Interpretation of 1 Thessalonians 4.6–5.19
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 4
4.6PG 82
ς΄. « Ἔπειτα ἡμεῖς ᾽5 οἱ ζῶντες, οἱ περιλειπόμενοι ἢ ἅμα σὺν αὑτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν" τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτως " πάντοτε σὺν Κυρίῳ ἐσόμεθα. ν» “δειξε τὸ μέγεθος τῆς τιμῆ:. Ὥσπερ γὰρ αὐτὸς ὁ Δεσπότης ἐπὶ νεφέλης φωτεινῆς ἀνελήφθη “ οὕτω καὶ οἱ εἰς αὐτὸν πεπιατευχότες, οἵ τε ἐκ νεκρῶν ἀνιστάμενοι, καὶ οἱ τῷ τῶν ὅλων Κριτῇ, καὶ σὺν αὐτῷ διάγοντες τὸν ἀπέραντον αἰῶνα διατελέσουσι. Τοῦτο καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἐδίδαξε " « Δύο εὐρεθήδονται ἐν τῇ κλίνῃ, εἷς παραλαμβάνεται, καὶ εἷς ἀφίεται" δύο ἐν τῷ μύλωνι, μία παραλαμβάνεται, ἰκαὶ μία ἀφί ἔεται" δύο ἐν τῷ ἀγρῷ, εἷς παραλαμθάνεκαι, καὶ εἷς ἀφίεται. ν» Καὶ διὰ μὲν τῆς χιϊίνης τὴν εὐπορίαν ἡνίξατο" διὰ ὃὲ τοῦ μύνψωγος, τὴν τε δουλείαν καὶ τὴν ϑητείαν" διὰ δὲ τοῦ ἀγροῦ, τὸν γεωργικὸν βίον. Καὶ ἐδίδαξεν ὡς ἔχαττος βίος καὶ τοὺς σωζομένους ἔχε:, καὶ τοὺς κολαζομένους. Οὕτω καὶ βασιλέως εἷς τινα πόλιν εἰσιόντος, οἱ μὲν ἐν τέλει καὶ ἀξιώτατοι πόῤῥω που ἀπαντῶσιν οἱ δὲ ἐγκλὴσιν ὑπεύθυνοι ἔνδον προσμένουσι τὴν τοῦ χριτοῦ παρουσίαν. «Ὥστε παρακαλεῖτε ἀλλήλους ἐν λόγοις "" τούτοις. » Ταῦτα τοίνυν εἰδότε:, φέρετε γενναίως “»Ὁ παρόντος αἰῶνος τὰ σκχυθρωπά, α᾽, δ΄. « Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοὶ, αὐ χρείαν ἔχετε ὑμῖν γράφεσθαι" αὐτοὶ γὰρ ἀκριβὼς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου, ὡς κλέπτης ἂν νυντὶ, οὕτως ἔρχεται. » Ὡς προδεδιδαγμένοις ταῦτα γράχει. Τὸ δὲ αἰφνίδιον τῆς Δεσποτικῇς παροὐσία; ἀπείκασε κλέπτῃ. Καὶ γὰρ οὗτος πειρᾶται λαθεῖν, ἀλλ᾽ ὁ φυλάττων τὴν οἰκίαν, τῆς τοῦ κλέπτου
s΄. « Epeita hēmeis ᾽5 hoi zōntes, hoi perileipomenoi ē hama syn hautois harpagēsometha en nephelais eis apantēsin" tou Kyriou eis aera, kai houtōs " pantote syn Kyriǭ esometha. n» “deixe to megethos tēs timē:. Hōsper gar autos ho Despotēs epi nephelēs phōteinēs anelēphthē “ houtō kai hoi eis auton pepiateuchotes, hoi te ek nekrōn anistamenoi, kai hoi tǭ tōn holōn Kritę̄, kai syn autǭ diagontes ton aperanton aiōna diatelesousi. Touto kai ho Kyrios en tois hierois Euangeliois edidaxe " « Dyo eurethēdontai en tę̄ klinę̄, heis paralambanetai, kai heis aphietai" dyo en tǭ mylōni, mia paralambanetai, ikai mia aphi eetai" dyo en tǭ agrǭ, heis paralamthanekai, kai heis aphietai. n» Kai dia men tēs chiïinēs tēn euporian hēnixato" dia hoe tou mynpsōgos, tēn te douleian kai tēn ϑēteian" dia de tou agrou, ton geōrgikon bion. Kai edidaxen hōs echattos bios kai tous sōzomenous eche:, kai tous kolazomenous. Houtō kai basileōs heis tina polin eisiontos, hoi men en telei kai axiōtatoi porrhō pou apantōsin hoi de enklēsin hypeuthynoi endon prosmenousi tēn tou chritou parousian. «Hōste parakaleite allēlous en logois "" toutois. » Tauta toinyn eidote:, pherete gennaiōs “»Ho parontos aiōnos ta skchythrōpa, a᾽, d΄. « Peri de tōn chronōn kai tōn kairōn, adelphoi, au chreian echete hymin graphesthai" autoi gar akribōs oidate, hoti hē hēmera Kyriou, hōs kleptēs an nynti, houtōs erchetai. » Hōs prodedidagmenois tauta grachei. To de aiphnidion tēs Despotikę̄s parousia? apeikase kleptę̄. Kai gar houtos peiratai lathein, all᾽ ho phylattōn tēn oikian, tēs tou kleptou
“Then we who are alive, who remain, shall be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.” He showed the greatness of the honor. For as the Master himself was taken up on a bright cloud, so too those who have believed in him, both those rising from the dead and those … the Judge of all, and will go on spending the endless age with him. The Lord too taught this in the holy Gospels: “Two will be found in a bed; one is taken and one is left. Two at the mill; one is taken and one is left. Two in the field; one is taken and one is left.” By the bed he hinted at wealth; by the mill, at slavery and hired labor; by the field, at the farming life. And he taught that each way of life has both those who are saved and those who are punished. So too when a king enters a city, those in office and of the highest rank go out far to meet him, while those liable to charges wait inside for the judge’s arrival. “Therefore comfort one another with these words.” Knowing these things, then, bear nobly the gloomy things of the present age.
