadid" "Ide tēn tapeinōsin mou, kai exelou me, hoti tou gomou sou ouk epeiathomēn. € "Ayc nyn, hoi plousioi. » Prolegei tēn timōrian, dia philanthrōpian, hina metanoēsantes exō genoint tōn apeiloumenōn.
“Humble yourselves before the Lord.” It is a blessed thing to be humbled before God. For James says, “Humble yourselves before the Lord, and he will exalt you.” When, then, we are humbled in this way, even if we are warred upon by men who hate the virtues, we have God to rescue us, provided only that we do not forget his law nor lose heart in afflictions. For David says, “See my humiliation and rescue me, for I have not forgotten your law.”
“Come now, you rich.” He foretells the punishment out of love for mankind, so that by repenting they may escape what is threatened.
Chapter 11
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ξαυτοῦ xaY τὸ σῶμα χωρὶς φθορᾶς ὡς Θεὸς A «'O γὰρ θέλων ζωὴν ἀγαπᾷν. » Ἐνταῦθα τὸ D Τίς; οὐχ ὡς ἀποροῦντος τοῦ προφήτου χεῖται, ἀλλὰ μαχαρίζοντος, καὶ μᾶλλον προτρέποντος, ἴσως καὶ ἀποροῦντος. Οἱ γὰρ πολλοὶ οὐ θέλουσι τὴν ὄντως ζωὴν ὑπὸ τῆς τοῦ προσκαίρου δελεαζόμενο!, οὐδὲ ἰδεῖν ἀγαπῶσιν ἡμέρας ἀγαθὰς τὰς τοῦ μέλλοντος τῇ χατὰ τὰν παρόντα βίον εὐημερίᾳ προσέχοντες. Τίς ἐστιν ἄνθρωπος ὁ θέλων ζωὴν; In
xautou xaY to sōma chōris phthoras hōs Theos A «'O gar thelōn zōēn agapąn. » Entautha to D Tis? ouch hōs aporountos tou prophētou cheitai, alla macharizontos, kai mallon protrepontos, isōs kai aporountos. Hoi gar polloi ou thelousi tēn ontōs zōēn hypo tēs tou proskairou deleazomeno!, oude idein agapōsin hēmeras agathas tas tou mellontos tę̄ chata tan paronta bion euēmerią prosechontes. Tis estin anthrōpos ho thelōn zōēn? In
“For whoever wants to love life.” Here the “Who” [in the psalm] does not stand as of the prophet at a loss, but as of one who calls blessed and rather urges on, though perhaps also as one at a loss. For most people do not want the true life, being lured by the temporary one, nor do they love to see good days, those of the age to come, attending to prosperity in the present life. “Who is the man who wants life?”
Chapter 12
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€ ᾿Αγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν. » Ῥητὰ προχείμενα" "Ἔλεος καὶ ἀλήθειαν αὐτῶν τίς ἐκζητήσει; Τίς γὰρ αὐτοῦ τὴν φιλανθρωπίαν χαταλαθεῖν, ἣ τίς λογιστεῦσαι τὴν ἀλήθειαν δύναται; ᾿Απὸ μὲν γὰρ τῆς ἀληθείας ἀγγέλων ἁμαρτησάντων οὐχ ἐφείσατο' διὰ δὲ τὴν φιλανθρωπίαν πόρνας καὶ τελώνας εἰς τὴν βασιλείαν εἰσήγαγεν.
€ ᾿Angelous te tous mē tērēsantas tēn heautōn archēn. » Rhēta procheimena" "Eleos kai alētheian autōn tis ekzētēsei? Tis gar autou tēn philanthrōpian chatalathein, hē tis logisteusai tēn alētheian dynatai? ᾿Apo men gar tēs alētheias angelōn hamartēsantōn ouch epheisato' dia de tēn philanthrōpian pornas kai telōnas eis tēn basileian eisēgagen.
“And the angels who did not keep their own rule.” Words set before: “Who will seek out his mercy and truth?” For who can grasp his love for mankind, or reckon up his truth? For because of truth he did not spare the angels who sinned; but because of his love for mankind he brought prostitutes and tax collectors into the kingdom.