Interpretation of 2 Corinthians 12.1–13.12 (Interpretation of 2 Corinthians)

Theodoret of Cyrus

Interpretation of 2 Corinthians 12.1–13.12

Theodoret of Cyrus · Interpretation of 2 Corinthians · ca. 436-448 · Cyrrhus · 16 passages

Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 12

12.1PG 82

α΄. « Καυχᾶσθαι δὴ οὐ συμφέρει μοι, ἐλεύσομαι γὰρ εἰς ὁπτασίας καὶ ἀποκαλύψεις Κυρίου. ν Ἐμοὶ μὲν οὐ λυσιτελὴς ἡ τούτων διήγησις, ὑμῖν δὲ σύμφορος " τῆς ὑμετέρας τοίνυν προμηθούμενος ὠφελείας, ἀναγκάζομαι λέγειν ἅπερ ἐμαυτῷ συμφέρειν οὐκ οἴομαι. β΄-ε΄. ε Οἷδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ Θεὸς οἶδεν " ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. Καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον, εἴτε ἐν σώματι οὐκ οἷδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ Θεὸς οἴδεν, ὅτι ἡρπάγη εἰς τὸν παράδεισον, καὶ ἤκουσεν ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. Ὑπὲρ τοῦ τοιούτου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι, εἰ μὴ ἐν ταῖς ἀσθενείαις μου.» Πολλὰς μὲν ἀποκαλύψεις ἑώρακεν, ὡς καὶ αὐτὸς εἴρηκεν" Ἐλεύσομαι γὰρ, ἔφη, εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου" μίαν δὲ εἶπε βιασθεὶς, καὶ ταύτην ἑτέρῳ περιτέθεικε προσώπῳ. Οἶδα γὰρ, ἔφη, ἄνθρωπον, οὐκ ἐμαυτόν. Λέγει δὲ καὶ τὸν χρόνον, διδάσκων ὡς ἐκείνων χάριν ταῦτα εἰπεῖν ἠναγκάσθη. Τεττάρων γὰρ καὶ δέκα διεληλυθότων ἐτῶν, οὐκ ἐξεῖπεν ἅπερ ἰδεῖν ἠξιώθη. Τὸ δὲ, ἕως τρίτου οὐρανοῦ, τινὲς ἔφασαν τοῦ ἀπὸ γῆς εἰς οὐρανὸν διαστήματος τὸ τρίτον αὐτὸν εἰρηκέναι, τοσοῦτον μὲν ἀπαχθέντα, καὶ τῶν ἀῤῥήτων ῥημάτων ἀκηκοότα " ἅπερ οὐκ εἶπε μὴ ἐξεῖναι ἀνθρώπῳ ἀκοῦσαι, ἀλλὰ μὴ λαλῆσαι. Εἰ γὰρ μὴ ἐξῆν ἄνθρωπον ἀκοῦσαι, πῶς αὐτὸς ἤκουσεν; ἀλλ᾽ ἤκουσε μὲν, ἐξειπεῖν δὲ αὐτὰ οὐκ ἐτόλμησε, Τινὲς δέ φασι τὰ ῥήματα πράγματα εἶναι " ἑωρακέναι γὰρ αὐτὸν τοῦ παραδείσου τὸ κάλλος, καὶ τὰς ἐν ἐκείνῳ τῶν ἁγίων χορείας, καὶ τὴν παναρμόνιον τῆς ὑμνῳδίας φωνήν. ᾿Αλλὰ καὶ τούτων τὴν ἀκρίβειαν αὐτὸς οἶδεν ὁ ταῦτα τεθεαμένος. Ἡμεῖς δὲ ἐπὶ τὰ συνεχῆ τῆς ἑρμηνείας βαδίσωμεν.