“But concerning the times and the seasons, brothers, you have no need that anything be written to you; for you yourselves know accurately that the day of the Lord comes like a thief in the night.” He writes these things as to people already taught. He compared the suddenness of the Master’s coming to a thief. For the thief tries to escape notice; but the one who guards the house, of the thief’s …
Textual problem in this passage: see the notes.
1 Thess 4:17–5:2 (quotation, high confidence) · Acts 1:9 (allusion, high confidence) · Luke 17:34–35 (quotation, high confidence) · Matt 24:40–41 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the catching up of believers to meet the Lord in the air as a mark of honor, like citizens going out to meet a king, and the coming of the day of the Lord like a thief.
- The ref holds the lemmas 1 Thess 4:17, 4:18, and 5:1–2, not 4:6. Words are lost in the scan after “those rising from the dead and those” (probably those still alive, who go to meet the Judge); marked …. The comment on 5:2 continues in ref 5.4. Quotations: Luke 17:34–35; Matt 24:40–41; allusion to Acts 1:9.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); stray letters): ΩΣ «Ὥστε → «Ὥστε; παραλαμθάνεται, κ → παραλαμβάνεται, κ; παραλαμθάνεται, ἰ → παραλαμβάνεται, ἰ; ἐγχλὴσιν → ἐγκλὴσιν; ἀχριθὼς → ἀκριβὼς; Δεσποτιχῇς → Δεσποτικῇς; ἀπείχασε → ἀπείκασε.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 1 Thess. 4.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/4-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 5
5.4PG 82
παρουσίας αἰσθάνεται " ὁ δὲ ὀλιγωρῶν καὶ καθεύδων … φανείας τὰ σημεῖα γινώσκει. - Ὑὴ. ε« Ὅταν δὲ λέγωσιν, Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐπίσταται ὄλεθρος, ὥσπερ ἡ ὡδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐχφύγωσι. ν Σφόδρα πρόσφορον τὸ παράδειγμα. Καὶ γὰρ ἡ κύουσα οἶδεν ὅτι φέρει τὸ ἔμβρυον, ἀγνοεῖ δὲ τὸν τῶν ὠδί. νων καιρόν. Οὕτω καὶ ἡμεῖς, ὅτι μὲν ἐπιφανήσεται τῶν ὅλων ὁ Κύριος, ἴσμεν " σαφῶς δὲ αὐτὸν τὸν καιρὸν οὐδαμῶς ἐδιδάχθημεν. Οὗ δὴ χάριν προσ: μένειν ἀεὶ δεῖ τὴν ἡμέραν ἐκείνην. Οὕτω καὶ ὁ Κύριος ἐν τοῖς θείοις Εὐαγγελίοις ἔφη " ε Ὥσπερ ἐν καἷς ἡμέραις τοῦ Νῶς ἤσθιον, ἔπινον, ἐγάμουν, ἐξεγαμίζοντο, ἕως ἦλθεν ὁ κατακλυσμὸς, καὶ ἀπὦλεσεν ἅπαντας " οὕτως ἔσται ἡ παρουσία τοῦ Υἱοῦ ποῦ ἀνθρώπου. » Διὰ πάντα "8 δὲ τὸ αἰφνίδιον αὐτῆς δεδήλωκεν. δ', ε΄. ε Ὑμεῖς δὲ, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ. Πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἔστε, καὶ υἱοὶ ἡμέρας" οὐκ ἐσμὲν νυκτὸς, οὐδὲ σκότους. » Τῷ γὰρ παραῦολικῷ ἐπέμεινε σχήματι " καὶ σκότος μὲν καλεῖ τὴν ἄγνοιαν, ἡμέραν δὲ τὴν γνῶσιν. Λέγει τοίνυν, ὅτι Τῆς θεογνωσίας τὴν ἀκτῖνα δεξάμενοι, φεύγετε τὰ τοῦ σκότους ἐπιτηδεύματα, ἵνα μὴ ἐξαπιναίως; ὑμῖν ἐπενεχθῇ τῆς τιμωρίας ἡ ψῆφος. Καὶ ἐπιμένων τῇ
parousias aisthanetai " ho de oligōrōn kai katheudōn … phaneias ta sēmeia ginōskei. - Hyē. e« Hotan de legōsin, Eirēnē kai asphaleia, tote aiphnidios autois epistatai olethros, hōsper hē hōdin tę̄ en gastri echousę̄, kai ou mē echphygōsi. n Sphodra prosphoron to paradeigma. Kai gar hē kyousa oiden hoti pherei to embryon, agnoei de ton tōn ōdi. nōn kairon. Houtō kai hēmeis, hoti men epiphanēsetai tōn holōn ho Kyrios, ismen " saphōs de auton ton kairon oudamōs edidachthēmen. Hou dē charin pros: menein aei dei tēn hēmeran ekeinēn. Houtō kai ho Kyrios en tois theiois Euangeliois ephē " e Hōsper en kais hēmerais tou Nōs ēsthion, epinon, egamoun, exegamizonto, heōs ēlthen ho kataklysmos, kai apōlesen hapantas " houtōs estai hē parousia tou Huiou pou anthrōpou. » Dia panta "8 de to aiphnidion autēs dedēlōken. d', e΄. e Hymeis de, adelphoi, ouk este en skotei, hina hē hēmera hymas hōs kleptēs katalabę̄. Pantes gar hymeis huioi phōtos este, kai huioi hēmeras" ouk esmen nyktos, oude skotous. » Tǭ gar parauolikǭ epemeine schēmati " kai skotos men kalei tēn agnoian, hēmeran de tēn gnōsin. Legei toinyn, hoti Tēs theognōsias tēn aktina dexamenoi, pheugete ta tou skotous epitēdeumata, hina mē exapinaiōs? hymin epenechthę̄ tēs timōrias hē psēphos. Kai epimenōn tę̄
… [the one who guards the house] perceives his coming; but the one who is careless and asleep … recognizes the signs … “When they say, Peace and safety, then sudden destruction comes upon them, as labor pains upon a woman with child, and they shall not escape.” The example is very fitting. For the pregnant woman knows that she is carrying the child, but does not know the time of the pains. So too we know that the Lord of all will appear, but we have by no means been taught the time itself clearly. For this reason we must always wait for that day. So too the Lord said in the divine Gospels: “As in the days of Noah they ate, they drank, they married and were given in marriage, until the flood came and destroyed them all, so will be the coming of the Son of Man.” Through all this he made plain its suddenness.
