On Providence (ten orations) 10.2–10.10
Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 10
10.2PG 83
γέμον ἀφελτηρίας, μᾶλλον δὲ μανίας ἐσχάτης, αὐτοὺς μὲν ἐκείνους διὰ τρικυμιῶν πλέοντας, καὶ ὑπὸ χαταιγίδων βαλλομένους, καὶ μετὰ πολλῆς δυσχληρίας τὸν βίον ὁδεύοντας, τὸν χυδερνήτην νεῖν" τοὺς δὲ ἔξω βελῶν, τὸ δὲ λεγόμενον, καθημένους, καὶ θεατὰς μᾶλλον ἢ ἀγωνιστὰς γενομένους, τὸν ἀγωνοθέτην λόγοις βάλλειν βλασφήμοις, ἐπειδὴ τοῖς ἔργοις οὐ δύνανται. Ὅτι δὲ τῆς εὐσεδείας οἱ τρὄφιμοι, οὐκ ἐξ οὐρίων μόνον φερόμενοι, ἀλλὰ καὶ κλύδωνι καὶ χειμῶνι παλαίοντες, τὸν τῶν ὅλων ὑμνοῦσι Θέὸν, ἔστιν ἀκοῦσαι τοῦ μακαρίου βοῶν- «ος Δαδὶδ, ἀνδρὸς ἐν πολέμοις τὸν βίον ἅπαν-τα χαταναλώσαντος, καὶ μυρίαις ὅσαις προσπαλαίσαντος συμφοραῖς" « Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων, ὧν ἀνταπέδωκέ μοι; » Ἔστι δὲ ἀκοῦ- Β σαι καὶ τοῦ θεσπεσίου Δανιὴλ, καὶ τῶν ἁγίων ἐχείνων μειρακίων, ἐν αὐτῇ τῇ τῶν δεινῶν ἐχείνων προοδολῇ τὸν Θεὸν ἀνυμνούντων, καὶ τῶν ἁμαρτημάτων, ὧν οὐκ ἧσαν ἐργάται, τὴν μνήνη εἰς μέσον φερόντων, καὶ δίκας τίνειν ὑπὲρ ὧν ἐπλημμέλησαν ὁμολογούντων, ἀλλὰ οὐ στεφάνων σφᾶς αὐτοὺς ἀξίους εἶναι λεγόντων, οὐδὲ δυσχεραινόντων τὰ τῆς δίκης ζυγά. Διμῷ πιεζόμενος ὁ μέγὰς ᾿Αθραὰμ ὁ πατριάρχης, ὁ τὰς ὑποσχέσεις ἐκεῖνας θεόθεν δεξάμενος, ἔφερες γενναίως τὴν τοῦ λιμοῦ προσδολήν. Δὶς τῆς ὁμόζυγας στερηθεὶς, καὶ παρὰ βαρδάροις ἀνθρώποις ταύτην ὁρῶν, χάριν τῷ χαλέσαντι ὁμολογῶν διετέλεσε, καὶ τῶν ὑποσχέσεων ἀναμένων τὸ τέλος, ἀσμένως ὑπερέπλεε τῶν κυμάτων. Καὶ τίς ἂν ἐφίκοιτο λόγος τῆς τούτου μεγαλοψυχίας: Τίς δὲ αὐτοῦ τὴν ἄκραν φιλοσοφίαν πρὸς ἀξίαν θαυ-. μάσειε; Τοῖς φιλομαθέσι τοίνυν καταλιπὼν τὴν τῆς ἱστορίας ἀνάγνωσιν, καὶ καταμαθεῖν ἀχριδῶς τὴν κούτου καὶ τὴν ἐκ τούτου ἀνδρίαν, καὶ καῤτερίαν, καὶ σωφροσύνην, καὶ δικαιοσύνην, φιλοπονίαν τέ καὶ φιλοθεῖαν, καὶ ἁπαξαπλῶς τὸ ὕψος τῆς ἀρετῆς, ἐπὶ τοὺς τῆς Νέας Διαθήκης βαδιοῦμαι τῷ λόγῳ. Βλέπε τοίνυν τὸν Πέτρον καὶ Ἰωάννην, τοὺς πύργους τῆς εὐσεδείας, τοὺς στύλους τῆς ἀληθείας, τοὺς τῆς Ἐκκλησίας τὴν οἰκοδομὴν ὑπερείδοντας, ὑπὸ μὲν Ἰουδαίων μαστιγουμένους, καίροντας δὲ καὶ γεγηθότας, ε« “Ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος «οὔ Χριστοῦ ἀτιμασθῆναι. » Ὁ γὰρ ταῦτα συγγε- καρτερῶς αὐτοὺς φέρειν καὶ γενναίως τὰς μάστιγας, οἱ ἀλλὰ καίροντας ἐξεληλυθέναι, καὶ γαννυμένους. Διαφορὰν δὲ“πολλὴν ἔχει τὸ καίρειν πρὸς τὸ φέρειν. Φέρει μὲν γάρτις πολλάκις τὴν τῶν ἀνιαρῶν προσὀολὴν, ἀλλ᾽ ὀδυνώμενος καὶ ἀνιώμενος " ὁ δὲ καίρων κηρύττει τὴν τῆς ψυχῆς θυμηδίαν. Οὕτω καὶ ὁ μακάριος Παῦλος ἐδόα, ἡ μεγίστη τοῦ κηρύγματος σάλπιγξ" ε« Εὐδοχῶ ἐν ἀσθενείαις, ἐν ὑόρεσιν, ἐν ἀνάγκαις, ἕν διωγμοῖς καὶ στενοχωρίαις ὑπὲρ Χριστοῦ, » Καὶ οὐκ εἶπε, Φέρω, ἣ Καρτερῶ, ἀλλ᾽ « Εὐδοχῶ,. ὅπερ πολλὴν σημαίνει τῆς ἡδονῇς τὴν ἐπίτασιν. Καὶ ἑτέρωθι δέ « Νῦν καίρω, φησὶν, ἐν τοῖς παθήμασιν ὑπὲρ Χριστοῦ. » Καὶ αὖθις" « υὐχ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλύπτεσθαι εἰς ἡμᾶς. ν Καὶ πάλιν’ ε Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις, ἣ στενοχωρία, ἢ διωγμὸς, ἣ λιμὸς, ἣ γυμνότης;, ἣ κίνδυνος, ἣ μάχαιρα; » Καὶ μετ᾽ ὀλίγα" ε« Πέπεισμαι γὰρ ὅτι οὔτε θάνατος, οὔτε ζωὴ, οὔτε ἐνεστῶτα, οὔτε μέλλοντα, οὔτε ὕψωμα, οὔτε βάθος, οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπὴς τοῦ, Θεοῦ, τῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. ν» ᾿Αλλ᾽ ἐπιλείψει: με ἡμέρα, τοῦ μεγάλου “«αιδοτρίδου τῶν τῆς εὐσεδείας ἀθλητῶν τοὺς τοιούτοὺς λόγους συλλέγοντα. Εἰ τοίνυν οἱ πᾶν εἶδος ἀρεφὴν κατειληφότες, οὐ μόνον οὐ δυσχεραίνουσι τῆς τοῦ “βίου θαλάττης τὴν ζάλην, ἀλλὰ καὶ τοῦ ῥοθίου ζέοντος, καὶ πνευμάτων καὶ καταιγίδων προτρηγνυμένων, καὶ φερόμενοι διετέλεσαν εὐφραινόμενοι, καὶ ἔργον Ἦν αὐτοῖς, οὐ πολυπραγμονεῖν τὰ γινόμενα, ἀλλὰ τὸν χυδερνήτην ὑμνεῖν. Τί δήποτε ὑμεῖς ἔξω τῶν χυμά-
gemon apheltērias, mallon de manias eschatēs, autous men ekeinous dia trikymiōn pleontas, kai hypo chataigidōn ballomenous, kai meta pollēs dyschlērias ton bion hodeuontas, ton chydernētēn nein" tous de exō belōn, to de legomenon, kathēmenous, kai theatas mallon ē agōnistas genomenous, ton agōnothetēn logois ballein blasphēmois, epeidē tois ergois ou dynantai. Hoti de tēs eusedeias hoi trophimoi, ouk ex ouriōn monon pheromenoi, alla kai klydōni kai cheimōni palaiontes, ton tōn holōn hymnousi Theon, estin akousai tou makariou boōn- «os Dadid, andros en polemois ton bion hapan-ta chatanalōsantos, kai myriais hosais prospalaisantos symphorais" « Ti antapodōsō tǭ Kyriǭ peri pantōn, hōn antapedōke moi? » Esti de akou- B sai kai tou thespesiou Daniēl, kai tōn hagiōn echeinōn meirakiōn, en autę̄ tę̄ tōn deinōn echeinōn proodolę̄ ton Theon anymnountōn, kai tōn hamartēmatōn, hōn ouk hēsan ergatai, tēn mnēnē eis meson pherontōn, kai dikas tinein hyper hōn eplēmmelēsan homologountōn, alla ou stephanōn sphas autous axious einai legontōn, oude dyscherainontōn ta tēs dikēs zyga. Dimǭ piezomenos ho megas ᾿Athraam ho patriarchēs, ho tas hyposcheseis ekeinas theothen dexamenos, epheres gennaiōs tēn tou limou prosdolēn. Dis tēs homozygas sterētheis, kai para bardarois anthrōpois tautēn horōn, charin tǭ chalesanti homologōn dietelese, kai tōn hyposcheseōn anamenōn to telos, asmenōs hypereplee tōn kymatōn. Kai tis an ephikoito logos tēs toutou megalopsychias: Tis de autou tēn akran philosophian pros axian thau-. maseie? Tois philomathesi toinyn katalipōn tēn tēs historias anagnōsin, kai katamathein achridōs tēn koutou kai tēn ek toutou andrian, kai karterian, kai sōphrosynēn, kai dikaiosynēn, philoponian te kai philotheian, kai hapaxaplōs to hypsos tēs aretēs, epi tous tēs Neas Diathēkēs badioumai tǭ logǭ. Blepe toinyn ton Petron kai Iōannēn, tous pyrgous tēs eusedeias, tous stylous tēs alētheias, tous tēs Ekklēsias tēn oikodomēn hypereidontas, hypo men Ioudaiōn mastigoumenous, kairontas de kai gegēthotas, e« “Hoti katēxiōthēsan hyper tou onomatos «ou Christou atimasthēnai. » Ho gar tauta synge- karterōs autous pherein kai gennaiōs tas mastigas, hoi alla kairontas exelēlythenai, kai gannymenous. Diaphoran de“pollēn echei to kairein pros to pherein. Pherei men gartis pollakis tēn tōn aniarōn prosoolēn, all᾽ odynōmenos kai aniōmenos " ho de kairōn kēryttei tēn tēs psychēs thymēdian. Houtō kai ho makarios Paulos edoa, hē megistē tou kērygmatos salpinx" e« Eudochō en astheneiais, en hyoresin, en anankais, hen diōgmois kai stenochōriais hyper Christou, » Kai ouk eipe, Pherō, hē Karterō, all᾽ « Eudochō,. hoper pollēn sēmainei tēs hēdonę̄s tēn epitasin. Kai heterōthi de « Nyn kairō, phēsin, en tois pathēmasin hyper Christou. » Kai authis" « yych axia ta pathēmata tou nyn kairou pros tēn mellousan doxan apokalyptesthai eis hēmas. n Kai palin’ e Tis hēmas chōrisei apo tēs agapēs tou Christou? thlipsis, hē stenochōria, ē diōgmos, hē limos, hē gymnotēs?, hē kindynos, hē machaira? » Kai met᾽ oliga" e« Pepeismai gar hoti oute thanatos, oute zōē, oute enestōta, oute mellonta, oute hypsōma, oute bathos, oute tis ktisis hetera dynēsetai hēmas chōrisai apo tēs agapēs tou, Theou, tēs en Christǭ Iēsou tǭ Kyriǭ hēmōn. n» ᾿All᾽ epileipsei: me hēmera, tou megalou “«aidotridou tōn tēs eusedeias athlētōn tous toioutous logous syllegonta. Ei toinyn hoi pan eidos arephēn kateilēphotes, ou monon ou dyscherainousi tēs tou “biou thalattēs tēn zalēn, alla kai tou rhothiou zeontos, kai pneumatōn kai kataigidōn protrēgnymenōn, kai pheromenoi dietelesan euphrainomenoi, kai ergon Ēn autois, ou polypragmonein ta ginomena, alla ton chydernētēn hymnein. Ti dēpote hymeis exō tōn chyma-
full of folly, or rather of the utmost madness, that while those men themselves, sailing through storms, struck by squalls, and travelling through life with much misfortune, praise the pilot, those who sit, as the saying goes, out of range of the missiles, spectators rather than contestants, pelt the president of the games with blasphemous words, since they cannot with deeds. That the nurslings of piety praise the God of all not only when carried by favorable winds but also when wrestling with surge and storm, one can hear from the blessed David, a man who spent his whole life in wars and wrestled with countless misfortunes, crying: "What shall I give back to the Lord for all that he has given back to me?" One can hear also the inspired Daniel and those holy youths praising God in the very onset of those terrors, bringing forward the memory of sins of which they were not the doers, confessing that they were paying the penalty for their offences, not saying that they were worthy of crowns, nor vexed at the scales of justice. The great patriarch Abraham, who had received those promises from God, was pressed by famine and bore the onset of the famine nobly. Twice deprived of his wife and seeing her among barbarous men, he went on giving thanks to the one who called him, and awaiting the fulfilment of the promises, gladly sailed over the waves. And what words could reach his greatness of soul? Who could worthily admire his supreme philosophy? Leaving to those who love learning the reading of the history, and the precise study of his courage, endurance, self-control, justice, industry, and love of God, and in a word the height of his virtue, I will go in my discourse to those of the New Covenant. See, then, Peter and John, the towers of piety, the pillars of truth, who support the building of the Church, scourged by the Jews yet rejoicing and glad, "that they had been counted worthy to be dishonored for the name of Christ." For the one who wrote this … that they bore the scourges with endurance and nobly, but that they went out rejoicing and glad. And there is a great difference between rejoicing and bearing. For one often bears the onset of distress while suffering pain and grief; but one who rejoices proclaims the gladness of his soul. So too the blessed Paul cried, the greatest trumpet of the preaching: "I am content in weaknesses, in insults, in hardships, in persecutions and distresses, for Christ's sake." And he did not say "I bear" or "I endure," but "I am content," which signifies a great intensity of pleasure. And elsewhere: "Now I rejoice," he says, "in my sufferings for Christ." And again: "The sufferings of the present time are not worth comparing with the glory that is to be revealed to us." And again: "Who will separate us from the love of Christ? Affliction, or distress, or persecution, or famine, or nakedness, or danger, or sword?" And a little later: "For I am persuaded that neither death nor life, nor things present nor things to come, nor height nor depth, nor any other creature will be able to separate us from the love of God which is in Christ Jesus our Lord." But the day would fail me gathering such words of the great trainer of the athletes of piety. If, then, those who attained every form of virtue not only were not vexed by the tossing of the sea of life, but even while the surf boiled and winds and squalls burst on them, went on rejoicing as they were carried along, and their work was not to pry into what happens but to praise the pilot, why do you, who are outside the waves,
Ps 116:12 (115:3 LXX) (quotation, high confidence) · Dan 9:5 (allusion, medium confidence) · Gen 12:10 (allusion, high confidence) · Gen 12:15 (allusion, high confidence) · Gen 20:2 (allusion, high confidence) · Gal 2:9 (allusion, medium confidence) · Acts 5:40 (allusion, high confidence) · Acts 5:41 (quotation, high confidence) · 2 Cor 12:10 (quotation, high confidence) · Col 1:24 (quotation, high confidence) · Rom 8:18 (quotation, high confidence) · Rom 8:35 (quotation, high confidence) · Rom 8:38 (quotation, high confidence) · Rom 8:39 (quotation, high confidence)
Notes and citation
Summary: The saints praised God in their trials: David, Daniel and the three youths, Abraham in famine, Peter and John rejoicing under the scourge, and Paul content in persecution; why then do those who suffer nothing blaspheme?