a΄. « Kauchasthai dē ou sympherei moi, eleusomai gar eis hoptasias kai apokalypseis Kyriou. n Emoi men ou lysitelēs hē toutōn diēgēsis, hymin de symphoros " tēs hymeteras toinyn promēthoumenos ōpheleias, anankazomai legein haper emautǭ sympherein ouk oiomai. b΄-e΄. e Hoida anthrōpon en Christǭ pro etōn dekatessarōn, eite en sōmati ouk oida, eite ektos tou sōmatos ouk oida, ho Theos oiden " harpagenta ton toiouton heōs tritou ouranou. Kai oida ton toiouton anthrōpon, eite en sōmati ouk hoida, eite ektos tou sōmatos ouk oida, ho Theos oiden, hoti hērpagē eis ton paradeison, kai ēkousen arrhēta rhēmata, ha ouk exon anthrōpǭ lalēsai. Hyper tou toioutou kauchēsomai, hyper de emautou ou kauchēsomai, ei mē en tais astheneiais mou.» Pollas men apokalypseis heōraken, hōs kai autos eirēken" Eleusomai gar, ephē, eis optasias kai apokalypseis Kyriou" mian de eipe biastheis, kai tautēn heterǭ peritetheike prosōpǭ. Oida gar, ephē, anthrōpon, ouk emauton. Legei de kai ton chronon, didaskōn hōs ekeinōn charin tauta eipein ēnankasthē. Tettarōn gar kai deka dielēlythotōn etōn, ouk exeipen haper idein ēxiōthē. To de, heōs tritou ouranou, tines ephasan tou apo gēs eis ouranon diastēmatos to triton auton eirēkenai, tosouton men apachthenta, kai tōn arrhētōn rhēmatōn akēkoota " haper ouk eipe mē exeinai anthrōpǭ akousai, alla mē lalēsai. Ei gar mē exēn anthrōpon akousai, pōs autos ēkousen? all᾽ ēkouse men, exeipein de auta ouk etolmēse, Tines de phasi ta rhēmata pragmata einai " heōrakenai gar auton tou paradeisou to kallos, kai tas en ekeinǭ tōn hagiōn choreias, kai tēn panarmonion tēs hymnǭdias phōnēn. ᾿Alla kai toutōn tēn akribeian autos oiden ho tauta tetheamenos. Hēmeis de epi ta synechē tēs hermēneias badisōmen.

“It is not profitable for me to boast; for I will come to visions and revelations of the Lord.” The telling of these things is not profitable for me, but it is useful to you; providing, then, for your benefit, I am forced to tell what I do not think profitable for myself. “I know a man in Christ fourteen years ago, whether in the body I do not know, or out of the body I do not know, God knows, such a man caught up to the third heaven. And I know such a man, whether in the body or out of the body I do not know, God knows, that he was caught up into paradise and heard inexpressible words, which it is not lawful for a man to speak. On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses.” He saw many revelations, as he himself has said: “For I will come to visions and revelations of the Lord”; but he told one, under compulsion, and attributed it to another person; for he said, “I know a man,” not myself. He also states the time, teaching that he was forced to tell these things because of those men; for fourteen years had passed and he had not spoken out what he had been granted to see. As for “to the third heaven,” some have said that he meant the third part of the distance from earth to heaven: that he was carried up so far and heard the inexpressible words, which he did not say it was not lawful for a man to hear, but to speak. For if it were not lawful for a man to hear, how did he himself hear? He heard, but he did not dare to speak them out. Others say that the words are things: that he saw the beauty of paradise, the choirs of the saints in it, and the all-harmonious sound of their hymnody. But the precise truth of these things he himself knows who beheld them. Let us go on to the continuation of the interpretation.

2 Cor 12:1 (quotation, high confidence) · 2 Cor 12:2–5 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains why Paul tells of his vision of paradise as if of another man, and reports two views of the “third heaven” and the “inexpressible words”.

This ref holds 2 Cor 12:1–5 (lemmas of 12:1 and 12:2–5). Theodoret reports two views without deciding between them. Migne's Latin column, read as Greek, is removed by a logged correction.

Notes on the original text

Digital text corrected (OCR accent; OCR punctuation; OCR slips; OCR slips; marginal letter; OCR κ read as χ; divided word; Migne's Latin column read as Greek; marginal letter): Ἐμοὶ Β μὲν → Ἐμοὶ μὲν; σύμτο ΐβ γα ἴῃ πιὸ δυοἱ δὰθῶ] ἱερεῖα ματα ἀΐδὰ διρι}}οἰο- Ῥίαι 8 δὸ φορος → σύμφορος; δεχκατεσσάρων → δεκατεσσάρων; ξω; τρίτου → ἕως τρίτου; λαλῇσαι → λαλῆσαι; οὗ καυχήσομαι → οὐ καυχήσομαι; εἴρῆκεν → εἴρηκεν; ἙἘΛεύσομαι → Ἐλεύσομαι; ταύτὴν → ταύτην; περιτέθειχε → περιτέθεικε; ἐχείνων χάριν → ἐκείνων χάριν; ἐξεἶπεν → ἐξεῖπεν; ἀχηχοότα → ἀκηκοότα; εἶπε. μὴ → εἶπε μὴ; Τυνς δέ → Τινὲς δέ; τὰ; ἐν Ὁ ἐκείνῳ νῶν → τὰς ἐν ἐκείνῳ τῶν; ἀχρίὅειαν → ἀκρίβειαν; συνεχῇ → συνεχῆ.

Cite (SBL): Theodoret, Interp. 2 Cor. 12.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-1

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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 section was re-read against the Greek.