“But you, brothers, are not in darkness, that the day should overtake you like a thief. For you are all sons of light and sons of the day; we are not of the night nor of darkness.” He kept to the figure of the parable; he calls ignorance darkness, and knowledge day. He says, then: having received the ray of the knowledge of God, flee the practices of darkness, so that the verdict of punishment may not be brought upon you suddenly. And continuing in the …
Textual problem in this passage: see the notes.
1 Thess 5:2–5 (quotation, high confidence) · Matt 24:37–39 (quotation, high confidence) · Luke 17:26–27 (quotation, medium confidence)
Notes and citation
Summary: Theodoret explains that the Lord's coming will be sudden, like labor pains or the flood, and that those enlightened by the knowledge of God must flee the works of darkness.
- The ref continues the comment on 1 Thess 5:2 (from ref 4.6) and holds the lemmas 5:3 and 5:4–5. Words are lost in the scan at the beginning (marked …), and the comment breaks off at the end. Quotation: Matt 24:37–39 (Luke 17:26–27). Latin of Migne’s parallel column, apparatus, and footnotes, read as Greek letters, were removed.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column, apparatus and footnotes, read as Greek letters; Latin of Migne's parallel column, read as Greek letters; Greek lost in the scan here; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): δ. ν αυϊπιυτ, 5 πὴ] γὰρ πιὰ απ 111}5 ἢ πα θοπλΐπο ἰῃ 86 Γᾶ, οἱ δἷς ἰῃ παρ 54} [πολ δυρίεὶ πη νου βου ἢ}, οἱ οἵπὶ βου ϊα, " δι πη γ, οἱ τ 6 Πν Υἢ 2 Πη ΤῈΣ ἴῃ δ) 4υδι οἰ ν᾿ Διο π) ἱπργϑάϊαγ, τηϑρίβιγϑίι 5 οἱ [γα (ον ᾿ρεὶ απΐῃ αἰ ἴῃ {τὶ μδφεῶτοι. 56} ννῖ ἐν Χριστῷ διεν (θη, Ν μόνους μα, ἡ εἰς αἱ ρα, εἰς ἀπάντ. ", 1. 551 δ υ θα. ἭΝ οὐ Δ (αν ας τ Ἄρες Καὶ ἡμεῖς δι 1. ς. 32 ἤλη. 3 παραλειπόμευκ! “Ὁ Ὸ πάθοι Ἐρίδεν ΕἸ, Ῥ. 1023. ν Δ ΠΡαπν αν ο οὕτως Α → ; πὶἱπ ἀϊἀδδὺἤσαν]. οἱ {{Π]] τὰπη, πὸ ἰπ → … ; ἔμδρυον → ἔμβρυον; ἐχείνην → ἐκείνην; χαταλάδῃ → καταλάβῃ.