- Quotations and allusions: Ps 116:12 (LXX 115:3); the confession of sins by Daniel (Dan 9:4-19) and by the youths in the furnace (Prayer of Azariah, in the Greek additions to Daniel 3); Abraham's famine and the two abductions of Sarah (Gen 12:10-20; 20:1-18); Acts 5:40-41; 2 Cor 12:10; Col 1:24; Rom 8:18, 35, 38-39. "Pillars": Gal 2:9.
- "Scourged by the Jews": Theodoret's summary of Acts 5:40 (the council); translated as written.
- Words are lost in the OCR in "For the one who wrote this …" (evidently "did not say"); marked …. Debris from Migne's Latin column and leaked footnotes are removed.
Notes on the original text
- Digital text corrected (column letter and debris from Migne's Latin column; column letter; some Greek words are lost here; debris from Migne's Latin column; debris from Migne's Latin column and a column letter; debris from Migne's Latin column inside the word ἡμῶν; debris from Migne's Latin column read as Greek; leaked footnote and debris): Ῥγουϊἀομέϊδηι βϑιτποῦθε δ᾽ σα! θτπαν. ΑΒβυτ τη Θηἶ πὶ Α → ; «δὶ, οἱ τ} πη} Θὲ, ἰ]τ ἰδ 6 ἢ διυλυ5 ϑτγιϊαἀΐηριη, ρα ἰο πε ΐδη), ἰδ νοῦ 818 ἃ ἤδ. → ; συγγε- Ὁ καρτερῶς → συγγε- καρτερῶς; (οτχι!, 10 ἢ οἱ. [)εδ. ἰδά. ὲ : → ; Α αἰιῖ μλίξοῃ8, οὶ, « → ; « Νου αἵοὶ, ϑϑὰ ἀοἐ → ἡ; Β ᾿ΐρογο γα]ΐμα. 81 ἰἰλχυθ ἰΐ, φαὶ ομλῃ 685 νἱγίυ 18 Βρθοῖθδ → .
Extrabiblical texts: Pr Azar (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Topics: Persecution, Martyrdom
Cite (SBL): Theodoret, Prov. 10.2 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
10.3PG 83
των ὄντες, καὶ ἠπειρῶται βᾶλλον, ἣ θαλάττιοι... σχώπτετε τὰ γινόμενα, καὶ τοὺς μὲν ἀγωνιστὰς ἐπαινεῖτε, τοῦ δὲ ἀγωνοθέτου χατηγορεῖτε; Ἀαὶ μὴν προσήκει τοὺς τὴν τῶν ἀθλητῶν θαυμάζοντας ἀρετὴν, στέργειν ἐχείνων τὴν ψῆφον ᾿ ἐκεῖνοι δὲ ὡς εὐεργεσίαν μεγίστην ἐδέχοντο τὴν ὑπὲρ τοῦ κηρύγματος δυσχληρίαν, τὰς σφαγὰς, τὰς χαταλεύσεις, τοὺς ἐμπρησμοὺς, τὰς αἰκίας, τὰς λοιδορίας, τὰ δεσμωτήρια, τοὺς κινδύνους, τοὺς ἐν γῇ, τοὺς ἐν θαλάσοῃ, τοὺς ἐν πόλεσι, τοὺς ἐν ἀγροῖς, τοὺς ἐκ τῶν οἰκείων, τοὺς ἐκ τῶν ἀλλοτρίων. Ἐπειδὴ δὲ εἰς τούτους ἐξέδημεν τοὺς λόγους, φέρε καὶ περὶ τῆς τοῦ Σωτῆρος ἡμῶν ἐνανθρωπήσεως μικρὰ διεξέλθωμεν, ὃ κεφάλαιόν ἐστι μέγιστον τῆς τοῦ Θεοῦ περὶ τοὺς ἀνθρώπους κηδεμονίας. Οὐδὲ γὰρ οὕτως αὐτοῦ δείκνυσι τὴν ἀμέτρητον ἀγαθότητα οὐρανὸς, καὶ γῇ, καὶ θάλαττα, καὶ ἀὴρ, καὶ ἥλιος, καὶ σελήνη, καὶ ἀστέρες, καὶ πᾶσα ἣ ὁρωμένη καὶ ἀόράτος κτίσις, λόγῳ μόνῳ δημιουργηθεῖσα, μᾶλλον δὲ ἅμα τῷ βουληθῆναι τῷ λόγῳ φανεῖσα, ὡς τὸ αὐτὸν τὸν μονογενῆ τοῦ Θεοῦ Υἱὸν, (τὸν ἐν μορφῇ θεοῦ ὑπάρχοντα, τὸ ἀπαύγασμα τῆς δόξης, τὸν χαρακτῆρα τῆς ὑποστάσεως, τὸν ἐν ἀρχῇ ὄντα, καὶ πρὸς τὸν Θεὸν ὄντα, καὶ Θεὸν ὄντα, δι᾽ οὗ τὰ πάντα ἐγένετοὶ, τὴν τοῦ δούλου λαθόντα μορφὴν, ἐν ὁμοιώματι ἀνθρώπου γενέσθαι, καὶ αχήματι ἀνθρώπου εὑρεθῇ ναι ὡς ἄνθρωπον, καὶ ἐπὶ τῆς γῆς ὀφθῆναι, καὶ τοῖς ἀνθρώποις συναναστραφῆναι, καὶ τὰς ἀσθενείας ἡμῶν λαθεῖν, “καὶ τὰς νόσους βαστάσαι. Καὶ ὁ μακάρίος δὲ Παῦλος τοῦτο “τεκμήριον οἶδε μέγιστον τῆς τοῦ Θεοῦ περὶ τοὺς ἀνθρώπους ἀγάπης, καὶ βοᾷ λέγων᾽ «ε Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ Θεὸς, ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανε. » Καὶ πάλιν" ε Ὃς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ᾽ ὑπὲρ ἡμῶν “πάντων παρἐδωκεν αὐτὸν, πῶς οὐκὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσηται; » Συνομολογεῖ δὲ ταῦθ᾽ οὕτως ἔχειν καὶ ὁ θεσπέσιος Ἰωάννης " ε« Οὕτω γὰρ, φησὶν, ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὅτι τὸν Υἱὸν αὑτοῦ τὸν μονσγενῇ ἔδωκεν ὑπὲρ αὐτοῦ, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν, οὐ μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον. «. Ὃς τοίνυν ὀὐχ ἁπλῶς χήδεναι τῶν ἀνθρώπων, ἀλλὰ καὶ ἀγαπῶν κήδεται. Τοσαύτη δὲ ἡ τῆς ἀγάπης ὑπερδολὴ, ὡς τὸν Υἱὸν τὸν μονογενῆ, τὸν ὁμοούσιον, τὸν ἐκ γαστρὸς πρὸ ἑωσφόρου γεννηθέντα, ᾧ συνεργῷ κεχρημένος τὴν κτίσιν ἐδημιούργησεν, ἰατρὸν ἡυἵν ἀποφῆναι καὶ Σωτῆρα, καὶ δι᾽ αὐτοῦ τῆς υἱοθεσίας ἡμῖν τὸ δῶρον χαρίσασθαι. Ἐπειδὴ γὰρ εἶδε τὴν ἡμετέραν φύσιν ὁ Ποιητὴς πρὸς τὸν πιχρὺν αὐτομολήσασαν᾽ τύραννον, καὶ εἰς αὐτὸ τῆς κακίας χαταπεσοῦσαν τὸ βάραθρον, καὶ τοὺς τῆς φύσεως νόμους ἀδεῶς πατουμένην, καὶ τὴν κτίσιν φαινομένην τε “καὶ φθεγγομένην, καὶ τὸν Δημιουργὸν χηρύττουσαν, πεῖσαι δὲ οὐ δυναμένην τοὺς εἰς ἀναλγησίαν ἐσχάτην ἐκπεπτωκότας, σοφῶς καὶ δικαίως τὴν ἡμετέραν πραγματεύεται σωτηρίαν. Οὐ γὰρ ἠθέλησεν ἐξουσίᾳ μόνῃ τὴν ἐλευθερίαν ἡμῖν χαρί-σασθαι, οὐδὲ ἔλεον μόνον ὁπλίσαι κατὰ τοῦ ἐξανδραποδίσαντος τῶν ἀνθρώπων τὴν φύσιν, ἵνα μὴ ἄδικον ἐκέϊνος προσαγορεύῃ τὸν ἔλεον, ἀλλὰ μηχανᾶται πόρον καὶ φιλανθρωπίας γέμοντα, καὶ δικαιοσύνῃ. κεκοσμημένον. Αὐτὴν γὰρ ἑαυτῷ τὴν ἧττηθεῖσαν φύσιν ἑνώσας, “εἰς τοὺς ἀγῶνας εἰσάγει, καὶ παρασκευάζει τὴν ἧτταν ἀϑφαχαλέσαι, καὶ τὸν κακῶς πάλαι νενικηκότα χαταγωνίτασθαι, καὶ τοῦ πικρῶς δουλωσαμένου καταλῦσαι τὴν τυραννίδα, καὶ τὴν προτέραν ἐλευθερίαν ἀναλαθεῖν. Τούτου χάριν ὁ Δεσπότης Χριστὸς,» ξίχτεται μὲν ἐκ γυναικὸς ἐκ ἢ ὁμοίως ἡμῖν, εἶχε δέ τι πλέον ὁ τόκος, τὴν παρϑ
tōn ontes, kai ēpeirōtai ballon, hē thalattioi... schōptete ta ginomena, kai tous men agōnistas epaineite, tou de agōnothetou chatēgoreite? Aai mēn prosēkei tous tēn tōn athlētōn thaumazontas aretēn, stergein echeinōn tēn psēphon ᾿ ekeinoi de hōs euergesian megistēn edechonto tēn hyper tou kērygmatos dyschlērian, tas sphagas, tas chataleuseis, tous emprēsmous, tas aikias, tas loidorias, ta desmōtēria, tous kindynous, tous en gę̄, tous en thalasoę̄, tous en polesi, tous en agrois, tous ek tōn oikeiōn, tous ek tōn allotriōn. Epeidē de eis toutous exedēmen tous logous, phere kai peri tēs tou Sōtēros hēmōn enanthrōpēseōs mikra diexelthōmen, ho kephalaion esti megiston tēs tou Theou peri tous anthrōpous kēdemonias. Oude gar houtōs autou deiknysi tēn ametrēton agathotēta ouranos, kai gę̄, kai thalatta, kai aēr, kai hēlios, kai selēnē, kai asteres, kai pasa hē horōmenē kai aoratos ktisis, logǭ monǭ dēmiourgētheisa, mallon de hama tǭ boulēthēnai tǭ logǭ phaneisa, hōs to auton ton monogenē tou Theou Huion, (ton en morphę̄ theou hyparchonta, to apaugasma tēs doxēs, ton charaktēra tēs hypostaseōs, ton en archę̄ onta, kai pros ton Theon onta, kai Theon onta, di᾽ hou ta panta egenetoi, tēn tou doulou lathonta morphēn, en homoiōmati anthrōpou genesthai, kai achēmati anthrōpou heurethę̄ nai hōs anthrōpon, kai epi tēs gēs ophthēnai, kai tois anthrōpois synanastraphēnai, kai tas astheneias hēmōn lathein, “kai tas nosous bastasai. Kai ho makarios de Paulos touto “tekmērion oide megiston tēs tou Theou peri tous anthrōpous agapēs, kai boą legōn᾽ «e Synistēsi de tēn heautou agapēn eis hēmas ho Theos, hoti eti hamartōlōn ontōn hēmōn Christos hyper hēmōn apethane. » Kai palin" e Hos ge tou idiou Huiou ouk epheisato, all᾽ hyper hēmōn “pantōn paredōken auton, pōs ouki kai syn autǭ ta panta hēmin charisētai? » Synomologei de tauth᾽ houtōs echein kai ho thespesios Iōannēs " e« Houtō gar, phēsin, ēgapēsen ho Theos ton kosmon, hoti ton Huion hautou ton monsgenę̄ edōken hyper autou, hina pas ho pisteuōn eis auton, ou mē apolētai, all᾽ echę̄ zōēn aiōnion. «. Hos toinyn ouch haplōs chēdenai tōn anthrōpōn, alla kai agapōn kēdetai. Tosautē de hē tēs agapēs hyperdolē, hōs ton Huion ton monogenē, ton homoousion, ton ek gastros pro heōsphorou gennēthenta, hǭ synergǭ kechrēmenos tēn ktisin edēmiourgēsen, iatron hēuin apophēnai kai Sōtēra, kai di᾽ autou tēs huiothesias hēmin to dōron charisasthai. Epeidē gar eide tēn hēmeteran physin ho Poiētēs pros ton pichryn automolēsasan᾽ tyrannon, kai eis auto tēs kakias chatapesousan to barathron, kai tous tēs physeōs nomous adeōs patoumenēn, kai tēn ktisin phainomenēn te “kai phthengomenēn, kai ton Dēmiourgon chēryttousan, peisai de ou dynamenēn tous eis analgēsian eschatēn ekpeptōkotas, sophōs kai dikaiōs tēn hēmeteran pragmateuetai sōtērian. Ou gar ēthelēsen exousią monę̄ tēn eleutherian hēmin chari-sasthai, oude eleon monon hoplisai kata tou exandrapodisantos tōn anthrōpōn tēn physin, hina mē adikon ekeïnos prosagoreuę̄ ton eleon, alla mēchanatai poron kai philanthrōpias gemonta, kai dikaiosynę̄. kekosmēmenon. Autēn gar heautǭ tēn hēttētheisan physin henōsas, “eis tous agōnas eisagei, kai paraskeuazei tēn hēttan aϑphachalesai, kai ton kakōs palai nenikēkota chatagōnitasthai, kai tou pikrōs doulōsamenou katalysai tēn tyrannida, kai tēn proteran eleutherian analathein. Toutou charin ho Despotēs Christos,» xichtetai men ek gynaikos ek ē homoiōs hēmin, eiche de ti pleon ho tokos, tēn parϑ
landsmen rather than seafarers, mock what happens, praise the contestants, and accuse the president of the games? Yet those who admire the athletes' virtue ought to accept their verdict; and they received as the greatest benefit the misfortune suffered for the preaching: the slaughters, the stonings, the burnings, the tortures, the insults, the prisons, the dangers on land, the dangers at sea, the dangers in cities, the dangers in the country, the dangers from their own people, the dangers from strangers. But since we have come to these words, come, let us go through briefly the incarnation of our Saviour too, which is the greatest summit of God's care for human beings. For heaven, earth, sea, air, sun, moon, stars, and the whole visible and invisible creation, fashioned by a word alone, or rather appearing at the same moment as the Word willed it, do not show his immeasurable goodness so much as this: that the only-begotten Son of God himself, "who was in the form of God," "the radiance of his glory, the stamp of his substance," "who was in the beginning, and was with God, and was God, through whom all things came to be," took "the form of a servant," came to be "in the likeness of man," was "found in appearance as a man," was seen on earth, lived among human beings, and "took our weaknesses and bore our diseases." And the blessed Paul knows this as the greatest proof of God's love for human beings, and cries: "God shows his own love for us in that while we were still sinners Christ died for us." And again: "He who did not spare his own Son but gave him up for us all, how will he not also give us all things with him?" And the inspired John agrees that this is so: "For God so loved the world," he says, "that he gave his only-begotten Son for it, so that everyone who believes in him should not perish but have eternal life." So he not only cares for human beings, but cares for them out of love. And so great is the excess of his love that he made his only-begotten Son, the consubstantial one, begotten "from the womb before the morning star," with whom as co-worker he fashioned creation, our physician and Saviour, and through him granted us the gift of adoption. For when the Maker saw our nature deserted to the bitter tyrant, fallen into the very pit of vice, trampling the laws of nature without fear, while creation, appearing and speaking and proclaiming the Creator, could not persuade those who had fallen into utter insensibility, he wisely and justly procures our salvation. For he did not wish to grant us freedom by authority alone, nor to arm mercy alone against the one who had enslaved human nature, so that the enemy might not call the mercy unjust; but he contrives a way full of love for humankind and adorned with justice. For uniting to himself the very nature that had been defeated, he brings it into the contests, and makes it ready to … the defeat, to overcome the one who long ago wickedly conquered it, to destroy the tyranny of the one who bitterly enslaved it, and to recover its former freedom. For this reason the Master Christ is born of a woman like us, but the birth had something more: the virgin-
2 Cor 11:26 (allusion, high confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Heb 1:3 (quotation, high confidence) · John 1:1 (quotation, high confidence) · John 1:2 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Isa 53:4 (quotation, high confidence) · Matt 8:17 (quotation, medium confidence) · Rom 5:8 (quotation, high confidence) · Rom 8:32 (quotation, high confidence) · John 3:16 (quotation, high confidence) · Ps 110:3 (109:3 LXX) (quotation, high confidence) · Gal 4:4 (allusion, medium confidence)
Notes and citation
Summary: The saints counted suffering for the gospel a benefit; Theodoret turns to the incarnation, the greatest proof of God's care: the only-begotten, consubstantial Son took the form of a servant, and by uniting defeated human nature to himself, justly freed it from the tyrant.