12.6PG 82

ς΄. « Ἐὰν γὰρ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων, ἀλήθειαν γὰρ ἐρῶ. » Ἐπειδὴ πολλάκις ἄφρονα ἑαυτὸν προσηγόρευσεν, ἵνα μὴ τις τούτου χάριν ὑπολάβῃ ψευδῆ τὰ λεγόμενα, ἀναγκαίως ἔδειξέ τὴν τούτων ἀλήθειαν. Φείδομαι δὲ, μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με, ἢ ἀκούει τι ἐξ ἐμοῦ.» Διὰ τοῦτο λέγειν πάντα δέδια, ἵνα μὴ μείζονα ἢ κατὰ ἄνθρωπον δόξαν περὶ ἐμοῦ τις δέξηται. Τοῦτο γὰρ καὶ ἐν Λυκαονίᾳ γεγένηται. Νομίσαντες γὰρ αὐτὸν Θεὸν, ταύρους ἐπειράθησαν θῦσαι, ἀλλὰ τὴν ἐσθῆτα διαῤῥήξας, ἣν εἶχε φύσιν ἐδίδαξε.

s΄. « Ean gar thelēsō kauchēsasthai, ouk esomai aphrōn, alētheian gar erō. » Epeidē pollakis aphrona heauton prosēgoreusen, hina mē tis toutou charin hypolabę̄ pseudē ta legomena, anankaiōs edeixe tēn toutōn alētheian. Pheidomai de, mē tis eis eme logisētai hyper ho blepei me, ē akouei ti ex emou.» Dia touto legein panta dedia, hina mē meizona ē kata anthrōpon doxan peri emou tis dexētai. Touto gar kai en Lykaonią gegenētai. Nomisantes gar auton Theon, taurous epeirathēsan thysai, alla tēn esthēta diarrhēxas, hēn eiche physin edidaxe.

“For if I wish to boast, I shall not be a fool, for I shall speak the truth.” Since he had often called himself a fool, lest anyone for that reason suppose that what he said was false, he necessarily showed its truth. “But I refrain, lest anyone credit me with more than he sees in me or hears from me.” For this reason I am afraid to tell everything, lest anyone form a higher opinion of me than befits a man. For this happened in Lycaonia too: thinking him a god, they tried to sacrifice bulls; but he tore his garment and taught them what nature he had.

2 Cor 12:6 (quotation, high confidence) · Acts 14:11–15 (allusion, high confidence)

Notes and citation

Summary: Theodoret explains that Paul refrains from telling everything lest anyone think more of him than befits a man, as happened at Lystra.

The Lycaonian episode is Acts 14:11–15. Apparatus and Latin, read as Greek, are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR slips; OCR κ read as χ; apparatus read as Greek; footnote mark; marginal letter and Migne's Latin column read as Greek): καυχήσασθαι ", → καυχήσασθαι,; ὑπολάδῃ ψευδῇ → ὑπολάβῃ ψευδῆ; δ Πατὴρ Β. δ χαυχ. -- ἄφρων ἀοδἰιογδηιιγ ἴῃ Β. δι → ; κατὰ Α οχ πι6. » Ῥγορίεγοα ἄνθρωπον → κατὰ ἄνθρωπον; Λυχαονίᾳ → Λυκαονίᾳ.

Cite (SBL): Theodoret, Interp. 2 Cor. 12.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-6

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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 section was re-read against the Greek.

12.7PG 82

ζ΄. «Καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκὶ, ἄγγελος Σατᾶν, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι. » “Ἔδειξε πάλιν διὰ τούτων, ὡς πολλῶν ἀποκαλύψεων ἠξιώθη. Τούτου γὰρ δὴ χάριν, φησὶ, τῆς ἐμῆς… μοι συνεκλήρωσε πειρασμοὺς, ταύτῃ τὸ φρόνημα χαλινῶν, καὶ οὐκ εἴων ὑπέρογκόν τι λογίσασθαι. Ἄγγελον γὰρ Σατᾶν τὰς ὕβρεις, καὶ τὰς παροινίας, καὶ τὰς τῶν δήμων ἐπαναστάσεις ἐκάλεσε. Καὶ τοῦτο ἐν τοῖς ἑξῆς ἑρμηνεύει σαφέστερον. η΄, θ΄. « Καὶ ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα͵ ἵν᾽ ἀποστῇ ἀπ᾽ ἐμοῦ· καὶ εἴρηκέ μοι· Ἀρκεῖ σοι ἡ χάρις μου" ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. » Ἔδειξε τῆς φύσεως τὴν ἀσθένειαν᾿ Ἱκέτευσα γὰρ, φησὶν, ἀπαλλαγῆναι τῶν πειρασμῶν. “Ἔδειξε καὶ τὴν τοῦ Δεσπότου ψυχαγωγίαν. Τὴν γὰρ τῆς χάριτος φιλοτιμίαν ἀρκεῖν ἔφησεν εἰς παραψυχὴν᾽ τὴν δὲ τῶν κηρυττόντων ἀσθένειαν καὶ καρτερίαν σαφῶς δεικνύναι τοῦ κηρυττομένου τὴν δύναμιν. « Ἤδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ᾽ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. » Ἐδίδαξε τίνα προσηγόρευσεν ἄγγελον Σατᾶν. Ἵνα δὲ μή τις ὑπολάδῃ τὴν ἀσθένειαν πάθος εἶναι σωματικὸν, σαφέστερον τὰ περὶ ταύτης διέξεισι.