Topics: Eschatology
Cite (SBL): Theodoret, Interp. 1 Thess. 5.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-1-thessalonicenses-5-4) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.6PG 82
ς΄. εΑρα οὖν μὴ χκαθεύδωμεν, ὡς καὶ οἱ λοιποί.» Τρυτέστιν, οἱ τῇ δυσσεβείᾳ δουλεύοντες. « ᾿Αλλὰ Ὑρηγορῶμεν καὶ νήφωμεν. » Εἶτα ἀπὸ τῶν κατὰ τὸν βίον γινομένων πορίζει τὴν ὠφέλειαν. ζ', η΄, «Οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσι, καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν. Ἡμεῖς δὲ ἡμέρα; ὄντες νήφωμεν. » Τοῦτο καὶ ἑτέρωθι "' ἔφη « Ἡνὺξ προέκοψεν, ἢ δὲ ἡμέρα ἤγγικεν" ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός. » Ταῦτα καὶ ἐνταῦθα προσφέρει τὰ ὅπλα. « Ἐνδυσώμεθα θώρακα πίστεως καὶ ἀγάπης, καὶ περικεφαλαίαν ἐλπίδα σωτηρίας. ν» Φραξάτω ἡμᾶς, φησὶν, ἀντὶ θώρακος ἡ περὶ τὸν Θεὸν πίστις, καὶ ἢ περὶ τὸν πέλας ἀγάπη. Γενέσθω δὲ ἡμῖν κράνος ἀῤῥαγὲς ἡ τῆς ἐπηγγελμένης σωτηρίας ἐλπίς, θ᾽, ἡ. « Ὅτι οὐκ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργὴν, ἀλλ᾽ εἰς περιποίησιν σωτηρίας, διὰ «οὔ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ ἀποθανόντος ὑπὲρ ἡμῶν.» Οὐ γὰρ τούτου χάριν ἡμᾶς ἐκάλεσεν, ἵνα δῷ τιμωρίαν, ἀλλ᾽ ἵνα σωτηρίας ἀξιώσῃ, καὶ οἰκείους ἀποφήνῃ, συνεργῷ χρησάμενος τῷ Δεσπότῃ Χριστῷ, ὃς τὸν ὑπὲρ ἡμῶν κατεδέξατο θάνατον. « Ἵνα εἴτε γρηγορῶμεν, εἴτε καθεύδωμεν, ἅμα σὺν αὐτῷ ζήσωμεν. » Ἵνα καὶ οἱ τετελευτηκότες, καὶ οἱ ἔτι … γορότας γὰρ ἐκάλεσε τοὺς ἔτ! κατ᾽ ἐκεῖνον τὸν καιρὸν περιόντας " ια΄.ε Διὸ παρακαλεῖτε ἀλλήλους, καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε. » ᾿Αλλήλους τοιγαροὖν ψυχαγωγεῖτε, καὶ ἐκὶ ταύτης βεδαιοῦτε τῆς πίστεως. Οὕτω καὶ τοῦτον συμπεράνας τὸν λόγον, τὴν περὶ τῶν διδασκάλων αὐτοῖς προσφέρει παραἰνεσιν. ιβ᾽, ιγ΄. ε« Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ, καὶ νουθετοῦντας ὑμᾶς, καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὖτῶν" εἰρηνεύετε ἐν αὐτοῖς. » Δίκαιον πάσης παρ᾽ ὑμῶν ἀξιοῦσθαι τοὺς διδασκάλους τιμῆς, καὶ τὸ προσῆκον αὐτοῖς παρ᾽ ὑμῶν προσφέρεσθαι γέρας, καὶ μὴ ᾿ἀντιλέγειν τοῖς παρ᾽ αὐτῶν λεγομένοις. Τοῦτο γὰρ λέγει, ΕἸἰρηνγδύετε ἐν αὑτοῖς. Τὸ δὲ, προϊσταμέγους ὑμῶν ἐν Κυρίῳ, ἀντὶ τοῦ, ὑπερεὐχομένους ὑμῶν, καὶ τῷ Θεῷ τὴν ὑπὲρ. ὑμῶν πρεσθδείαν προσφέροντας. Τὸ δὲ, ᾿Πγεῖσθε αὑτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ, ἀντὶ τοῦ, Πλείονος αὐτοὺς ἀξιόυτε τιμῆς μετὰ διαθέσεως προσφερομένης εἰλικρινοῦς. ιδ΄, « Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοὶ, νουθετεῖτε τοὺς ἀτάκτους. » Τοὺς ἀργίᾳ συζῶντας οὕτως ἐκάλεσεν, ὡς τὴν κειμένην μὴ φυλάττοντας τάξιν " τούτους οὐ μισεῖσθαι, ἀλλὰ νουθετεῖσθαι προσέταξε. τοὺς ἐπὶ τοῖς τεθνεῶσιν ἀμέτρως ἀθυμοῦντας ὠνόμασεν " ὡσαύτως δὲ καὶ τοὺς μὴ ἀνδρείως φέροντας τῶν ἐναντίων τὰς προσβολάς. ε« ᾿Αντέχεσθε τῶν ἀσθενῶν. » Τοὺς μὴ ἑδραίαν κεκτημένους πίστιν ὑπερείδετε, ε« Μακροθυμεῖτε πρὸς πάντας. » Καὶ «τοὺς οἰκείους, καὶ τοὺς ἀλλοτρίους - τοῦτο γὰρ ἐπἠγαγεν κε᾿, « Ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινε ἀποδῷ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε, καὶ εἰς ἀλλήλους, καὶ εἰς πάντας. » Τοῦτο καὶ Ῥωμαίοις ἐπιστέλλων ἔγραψε « Μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν. »
s΄. eAra oun mē chkatheudōmen, hōs kai hoi loipoi.» Trytestin, hoi tę̄ dyssebeią douleuontes. « ᾿Alla Hyrēgorōmen kai nēphōmen. » Eita apo tōn kata ton bion ginomenōn porizei tēn ōpheleian. z', ē΄, «Hoi gar katheudontes nyktos katheudousi, kai hoi methyskomenoi nyktos methyousin. Hēmeis de hēmera? ontes nēphōmen. » Touto kai heterōthi "' ephē « Hēnyx proekopsen, ē de hēmera ēngiken" apothōmetha oun ta erga tou skotous, kai endysōmetha ta hopla tou phōtos. » Tauta kai entautha prospherei ta hopla. « Endysōmetha thōraka pisteōs kai agapēs, kai perikephalaian elpida sōtērias. n» Phraxatō hēmas, phēsin, anti thōrakos hē peri ton Theon pistis, kai ē peri ton pelas agapē. Genesthō de hēmin kranos arrhages hē tēs epēngelmenēs sōtērias elpis, th᾽, hē. « Hoti ouk etheto hēmas ho Theos eis orgēn, all᾽ eis peripoiēsin sōtērias, dia «ou Kyriou hēmōn Iēsou Christou, tou apothanontos hyper hēmōn.» Ou gar toutou charin hēmas ekalesen, hina dǭ timōrian, all᾽ hina sōtērias axiōsę̄, kai oikeious apophēnę̄, synergǭ chrēsamenos tǭ Despotę̄ Christǭ, hos ton hyper hēmōn katedexato thanaton. « Hina eite grēgorōmen, eite katheudōmen, hama syn autǭ zēsōmen. » Hina kai hoi teteleutēkotes, kai hoi eti … gorotas gar ekalese tous et! kat᾽ ekeinon ton kairon periontas " ia΄.e Dio parakaleite allēlous, kai oikodomeite heis ton hena, kathōs kai poieite. » ᾿Allēlous toigaroun psychagōgeite, kai eki tautēs bedaioute tēs pisteōs. Houtō kai