- Quotations and allusions: 2 Cor 11:26; Phil 2:6-7; Heb 1:3; John 1:1-3; Isa 53:4 (as in Matt 8:17); Rom 5:8; Rom 8:32; John 3:16; Ps 110:3 LXX (109:3, "from the womb before the morning star I begot you").
- "The consubstantial one" (τὸν ὁμοούσιον): the Nicene term. The account of redemption, in which God defeats the tyrant by justice and not by power alone, so that the devil cannot call the mercy unjust, is translated as written.
- Words are lost in the OCR in "to … the defeat" (probably "to undo"); marked …. Debris from Migne's Latin column and leaked footnotes are removed.
Notes on the original text
- Digital text corrected (debris from Migne's Latin column read as Greek; leaked footnotes and debris from Migne's Latin column inside the word ἐγένετο): πὶ οἱ νοῦ, οὐ οί Γ ἢ» (αν }υάϊοείυπι. 1}}} ὙΘΓῸ πηλχὶπιλὶ δ π θοὶ! 1060 τϑοοἴῃ ἴθ γΓἃ, ἴὰ ᾿ηδγΐ, ἰὴ οἷν ἰδ 1005, ἰη ἀρστγῖβ, ἃ ἀοπχδϑι ο 8, ᾿πολυ δι 006 δὶ π. 1 ἀ 16 98 (]088. 1, 94. " Ποιὰ, τι, 18. ἅ 7 ἢ. 18 ἡτῷ υρίῳ ἡμ. Εάϊτ. Ῥαγὶβ. καὶ τὰ ἑξῆς. ελοι, οὔτε ἀρκαὶ, οὔτε δυνάμεις. υἱ Βοιῖο, δἰ ἐπ Α νε → νε; ἀϊγᾶ πα οὐταῖ, 8564 απ υπΐτοί. δὶ, δι καθ πᾶἰατ αὐ] ἴῃ οἱ Οπι- ᾿η] 5831 ροῦθ}]} → ; -:- 6586 Ὦδης αι ργἀϊοαίαυτ, οἱ άπ! ἰϑί γα ΟΠ Θὰ : → .
Topics: Christology, Trinity
Cite (SBL): Theodoret, Prov. 10.3 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
10.4PG 83
νίαν. Παρθένος γὰρ ἦν ἣ κυΐσασά τε καὶ ὠδίνασα τὸν Δεσπότην Χριστόν. Χριστὸν δὲ ὅταν ἀκούσῃς, νόει τὸν πρὸ αἰώνων ἐκ Πατρὸς γεννηθέντα μονογενῇ Υἱὸν Λόγον, ἀνθρωπείαν περικείμενον φύσιν, καὶ μὴ νομίσῃς εὐτέλειαν τοῦ Θεοῦ τὴν κηρυττομένην οἰκονομίαν " οὐδὲν γὰο μολύνειν δύναται τὴν ἀκήρατον φύσιν. Εἰ γὰρ τὸν ἥλιον, σῶμα ὄντα, ὁρατός γάρ εστι, καὶ λύδιν ἐπιδέχεται, διὰ σωμάτων παριόντα νεκρῶν, καὶ ἰλύος δυσώδους, χἀὶ πολλῶν ἑτέρων δυσοσμίαν ἀφιέντων, οὐδὲν ἰσχύει μιᾶναι, πολλῷ μᾶλλον τοῦ ἡλίου τὸν Ποιητὴν, καὶ τὸν τῶν ἁπάντων Δημιουργὸν, τὸν ἀσώματον, τὸν ἀόρᾶτον, τὸν ἀναλλοίωτον, τὸν ἀεὶ ὡσαύτως ἔχοντα, οὐδὲν τῶν τοιούτων μολῦναι δύναται. Καὶ ὅτι ταῦτα οὕτως ἔχει, νοήσωμεν οὑτωσί, ᾿Απεριόριστον αὐτοῦ τὴν φύσιν εἶναι καὶ φαμὲν καὶ πιστεύομεν. "Ἤκουσα γὰρ τοῦ λέγοντος " « Μὴ οὐκὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος; » Καί" ε« Ὁ οὐβανός μοι θρόνος, ἡ δὲ γῇ ὑποπόδιον τῶν ποδῶν μου. ν» Καί’ ε Τίς. ἐμέτρησε τῇ χειρὶ τὸ ὕδωρ, καὶ τὸν οὐρανὸν σπιθαμῇ, καὶ πᾶσαν τὴν γῆν δρακί; » Καὶ ὅσα τοιαῦτα μαρτυρεῖται. » Καὶ ὁ μακάριος Δαδὶδ ἐδόα" ε« Ἐν τῇ χειρὶ αὐτοῦ τὰ πέρατα τῆς γῆς. ν» Καὶ ὁ θεσπέσιος Παῦλος : « Ἐν αὐτῷ γὰρ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν. » Εἰ τοίνυν ἐν αὐτῷ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμὲν, κατὰ τὴν τοῦ ᾿Αποστόλου φωνὴν, οὐδὲν ἔστι τῆς κτίσεως μόριον ἐστερημένον Θεοῦ. ᾿Αλλ᾽ ἐν τῇ κτίσει τὰ μὲν ἔστιν ἅγια, τὰ δὲ βέδηλα, καὶ τὰ μὲν εὐωδίας, τὰ δὲ δυσωδίας μεστά" καὶ τῶν ἀνθρώπων, οἱ μὲν εὐσεδείᾳ πάντα πληρῶν, «ε Εὐδοκχεξ μὲν ἐν τοῖς φοδουμένοις αὐτὸν, μισεῖ δὲ πάντας τοὺς ἐργαζομένους τὴν ἀνουεἱαν, καὶ ἀπολεῖ πάντας τοὺς λαλοῦντας τὸ ψεῦδος, καὶ ἄνδρα αἱμάτων καὶ δόλιον βδελύσσεται Κύριος, καὶ οὐ παροικεῖ αὐτῷ πονηρευόμενος. » Οὐδὲν τοιγαροῦν τῷ ἀκηράτῳ λυμαίνεται. Εἰ γὰρ οἱ τὴν ἰατρικἣν μετερχόμενοι τέχνην, οὐ μέταλαμδάνουσι μάτων τραύματα θεραπεύοντες,. ἀλλ᾽ Ὑγίειαν μὲν μίαν ἐκεῖθεν πορίζονται, πολλῷ μᾶλλον ὁ ἀριστοτέχνης θεὸς ἀπαθῆ τὴν φύσιν ἔχων, καὶ τροπῆς ὑπερπέραν, καὶ ἀλλοίωσιν οὐ δεχομένην, οὐδένα παντελῶς ἐκ τῆς ἡμετέρας ἰατρείας εἴλκυσε μολυσμόν ρᾶν ἐπιτρέψαντα θεραπείαν, ἀλλ᾽ αὐτὸν τὴν τῶν Οὕτω τοιγαροῦν γεννηθεὶς ὁ Δεσπότης Χριστὸς, ἕλκει μὲν μητρῴαν θηλὴν παραπλησίως ἡμῖν, τίθεκαι δὲ ἐπὶ φάτνης τῆς τῶν ἀλόγων τραπέζης, καὶ τῆς τῶν ἀνθρώπων ἀλογίας κατηγορῶν, καὶ τὴν οἷ» χκείαν φιλανθρωπίαν παραδηλῶν, ὅτι τροφεὺς ὑπάρχων ὡς θεὺς, καὶ τροφὴ γίνεται κατὰ τὸ ἀνθρώπειον τῶν ἀνθρώπων, τῶν τὴν πολλὴν ἀλογίαν νενοσηχότων. ᾿Αλλὰ νῦν τῆς ἀνθρωπείας φύσειυς τὴν ἀλογίαν ἀποδαλούσης, καὶ τὸ λογικὸν ἀναλαθδούτης, ἣ μυστικὴ αὐτὴν ὑποδέχεται τράπεζα, τύπος ἐκείνης γινομένη τῆς φάτνης, καὶ διδάσκουσα τοὺς ἀνθρώπους, ὡς ε Ἡνίχα ὁ ἄνθρωπος ἐν τιμῇ ἣν οὗ συνἧκεν, ἀλλὰ παρασυνεδλήθη τοῖς κτήνεσι τοῖς ἀνοήποις, καὶ ὡμοιώθη αὐτοῖς. » Φάτνη τὴν θείαν ἐκεί-
nian. Parthenos gar ēn hē kyïsasa te kai ōdinasa ton Despotēn Christon. Christon de hotan akousę̄s, noei ton pro aiōnōn ek Patros gennēthenta monogenę̄ Huion Logon, anthrōpeian perikeimenon physin, kai mē nomisę̄s euteleian tou Theou tēn kēryttomenēn oikonomian " ouden gao molynein dynatai tēn akēraton physin. Ei gar ton hēlion, sōma onta, horatos gar esti, kai lydin epidechetai, dia sōmatōn parionta nekrōn, kai ilyos dysōdous, chai pollōn heterōn dysosmian aphientōn, ouden ischyei mianai, pollǭ mallon tou hēliou ton Poiētēn, kai ton tōn hapantōn Dēmiourgon, ton asōmaton, ton aoraton, ton analloiōton, ton aei hōsautōs echonta, ouden tōn toioutōn molynai dynatai. Kai hoti tauta houtōs echei, noēsōmen houtōsi, ᾿Aperioriston autou tēn physin einai kai phamen kai pisteuomen. "Ēkousa gar tou legontos " « Mē ouki ton ouranon kai tēn gēn egō plērō, legei Kyrios? » Kai" e« Ho oubanos moi thronos, hē de gę̄ hypopodion tōn podōn mou. n» Kai’ e Tis. emetrēse tę̄ cheiri to hydōr, kai ton ouranon spithamę̄, kai pasan tēn gēn draki? » Kai hosa toiauta martyreitai. » Kai ho makarios Dadid edoa" e« En tę̄ cheiri autou ta perata tēs gēs. n» Kai ho thespesios Paulos : « En autǭ gar zōmen, kai kinoumetha, kai esmen. » Ei toinyn en autǭ zōmen, kai kinoumetha, kai esmen, kata tēn tou ᾿Apostolou phōnēn, ouden esti tēs ktiseōs morion esterēmenon Theou. ᾿All᾽ en tę̄ ktisei ta men estin hagia, ta de bedēla, kai ta men euōdias, ta de dysōdias mesta" kai tōn anthrōpōn, hoi men eusedeią panta plērōn, «e Eudokchex men en tois phodoumenois auton, misei de pantas tous ergazomenous tēn anoueian, kai apolei pantas tous lalountas to pseudos, kai andra haimatōn kai dolion bdelyssetai Kyrios, kai ou paroikei autǭ ponēreuomenos. » Ouden toigaroun tǭ akēratǭ lymainetai. Ei gar hoi tēn iatrikēn meterchomenoi technēn, ou metalamdanousi matōn traumata therapeuontes,. all᾽ Hygieian men mian ekeithen porizontai, pollǭ mallon ho aristotechnēs theos apathē tēn physin echōn, kai tropēs hyperperan, kai alloiōsin ou dechomenēn, oudena pantelōs ek tēs hēmeteras iatreias eilkyse molysmon ran epitrepsanta therapeian, all᾽ auton tēn tōn Houtō toigaroun gennētheis ho Despotēs Christos, helkei men mētrǭan thēlēn paraplēsiōs hēmin, tithekai de epi phatnēs tēs tōn alogōn trapezēs, kai tēs tōn anthrōpōn alogias katēgorōn, kai tēn hoi» chkeian philanthrōpian paradēlōn, hoti tropheus hyparchōn hōs theus, kai trophē ginetai kata to anthrōpeion tōn anthrōpōn, tōn tēn pollēn alogian nenosēchotōn. ᾿Alla nyn tēs anthrōpeias physeiys tēn alogian apodalousēs, kai to logikon analathdoutēs, hē mystikē autēn hypodechetai trapeza, typos ekeinēs ginomenē tēs phatnēs, kai didaskousa tous anthrōpous, hōs e Hēnicha ho anthrōpos en timę̄ hēn hou synēken, alla parasynedlēthē tois ktēnesi tois anoēpois, kai hōmoiōthē autois. » Phatnē tēn theian ekei-
… birth. For the one who conceived and bore the Master Christ was a virgin. When you hear "Christ," understand the only-begotten Son, the Word, begotten of the Father before the ages, clothed in human nature; and do not think that the dispensation proclaimed is a cheapening of God; for nothing can defile the pure nature. For if nothing can defile the sun, though it is a body, visible and admitting of dissolution, when it passes over dead bodies, foul-smelling mud, and many other things that give off a stench, much less can any such thing defile the Maker of the sun and the Creator of all, the incorporeal, the invisible, the unchangeable, who is always the same. And let us understand that this is so in this way. We both say and believe that his nature is uncircumscribed. For I have heard the one who says: "Do I not fill heaven and earth, says the Lord?" And: "Heaven is my throne, and the earth the footstool of my feet." And: "Who measured the water with his hand, and heaven with a span, and all the earth with a handful?" And all such testimonies. And the blessed David cried: "In his hand are the ends of the earth." And the inspired Paul: "For in him we live and move and are." If, then, in him we live and move and are, according to the Apostle's word, no part of creation is deprived of God. But in creation some things are holy and others profane, some full of fragrance and others of stench; and of human beings some … with piety … filling all things, "he takes pleasure in those who fear him, but hates all who work lawlessness, and will destroy all who speak falsehood; the Lord abhors a man of blood and deceit, and the evildoer shall not dwell with him." So nothing harms the pure one. For if those who practise the art of medicine do not share in … while treating wounds, but procure health from them, much more God, the supreme craftsman, whose nature is impassible, beyond change, and admitting no alteration, drew no defilement at all from his healing of us … entrusting the healing, but … himself the … of human beings. Born in this way, then, the Master Christ sucks his mother's breast like us, and is laid in a manger, the table of irrational animals, both accusing the irrationality of human beings and showing his own love for humankind; for, being the feeder as God, he also becomes food, as man, for human beings sick with great irrationality. But now that human nature has cast off irrationality and taken up reason again, the mystical table receives him, becoming the antitype of that manger and teaching people that "Man, being in honor, did not understand, but was compared to the senseless cattle and became like them." The manger … that divine …
Textual problem in this passage: see the notes.
Jer 23:24 (quotation, high confidence) · Isa 66:1 (quotation, high confidence) · Isa 40:12 (quotation, high confidence) · Ps 95:4 (94:4 LXX) (quotation, high confidence) · Acts 17:28 (quotation, high confidence) · Ps 147:11 (146:11 LXX) (quotation, high confidence) · Ps 5:5 (5:6 LXX) (quotation, high confidence) · Ps 5:6 (5:7 LXX) (quotation, high confidence) · Ps 5:4 (5:5 LXX) (quotation, medium confidence) · Luke 2:7 (allusion, high confidence) · Ps 49:12 (48:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ is born of a virgin; the Word made flesh is not defiled by the incarnation, as the omnipresent God is not defiled by creation nor a physician by the wounds he treats; laid in a manger, he becomes food for irrational humanity, now received at the mystical table.
- Quotations: Jer 23:24; Isa 66:1; Isa 40:12; Ps 95:4 (LXX 94:4); Acts 17:28; Ps 147:11 (LXX 146:11); Ps 5:5-6 (LXX 5:6-7); Ps 49:12 (LXX 48:13).