z΄. «Kai tę̄ hyperbolę̄ tōn apokalypseōn hina mē hyperairōmai, edothē moi skolops tę̄ sarki, angelos Satan, hina me kolaphizę̄, hina mē hyperairōmai. » “Edeixe palin dia toutōn, hōs pollōn apokalypseōn ēxiōthē. Toutou gar dē charin, phēsi, tēs emēs… moi syneklērōse peirasmous, tautę̄ to phronēma chalinōn, kai ouk eiōn hyperonkon ti logisasthai. Angelon gar Satan tas hybreis, kai tas paroinias, kai tas tōn dēmōn epanastaseis ekalese. Kai touto en tois hexēs hermēneuei saphesteron. ē΄, th΄. « Kai hyper toutou tris ton Kyrion parekalesa͵ hin᾽ apostę̄ ap᾽ emou; kai eirēke moi; Arkei soi hē charis mou" hē gar dynamis mou en astheneią teleioutai. » Edeixe tēs physeōs tēn astheneian᾿ Hiketeusa gar, phēsin, apallagēnai tōn peirasmōn. “Edeixe kai tēn tou Despotou psychagōgian. Tēn gar tēs charitos philotimian arkein ephēsen eis parapsychēn᾽ tēn de tōn kēryttontōn astheneian kai karterian saphōs deiknynai tou kēryttomenou tēn dynamin. « Ēdista oun mallon kauchēsomai en tais astheneiais mou, hina episkēnōsę̄ ep᾽ eme hē dynamis tou Christou. » Edidaxe tina prosēgoreusen angelon Satan. Hina de mē tis hypoladę̄ tēn astheneian pathos einai sōmatikon, saphesteron ta peri tautēs diexeisi.

“And lest I be exalted by the surpassing greatness of the revelations, a thorn was given me in the flesh, an angel of Satan, to buffet me, lest I be exalted.” Again he showed by this that he was granted many revelations. For this reason, he says, … my … allotted me trials, reining in my mind in this way and not allowing it to think anything overweening. For he called the insults, the drunken outrages, and the uprisings of the mobs “an angel of Satan.” And this he explains more clearly in what follows. “Concerning this I three times besought the Lord that it might depart from me; and he has said to me: My grace is sufficient for you; for my power is made perfect in weakness.” He showed the weakness of nature: I begged, he says, to be freed from the trials. He showed also the Master's consolation: for he said that the generosity of grace was enough for comfort, and that the weakness and endurance of the preachers clearly show the power of the one preached. “Most gladly, then, I will rather boast in my weaknesses, so that the power of Christ may dwell upon me.” He taught what he called an angel of Satan. And lest anyone suppose the weakness to be a bodily ailment, he goes through what concerns it more clearly.

Textual problem in this passage: see the notes.

2 Cor 12:7 (quotation, high confidence) · 2 Cor 12:8–9 (quotation, high confidence)

Notes and citation

Summary: Theodoret interprets Paul's thorn in the flesh, the “angel of Satan”, as the insults and persecutions he suffered, not a bodily ailment.