touton symperanas ton logon, tēn peri tōn didaskalōn autois prospherei parainesin. ib᾽, ig΄. e« Erōtōmen de hymas, adelphoi, eidenai tous kopiōntas en hymin, kai proïstamenous hymōn en Kyriǭ, kai nouthetountas hymas, kai hēgeisthai autous hyperekperissou en agapę̄ dia to ergon autōn" eirēneuete en autois. » Dikaion pasēs par᾽ hymōn axiousthai tous didaskalous timēs, kai to prosēkon autois par᾽ hymōn prospheresthai geras, kai mē ᾿antilegein tois par᾽ autōn legomenois. Touto gar legei, EIirēngdyete en hautois. To de, proïstamegous hymōn en Kyriǭ, anti tou, hypereuchomenous hymōn, kai tǭ Theǭ tēn hyper. hymōn presthdeian prospherontas. To de, ᾿Pgeisthe hautous hyperekperissou en agapę̄, anti tou, Pleionos autous axioute timēs meta diatheseōs prospheromenēs eilikrinous. id΄, « Parakaloumen de hymas, adelphoi, noutheteite tous ataktous. » Tous argią syzōntas houtōs ekalesen, hōs tēn keimenēn mē phylattontas taxin " toutous ou miseisthai, alla noutheteisthai prosetaxe. tous epi tois tethneōsin ametrōs athymountas ōnomasen " hōsautōs de kai tous mē andreiōs pherontas tōn enantiōn tas prosbolas. e« ᾿Antechesthe tōn asthenōn. » Tous mē hedraian kektēmenous pistin hypereidete, e« Makrothymeite pros pantas. » Kai «tous oikeious, kai tous allotrious - touto gar epēgagen ke᾿, « Horate mē tis kakon anti kakou tine apodǭ, alla pantote to agathon diōkete, kai eis allēlous, kai eis pantas. » Touto kai Rhōmaiois epistellōn egrapse « Mē nikō hypo tou kakou, alla nika en tǭ agathǭ to kakon. »
“So then let us not sleep, as the rest do.” That is, those enslaved to impiety. “But let us watch and be sober.” Then he draws a lesson from what happens in daily life: “For those who sleep sleep at night, and those who get drunk are drunk at night. But let us, being of the day, be sober.” He said this elsewhere too: “The night is far advanced, the day has drawn near; let us therefore put off the works of darkness and put on the armor of light.” Here too he offers these arms: “Putting on the breastplate of faith and love, and as a helmet the hope of salvation.” Let faith toward God, he says, and love toward our neighbor fence us about in place of a breastplate; and let the hope of the promised salvation be an unbreakable helmet for us. “For God did not appoint us for wrath, but for obtaining salvation through our Lord Jesus Christ, who died for us.” For he did not call us for this, to give us punishment, but to count us worthy of salvation and make us his own, using as his fellow worker Christ the Master, who accepted death for us. “That whether we wake or sleep, we may live together with him.” So that both those who have died and those still … he called those still alive at that time “waking.” “Therefore encourage one another and build one another up, just as you are doing.” Comfort one another, then, and confirm one another in this faith.
Having thus concluded this discourse too, he offers them the exhortation about their teachers. “We ask you, brothers, to acknowledge those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among them.” It is just that the teachers be counted worthy of all honor from you, that you offer them the privilege that is fitting, and that you not contradict what they say. For this is what he means by “be at peace among them.” “Over you in the Lord” means “praying for you and offering intercession to God on your behalf.” “Esteem them very highly in love” means “count them worthy of greater honor, offered with a sincere disposition.”
“We exhort you, brothers, admonish the disorderly.” So he called those living in idleness, as not keeping the order laid down; he commanded that these be not hated but admonished. … he named those who were immoderately disheartened over the dead, and likewise those who did not bravely bear the attacks of opponents. “Help the weak.” Support those who have not acquired a firm faith. “Be patient toward all.” Both your own and strangers; for he added this: “See that no one repays anyone evil for evil, but always pursue what is good, both toward one another and toward all.” He wrote this also to the Romans: “Do not be overcome by evil, but overcome evil with good.”
Textual problem in this passage: see the notes.
1 Thess 5:6–15 (quotation, high confidence) · Rom 13:12 (quotation, high confidence) · Rom 12:21 (quotation, high confidence)
Notes and citation
Summary: Theodoret urges watchfulness armed with faith, love, and hope, explains that God destined us for salvation through Christ, and sets out duties toward teachers, the idle, the fainthearted, and the weak.