- "The mystical table": the eucharistic table, which Theodoret calls the antitype of the manger.
- Lines are lost in the OCR in several places: the beginning ("… birth", evidently "virgin birth" continued from 10.3), "some … with piety … filling all things", the medical comparison ("do not share in …"), and the sentence on God's healing, where a misplaced line ("entrusting the healing, but himself the … of human beings") belongs with the opening of the next part; marked … and not supplied. Leaked footnotes and debris from Migne's Latin column are removed.
Notes on the original text
- Digital text corrected (column letter and debris; debris from Migne's Latin column; debris from Migne's Latin column read as Greek; leaked footnote): εἰ 1} Θ ἢ τ νίαν → νίαν; κεκ. 97. τούτ. 4. τούτων, “οῦ τε → ; Α αἰδγοπίϊδ → ; δὶ δὲ βἰ πη} 15 παἰ πὶ οοὑ- Ἰυπὴ ρα] ηδ, δἰ → ; Β Τηον ΙΓ οἱ γῆς → γῆς; 1194. χι, 12. → .
Topics: Christology, Eucharist
Cite (SBL): Theodoret, Prov. 10.4 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
10.5PG 83
θαυμάσωμεν τοίνυν αὐτὸν οὐκ ἀγγέλοις τὴν ἡμετέ" ἀνθρώπων ἀναδεξάμενον ἰατρείαν. γὴν καὶ πνευματικὴν τροφὴν ὑπεδέξατο. Ἐπειδὴ δὲ εἷς ἑαυτὴν ἐπανῆλθεν ἡ φύσις, καὶ τὴν εἰκόνα τὴν θείαν περικεῖσθαι σαφῶς ἐπέγνω, τῆνι" καῦτα λοιπὸν ἐπὶ τὴν λογικὴν μετέδη τράπεζαν ἡ τροφή. Ἐδέξατο δὲ καὶ περιτομὴν, καὶ θυσίας προσενήνοχε᾽ καὶ γὰρ ἄνθρωπος ἦἧν᾽ ἔδει δὲ τῇ φυλαχῇ τοῦ νόμου, τὴν νίκην ἀποδοῦναι τὴν φύσιν. Φεύγει δὲ καὶ ἀνθρωπίνως εἰς Αἴγυπτον, πανταχοῦ παρὼν ὡς Θεὸς, καὶ τοῖς πᾶσι παριστάμενος, ὥς φησιν ἡ θεία Γραφή. ᾿Αφικνεῖται δὲ καὶ πρὸς Ἰωάννὴν τὸν Βαπτιστὴν, καὶ ἁμαρτίας οὐ δεξάμενος ῥύπον, ἀνέχεται τοῦ βαπτίσματος, ἵνα πληρώσῃ πᾶσαν δικαιοσύνην. Καὶ κηρύττεται ἄνωθεν ὑπὸ τοῦ Πατρὸς, καὶ ὑπὸ τοῦ Πνεύματος δείκνυται, ᾿0 μὲν γὰρ Πατὴρ ἄνωθεν ἐδύα " « Οὗτός ἐστιν ὁ Υἱός μον ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα.» Τὸ δὲ πανάγιον Πνεῦμα ἐν εἴδει περιστερᾶς φαινόμενον, εἶλκε πρὸς ἑαυτὸν «ἣν φωνὴν, καὶ τοὺς παρόντας ἐδίδασκε τίς ὁ παρὰ τοῦ Πατρὸς τὴν μαρτυρίαν δεξάμενος. Ἐντεῦθεν πρὸς τοὺς ἀγῶνας λοιπὸν κατὰ τοῦ τυράννου χωρεῖ" καὶ γίνεται στάδιον μὲν τῶν ἀγώνων ἡ ἔρημθόν θεαταὶ δὲ τῶν ἀγγέλων οἱ δῆμοι, ἀντίπαλος δὲ, ὁ τῆς ἀληθείας ἀντίπαλος “ ὃς πρῶτον μὲν τῆς φωνῆς ἀκούσας, καὶ τῶν προφητικῶν ἀναμνησθεὶς προῤῥήσεων, ἐδεδίει τὴν πάλην ᾿ καὶ φέρειν μὲν αὐτοῦ τὴν «ἧς ἀρετῆς οὐκ ἴσχνεν ἀστραπὴν, ἀλλὰ χαταπαλαίειν ἠπείγετο, ἐδεδοίκει δὲ τὸν ἀγῶνα τῆς φωνῆς μεμνημένος. ᾿Αλλ᾽ ὁ τῆς ἡμετέρας φύσεως καὶ δημιουργὺς, καὶ πρόμαχος, καὶ στεφανίτης, καὶ ἀγωνοθέτης, οὐ δεδίττεται τὸν ἀνταγωνιστὴν, οὐδὲ ἀποσοδεξ ᾿πὸν θήρα, ἀλλὰ παραθαῤῥύνει καὶ προτρέπει πρὸς πάλην, ἵνα τὴν προτέραν νίκην ἀφέληται" καὶ παραχωρεῖ πεινᾶσαι τῷ σώματι, τεσσαράχοντα ἡμερῶν νηστεύσαντι μῆκος. Καὶ οὐκ ἐᾷ τῶν ἤδη νενηστευχόςτων ὑπερδῆναι τὸ μέτρον, ἵνα πιστευθῇ τὸ ἀνθρώπινον. Εἶδεν ὁ δυσμενὴς; τὴν πεῖναν, καὶ τὴν νίκην ἤλπισς, καὶ τὴν πάλην ἐθάῤῥησε, καὶ τὸν ᾿Αδὰμ ἐκεῖνον βλέπειν ἐνόμιζε, τὸ τῆς πείνης θεασάμενος πάθος. ᾿Αλλὰ προσελήλνθε μὲν ὡς τῷ ᾿Αδὰμ, εὗὑρς δὲ πὸν τοῦ ᾿Αδὰμ Ποιητὴν τὴν τοῦ ᾿Αδὰμ περικείμενον φύσιν, καί φησι πρὸς αὐτόν " « Εἰ Υἱὸς εἴ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. ν Καὶ παρἀγει μὲν εἰς μέσον τὴν οὐρανόθεν ἐναχθεῖσαν φωνὴν βεδαιωθῆναι, ἐμπεδωθῆναι δὲ ταύτην αἰτεῖ τῇ τῶν ἄρτων θαυματουργίᾳ, Ἐντεῦθεν ἔστι καταμαθεῖν
thaumasōmen toinyn auton ouk angelois tēn hēmete" anthrōpōn anadexamenon iatreian. gēn kai pneumatikēn trophēn hypedexato. Epeidē de heis heautēn epanēlthen hē physis, kai tēn eikona tēn theian perikeisthai saphōs epegnō, tēni" kauta loipon epi tēn logikēn metedē trapezan hē trophē. Edexato de kai peritomēn, kai thysias prosenēnoche᾽ kai gar anthrōpos hēēn᾽ edei de tę̄ phylachę̄ tou nomou, tēn nikēn apodounai tēn physin. Pheugei de kai anthrōpinōs eis Aigypton, pantachou parōn hōs Theos, kai tois pasi paristamenos, hōs phēsin hē theia Graphē. ᾿Aphikneitai de kai pros Iōannēn ton Baptistēn, kai hamartias ou dexamenos rhypon, anechetai tou baptismatos, hina plērōsę̄ pasan dikaiosynēn. Kai kēryttetai anōthen hypo tou Patros, kai hypo tou Pneumatos deiknytai, ᾿0 men gar Patēr anōthen edya " « Houtos estin ho Huios mon ho agapētos, en hǭ eudokēsa.» To de panagion Pneuma en eidei peristeras phainomenon, eilke pros heauton «hēn phōnēn, kai tous parontas edidaske tis ho para tou Patros tēn martyrian dexamenos. Enteuthen pros tous agōnas loipon kata tou tyrannou chōrei" kai ginetai stadion men tōn agōnōn hē erēmthon theatai de tōn angelōn hoi dēmoi, antipalos de, ho tēs alētheias antipalos “ hos prōton men tēs phōnēs akousas, kai tōn prophētikōn anamnēstheis prorrhēseōn, edediei tēn palēn ᾿ kai pherein men autou tēn «hēs aretēs ouk ischnen astrapēn, alla chatapalaiein ēpeigeto, ededoikei de ton agōna tēs phōnēs memnēmenos. ᾿All᾽ ho tēs hēmeteras physeōs kai dēmiourgys, kai promachos, kai stephanitēs, kai agōnothetēs, ou dedittetai ton antagōnistēn, oude aposodex ᾿pon thēra, alla paratharrhynei kai protrepei pros palēn, hina tēn proteran nikēn aphelētai" kai parachōrei peinasai tǭ sōmati, tessarachonta hēmerōn nēsteusanti mēkos. Kai ouk eą tōn ēdē nenēsteuchostōn hyperdēnai to metron, hina pisteuthę̄ to anthrōpinon. Eiden ho dysmenēs? tēn peinan, kai tēn nikēn ēlpiss, kai tēn palēn etharrhēse, kai ton ᾿Adam ekeinon blepein enomize, to tēs peinēs theasamenos pathos. ᾿Alla proselēlnthe men hōs tǭ ᾿Adam, heuyrs de pon tou ᾿Adam Poiētēn tēn tou ᾿Adam perikeimenon physin, kai phēsi pros auton " « Ei Huios ei tou theou, eipe hina hoi lithoi houtoi artoi genōntai. n Kai paragei men eis meson tēn ouranothen enachtheisan phōnēn bedaiōthēnai, empedōthēnai de tautēn aitei tę̄ tōn artōn thaumatourgią, Enteuthen esti katamathein
… Let us admire him, then, for not … our … to angels, but taking upon himself the healing of human beings. … and spiritual food. And when nature came back to itself and clearly recognized that it bore the divine image, then the food passed at last to the rational table. He received circumcision too, and offered sacrifices; for he was man; and nature had to win the victory by keeping the law. He also fled to Egypt in a human way, though as God he is present everywhere and stands by all, as the divine Scripture says. He came also to John the Baptist, and though he had received no stain of sin, he submitted to baptism, to fulfil all righteousness. And he was proclaimed from above by the Father and pointed out by the Spirit. For the Father cried from above: "This is my beloved Son, in whom I am well pleased." And the all-holy Spirit, appearing in the form of a dove, drew the voice to himself and taught those present who it was that received the Father's testimony. From there he goes at last to the contests against the tyrant; and the desert becomes the stadium of the contests, the peoples of the angels the spectators, and the adversary of the truth the opponent. He, having first heard the voice and remembered the prophetic predictions, feared the wrestling; he could not bear the lightning of his virtue, but was eager to throw him, yet feared the contest, remembering the voice. But the Creator, champion, crown-giver, and president of the games of our nature does not frighten off the antagonist nor scare away the beast, but encourages him and urges him to wrestle, so as to take away his former victory; and he allows the body to hunger, having fasted for the length of forty days. And he does not let it exceed the measure of those who had fasted before, so that the human might be believed. The enemy saw the hunger, hoped for victory, took courage for the wrestling, and thought he was looking at that Adam, when he saw the experience of hunger. But he came as to Adam, and found Adam's Maker clothed in Adam's nature; and he said to him: "If you are the Son of God, say that these stones become loaves." And he brings forward the voice brought down from heaven, to be confirmed, and asks that it be established by the miracle of the loaves. From this one can learn
Textual problem in this passage: see the notes.
Heb 2:16 (allusion, medium confidence) · Luke 2:21 (allusion, high confidence) · Luke 2:24 (allusion, high confidence) · Matt 2:14 (allusion, high confidence) · Matt 3:13 (allusion, high confidence) · Matt 3:15 (quotation, high confidence) · Matt 3:16 (allusion, high confidence) · Matt 3:17 (quotation, high confidence) · Matt 4:2 (allusion, high confidence) · Matt 4:3 (quotation, high confidence) · Exod 34:28 (echo, low confidence)
Notes and citation
Summary: Christ took on human healing himself; he was circumcised, fled to Egypt, was baptized to fulfil all righteousness and revealed by the Father and the Spirit, then fasted forty days and was tempted by the devil, who thought he faced Adam but met Adam's Maker in Adam's nature.
- Allusions and quotations: Heb 2:16 (not angels); Luke 2:21-24 (circumcision and offering); Matt 2:13-15 (flight to Egypt); Matt 3:13-17 (baptism; "to fulfil all righteousness", 3:15; the Father's voice, 3:17); Matt 4:1-3 (the temptation). "Not exceeding the measure of those who had fasted before": Moses and Elijah fasted forty days (Exod 34:28; 1 Kgs 19:8).
- The opening of this part in the OCR is mostly debris from Migne's Latin column and leaked footnotes (references to Ps 49, Acts, and variant readings); the few Greek words left are translated with … for the gaps. The Christological language (the Word "clothed in Adam's nature") is rendered as written.
Notes on the original text
- Digital text corrected (column letter; debris from Migne's Latin column read as Greek; some Greek words are lost with it; leaked footnote; leaked footnotes and debris from Migne's Latin column; stray marks): Εἰ δῖ. δὶ δεΐπι καὶΐ τὰοἰρὶι, πυ]]} πὶ Ομ ῃο 6 δἀπηϊγοπιυγ, αὶ ποϑίτὶ συγ! Ομ πὶ ΠῸῚ Δ 8618 Ἐξ,. → ; Δὰ πίτυν, βἰπι] μου παπι Ὀγαΐδπ) οἱ αἱ θυ, ὅπ κ΄ οἱ ἐγγδ ομ θυ, οἱ δ᾽ τα} 18 οί οδό οἷ8 ᾽ὅ. » 1 Ῥρδ]. κοῖν, ᾧ. 3 Αοσί. κυι, 28. ν᾽ Ῥβ8}. ν, 7, 8. Ἢ ἀλλ᾽ αὑτόν. Ἰν14. ἀλλά 50] 0}. (δ) συνῆκεν. 14. συνῆκε, 80 ἀλλά. ποῖ ἀἰνίπαπι δἰ ὶ οἷα ἐϑὶ, εἰ μοὶ ἴατ, οἱ ἃ δἱ Γὰ {Υῥα (Γι οἵ δ τα γαῖ, ηλ πρ εἷϊ, οἱ δῖ δὰ δυπι: « δὶ ΕἸ 8 δὶ 68, ἀϊο αἱ ἸΔρ1 468 → ; τὴν φύσιν ([). → τὴν φύσιν.; τῶν Ὁ ἄρτων → τῶν ἄρτων; δυ 61 δά Ρὰϑ 16 Δ}. πα, 14. 1 Μδιἢ. πὶ, 17. → .