This ref holds 2 Cor 12:7–9 (lemmas of 12:7, 12:8–9a and 12:9b). Words are lost in the scan in the comment on 12:7 (“…”). Theodoret's identification of the thorn with persecutions is his own reading, translated as written. Migne's Latin column, read as Greek, is removed by a logged correction.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek; OCR debris; OCR numeral; OCR slip; OCR slips; OCR slips; footnote marks; OCR κ read as χ; divided word; footnote mark; OCR β read as δ; words lost in the scan; OCR κ read as χ): τῇ " ὑπερδολῇ → τῇ ὑπερβολῇ; σχόλωψ → σκόλοψ; χολαφίζῃ → κολαφίζῃ; ἐξιώθη → ἠξιώθη; τῆς ἐμῆς ὁ “πούς μοι συνεχλήρωσε → τῆς ἐμῆς… μοι συνεκλήρωσε; εἴκων → εἴων; λογίσασϑαι → λογίσασθαι; "Αγγεῖον γὰρ Σατᾶν τὰς ὕδρεις → Ἄγγελον γὰρ Σατᾶν τὰς ὕβρεις; “παροινίας → παροινίας; ἐχάλεσς “. ἹΚαὶ → ἐκάλεσε. Καὶ; ΄. θ΄. « Καὶ ὑπὲρ → η΄, θ΄. « Καὶ ὑπὲρ; ἐμοῦ Τ- καὶ εἴρηκέ μοι" ἸΑρκεῖ " σοι → ἐμοῦ· καὶ εἴρηκέ μοι· Ἀρκεῖ σοι; "δειξε τῆς φύσεως → Ἔδειξε τῆς φύσεως; Ἱχέτευσα → Ἱκέτευσα; πει- Ρασμῶν → πειρασμῶν; Ἴὴν γὰρ → Τὴν γὰρ; ἀρχεῖν → ἀρκεῖν; χηρυττομένου → κηρυττομένου; ἐπισχηνώσῃ → ἐπισκηνώσῃ; «οὔ Χριστοῦ → τοῦ Χριστοῦ; ἀσθένειαν χ, Οὐ πὶ δε ἢ δι} 6956 θόα!η ρυϊλδβθηΐ, ᾿ὰθη 8110γεγο ἴη υἱ ἀϊδοοιογοῖ ἃ πιὸ. Εἰ αἰχὶϊ π}} : δυλὶείς εἰμὶ θη ΐπὶ, δά σοι βοϊ πα πὶ : ργβάΐοδη οἱ ραι θη ἴδ πὶ 6708. αυΐ πάθος → ἀσθένειαν πάθος; (ἡ ἀᾳ διέξεισι. : → διέξεισι..

Topics: Persecution

Cite (SBL): Theodoret, Interp. 2 Cor. 12.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-2-corinthios-12-7) · 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 section was re-read against the Greek.

12.10PG 82

ἰ. «Διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, ἐν στενοχωρίαις ὑπὲρ Χριστοῦ" ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἶμι. » Καὶ οὐκ εἶπεν, ὑπομένω, ἀλλ᾽, εὐδοκῶ, τουτέστι, χαίρω, εὐφραίνομαι, μετ᾽ εὐθυμίας δέχομαι τὰ προσπίπτοντα " ἡ γὰρ δοκοῦσα ἀσθένεια τὴν ἀληθῆ μοι δύναμιν προξενεῖ. Οὕτω ταῦτα διεξελθὼν ἐπήγαγε·

i. «Dio eudokō en astheneiais, en hybresin, en anankais, en diōgmois, en stenochōriais hyper Christou" hotan gar asthenō, tote dynatos eimi. » Kai ouk eipen, hypomenō, all᾽, eudokō, toutesti, chairō, euphrainomai, met᾽ euthymias dechomai ta prospiptonta " hē gar dokousa astheneia tēn alēthē moi dynamin proxenei. Houtō tauta diexelthōn epēgage;

“Therefore I am well content in weaknesses, in insults, in hardships, in persecutions, in distresses for Christ's sake; for when I am weak, then I am strong.” He did not say “I endure,” but “I am well content,” that is, I rejoice, I am glad, I accept with cheerfulness what befalls me; for the seeming weakness procures me true strength. Having gone through these things thus, he added:

2 Cor 12:10 (quotation, high confidence)

Notes and citation

Summary: Theodoret notes that Paul does not merely endure his sufferings but welcomes them, since apparent weakness brings true strength.

Notes on the original text

Digital text corrected (OCR punctuation; OCR slips; OCR β read as δ; OCR κ and χ confused; OCR κ read as χ; footnote marks): ἐν ὕδρεσιν → ἐν ὕβρεσιν; ἐν " στενοχωρίαις 5 ὑπὲρ → ἐν στενοχωρίαις ὑπὲρ; ἀσθενῶ "", τότε → ἀσθενῶ, τότε; Καὶοὐχ → Καὶ οὐκ; εὐδοχῶ, τουτέστι, καίρω → εὐδοκῶ, τουτέστι, χαίρω; εὐδοχῶ ἐν → εὐδοκῶ ἐν; μετ᾽. εὐθυμίας → μετ᾽ εὐθυμίας; δοχοῦαα → δοκοῦσα; ἐπἤγαγε" → ἐπήγαγε·.

Topics: Persecution

Cite (SBL): Theodoret, Interp. 2 Cor. 12.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-10

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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 section was re-read against the Greek.