- The ref holds the lemmas 1 Thess 5:6a, 5:6b, 5:7–8a, 5:8b, 5:9–10a, 5:10b, 5:11, 5:12–13, 5:14a, 5:14c, 5:14d, and 5:15, not only 5:6. Words are lost in the scan in the comment on 5:10 and before the comment on 5:14b (“encourage the fainthearted”); marked …. Theodoret takes “those over you in the Lord” as those who pray and intercede for the people. Quotations: Rom 13:12; 12:21. Footnote references and apparatus notes, read as Greek letters, were removed.
Notes on the original text
- Digital text corrected (Latin debris; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); apparatus notes and Latin debris; Greek lost in the scan here; footnote reference and Latin debris): ἴῃ Ρ θ᾽ → θ᾽; εἶαι, οἱ αυὶ χα, 12. → ; "5 πάντων Β, "1 δ. ϑίνιη. Βοθουαὶ ἑτέρωθεν. → … ; α Υἱὶ 605 φυΐ → ; δυσσεδείᾳ → δυσσεβείᾳ; μεθυσχόμενοι → μεθυσκόμενοι; χοπιῶντας → κοπιῶντας; ὑπερεχπερισσοῦ → ὑπερεκπερισσοῦ; προσδολάς → προσβολάς; Μαχροθυμεῖτε → Μακροθυμεῖτε.
Topics: Church office, Ethics, Eschatology
Cite (SBL): Theodoret, Interp. 1 Thess. 5.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.16PG 82
ις΄. ε« Πάντοτε καίρετε. » Καὶ ἐν πενίᾳ, καὶ ἐν ἀῤῥωστίᾳ, καὶ αἰκιζόμενοι, καὶ στρεβλούμενοι, καὶ καθεύδοντας δὲ τοὺς τετελευ…
is΄. e« Pantote kairete. » Kai en penią, kai en arrhōstią, kai aikizomenoi, kai strebloumenoi, kai katheudontas de tous teteleu…
“Rejoice always.” Both in poverty and in sickness, both when tortured and when racked; and [regard] as sleeping those who have died …
1 Thess 5:16 (quotation, high confidence)
Notes and citation
Summary: Theodoret urges constant joy even in poverty, sickness, and torture.
- Lemma 1 Thess 5:16. The end of the comment is lost; Latin of Migne’s parallel column, read as Greek letters, was removed.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column, read as Greek letters; Greek lost in the scan here; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἀυυἱ ρᾶσα νοϑίς, εἱ υἱ 605 αυἱ ]ϊεἰ ἰπ ἰπυίςοπι, δὲ 'ῃ οαῃθ8. » → …; αἰχιζόμενοι → αἰκιζόμενοι; στρεδλούμενοι → στρεβλούμενοι.
Cite (SBL): Theodoret, Interp. 1 Thess. 5.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.17PG 82
ιζ΄. ε ᾿Αδιαλείπτως προσεύχεσθε. » Οὐδὲ τοῦτο τῶν ἀδυνάτων " ῥάδιον γὰρ καὶ τῷ ἐσθίοντι τὸν Θεὸν ἀνυμνεῖν, καὶ τῷ βαδίζοντι τὴν θείαν συμμαχίαν αἰτεῖν.
iz΄. e ᾿Adialeiptōs proseuchesthe. » Oude touto tōn adynatōn " rhadion gar kai tǭ esthionti ton Theon anymnein, kai tǭ badizonti tēn theian symmachian aitein.
“Pray without ceasing.” Nor is this among the impossible things; for it is easy both for one who is eating to hymn God and for one who is walking to ask for divine aid.
1 Thess 5:17 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that unceasing prayer is possible amid daily activities.
- Lemma 1 Thess 5:17. A footnote reference was removed.
Notes on the original text
- Digital text corrected (footnote reference and OCR slip): ἢ ὟΥελΒ8. 17. « “ὧν → τῶν.
Topics: Prayer
Cite (SBL): Theodoret, Interp. 1 Thess. 5.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.18PG 82
ιη΄. ε« Ἐν παντὶ εὐχαριστεῖτε. » Μὴ μόνον ἐν τοῖς θυμήρεσιν, ἀλλὰ κὰν τοῖς ἐναντίοις. Οἷδε γὰρ “ὃ συμφέρον ὁ μεγαλόδωρος. ε« Τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς. » Ῥάδιον ἣν αὐτῷ κατασδέοαι πᾶσαν τὴν ζάλην, ἀλλὰ διὰ τρικυμιῶν βούλεται τὴν ἡμετέραν πραγματεύσασθαι σωτηρίαν.
iē΄. e« En panti eucharisteite. » Mē monon en tois thymēresin, alla kan tois enantiois. Hoide gar “ho sympheron ho megalodōros. e« Touto gar thelēma Theou en Christǭ Iēsou eis hymas. » Rhadion hēn autǭ katasdeoai pasan tēn zalēn, alla dia trikymiōn bouletai tēn hēmeteran pragmateusasthai sōtērian.
“In everything give thanks.” Not only in pleasant things but also in their opposites. For the munificent one knows what is beneficial. “For this is the will of God in Christ Jesus for you.” It would have been easy for him to calm every storm, but he wishes to work out our salvation through the billows.
1 Thess 5:18 (quotation, high confidence)
Notes and citation
Summary: Theodoret urges thanksgiving in adversity, since God works salvation through trials.