Topics: Christology, Baptism, Fasting, Trinity
Cite (SBL): Theodoret, Prov. 10.5 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
10.6PG 83
ἀχριθῶς, ὡς παρ᾽ ἡμῶν αὐτῶν ὁ πολέμιος λαμθάνει «οὔ πλάνου τὰς ἀφορμάς. Πείνην γὰρ θεασάμενος, ἐκ ταύτης ἀκροθολίζεται᾽ ἀλλ᾽ ὁ Σωτὴρ ὁ ἡμέτε- Τος, καὶ πεινῶντος τοῦ σώματος, καὶ δεομένου τρο- 'φῆς, θαυματουργεῖν οὐκ ἀνέχεται, Γραφιχῷ δὲ λόγῳ “χατατοξεύει τὸν τύραννον, καί φησι’ «Οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ἄνθρωπαης, ἀλλ᾽ ἐν παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος Θεοῦ. » ᾿Ανθρωπίνως δὲ τὴν ἀπόκρισιν ἐποιήσατο, καὶ τὴν θεότητα τέως ἀποκρύπτων, καὶ τοῖς ἀνθρώποις τῷ ὁμοίῳ τὴν νίκὴν πραγματευόμενος. Οὐ γὰρ μόνος, φησὶν, ἄρτος συνεργός ἐστι τῆς τῶν ἀνθρώπων ζωῆς, ἀλλὰ καὶ πᾶς λόγος ὑπὸ Θεοῦ προσφερόμενος, ἀκόχρη ζωὴν τοῖς πεινῶσιν ἀνθρώποις πορίσαι. Πιστεύομεν ὡς καὶ ἄρτου δίχα διαδιῶναι τῶν ἀνθρώπων τὴν φύσιν δυνατὸν βουλομένου Θεοῦ. Οὕτω διαλύσας τοῦ ἀντιπάλου τὰ μηχανήματα, καὶ τὴν δευτέραν αὐτοῦ καὶ τὴν τρίτην προσδολὴν ἀνόνητον δείξας, καὶ ὡς ἄνθρωπος τὰς ἀποδείξεις ποιησάμενος, ἵνα τὴν ἀποται μὲν τὸν ἀλιτήριον, καὶ τὸν κοινὸν τῶν ἀνθρώπων ἀλάστορα παύει τῆς τυραννίδος, ὑπὸ δὲ τῶν τὴν νίκὴν θεασαμένων ἀγγέλων ἀνκχηρύττεται. ε Προσελθόντες γὰρ, φησὶν, οἱ ἄγγελοι διηκόνουν αὐτῷ. » Ἐκεῖθεν μυρία ὅσα θαυματουργήσας. Καὶ οἶνον μὲν ἐξ ὕδατος χλημάτων δίχα καὶ γῆς δημιουργήσας, ἐκ πέντε δὲ ἄρτων πολλὰς χιλιάδα: χορέσας, καὶ λόγῳ χωλοὺς μὲν ἀρτίποδας ἀποφήνας, λεπρῶν δὲ τὴν λένος, καὶ ὀφθαλμοῖς τὸ βλέπειν ἀφηρημένοις ὑγειᾶ τὴν αἴσθησιν δωρν σάμενος, καὶ τάφους ἀνοίξας, ᾿ καὶ πεπεδη μένον καὶ δυσώδη νεκρὸν τρέχοντα δείξας, φεύγοντα μὲν τοῦ θανάτου τὰς χεῖρας, πρὸς δὲ τὸν καλέσαντα Δημιουργὸν ἐπειγόμενον, καὶ μήθ᾽ ὑπὸ τῶν τοῦ θανάτου πυλῶν, μήθ᾽ ὑπὸ τῶν δεσμῶν κατἐχόμενον. Ταῦτα καὶ μυρία ἕτερα ἐργασάμενος... βασκαίνεται μὲν ὑπὸ Ἰουδαίων, δέχεται δὲ τὴν ἐπιθουλὴν ἐθελοντὴς, τὴν ἐκ ταύτης ἐσομένην τοῖς ἀνθρώποις προορῶν σωτηρίαν. Καὶ ταῦτα ἄνωθεν διὰ ποῦ προφήτου, προὔλεγεν᾽ « Ἐγὼ δὲ, φησὶν, οὐκ ἀπειθώ, οὐδὲ ἀντιλέγω, ἀλλὰ τὸν γῶτόν μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἷς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων. » Ταῦτα προειπὼν, ταῦτα παθὼν, τῷ σταυρῷ προσηλοῦται, οὐκ ἁμαρτημάτων δέκας τίνων (ἀμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν πῷ στόματι αὐτοῦ), ἀλλὰ τῆς ἡμετέρας φύσεως ἐχτίγων τὸ χρέο:. ἴὭφειλε γὰρ αὕτη παραθεθδηχνῖα τοῦ Πε-οὐκ ἴσχυσεν, αὐτὸς ὁ Δεσπότης σοφῶς μηχανᾶται κὴν τὸν ὀφλήματος ἔκτισιν, καὶ ταύτης οἷόν τινα κτήματα τὰ μέλη λαδὼν, χὰὶ ταῦτα σοφῶς καὶ διδαί,
achrithōs, hōs par᾽ hēmōn autōn ho polemios lamthanei «ou planou tas aphormas. Peinēn gar theasamenos, ek tautēs akrotholizetai᾽ all᾽ ho Sōtēr ho hēmete- Tos, kai peinōntos tou sōmatos, kai deomenou tro- 'phēs, thaumatourgein ouk anechetai, Graphichǭ de logǭ “chatatoxeuei ton tyrannon, kai phēsi’ «Ouk ep᾽ artǭ monǭ zēsetai anthrōpaēs, all᾽ en panti rhēmati ekporeuomenǭ dia stomatos Theou. » ᾿Anthrōpinōs de tēn apokrisin epoiēsato, kai tēn theotēta teōs apokryptōn, kai tois anthrōpois tǭ homoiǭ tēn nikēn pragmateuomenos. Ou gar monos, phēsin, artos synergos esti tēs tōn anthrōpōn zōēs, alla kai pas logos hypo Theou prospheromenos, akochrē zōēn tois peinōsin anthrōpois porisai. Pisteuomen hōs kai artou dicha diadiōnai tōn anthrōpōn tēn physin dynaton boulomenou Theou. Houtō dialysas tou antipalou ta mēchanēmata, kai tēn deuteran autou kai tēn tritēn prosdolēn anonēton deixas, kai hōs anthrōpos tas apodeixeis poiēsamenos, hina tēn apotai men ton alitērion, kai ton koinon tōn anthrōpōn alastora pauei tēs tyrannidos, hypo de tōn tēn nikēn theasamenōn angelōn ankchēryttetai. e Proselthontes gar, phēsin, hoi angeloi diēkonoun autǭ. » Ekeithen myria hosa thaumatourgēsas. Kai oinon men ex hydatos chlēmatōn dicha kai gēs dēmiourgēsas, ek pente de artōn pollas chiliada: choresas, kai logǭ chōlous men artipodas apophēnas, leprōn de tēn lenos, kai ophthalmois to blepein aphērēmenois hygeia tēn aisthēsin dōrn samenos, kai taphous anoixas, ᾿ kai pepedē menon kai dysōdē nekron trechonta deixas, pheugonta men tou thanatou tas cheiras, pros de ton kalesanta Dēmiourgon epeigomenon, kai mēth᾽ hypo tōn tou thanatou pylōn, mēth᾽ hypo tōn desmōn katechomenon. Tauta kai myria hetera ergasamenos... baskainetai men hypo Ioudaiōn, dechetai de tēn epithoulēn ethelontēs, tēn ek tautēs esomenēn tois anthrōpois proorōn sōtērian. Kai tauta anōthen dia pou prophētou, proulegen᾽ « Egō de, phēsin, ouk apeithō, oude antilegō, alla ton gōton mou dedōka eis mastigas, tas de siagonas mou heis rhapismata, to de prosōpon mou ouk apestrepsa apo aischynēs emptysmatōn. » Tauta proeipōn, tauta pathōn, tǭ staurǭ prosēloutai, ouk hamartēmatōn dekas tinōn (amartian gar ouk epoiēsen, oude heurethē dolos en pǭ stomati autou), alla tēs hēmeteras physeōs echtigōn to chreo:. hiŌpheile gar hautē parathethdēchnia tou Pe-ouk ischysen, autos ho Despotēs sophōs mēchanatai kēn ton ophlēmatos ektisin, kai tautēs hoion tina ktēmata ta melē ladōn, chai tauta sophōs kai didai,
precisely how the enemy takes the occasions of his deceit from ourselves. For seeing hunger, he skirmishes from it; but our Saviour, though his body was hungry and needed food, would not work a miracle, but shot the tyrant down with a word of Scripture, saying: "Man shall not live by bread alone, but by every word that comes out through the mouth of God." He made the answer in a human way, still hiding his Godhead and procuring the victory for human beings by what was like them. For not bread alone, he says, is the helper of human life, but every word brought by God suffices to provide life for hungry human beings. We believe that human nature can live even without bread if God wills. Having thus broken the adversary's devices, and shown his second and third attacks to be useless, and made his proofs as man, so that … , he … the wicked one and stops the tyranny of the common avenging spirit of human beings, and is proclaimed by the angels who saw the victory. "For the angels," it says, "came and ministered to him." From there he worked countless miracles. He made wine from water without vines and earth, fed many thousands from five loaves, by a word made the lame sound of foot, … of lepers, gave sound sight to eyes deprived of seeing, opened tombs, and showed a bound and stinking corpse running, fleeing the hands of death and hurrying to the Creator who called him, held back neither by the gates of death nor by its bonds. Having done these and countless other things, he was envied by the Jews, but accepted the plot willingly, foreseeing the salvation that would come from it for human beings. And he foretold these things long before through the prophet: "But I," he says, "do not disobey nor contradict, but I have given my back to whips and my cheeks to blows, and I did not turn my face from the shame of spitting." Having foretold this and suffered this, he was nailed to the cross, not paying the penalty for sins ("for he committed no sin, nor was deceit found in his mouth"), but paying the debt of our nature. For it owed, having transgressed the … ; … could not, the Master himself wisely contrives the payment of the debt, and taking its members as possessions, as it were, and these wisely and …
Matt 4:4 (quotation, high confidence) · Deut 8:3 (quotation, medium confidence) · Matt 4:11 (quotation, high confidence) · John 2:9 (allusion, high confidence) · Matt 14:21 (allusion, high confidence) · Matt 11:5 (allusion, medium confidence) · John 11:44 (allusion, high confidence) · Matt 27:18 (echo, low confidence) · Isa 50:5 (quotation, high confidence) · Isa 50:6 (quotation, high confidence) · 1 Pet 2:22 (quotation, high confidence)
Notes and citation
Summary: Christ answered the tempter with Scripture as a man, won the victory for humanity, worked many miracles, and, envied by his enemies, willingly went to the cross, sinless, to pay the debt owed by human nature.
- Quotations and allusions: Matt 4:4 (Deut 8:3); Matt 4:11; John 2:1-11 (water into wine); Matt 14:15-21 (five loaves); John 11:38-44 (Lazarus); Isa 50:5-6 LXX; 1 Pet 2:22 (Isa 53:9).
- "Envied by the Jews": Theodoret's phrase, translated as written; compare Matt 27:18.
- Words are lost in the OCR in "so that … , he … the wicked one", "… of lepers" (probably "cleansed the leprosy"), and in the account of the debt ("having transgressed the …; … could not", probably "the Maker's law, and since it could not pay"); marked … and not supplied. Leaked footnotes and debris from Migne's Latin column are removed.
Notes on the original text
- Digital text corrected (column letter and debris inside the word ἀποκρύπτων; debris from Migne's Latin column; leaked footnote; leaked footnotes): ἕ ἐπαν. )68. ἰη δἀϊ!. Ῥατί8. παρῆλθεν. → ; {4 ἄντ. 1014. ἀγωνιστὴν. : τ. πλ. τ. ἀφ. Εάϊι. Ραγὶβ. τὰς ἀφορμὰς τοῦ Ἴῦκ → ; ἀπο- Α ἰδίυπν ΒυΠιοῖς δα νἱίδηι [Δ 36} κρύπτων → ἀποκρύπτων; β' τη ]ᾳυθ βοοσπάυπι ἃς ἰογίπι 6708 4850] 0. Π] Γαὶ 6 ἷπ), δῦ οί. → .
Topics: Christology
Cite (SBL): Theodoret, Prov. 10.6 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-10-6) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
10.7PG 83
καίως οἰκονομήσας, ἀποπληροῖ τὸ χρέος, καὶ τὴν φύσιν ἐλευθεροῖ. Καὶ τούτων μάρτυρες Ἡσαῖας καὶ ᾿Παῦλος, ὁ μὲν πρὸ τοῦ πάθους ταῦτα θεσπίσας, ὁ δὲ μετὰ τὴν ἔχόασιν ἑρμηνεύσας τὴν πρόῤῥησιν'" τὸ αὐτὸ δὲ ἀμφοτέροις ἐφθέγξατο Πνεῦμα. Καὶ ᾿Ησαῖας μὲν πόῤῥωθεν βοᾷ" ε« ᾿Ανθρωπος ἐν πληγῇ ὧν, καὶ εἰδὼς φέρειν μαλακίαν. » ᾿Απὸ γὰρ τοῦ ὁρωμένου προσαγορεύει, ἐπειδὴ τὸ ὁρώμενον ἔπασχεν. εΟὗτος, φησὶ, τὰς μαλαχίας ἡμῶν φέρει, καὶ περὶ ἡμῶν ὀδυνᾶται" ἡμεῖς δὲ ἐλογισάμεθα αὐτὸν ἐν πόνῳ εἶναι, καὶ ἐν πληγῇ ὑπὸ Θεοῦ, καὶ ἐν κακώσει. » Ὑπελάμθανον γὰρ αὐτὸν οἱ τῷ ξύλῳ προσηλωμένον ὁρῶντες, ὑπὲρ πλείστων ἁμαρτημάτων κολάζεσθαι, καὶ δίκας τίνειν ὑπὲρ οἰκείων πλημμελημάτων. Διὸ καὶ μέσον αὐτὸν δύο κακούργων οἱ Ἰουδαῖοι προσήλωσαν, πονηρὰν αὐτῷ δόξαν κατασκευάσαι βουλόμενοι " ἀλλὰ τὸ Πνεῦμα τὸ ἅγιον διὰ τοῦ προφήτου διδάσκει, ὅτι αὐτὸς ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν. Καὶ σαφέστερον τοῦτο διὰ τῶν ἑξῆς ποιεῖ" ε Παιδεία γὰρ, φησὶν, εἰρήνης ἡμῶν ἐπ᾽ αὐτὸν, τῷ μώλωπι αὖτοῦ ἡμεῖς ἰάθημεν. » Ἐχθροὶ γὰρ ὄντες Θεοῦ, ἅτε δὴ ᾿Αλλὰ ταύτης ἡμεῖς μὲν οὐκ ἐπειράθημεν, αὐτὸς δὲ ταύτην ὑπέμεινεν ὁ Σωτὴρ ὁ ἡμέτερος" ὑπομείνας δὲ ταύτην, τὴν εἰρήνην ἡμῖν τὴν πρὸς Θεὸν ἐδωρήσατο. Σαφέστερον δὲ τοῦτο δηλοῖ τὰ ἑξῆς" « Πάντες γὰρ, φησὶν, ὡς πρόδατα ἐπλανήθημεν, ἄνθρωπος τῇ ὁδῷ. αὑτοῦ ἐπλανήθη. Διὰ τοῦτο ὡς πρόδατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος. ν "Ἔπρεπε γὰρ αὐτῷ, τῷ ὁμοΐῳ θεραπεῦσαι τὸ ὅμοιον, καὶ διὰ τοῦ προδάτου τὴν τῶν προδάτων ἀνακαλέσασθαι πλάνην. Γίνεκαι δὲ πρόθατον, οὐκ εἰς πρόδατον μεταδληθεὶς, οὐδὲ προπὴν ὑπομείνας, οὐδὲ τῆς οἰκείας οὐσίας ἐκστάς" ἀλλὰ τοῦ προδάτου τὴν φύσιν σαφῶς ἐνδυσάμενος, καὶ οἷον ὁ ἡγούμενος τῆς ποίμνης κριὸς, χτῖλος τῆς ποίμνης γενόμενος, καὶ ἀκολουθεῖν αὐτῷ πάντα τοιγαροῦν καὶ ἱερεῖον ἐγένετο, καὶ ὑπὲρ παντὸς «τοῦ γένους προσηνέχθη θυσία. Οὐκ ἁπλῶς δὲ ὁ προφήτης καὶ σφαγῆς ὁμοῦ καὶ κουρᾶς ἐμνημόνευσεν. ᾿Αλλ᾽ ἐπειδὴ Θεὸς ἦν καὶ ἄνθρωπος, τοῦ δὲ σώματος σφαττομένου, ἀπαθὴς ἔμεινε ἡ θεία φύσις, ἀναγκαίως καὶ ὁ θεσπέσιος Ἡσαΐας, καὶ τοῦ προδάτου τὴν σφαγὴν, καὶ τοῦ ἀμνοῦ τὴν χουρὰν ἡμῖν ὑπἐδειξεν. Οὐ γὰρ μόνον, φησὶν, ἐσφάγη, ἀλλὰ καὶ ἀπεχείρατο. Καὶ γὰρ κατὰ τὸ ἀνθρώπειον τὸν θάνατον ὑπέμεινεν" ὡς δὲ Θεὸς ζῶν καὶ ἀπαθὴς διαμένων, τὸν τοῦ σώματος πόκον τοῖς χεέρουσιν ἔδωκεν. Οὕτως ὁ μακάριος Ἡσαΐας καὶ τὰ σωτήρια ἡμῖν ὑπέδειξε πάθη, καὶ τῶν παθῶν τὰς αὖτίας ἐδίδαξε. Καὶ ὁ θειότατος δὲ Παῦλος ἄντικρυς βοᾷ" « Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. Γέγραπται γάρ᾽ Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. » Εἰπὼν δὲ, ὑπὲρ ἡμῶν, ἔδειξεν, ὡς ἀνεύθυνος ὧν καὶ πάσης ἁμαρτίας ἐλεύθερος, τὸ ἡμέτερον ἀπέδωκε χρέος, καὶ μυρίοις ἡμᾶς ὀφλήμασιν ὑποκειμένους, καὶ τούτου χάριν δουλεύειν ἠναγχασμένους, ἐλευθερίας ἠξίωσεν ἡμᾶς, καὶ πριάμενος, καὶ τιμὴν τὸ οἰκεῖον αἷμα χαταδαλών. Διὸ