12.11PG 82

ια΄. « Γέγονα ἄφρων καυχώμενος. » Καὶ τούτου τὴν αἰτίαν διδάσκει. « Ὑμεῖς με ἠναγκάσατε. » Τουτέστι, ταῖς κατ᾽ ἐμοῦ πεπιστευκότες διαβολαῖς " τοῦτο γὰρ δηλοῖ τὰ ἑξῆς. « Ἐγὼ γὰρ ὥφειλον ὑφ᾽ ὑμῶν συνίστασθαι. » Ὑμᾶς ἔδει με συνηγόρους ἔχειν καὶ τῆς πολιτείας μάρτυρας. ε Οὐδὲν γὰρ ὑστέρησα τῶν ὑπὲρ λίαν ἀποστόλων. » Πάλιν τὴν εὐφημίαν ἐκόλασε, καὶ πλείους πάντων ἀναδεξάμενος πόνους, οὐδὲ ἁπλῶς ἐξισῶσαι τοῖς ἀποστόλοις ἑαυτὸν ἠνέσχετο, ἀλλὰ μηδὲν ἀποδεῖν ἐχείνων ἔφη. Καὶ πάλιν εἰς τὸ οἰκεῖον ἐπανέρχεται φρόνημα. « Εἰ καὶ οὐδέν εἶμι, (ιβ΄) τὰ μέντοι σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, ἐν σημείοις, καὶ τέρασι, καὶ δυνάμεσι. » Μὴ εἰς ἐμὲ ἀποβλέψητε, ἀλλὰ τὰ τῆς χάριτος ἐξετάζετε. Τῆς γὰρ ἀποστολικῆς ἀξίας γεγένησθε μάρτυρες, καὶ τῆς πνευματικῆς μαρτυρίας γεγόνατε θεωροί, Καλῶς δὲ τὴν ὑπομονὴν τῶν σημείων προτέθεικεν, ἐπειδὴ τῆς γνώμης τὰ κατορθώματα πολλῷ τιμιώτερα.

ia΄. « Gegona aphrōn kauchōmenos. » Kai toutou tēn aitian didaskei. « Hymeis me ēnankasate. » Toutesti, tais kat᾽ emou pepisteukotes diabolais " touto gar dēloi ta hexēs. « Egō gar hōpheilon hyph᾽ hymōn synistasthai. » Hymas edei me synēgorous echein kai tēs politeias martyras. e Ouden gar hysterēsa tōn hyper lian apostolōn. » Palin tēn euphēmian ekolase, kai pleious pantōn anadexamenos ponous, oude haplōs exisōsai tois apostolois heauton ēnescheto, alla mēden apodein echeinōn ephē. Kai palin eis to oikeion epanerchetai phronēma. « Ei kai ouden eimi, (ib΄) ta mentoi sēmeia tou apostolou kateirgasthē en hymin en pasę̄ hypomonę̄, en sēmeiois, kai terasi, kai dynamesi. » Mē eis eme apoblepsēte, alla ta tēs charitos exetazete. Tēs gar apostolikēs axias gegenēsthe martyres, kai tēs pneumatikēs martyrias gegonate theōroi, Kalōs de tēn hypomonēn tōn sēmeiōn protetheiken, epeidē tēs gnōmēs ta katorthōmata pollǭ timiōtera.

“I have become a fool in boasting.” And he teaches the cause of this: “You forced me.” That is, by believing the slanders against me; for what follows shows this: “For I ought to have been commended by you.” I ought to have had you as my advocates and as witnesses of my way of life. “For I fell short in nothing of the most eminent apostles.” Again he tempered the praise: though he had undertaken more labors than all, he did not bring himself even simply to make himself equal to the apostles, but said that he fell short of them in nothing. And again he returns to his own way of thinking: “Even if I am nothing, yet the signs of an apostle were wrought among you in all endurance, in signs and wonders and mighty works.” Do not look at me, but examine the things of grace; for you have been witnesses of the apostolic dignity and spectators of the spiritual testimony. He fittingly put endurance before the signs, since the achievements of the will are far more precious.

2 Cor 12:11–12 (quotation, high confidence)

Notes and citation

Summary: Theodoret notes that the Corinthians forced Paul to commend himself and that he puts endurance before miracles as the mark of an apostle.

This ref holds 2 Cor 12:11–12. Migne's Latin column and apparatus, read as Greek, are removed by logged corrections.