- The ref holds the lemmas 1 Thess 5:18a and 5:18b.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): τριχυμιῶν → τρικυμιῶν.
Topics: Prayer
Cite (SBL): Theodoret, Interp. 1 Thess. 5.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
5.19PG 82
ιθ΄. « Τὸ πνεῦμα μὴ σβέννυτε., Καὶ τί τὸ τοῦτο ποιοῦν; χ΄. « Προφητείας μὴ ἐξουθενεῖτε. » Τινές φασιν, ὡς ἐπανέστη εν ὁ διάβολος καὶ κατὰ τὸν τῶν ἀποστόλων καιρὸν τοῖς προφήταις Ψψευδοπροφήτας, καὶ ὅτι τινὲς διὰ τὰς ψευδεῖς προφητείας καὶ τοὺς τἀληθῆ προαγορεύοντας προφητεύειν ἐκώλυον. Παρεγγυᾷ ποίνυν αὐτοῖς τὴν προφητικὴν μὴ κωλύειν χάριν, ὡς τῶν τοῦτο ποιούντων μονονουχὶ σδεννύντων τὴν ἐκεῖθεν φερομέντν αὐγήν. Τοῦτο δηλοῖ καὶ τὰ ἑξῆς. χα'. « Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε. » Ῥάδιον ὑμῖν διαγνῶναι, τίνα μὲν τὰ τοῦ θείον Πνεύματος, τίνα δὲ τὰ τοῦ ἐναντίου. Τὰ τῆς ἀπάτης τοίνυν ἀποκρίναντες, τὰ τῆς ἀληθείας κατέχετε. Εἶτα γενικῶς ἀποτρέπει. χϑ'. « ᾿Απὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.» Β Κατὰ ταυτὸν συμπεριέλαβε τὰ δογματικὰ καὶ τὰ κγ᾽. « Αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς. » Τουτέστι, τελείως. «ε Καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα, καὶ ἡ ψυχὴ, καὶ τὸ σώμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. ν» Πνεῦμα τὸ χάρισμα κέκληκε. Τοῦτο δὲ αὐὖλαχθῆναι. Ἕπεται δὲ αὐτοῦ "5 ἡ φυλακὴ τῇ τῆς ψυχῆς καὶ τοῦ σώματος καθαρότητι. κδ', « Πιστὸς ὁ καλῶν ὑμᾶς, ὃ: καὶ ποιήσει. » Το, πιστὸς, ἀντὶ τοῦ, ἁληθήῆς. Ὃ γὰρ ἐπὶ τὸ σῶσαι καλέσας, τῷ ἀγαθῷ ὑμῶν συμπράξει σκοπῷ. Εἶτα πάλι» τὸ μέτριον αὑτοῦ δείκνυσι φρόνημα. χε'. ε ᾿Αδελφοὶ, προσεύχεσθε περὶ ἡμῶν. » Τοῦτο δὲ τέθεικεν, οὐκ ἵνα λάδῃ μόνον τῆς εὐχῆς τὴν βοΐθειαν, ἀλλ᾽ ἵνα καὶ αὐτοὺς μετριάζειν διδάξῃ. κς΄, χξ, ε ᾿Ασπάσασθε τοὺς ἀδελφοὺς πάντας ἐν ἁγίῳ φιλήματι. ορχίξω ὑμᾶς τὸν Κύριον, ἀναγνωσϑῆναι τὴν Ἐπιστολὴν πᾶσι τοῖς ἁγίοις ἀδελφοῖς. ν Τὸν ὄρκον προστέθεικε, πᾶσι τὴν ἐκ τῆς ἀναγνώσεως ὠφέλειαν πραγματευόμενος. Εἰκὸς γὰρ ἣν τοὺς πρώτοὺς τὴν Ἐπιστολὴν δεξαμένους μὴ πᾶσι ταύτην προσενεγκεῖν. κη΄. ε Ἢ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ᾽ ὑμῶν. ᾿Αμήν. » Ταύτης καὶ ἡμεῖς ἀπολαύσαιμὲν " ἀπολαυσόμεθα δὲ, ἣν ἐθελήσωμεν. Πάντων γὰρ Ὁ ἡμῶν ἀπόστολος καὶ διδάσκαλος, ὁ τήνδε τὴν εὖλογίαν προσενεγκών. Ἣν τοίνυν τοὺς τεθέντας τωμεν νόμους, καὶ τοῦ νομοθέτου τὴν εὐλογίαν τρυγήσομεν - ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ, οὖν τῷ παναγίῳ Πνεύματι, δόξα πρέ-
ith΄. « To pneuma mē sbennyte., Kai ti to touto poioun? ch΄. « Prophēteias mē exoutheneite. » Tines phasin, hōs epanestē en ho diabolos kai kata ton tōn apostolōn kairon tois prophētais Pspseudoprophētas, kai hoti tines dia tas pseudeis prophēteias kai tous talēthē proagoreuontas prophēteuein ekōlyon. Parengyą poinyn autois tēn prophētikēn mē kōlyein charin, hōs tōn touto poiountōn mononouchi sdennyntōn tēn ekeithen pheromentn augēn. Touto dēloi kai ta hexēs. cha'. « Panta dokimazete, to kalon katechete. » Rhadion hymin diagnōnai, tina men ta tou theion Pneumatos, tina de ta tou enantiou. Ta tēs apatēs toinyn apokrinantes, ta tēs alētheias katechete. Eita genikōs apotrepei. chϑ'. « ᾿Apo pantos eidous ponērou apechesthe.» B Kata tauton symperielabe ta dogmatika kai ta kg᾽. « Autos de ho Theos tēs eirēnēs hagiasai hymas holoteleis. » Toutesti, teleiōs. «e Kai holoklēron hymōn to pneuma, kai hē psychē, kai to sōma amemptōs en tę̄ parousią tou Kyriou hēmōn Iēsou Christou tērētheiē. n» Pneuma to charisma keklēke. Touto de auylachthēnai. Hepetai de autou "5 hē phylakē tę̄ tēs psychēs kai tou sōmatos katharotēti. kd', « Pistos ho kalōn hymas, ho: kai poiēsei. » To, pistos, anti tou, halēthēēs. Ho gar epi to sōsai kalesas, tǭ agathǭ hymōn sympraxei skopǭ. Eita pali» to metrion hautou deiknysi phronēma. che'. e ᾿Adelphoi, proseuchesthe peri hēmōn. » Touto de tetheiken, ouk hina ladę̄ monon tēs euchēs tēn boïtheian, all᾽ hina kai autous metriazein didaxę̄. ks΄, chx, e ᾿Aspasasthe tous adelphous pantas en hagiǭ philēmati. orchixō hymas ton Kyrion, anagnōsϑēnai tēn Epistolēn pasi tois hagiois adelphois. n Ton orkon prostetheike, pasi tēn ek tēs anagnōseōs ōpheleian pragmateuomenos. Eikos gar hēn tous prōtous tēn Epistolēn dexamenous mē pasi tautēn prosenenkein. kē΄. e Ē charis tou Kyriou hēmōn Iēsou Christou meth᾽ hymōn. ᾿Amēn. » Tautēs kai hēmeis apolausaimen " apolausometha de, hēn ethelēsōmen. Pantōn gar Ho hēmōn apostolos kai didaskalos, ho tēnde tēn eulogian prosenenkōn. Hēn toinyn tous tethentas tōmen nomous, kai tou nomothetou tēn eulogian trygēsomen - en Christǭ Iēsou tǭ Kyriǭ hēmōn, meth᾽ hou tǭ Patri, oun tǭ panagiǭ Pneumati, doxa pre-