kaiōs oikonomēsas, apoplēroi to chreos, kai tēn physin eleutheroi. Kai toutōn martyres Hēsaias kai ᾿Paulos, ho men pro tou pathous tauta thespisas, ho de meta tēn echoasin hermēneusas tēn prorrhēsin'" to auto de amphoterois ephthenxato Pneuma. Kai ᾿Ēsaias men porrhōthen boą" e« ᾿Anthrōpos en plēgę̄ hōn, kai eidōs pherein malakian. » ᾿Apo gar tou horōmenou prosagoreuei, epeidē to horōmenon epaschen. eOutos, phēsi, tas malachias hēmōn pherei, kai peri hēmōn odynatai" hēmeis de elogisametha auton en ponǭ einai, kai en plēgę̄ hypo Theou, kai en kakōsei. » Hypelamthanon gar auton hoi tǭ xylǭ prosēlōmenon horōntes, hyper pleistōn hamartēmatōn kolazesthai, kai dikas tinein hyper oikeiōn plēmmelēmatōn. Dio kai meson auton dyo kakourgōn hoi Ioudaioi prosēlōsan, ponēran autǭ doxan kataskeuasai boulomenoi " alla to Pneuma to hagion dia tou prophētou didaskei, hoti autos etraumatisthē dia tas hamartias hēmōn, kai memalakistai dia tas anomias hēmōn. Kai saphesteron touto dia tōn hexēs poiei" e Paideia gar, phēsin, eirēnēs hēmōn ep᾽ auton, tǭ mōlōpi autou hēmeis iathēmen. » Echthroi gar ontes Theou, hate dē ᾿Alla tautēs hēmeis men ouk epeirathēmen, autos de tautēn hypemeinen ho Sōtēr ho hēmeteros" hypomeinas de tautēn, tēn eirēnēn hēmin tēn pros Theon edōrēsato. Saphesteron de touto dēloi ta hexēs" « Pantes gar, phēsin, hōs prodata eplanēthēmen, anthrōpos tę̄ hodǭ. hautou eplanēthē. Dia touto hōs prodaton epi sphagēn ēchthē, kai hōs amnos enantion tou keirontos auton aphōnos. n "Eprepe gar autǭ, tǭ homoïǭ therapeusai to homoion, kai dia tou prodatou tēn tōn prodatōn anakalesasthai planēn. Ginekai de prothaton, ouk eis prodaton metadlētheis, oude propēn hypomeinas, oude tēs oikeias ousias ekstas" alla tou prodatou tēn physin saphōs endysamenos, kai hoion ho hēgoumenos tēs poimnēs krios, chtilos tēs poimnēs genomenos, kai akolouthein autǭ panta toigaroun kai hiereion egeneto, kai hyper pantos «tou genous prosēnechthē thysia. Ouk haplōs de ho prophētēs kai sphagēs homou kai kouras emnēmoneusen. ᾿All᾽ epeidē Theos ēn kai anthrōpos, tou de sōmatos sphattomenou, apathēs emeine hē theia physis, anankaiōs kai ho thespesios Hēsaïas, kai tou prodatou tēn sphagēn, kai tou amnou tēn chouran hēmin hypedeixen. Ou gar monon, phēsin, esphagē, alla kai apecheirato. Kai gar kata to anthrōpeion ton thanaton hypemeinen" hōs de Theos zōn kai apathēs diamenōn, ton tou sōmatos pokon tois cheerousin edōken. Houtōs ho makarios Hēsaïas kai ta sōtēria hēmin hypedeixe pathē, kai tōn pathōn tas autias edidaxe. Kai ho theiotatos de Paulos antikrys boą" « Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katara. Gegraptai gar᾽ Epikataratos pas ho kremamenos epi xylou. » Eipōn de, hyper hēmōn, edeixen, hōs aneuthynos hōn kai pasēs hamartias eleutheros, to hēmeteron apedōke chreos, kai myriois hēmas ophlēmasin hypokeimenous, kai toutou charin douleuein ēnanchasmenous, eleutherias ēxiōsen hēmas, kai priamenos, kai timēn to oikeion haima chatadalōn. Dio
… justly arranging it, pays the debt and frees nature. Isaiah and Paul are witnesses of this, the one prophesying it before the passion, the other interpreting the prediction after the event; and the same Spirit spoke through both. Isaiah cries from afar: "A man in affliction, and knowing how to bear weakness." For he names him from what was seen, since what was seen suffered. "This one," he says, "bears our weaknesses and is pained for us; and we reckoned him to be in toil, and in affliction from God, and in ill-treatment." For those who saw him nailed to the wood supposed that he was being punished for very many sins and paying the penalty for his own offences. That is why the Jews nailed him between two criminals, wishing to create an evil reputation for him; but the Holy Spirit teaches through the prophet that he was wounded for our sins and made weak for our lawless deeds. And he makes this clearer by what follows: "For the chastisement of our peace was upon him; by his bruise we were healed." For being enemies of God, since … ; but we did not experience this chastisement; our Saviour himself endured it, and having endured it, he gave us peace with God. What follows shows this more clearly: "For all of us, like sheep, went astray; a man went astray in his way. Therefore he was led like a sheep to slaughter, and like a lamb silent before its shearer." For it befitted him to heal like by like, and through the sheep to call back the straying of the sheep. He becomes a sheep, not changed into a sheep, nor undergoing change, nor departing from his own substance; but clearly clothing himself in the nature of the sheep, and becoming like the ram that leads the flock, the bellwether of the flock, and making all … to follow him. So he became a victim too and was offered as a sacrifice for the whole race. And not idly did the prophet mention both slaughter and shearing. But since he was God and man, and while the body was slaughtered the divine nature remained impassible, the inspired Isaiah of necessity showed us both the slaughter of the sheep and the shearing of the lamb. For not only, he says, was he slaughtered, but he was also shorn. For as man he endured death, but as God, living and remaining impassible, he gave the fleece of the body to the shearers. So the blessed Isaiah showed us the saving sufferings and taught the causes of the sufferings. And the most divine Paul cries plainly: "Christ redeemed us from the curse of the law, becoming a curse for us; for it is written: Cursed is everyone who hangs on a tree." And by saying "for us" he showed that, being without liability and free of all sin, he paid our debt, and when we were subject to countless debts and for this reason compelled to be slaves, he counted us worthy of freedom, buying us and paying down his own blood as the price. That is why
Isa 53:3 (quotation, high confidence) · Isa 53:4 (quotation, high confidence) · Isa 53:5 (quotation, high confidence) · Isa 53:6 (quotation, high confidence) · Isa 53:7 (quotation, high confidence) · Mark 15:27 (allusion, medium confidence) · Gal 3:13 (quotation, high confidence) · Deut 21:23 (quotation, high confidence) · 1 Pet 1:19 (echo, low confidence)
Notes and citation
Summary: Isaiah and Paul testify that Christ, sinless, bore our sins: the sheep led to slaughter and the shorn lamb show that he died as man while remaining impassible as God, and he redeemed us from the curse by his blood.
- Quotations: Isa 53:3-7 LXX; Gal 3:13 (Deut 21:23).
- Theodoret's reading of Isa 53:7 (the body slaughtered, the divine nature impassible like a shorn lamb that lives) expresses his two-nature Christology; translated as written. "The Jews nailed him": Theodoret's wording, rendered as written; compare Mark 15:27.
- Words are lost in the OCR at the beginning, in "since … " (probably "we deserved chastisement"), and in "making all … to follow him"; marked … and not supplied. Debris from Migne's Latin column and leaked footnotes are removed.
Notes on the original text
- Digital text corrected (column letter; debris from Migne's Latin column and a column letter; debris from Migne's Latin column read as Greek; leaked footnote; leaked footnote and debris; some Greek words are lost with it): οἱ ᾿ Δ ἱᾳποπιϊ ἰδ ϑρυίογυπι 35. ν σις ναϊοϊηδίιϑ, πο 50 ν 6 οἱ πῶς νᾶ → ; ἢ οχβἰϑίο 5, δἷ 5016 → ; ἐπὶ αἃ 60, δ ἰη αἥῇϊοιίοπο 3". » Ουἱ οπῖπα οὐδὲ ᾿σηο αἱτὶ, ἐγ συλ! ἢ γι: ἴδ Α → ; θἃ οὶ 65586ρᾶο οἱ αἰ ἴῃ Υἱοι ἃ ἴῃ δἰ ἰπ → ; οἱ ὁδί. Νε ἀκα πο 57.» δὲ ΠΟῸ8 οἱ τοῦθ 8, δὲ Ῥγορυ πη 5 ησυ 6 πὶ Ῥονοτϑὶ ἢ οἶκ, διά. ἰδίων. ν᾿ δέ. θ68. ᾿δἰά. → ; βοᾷ" Ὁ « Χριστὸς → βοᾷ" « Χριστὸς; 38 [6 ογ. τι, 90. 531 ον. νι, 11. → .
Topics: Christology
Cite (SBL): Theodoret, Prov. 10.7 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
10.8PG 83
καὶ ἑτέρωθι ὁ αὐτὸς ἀνὴρ βοᾷ λέγων" τ Τιμῆς « ἡγοράσθημεν. ν Καὶ πάλιν’ « ᾿Απόλλυται, φησὶν, ὁ ἀσθενὴς ἀδελφὸς ἐν τῇ σῇ γνώσει, δι᾽ ὃν Χριστὸς ἀπέθανε.» Τούτου χάριν καὶ τὸν διὰ σταυροῦ κατεδέξατο θάνατον" ἐπειδὴ χατάρατον ἣν κατὰ τὸν νόμον τούτου τοῦ θανάτου τὸ εἶδος" κατάρατος δὲ ἦν καὶ ἧ φύσις, ὡς παραθεθηχυῖα τὸν νόμον" ε« Ἐπικατάρατος γὰρ, φησὶ, πᾶς ὃς οὐκ ἐμμένει τοῖς ἐγχειμένοις ἐν τῷ βιδλίῳ. τοῦ νόμου τοῦ ποιῆσαι αὑτά. » Τούτου χάριν τὴν κοινὴν ἀναδέχεται κατάραν, καὶ λύει- ταύτην τῇ ἀδίκῳ σφαγῇ. Μὴ ὑποκείμενος γὰρ τῇ κατάρᾳ (ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὐρέθη ἐν τῷ ατόματι αὐτοῦ δόλος), τὸν τῶν ἁμαρτωλῶν ὑπέμευνε θάνατον, καὶ δικάζεται πῷ ἀλάστορι τῷ κοινῷ τῆς φύσεως δυσμενεῖ, χος ὁμοῦ καὶ συνήγορος τῆς ἡμετέρας φύσεως γεγογὼς, καί φησιν εἰκότως πρὸς τὸν πικρὸν ἡμῶν τύν ρᾶννον" Ἑ ἀλως, παμπόνηρε, καὶ τοῖς σαυτοῦ δικτύοις τοθήρασαι, καὶ ἡ ῥομφαία σὸν εἰσελήλυθεν εἰς καρδίαν σον, καὶ τὰ τόξα σου συνετρίθη" ὥρυξας βόθρον, καὶ ἐνέπεσας εἰς αὐτόν" τὰ ὑπὸ σοῦ ἀπλωθέντα θήρατρα τὰς σὰς ἐπέδησςε χεῖρας. Εἰπὲ γὰρ, τί δῆ ποτέ μου τὸ σῶμα τῷ σταυρῷ προσήλωσας, καὶ τῷ θανάτῷ παρέπεμψας; Ποῖον εἶδος ἁμαρτίας ἐν ἐμοὶ θεασάμενος; Ποίαν τοῦ νόμον θεωρήσας παράθασιν; Ἐρεύνησον νῦν γοῦν ἀχριδέστερον ἐν τῷ ξύλῳ γυμνὸν τοῦτο θεώμενος. Βλέπε καὶ γλῶτταν κηλῖδος ἀπηλλαγμένην’ καὶ ἀκοὴν βλάῤδης ἀπάσης ἐλευθέραν, καὶ ὀφθαλμοὺς λύμην οὐδεμίαν ἔξωθεν δεξαμένους" καὶ χεῖρας ἀδικίας μὲν πόῤῥω γεγενημένας, δικαιοσύνῃ δὲ πάσῃ χεχοσμημένας" καὶ πόδας, οὐκ ἐπὶ πονηρίᾳ, προφητικῶς εἰπεῖν, δραμόντας, ἀλλὰ τὸν τῆς ἀρετῆς δίαυλον ἑξανύσαντας. ᾿Ερεύνησον ἅπαντα λίαν ἀχριθῶς τὰ. τοῦ. σώματος μόρια" ἐρεύνησον τῆς ψυχῆς τὰ κινῆματα" ἐὰν μικρὸν γοῦν εὑρεθῇ πλημμέλημα, καλῶς κατέχεις καὶ μάλα δικαίως" ἐπιτίμιον γὰρ τῶν. ἡμαρτηκότων ὁ θάνατος" εἰ δὲ μηδὲν εὑρίσκεις, ὧν ὁ θεῖος ἀπαγορεύει νόμος, πάντα δὲ μᾶλλον, ὅσα ἐκεῖνος διαγορεύει, οὐκ ἐῶ σε κατέχειν ὃ μὴ θέμις κατέχειν. Μᾶλλον δὲ καὶ τοῖς ἄλλοις ἀνοίγω τοῦ θανάτου τὸ δεσμωτήριον, σὲ δὲ χαθείρξω. μόνον, ὡς τὸν ὅρον παραθεθηχότα τὸν θεῖον. Ὃ γὰρ θεῖος ὅρος τοὺς ἡμαρτηκότας τῷ. θανάτῳ παρἔπεμψε, σὺ δὲ καὶ τὸν ἁμαρτίας ἀμύητον παρέδωκας τοῖς τοῦ θανάτου δεσμοῖς" καὶ γέγονέ σοι ἡ ἀπληστία ἐσχάτης αἰτία" καὶ ἕνα λαθὼν ἀδίκως, πάντῶν ἐγυμνώθης τῶν ὑπηκόων. δικαίως" καὶ φαγὼν τροφὴν οὐκ ἐδώδιμον, πᾶσαν ἑμέσεις τὴν ἤδη χαταποθεῖσαν" καὶ διδάξεις ἅπαντας τοῖς προσοῦσιν ἀρκεῖσθαι, καὶ τῶν μὴ προσηκόντων ἀπέχεσθαι.