Notes on the original text

Digital text corrected (Migne's Latin column and apparatus read as Greek; Migne's Latin column read as Greek; OCR slip; OCR slips; OCR slips; footnote mark; OCR β read as θ; OCR κ read as χ; footnote mark; marginal letter and Migne's Latin column read as Greek, inside the lemma): Γέγονα "3 ἄφρων → Γέγονα ἄφρων; μὲ ἢναγχάσατε → με ἠναγκάσατε; διαθολαΐῖς → διαβολαῖς; » μᾶς ἔδει με → » Ὑμᾶς ἔδει με; Ἰίαι. οἶδ. » θυ πὶ 4|2115 πἰ γα δι δόνογβυβ' → ; ὑστέρησα Ὁ δηἰπι ἀφ α Ὀδι8 πη ἀοίδῃάθγε, οἱ τῶν → ὑστέρησα τῶν; δα: υν πιο εϑι πη). ἵν᾽ ἀποστῇ ἀπ᾽ ἐ μοῦ οπι εξ ποϑίεγ δά (δηῖ. μι, 3, οἱ βίαζιν 50} [}εἷϊ: καὶ εἶπέ μοι --- τελειοῦται. δοά 1. 6. δὲ εἰιατίι. ἀσθενῶ. "" ἄφρων ἐγενόμην κανχ., ὑμεῖς με ἤναγχ. δὶς ποϑῖεγ ερίδι. {δὴ ἴῃ δἰφηΐβ, εἱ ργοάϊ δ, οἱ νἱγίυ!θυϑ. » Νὰ δὰ τ) τὸδὰ ϑοῖοὺ ἐμ ἃ, ος 65, ἀϊἄστι. μὲν γι μι ἰοῦ » ϑεὰ « Εἰ καὶ → « Εἰ καὶ; χατειργάσθη → κατειργάσθη; ἀποθλέψητε → ἀποβλέψητε; ἐξετάξετς "3, → ἐξετάζετε.; ἀποστολιχῇῆς → ἀποστολικῆς; προτέθειχεν → προτέθεικεν.

Cite (SBL): Theodoret, Interp. 2 Cor. 12.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-11

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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 section was re-read against the Greek.

12.13PG 82

ιγ΄. « Τί γάρ ἐστιν ὃ ἡττήθητε ὑπὲρ τὰς λοιπὰς Ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν; » Ποίας δὲ ἡμῶν πνευματικῆς οὐκ ἀπελαύσατε δωρεᾶς, εἰ μὴ ἄρα τοῦτο μόνον ἡμῖν ἐπιμέμφοισθε, ὅτι τῆς σωματικῆς παρ᾽ ὑμῶν οὐ τετυχήκαμεν θεραπείας; Εἶτα εἰρωνικῶς· « Χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. » Ὁμολογῶ, τοῦτο ἠδίκησα, καὶ συγγνώμην αἰτῶ. Ἵνα δὲ πάλιν μή τινες ὑπολάβωσιν, ὅτι ὡς ὀνειδίζων ταῦτα προσφέρει, καὶ τὸ λαβεῖν πραγματεύεται, καὶ εἰς τὸν ἑξῆς ὑπισχνεῖται χρόνον φυλάξειν τοῦτον τὸν σκοπόν. ιδ΄, ε« Ἰδοὺ τρίτον ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω ὑμῶν. » Εἶτα θεραπεύει τοῦ λόγου τὸ αὐστηρόν. « Οὐ γὰρ ζητῶ τὰ ὑμῶν, ἀλλ᾽ ὑμᾶς. » Κέχρηται δέ τινι καὶ φυσικῇ γνωμολογίᾳ. « Οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσι θησαυρίζειν, ἀλλ᾽ οἱ γονεῖς τοῖς τέκνοις. » Οὐ χρημάτων ἐφίεμαι, ἀλλὰ τῶν ὑμετέρων ὀρέγομαι ψυχῶν. Οἶδα γὰρ καὶ τοὺς πατέρας τοῖς παισὶν ἀεὶ συναθροίζοντας πλοῦτον " ἐγὼ δὲ τῶν φύσει πατέρων καὶ πλέον τι ποιεῖν ἐπαγγέλλομαι…

ig΄. « Ti gar estin ho hēttēthēte hyper tas loipas Ekklēsias, ei mē hoti autos egō ou katenarkēsa hymōn? » Poias de hēmōn pneumatikēs ouk apelausate dōreas, ei mē ara touto monon hēmin epimemphoisthe, hoti tēs sōmatikēs par᾽ hymōn ou tetychēkamen therapeias? Eita eirōnikōs; « Charisasthe moi tēn adikian tautēn. » Homologō, touto ēdikēsa, kai syngnōmēn aitō. Hina de palin mē tines hypolabōsin, hoti hōs oneidizōn tauta prospherei, kai to labein pragmateuetai, kai eis ton hexēs hypischneitai chronon phylaxein touton ton skopon. id΄, e« Idou triton hetoimōs echō elthein pros hymas, kai ou katanarkēsō hymōn. » Eita therapeuei tou logou to austēron. « Ou gar zētō ta hymōn, all᾽ hymas. » Kechrētai de tini kai physikę̄ gnōmologią. « Ou gar opheilei ta tekna tois goneusi thēsaurizein, all᾽ hoi goneis tois teknois. » Ou chrēmatōn ephiemai, alla tōn hymeterōn oregomai psychōn. Oida gar kai tous pateras tois paisin aei synathroizontas plouton " egō de tōn physei paterōn kai pleon ti poiein epangellomai…