“Do not quench the Spirit.” And what is it that does this? “Do not despise prophecies.” Some say that in the time of the apostles too the devil raised up false prophets against the prophets, and that some, because of the false prophecies, hindered even those who foretold the truth from prophesying. He urges them, then, not to hinder the prophetic grace, since those who do this all but quench the light that comes from it. What follows shows this too: “Test all things; hold fast what is good.” It is easy for you to discern which things are of the divine Spirit and which of the adversary. Rejecting, then, the things of deceit, hold fast the things of truth. Then he turns them away in general terms: “Abstain from every form of evil.” He included at once both doctrinal matters and …
“Now may the God of peace himself sanctify you wholly.” That is, perfectly. “And may your spirit and soul and body be kept whole and blameless at the coming of our Lord Jesus Christ.” He called the gift “spirit.” [He prays] that this be kept; and its keeping follows upon the purity of soul and body. “Faithful is he who calls you, who also will do it.” “Faithful” stands for “true.” For the one who called you to salvation will work together with your good aim. Then again he shows his moderate mind: “Brothers, pray for us.” He set this down not only to receive the help of their prayer, but also to teach them moderation.
“Greet all the brothers with a holy kiss. I adjure you by the Lord that the letter be read to all the holy brothers.” He added the oath to procure for all the benefit of the reading. For it was likely that those who first received the letter would not offer it to all. “The grace of our Lord Jesus Christ be with you. Amen.” May we too enjoy it; and we shall enjoy it if we wish. For the one who offered this blessing is the apostle and teacher of us all. If, then, we keep the laws laid down, we shall also gather the lawgiver’s blessing, in Christ Jesus our Lord, with whom to the Father, with the all-holy Spirit, be glory …
Textual problem in this passage: see the notes.
1 Thess 5:19–28 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the warnings not to quench the Spirit or despise prophecy, the prayer for the sanctification of spirit, soul, and body, and the closing charge to read the letter to all.
- The ref holds the lemmas 1 Thess 5:19 through 5:28, not only 5:19. Theodoret takes “spirit” in 5:23 as the gift of the Spirit. Words are lost in the scan after “doctrinal matters and” and in the comment on 5:23 (marked … or supplied in brackets); the closing doxology breaks off. Latin of Migne’s parallel column and footnotes, read as Greek letters, were removed.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column and footnotes, read as Greek letters; OCR slip; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): κ Βοηπι. χιι, 31]. ἐ Ἰος Εταὶ οἱ εἴ δδ δ} οἰ 85, εἱ ἢ ἀπ} οὐδ 4088 δ. ἢ- Ρυγ Διο πὶ δ ηΐπι85 οἱ τὰ πὶ οἴη). δυχὶ τι : δα αἱ 605 ὁδοῦ ]ο Ἐρὶ- Οἰ τί β(] Ἐπὶ "» αὐτὴ {ν → ; 77ιηνές → Τινές; σδέννυτε → σβέννυτε; διάδολος → διάβολος; χαλὸν → καλὸν; ἀποχρίναντες → ἀποκρίναντες; συμπεριέλαδε → συμπεριέλαβε; δογματιχὰ → δογματικὰ; φυλαχὴ → φυλακὴ; χαλῶν → καλῶν; χη΄ → κη΄.
Topics: Prayer
Cite (SBL): Theodoret, Interp. 1 Thess. 5.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-1-thessalonicenses/5-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.