kai heterōthi ho autos anēr boą legōn" t Timēs « hēgorasthēmen. n Kai palin’ « ᾿Apollytai, phēsin, ho asthenēs adelphos en tę̄ sę̄ gnōsei, di᾽ hon Christos apethane.» Toutou charin kai ton dia staurou katedexato thanaton" epeidē chataraton hēn kata ton nomon toutou tou thanatou to eidos" kataratos de ēn kai hē physis, hōs parathethēchuia ton nomon" e« Epikataratos gar, phēsi, pas hos ouk emmenei tois encheimenois en tǭ bidliǭ. tou nomou tou poiēsai hauta. » Toutou charin tēn koinēn anadechetai kataran, kai lyei- tautēn tę̄ adikǭ sphagę̄. Mē hypokeimenos gar tę̄ katarą (hamartian gar ouk epoiēsen, oude eurethē en tǭ atomati autou dolos), ton tōn hamartōlōn hypemeune thanaton, kai dikazetai pǭ alastori tǭ koinǭ tēs physeōs dysmenei, chos homou kai synēgoros tēs hēmeteras physeōs gegogōs, kai phēsin eikotōs pros ton pikron hēmōn tyn rannon" He alōs, pamponēre, kai tois sautou diktyois tothērasai, kai hē rhomphaia son eiselēlythen eis kardian son, kai ta toxa sou synetrithē" hōryxas bothron, kai enepesas eis auton" ta hypo sou aplōthenta thēratra tas sas epedēsse cheiras. Eipe gar, ti dē pote mou to sōma tǭ staurǭ prosēlōsas, kai tǭ thanatǭ parepempsas? Poion eidos hamartias en emoi theasamenos? Poian tou nomon theōrēsas parathasin? Ereunēson nyn goun achridesteron en tǭ xylǭ gymnon touto theōmenos. Blepe kai glōttan kēlidos apēllagmenēn’ kai akoēn blardēs apasēs eleutheran, kai ophthalmous lymēn oudemian exōthen dexamenous" kai cheiras adikias men porrhō gegenēmenas, dikaiosynę̄ de pasę̄ chechosmēmenas" kai podas, ouk epi ponērią, prophētikōs eipein, dramontas, alla ton tēs aretēs diaulon hexanysantas. ᾿Ereunēson hapanta lian achrithōs ta. tou. sōmatos moria" ereunēson tēs psychēs ta kinēmata" ean mikron goun heurethę̄ plēmmelēma, kalōs katecheis kai mala dikaiōs" epitimion gar tōn. hēmartēkotōn ho thanatos" ei de mēden heuriskeis, hōn ho theios apagoreuei nomos, panta de mallon, hosa ekeinos diagoreuei, ouk eō se katechein ho mē themis katechein. Mallon de kai tois allois anoigō tou thanatou to desmōtērion, se de chatheirxō. monon, hōs ton horon parathethēchota ton theion. Ho gar theios horos tous hēmartēkotas tǭ. thanatǭ parepempse, sy de kai ton hamartias amyēton paredōkas tois tou thanatou desmois" kai gegone soi hē aplēstia eschatēs aitia" kai hena lathōn adikōs, pantōn egymnōthēs tōn hypēkoōn. dikaiōs" kai phagōn trophēn ouk edōdimon, pasan hemeseis tēn ēdē chatapotheisan" kai didaxeis hapantas tois prosousin arkeisthai, kai tōn mē prosēkontōn apechesthai.
the same man cries elsewhere: "You were bought with a price." And again: "The weak brother is destroyed by your knowledge, the brother for whom Christ died." For this reason he accepted death by the cross; since this kind of death was cursed according to the law, and nature too was cursed, as having transgressed the law: "For cursed," it says, "is everyone who does not abide by what is written in the book of the law, to do it." For this reason he takes on the common curse and dissolves it by his unjust slaughter. For not being subject to the curse ("for he committed no sin, nor was deceit found in his mouth"), he endured the death of sinners, and he goes to law with the avenging spirit, the common enemy of nature, becoming at once … and advocate of our nature; and he says reasonably to our bitter tyrant: "You are caught, wholly wicked one, and hunted in your own nets; your sword has entered your own heart, and your bows are broken; you dug a pit and fell into it; the snares you spread have bound your own hands. Tell me, why did you nail my body to the cross and send it to death? What kind of sin did you see in me? What transgression of the law did you observe? Search now, at least, more precisely, seeing it naked on the wood. See a tongue free of stain, hearing free of all harm, eyes that received no defilement from outside, hands far from injustice and adorned with all righteousness, and feet that did not run, to speak with the prophet, to wickedness, but completed the double course of virtue. Search all the parts of the body very precisely; search the movements of the soul; if even a small offence is found, you hold it rightly and very justly, for death is the penalty of sinners; but if you find nothing of what the divine law forbids, but rather everything that it commands, I will not let you hold what it is not lawful to hold. Rather I will open the prison of death to the others too, and shut you up alone, as having transgressed the divine boundary. For the divine boundary sent sinners to death, but you handed over even the one uninitiated in sin to the bonds of death; and your greed has become the cause of utmost …; and taking one unjustly, you have been justly stripped of all your subjects; and having eaten food not fit to eat, you will vomit up all that you have already swallowed, and teach everyone to be content with what they have and to keep away from what does not belong to them.
1 Cor 6:20 (quotation, high confidence) · 1 Cor 8:11 (quotation, high confidence) · Gal 3:10 (quotation, high confidence) · Deut 27:26 (quotation, high confidence) · 1 Pet 2:22 (quotation, high confidence) · Ps 37:15 (36:15 LXX) (allusion, medium confidence) · Ps 7:15 (7:16 LXX) (allusion, medium confidence) · Isa 59:7 (allusion, low confidence) · Heb 2:14 (echo, low confidence)
Notes and citation
Summary: Christ bought us with his blood and took the curse of the law on himself; sinless, he arraigns the devil, who killed him unjustly, and so loses his hold on all whom death held.
- Quotations: 1 Cor 6:20; 1 Cor 8:11; Gal 3:10 (Deut 27:26); 1 Pet 2:22 (Isa 53:9). Christ's speech to the devil echoes Ps 37:15 (LXX 36:15), Ps 7:15 (LXX 7:16), and Isa 59:7 / Prov 1:16 (feet running to evil).
- Theodoret's account of redemption as a lawsuit in which the devil forfeits his rights by killing the sinless one is translated as written.
- Words are lost in the OCR in "becoming at once … and advocate" and "the cause of utmost …" (probably "loss"); marked …. Debris from Migne's Latin column is removed.
Notes on the original text
- Digital text corrected (column letter; debris from Migne's Latin column read as Greek; debris from Migne's Latin column read as Greek; a word is lost with it): Τιμῆς Α « ἡγοράσθημεν → Τιμῆς « ἡγοράσθημεν; ν οἱ 09 ᾿ρβυ5 το δ ΘΟΙΏΡΓΘΙΘΉ508 68, οἱ ἴδυ8 οἶδά 8 ἰῃ πὺαυὶ 16δεῖ ἀἰνίηδηι ἰγΑμϑρτ 5802 518. Ὀἰ υΐ ἃ οὁ} → ; Ὦ 56, 18 χυδ ἀδία ἀγα πα ἰπ]6 ᾿ σοηἰΘΠἴυ18, Οὐ πὶ ἀϊπηνείας → .
Topics: Christology
Cite (SBL): Theodoret, Prov. 10.8 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
10.9PG 83
μνήσθητι τίνος ἕνεκεν ὁ γενεάρχης ᾿Αδὰμ παρεδόθη θανάτῳ. Πάντων ἐκεῖνος τῶν τοῦ παραδείσου φυτῶν δὲ ἀπέχρησεν αὐτῷ ἢ ἀφθονίας ἁπάντων ἀπό-,. λαυσις" ἀλλὰ χατετόλμησε τοῦ τῆς γνώσεως φυτοῦ, οὗ τὴν μετάληψιν ὁ Ποιητὴς ἀπηγορεύχει. Καὶ ἀπληστίαν νοσήσας, καὶ τοῦ μὴ προσήκοντος ἐπιθυμήσας, παντὸς ἀπεστερήθη τοῦ παραδείσου. Τούτοις σε τοῖς ἐπιτιμίοις ὑποδαλῶ. "Αδικον γὰρ, τὸν μὲν ἐξαπατηθέντα τοιαύτην ὑπομεῖναι ζημίαν, τὸν δὲ ἑξαπατῆσαντα μὴ τοιαύτην ὑποστῆναι τιμωρίαν. Ἐπειδὴ τοίνυν καὶ σὺ, τὴν κατὰ τῶν ἡμαρτηκότων ἐξουσίαν λαδὼν, ἥψω σώματος ἁμαρτίαν οὐδεμίαν ἐργαδσαμένον, ἔχθηθι τῆς ἐξουσίας, ἔχστηθι τῆς τυραννίδος. Πάντας ἐλευθερώσω τοῦ θανάτου" οὐκ ἀπλῶς ἐλέῳ χρώμενος, ἀλλ᾽ ἐλέῳ δικαίῳ, οὐδὲ τῇ τῆς δεσποτείας ἐξουσίᾳ, ἀλλ᾽ ἐξουσίᾳ δικαίᾳ. ᾿Αποδέδωχα γὰρ ὑπὲρ τοῦ γένους τὸ χρέος. Οὐκ ὀφεΐλων γὰρ θάνατον, θάνατον ὑπέμεινα, καὶ μὴ ὑποκείμενος θανάτῳ, ὑπεδεξάμην τὸν θάνατον, καὶ ἀνεύθυνος ὧν, ἐνεγράφην τοῖς ὑπευθύνοις, καὶ ὀφλήματος ὑπάρχων ἐλεύθερος, μετὰ τῶν ὀφειλόντων ἐτάχθην. Ἑξέτισα τοίνυν τὸ τῆς φύσεως ὄφλημα, καὶ θάνατον ἄδικον ὑπομείνας, καταλύω τὸν δίκαιον: τοὺς ἐνδίκως κατεχομένους,. ἀδίκως ἁμαρτίας δήμιε. Βλέπε αὐτὸ τῷ σταυρῷ προσἡλωμένον, καὶ τῶν γραμμάτων τῆς ἁμαρτίας ἀπηλλαγμένον. ᾿λέπε αὐτὸ πονηρίας ὑπογραφὴν οὐ δεδεγμένον. ᾿Απέδοσαν τοίνυν οἱ τοῦδε τοῦ σώματος ὀφθαλμοὶ, ὑπὲρ τῶν κακῶς θεασαμένων ὁμμάτων' αἱ τοῦδε ἀκοαὶ, ὑπὲρ τῶν ἀκοῶν τὸν μολυσμὸν δεξαμένων" ἡ γλῶττα ὡσαύτως; ὑπὲρ τῶν γλωττῶν τῶν παρανόμως χινηθεισῶν" αἱ χεῖρες ὑπὲρ τῶν ἄδικα ἐργασαμένων χειρῶν. Καὶ τἄλλα μέρη, ὑπὲρ τῶν τιναοῦν ἁμαρτίαν διαπραξαμένων μελῶν. Τοῦ δὲ χρέους“ ἐχτιθέντος, προσήκει τοὺς τούτου χάριν χαθειργμένους τῆς εἰρκτῆς ἀπαλλαγῆναι, καὶ τὴν προτέραν ἐλευθερίαν ἀπολαθεῖν, καὶ εἰς τὰ πατρῷον χωρίον ἐπανελθεῖν. Ως Ταῦτα λέγων ὁ Κύριος, τό τε οἰκεῖον ἀνέστησε σῶμα, καὶ τῇ φύσει τῶν ἀνθρώπων τὰς τῆς ἀναδεδωχὼς τοῦ οἰκείον σώματος τὴν ἀνάστασιν. Καὶ μή τις, οἰέσθω ταῦτα ἡμᾶς μάτην ἀδολεσχεῖν" ἐκ γὰρ τῶν ιϑδον Εὐαγγελίων, καὶ τῶν ἀποστολικῶν παιδευμάτων, ταῦτα οὕτως ἔχειν ἐπαιδεύθημεν᾽ ἡκούσαμεν γὰρ αὐτοῦ τοῦ Κυρίου λέγοντος" «Ἔρχεται ὁ τοῦ κόσμου ἄρχων, καὶ ἐν ἐμοὶ εὑρίσκει οὐδέν. » Οὐδὲν γὰρ ἔχω, φησὶ, τῶν τῆς ἁμαρτίας γνωρισμάτων, ἐλεύθερον ἔχω πάσης παρανομίας τὸ σῶμα᾽ ἀλλ᾽ ὅμως καὶ μηδὲν εὑρίσκων, ὡς μυρίοις ὀφλήμασιν ὑποχεῖμενον, παραδώσει τῷ θανάτῳ’ ἐγὼ δὲ ἀνέχομαι, δικαίως ἐχδάλλειν αὐτὸν τῆς τυραννίδος ἐθέλων. Διὰ καὶ αὖθις ἐν ἑτέρῳ χωρίῳ φησί" ε« Νῦν χρίσις ἐστὶ τοῦ κόσμον τούτον, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐχόληθήσεται ἔξω. » Τῆς γὰρ χρίσεως καὶ τῆς διαδιχασίας γενομένης χαταχριθήσεται, καὶ ὡς ἄδικον
mnēsthēti tinos heneken ho genearchēs ᾿Adam paredothē thanatǭ. Pantōn ekeinos tōn tou paradeisou phytōn de apechrēsen autǭ ē aphthonias hapantōn apo-,. lausis" alla chatetolmēse tou tēs gnōseōs phytou, hou tēn metalēpsin ho Poiētēs apēgoreuchei. Kai aplēstian nosēsas, kai tou mē prosēkontos epithymēsas, pantos apesterēthē tou paradeisou. Toutois se tois epitimiois hypodalō. "Adikon gar, ton men exapatēthenta toiautēn hypomeinai zēmian, ton de hexapatēsanta mē toiautēn hypostēnai timōrian. Epeidē toinyn kai sy, tēn kata tōn hēmartēkotōn exousian ladōn, hēpsō sōmatos hamartian oudemian ergadsamenon, echthēthi tēs exousias, echstēthi tēs tyrannidos. Pantas eleutherōsō tou thanatou" ouk aplōs eleǭ chrōmenos, all᾽ eleǭ dikaiǭ, oude tę̄ tēs despoteias exousią, all᾽ exousią dikaią. ᾿Apodedōcha gar hyper tou genous to chreos. Ouk opheïlōn gar thanaton, thanaton hypemeina, kai mē hypokeimenos thanatǭ, hypedexamēn ton thanaton, kai aneuthynos hōn, enegraphēn tois hypeuthynois, kai ophlēmatos hyparchōn eleutheros, meta tōn opheilontōn etachthēn. Hexetisa toinyn to tēs physeōs ophlēma, kai thanaton adikon hypomeinas, katalyō ton dikaion: tous endikōs katechomenous,. adikōs hamartias dēmie. Blepe auto tǭ staurǭ prosēlōmenon, kai tōn grammatōn tēs hamartias apēllagmenon. ᾿lepe auto ponērias hypographēn ou dedegmenon. ᾿Apedosan toinyn hoi toude tou sōmatos ophthalmoi, hyper tōn kakōs theasamenōn hommatōn' hai toude akoai, hyper tōn akoōn ton molysmon dexamenōn" hē glōtta hōsautōs? hyper tōn glōttōn tōn paranomōs chinētheisōn" hai cheires hyper tōn adika ergasamenōn cheirōn. Kai talla merē, hyper tōn tinaoun hamartian diapraxamenōn melōn. Tou de chreous“ echtithentos, prosēkei tous toutou charin chatheirgmenous tēs eirktēs apallagēnai, kai tēn proteran eleutherian apolathein, kai eis ta patrǭon chōrion epanelthein. Ōs Tauta legōn ho Kyrios, to te oikeion anestēse sōma, kai tę̄ physei tōn anthrōpōn tas tēs anadedōchōs tou oikeion sōmatos tēn anastasin. Kai mē tis, oiesthō tauta hēmas matēn adoleschein" ek gar tōn iϑdon Euangeliōn, kai tōn apostolikōn paideumatōn, tauta houtōs echein epaideuthēmen᾽ hēkousamen gar autou tou Kyriou legontos" «Erchetai ho tou kosmou archōn, kai en emoi heuriskei ouden. » Ouden gar echō, phēsi, tōn tēs hamartias gnōrismatōn, eleutheron echō pasēs paranomias to sōma᾽ all᾽ homōs kai mēden heuriskōn, hōs myriois ophlēmasin hypocheimenon, paradōsei tǭ thanatǭ’ egō de anechomai, dikaiōs echdallein auton tēs tyrannidos ethelōn. Dia kai authis en heterǭ chōriǭ phēsi" e« Nyn chrisis esti tou kosmon touton, nyn ho archōn tou kosmou toutou echolēthēsetai exō. » Tēs gar chriseōs kai tēs diadichasias genomenēs chatachrithēsetai, kai hōs adikon
Remember why Adam, the first father of the race, was handed over to death. He … all the plants of paradise, but the abundant enjoyment of all things did not satisfy him; he ventured on the tree of knowledge, whose eating the Maker had forbidden. And sick with greed and desiring what did not belong to him, he was deprived of the whole of paradise. To these penalties I will subject you. For it is unjust that the deceived should suffer such loss and the deceiver not undergo such punishment. Since, then, you too, having received authority over sinners, laid hold of a body that had committed no sin, depart from your authority, depart from your tyranny. I will free all from death, using not mercy simply, but just mercy; not the authority of mastery, but just authority. For I have paid the debt for the race. Not owing death, I endured death; not subject to death, I accepted death; being without liability, I was enrolled among the liable; being free of debt, I was ranked with the debtors. I have paid, then, the debt of nature, and having endured an unjust death, I destroy the just one: … those justly held …, unjust executioner of sin. See this body nailed to the cross and free of the writings of sin; see it, which received no signature of wickedness. The eyes of this body have paid for the eyes that looked wickedly; its ears for the ears that received defilement; the tongue likewise for the tongues moved lawlessly; the hands for the hands that did injustice; and the other parts for the members that committed any sin whatever. Since the debt has been paid, it is fitting that those imprisoned on its account be released from the prison, recover their former freedom, and return to their ancestral land." Saying this, the Lord raised his own body, and … to human nature, having given … the resurrection of his own body. And let no one think that we are idly chattering; for we have been taught that these things are so from the holy Gospels and the apostolic teachings. For we heard the Lord himself say: "The ruler of the world is coming, and finds nothing in me." For I have, he says, none of the marks of sin; I have a body free of all lawlessness; yet, though he finds nothing, he will hand me over to death as subject to countless debts; and I endure it, wishing to cast him out of his tyranny justly. That is why he says again in another place: "Now is the judgment of this world; now the ruler of this world will be cast out." For when the judgment and the trial take place, he will be condemned, and as unjust
Textual problem in this passage: see the notes.
Gen 2:16 (allusion, high confidence) · Gen 2:17 (allusion, high confidence) · Gen 3:6 (allusion, high confidence) · Gen 3:23 (allusion, high confidence) · Col 2:14 (allusion, medium confidence) · John 14:30 (quotation, high confidence) · John 12:31 (quotation, high confidence)
Notes and citation
Summary: Christ continues his case against the devil: as Adam lost paradise by greed, the devil loses his tyranny for seizing the sinless; by just mercy Christ pays the debt of nature with his body, rises, and frees humanity, as his words on the ruler of this world show.
- Allusions and quotations: Gen 2:16-17; 3:6, 23; Col 2:14 ("the writings of sin"); John 14:30; John 12:31.
- Words are lost in the OCR in the account of Adam ("He … all the plants of paradise", probably "having received authority over"), in "I destroy the just one: … those justly held …", and in "and … to human nature, having given …" (probably the seeds of resurrection); marked … and not supplied. Leaked footnotes with variant readings are removed.
Notes on the original text
- Digital text corrected (footnote marker; leaked footnote; leaked footnotes (variant readings); leaked footnotes and debris from Migne's Latin column; some Greek words are lost with them): βοἰ θη εἶα). ἱροῦ 88803 οἱ ρῶ- 81 ἴκ. 90 ἐ πον Πδη γοῦν. [πη οὐϊι. ῬΔΓ15. Ἀπ μικρόν βοπί τ, γί) οὐδ Πρ οἶον ὁδὶ οι ἴη)δίχα, Β εἰ εἰβίβοεσθ δυγίθυβ: δ᾽ π 16 Ὁ οἱ ἢ, ὺἱ αὶ οἱ δά → ; τοιαύτην (δ) ὑποστῆναι → τοιαύτην ὑποστῆναι; δ 9 Ὀοοἰ Ϊοἱ εἴδη) χι!, δ]. ἐλέῳ οἱ ἀσίηάδ ἀλλ᾽ ἐλέῳ δικ. οὐδέ, 68. δὰ. ἀδ) τούς. ἰδ] ἀ. ργῶπ). καί. ἣ τ ὑπὲρ --- χινηθ. 65. ἴῃ οὐϊι. Ῥατίβ. → ; τἄλλα. ᾿Ἰυϊά. τὰ λοιπά. → .
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Prov. 10.9 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
10.10PG 83
χα: ἐμοῦ τὴν ψῆφον ἐξενεγχων, τῆς τυραννίδος ἐκβληθήσεται. Εἶτα ἐκδιδάσκων ὡς οὐ μόνον τὰ οἰκεῖον σῶμα τῆς τοῦ θανάτου δυναστείας ἐλευθερώσει, ἀλλὰ πᾶσαν ὁμοῦ τῶν ἀνθρώπων τὴν φύσιν, εὐθὺς ἐπἦγαγε λέγων᾽ ε« Κἀγὼ, ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. ν Οὐ γὰρ ἀνέξομαι μόγὸν ἀναστῆσαι ὃ ἀνέλαδον σῶμα, ἀλλὰ πᾶσιν ἀνθρώποις πραγματεύσομαι τὴν ἀνάστασιν" τούτου γὰρ χάριν ἐλήλυθα, καὶ τὴν τοῦ δούλον μορφὴν ἀνέλαδον. Τούτου χάριν ἐπὶ σφαγὴν ἤχθην, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὖτὸν ἄφωνος. Ταῦτα καὶ ὁ μακάριος Παῦλός φῆσι, Κολοσσαεῦσι γράφων, καὶ δι᾽ αὐτῶν ἅπασιν ἀνθρώ» ποις" ε Καὶ ὑμᾶς γὰρ, φησὶ, νεκροὺς ὄντας τοῖς παραπτώμασι καὶ τῇ ἀχροδυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν αὐτῷ, χαρισάμενος ἡμῖν πάντα πὰ παραπτώματα, ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον τοῖς δόγμασιν, ὃ ἦν ὑπεναντίον ἡμῖν" καὶ αὐτὸ ἦρεν ἐκ μέσου, προσηλώσας αὐτὸ τῷ σταυ- 'ρῷ, ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ᾿ ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμδεύσας αὐτοὺς ἂν αὐτῷ. » Κἀντεῦθεν τοιγαροῦν ἐδιδάχθημεν ὡς ἀπἐδωκε μὲν ὑπὲρ ἡμῶν τὸ χρέος, ἐξήλειψε δὲ τὸ καθ᾽ ἡμῶν χειρόγραφον, καὶ προασήλωσεν αὐτὸ τῷ σταυρῷ, καὶ ἐδειγμάτισε τὰς ἀρχὰς καὶ τὰς ἐξουσίας, τουτἐστι, τὰς ἐναντίας δυνάμεις, ἐν παῤῥησίχ θριαμδεύσας αὑτὰς ἐν αὑτῷ. Τουτέστιν, ἀναμάρτῆτον αὐταῖς τὸ οἰκεῖον ἐπιδείξας σῶμά τε καὶ ψυχὴν, καὶ τὴν κατ᾽ αὐτοῦ γενομένην ἄδικον αὐτῶν ψῆφον ἐλέγξας. καὶ ταῦτα πεποιηκὼς, συνεζωοποίησε πᾶσαν τῶν ἀνθρώπων τὴν φύσιν. Καὶ μυρίας δὲ ἑτέβας μαρτυρίας ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Ἐραφῇ, καῦτα οὕτως ἔχειν διδασχούσας. ᾿Αλλ᾽ εἰ συλλέγειν ἁπάσας ἐθελήσαιμεν, καὶ τὴν προσήκουσαν ἐκάστῇ ἑρμηνείαν ποιήσασθαι, μῆκος ἄπειρον ἐργασόμεθα. Τοῖς φιλομαθέσι τοίνυν αὐτὰς συλλέγειν καταλιπὼν, ἐπὶ τὰ συνεχῆ βαδιοῦμαι τοῦ λόγου. Οὕτω τοίνυν ὁ Δεσπότης Χριστὸς, καταλύσας «ὸν θάγατον, καὶ τὴν ἡμετέραν πραγματευσάμενος σωτηρίαν, εὶς τοὺς οὐρανοὺς ἀνελήλυθε, καὶ τοῖς τῆς εὑσεδείας τροφίμοις τῆς αὐτῆς ἀνόδου τὰς ἐλπίδας κατέλιπεν. ε« Ὅταν γὰρ, φησὶν, ὑψωθῶ, πάντας ἐλκύσω πρὸς ἐμαντόν. » Τοσαύτη τοῦ Θεοῦ τῶν ὅλων ἡ περὶ τοὺς ἀνθρώπους κηδεμονία. Τοσαύτην ὁ Ποιητὴς τῆς ἀχαρίστου δημιουργίας ἐποιήσατο πρόνοιαν" Ὦ τοσαύτη τοῦ ἀρχετύπου περὶ τὴν εἰκόνα τὴν οἱκείαν ἡ προμήθεια, Ἐδημιούργησεν ἐξ ἀρχῆς, τῇ ὁμοιώσει τετίμηκεν" ἀλλ᾽ ἀγνώμων αὐτὴ περὶ τὸν πεποιηκότα γεγένηται, καὶ τὴν εἰκόνα τὴν θείαν δια-φθείρασα, τοὺς τῶν θηρίων χαρακτῆρας ἐδέξατο, καὶ
cha: emou tēn psēphon exenenchōn, tēs tyrannidos ekblēthēsetai. Eita ekdidaskōn hōs ou monon ta oikeion sōma tēs tou thanatou dynasteias eleutherōsei, alla pasan homou tōn anthrōpōn tēn physin, euthys epēgage legōn᾽ e« Kagō, ean hypsōthō ek tēs gēs, pantas helkysō pros emauton. n Ou gar anexomai mogon anastēsai ho aneladon sōma, alla pasin anthrōpois pragmateusomai tēn anastasin" toutou gar charin elēlytha, kai tēn tou doulon morphēn aneladon. Toutou charin epi sphagēn ēchthēn, kai hōs amnos enantion tou keirontos auton aphōnos. Tauta kai ho makarios Paulos phēsi, Kolossaeusi graphōn, kai di᾽ autōn hapasin anthrō» pois" e Kai hymas gar, phēsi, nekrous ontas tois paraptōmasi kai tę̄ achrodystią tēs sarkos hymōn, synezōopoiēsen autǭ, charisamenos hēmin panta pa paraptōmata, exaleipsas to kath' hēmōn cheirographon tois dogmasin, ho ēn hypenantion hēmin" kai auto ēren ek mesou, prosēlōsas auto tǭ stau- 'rǭ, apekdysamenos tas archas kai tas exousias, ᾿ edeigmatisen en parrhēsią, thriamdeusas autous an autǭ. » Kanteuthen toigaroun edidachthēmen hōs apedōke men hyper hēmōn to chreos, exēleipse de to kath᾽ hēmōn cheirographon, kai proasēlōsen auto tǭ staurǭ, kai edeigmatise tas archas kai tas exousias, toutesti, tas enantias dynameis, en parrhēsich thriamdeusas hautas en hautǭ. Toutestin, anamartēton autais to oikeion epideixas sōma te kai psychēn, kai tēn kat᾽ autou genomenēn adikon autōn psēphon elenxas. kai tauta pepoiēkōs, synezōopoiēse pasan tōn anthrōpōn tēn physin. Kai myrias de hetebas martyrias estin heurein para tę̄ theią Eraphę̄, kauta houtōs echein didaschousas. ᾿All᾽ ei syllegein hapasas ethelēsaimen, kai tēn prosēkousan ekastę̄ hermēneian poiēsasthai, mēkos apeiron ergasometha. Tois philomathesi toinyn autas syllegein katalipōn, epi ta synechē badioumai tou logou. Houtō toinyn ho Despotēs Christos, katalysas «on thagaton, kai tēn hēmeteran pragmateusamenos sōtērian, eis tous ouranous anelēlythe, kai tois tēs heusedeias trophimois tēs autēs anodou tas elpidas katelipen. e« Hotan gar, phēsin, hypsōthō, pantas elkysō pros emanton. » Tosautē tou Theou tōn holōn hē peri tous anthrōpous kēdemonia. Tosautēn ho Poiētēs tēs acharistou dēmiourgias epoiēsato pronoian" Ō tosautē tou archetypou peri tēn eikona tēn hoikeian hē promētheia, Edēmiourgēsen ex archēs, tę̄ homoiōsei tetimēken" all᾽ agnōmōn autē peri ton pepoiēkota gegenētai, kai tēn eikona tēn theian dia-phtheirasa, tous tōn thēriōn charaktēras edexato, kai
… having brought the verdict against me, he will be cast out of his tyranny. Then, teaching that he would free from the power of death not only his own body but the whole of human nature together, he added at once: "And I, if I am lifted up from the earth, will draw all to myself." For I will not consent to raise only the body I assumed, but will procure the resurrection for all human beings; for this is why I have come and taken the form of a servant. For this I was led to slaughter, and like a lamb silent before its shearer. The blessed Paul says this too, writing to the Colossians and through them to all people: "And you, who were dead in your trespasses and the uncircumcision of your flesh, he made alive together with him, having forgiven us all our trespasses, having blotted out the handwriting against us in decrees, which was opposed to us; and he took it out of the way, nailing it to the cross; having stripped off the rulers and authorities, he made a public example of them, triumphing over them in it." From this too we have been taught that he paid the debt for us, blotted out the handwriting against us, nailed it to the cross, and made an example of the rulers and authorities, that is, the opposing powers, triumphing over them openly in himself; that is, showing them his own body and soul without sin, and convicting the unjust verdict they passed against him. And having done this, he made the whole of human nature alive together with him. And one can find countless other testimonies in the divine Scripture teaching that these things are so. But if we wished to collect them all and give each its fitting interpretation, we would produce an endless length. So, leaving them for those who love learning to collect, I will go on to what follows in the argument. So, then, the Master Christ, having destroyed death and procured our salvation, ascended into heaven, and left to the nurslings of piety the hopes of the same ascent. "For when I am lifted up," he says, "I will draw all to myself." So great is the care of the God of all for human beings. Such forethought did the Maker take for his ungrateful handiwork; so great is the forethought of the archetype for his own image. He fashioned it from the beginning and honored it with his likeness; but it became unthankful toward its maker, and having corrupted the divine image, it took on the features of wild beasts, and
Textual problem in this passage: see the notes.
John 12:32 (quotation, high confidence) · Phil 2:7 (allusion, high confidence) · Isa 53:7 (quotation, high confidence) · Col 2:13 (quotation, high confidence) · Col 2:14 (quotation, high confidence) · Col 2:15 (quotation, high confidence) · Acts 1:9 (allusion, medium confidence) · Gen 1:26 (allusion, high confidence)
Notes and citation
Summary: Christ, sinless, condemned the devil and by his cross and resurrection made all humanity alive with him, as John and Colossians teach; then he ascended, leaving the hope of the same ascent, the supreme act of the Maker's care for his image.
- Quotations: John 12:31-32; Phil 2:7; Isa 53:7; Col 2:13-15. "In it" (Col 2:15): Theodoret reads "in himself". The image and likeness: Gen 1:26.
- Leaked footnotes (variant readings for Col 2:15 and for the next sentence) and debris from Migne's Latin column are removed; the first words of the part are damaged.
Notes on the original text
- Digital text corrected (column letter and debris inside the word ἐκβληθήσεται; debris from Migne's Latin column inside the word Ποιητὴς; footnote marker; leaked footnote): ἐκ- Α ΟΟΥΡΒ 6 ὀχηθήσεται → ἐκβληθήσεται; ἀνέλαδον (ὅ8). → ἀνέλαδον.; μέσου (θά), → μέσου,; Ποιη. ἀΐδὰ τη Δοϊ Δ 9Π6 1 ἀυοίυβ βυη), οἱ οὐ οι τἰ, οἱ βοηθοί ρϑαι ὅν.» ίης οἱ ἐγ -᾿ ἄδην δαί θη. οἵ ἱπ) 86 πὶ τι ἢ δὰ « (υπὶ ἢ} δϑὲ : τὴς → Ποιητὴς; (12 ἡ προμήθεια → ἡ προμήθεια; μα] εἱ δὰ 1 ἐδειγμ. ---- χα. τὰς ἐξουσ. 65. ἰδ ά. → .
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Prov. 10.10 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-de-providentia/10-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-de-providentia/10-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-de-providentia-10-10) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.