“For in what were you made inferior to the other churches, except that I myself was not a burden to you?” What spiritual gift of ours have you not enjoyed, unless perhaps you blame us for this alone, that we have not received bodily care from you? Then, ironically: “Forgive me this wrong.” I admit that I did this wrong, and I ask pardon. And lest some suppose again that he brings this forward as a reproach and is angling to receive something, he promises also to keep this aim in the time to come: “Behold, a third time I am ready to come to you, and I will not be a burden to you.” Then he softens the severity of the word: “For I seek not what is yours, but you.” And he also uses a maxim drawn from nature: “For children ought not to lay up for their parents, but parents for their children.” I do not desire money, but long for your souls. For I know that fathers always gather wealth for their children; but I promise to do something more even than fathers by nature …

2 Cor 12:13 (quotation, high confidence) · 2 Cor 12:14 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains Paul's ironic apology for not burdening the Corinthians and his promise, as more than a natural father, to seek them and not their money.

This ref holds 2 Cor 12:13–14 (lemmas of 12:13a, 12:13b, 12:14a, 12:14b and 12:14c). The section breaks off in the scan.

Notes on the original text

Digital text corrected (OCR accent; OCR punctuation; OCR slip; OCR slip; text breaks off; OCR slips; OCR β read as δ; OCR κ read as χ; divided word; OCR slips; footnote marks): ἠττέθητε → ἡττήθητε; εἰ μῇ ὅτι → εἰ μὴ ὅτι; χατενάρχησα ὑμῶν; → κατενάρκησα ὑμῶν; »; πνευματικῇς → πνευματικῆς; εἰ μῃ ἄρα → εἰ μὴ ἄρα; σωματιχῆῇῆς → σωματικῆς; θερα» κεἰας → θεραπείας; εἰρωνικῶς """ ε Χαρίσασθέ → εἰρωνικῶς· « Χαρίσασθέ; Ὅμολογῶ → Ὁμολογῶ; ἡἠδίχησα, καὶ συγ. νώμην → ἠδίκησα, καὶ συγγνώμην; ὑπολάδωσιν → ὑπολάβωσιν; ὀνειδίξων → ὀνειδίζων; λαδεῖν πραγματεύεται → λαβεῖν πραγματεύεται; ὑμᾶς γ καὶ οὐ χαταναρχήσω → ὑμᾶς, καὶ οὐ καταναρκήσω; γνωμολογίᾷᾳ → γνωμολογίᾳ; τέχνα → τέκνα; τοῖς τέκνοις. « Οὐ χρημάτων → τοῖς τέκνοις. » Οὐ χρημάτων; ὁρέγομαι → ὀρέγομαι; «οὺς πατέρας → τοὺς πατέρας; πλοῦτὸν → πλοῦτον; ποιεῖ ( ἐπαγγέλλομαι, → ποιεῖν ἐπαγγέλλομαι….

Cite (SBL): Theodoret, Interp. 2 Cor. 12.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-13

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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 section was re-read against the Greek.

12.14PG 82

ιδ΄. ε Ἥδιστα γὰρ δαπανήσω, καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. » ᾿Αντὶ τοῦ, καὶ ἐμαυτὸν ὑπὲρ ὑμῶν δίδωμι. « Εἰ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν ἧττον ἀγαπῶμαι. ν Μετὰ θεραπείας ἡ κατη… ἐγκαλέσας ἀγάπης, εὔφρανε δὲ τὴν αὐτοῦ περὶ αὐτ… ις΄-ιη΄. « Ἔστω δὲ, ἐγὼ οὐ κατεβάρησα ὑμᾶς" ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον. Μὴ τινα ὧν ἀπέστειλα πρὸς ὑμᾶς, δι' αὐτοῦ ἐπλεονέκτησα ὑμᾶς; Παρεκάλεσα Τίτον, καὶ συναπέστειλα τὸν ἀδελφόν· μὴ τι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν;» Ἀλλ᾽ ἴσως ἄν τις εἴποι, ὅτι πανουργίᾳ κεχρημένος, … μὲν οὐδὲν εἴληφα παρ' ὑμῶν, δι᾽ ὧν δὲ πρὸς ὑμᾶς ἀπέστελλον, ἐδεχόμην τὰ παρ᾽ ὑμῶν. Εἴπατε τοίνυν, πρὸς τῆς ἀληθείας αὐτῆς, εἴ τις τῶν παρ᾽ ἡμῶν ἀποσταλέντων, εἴτε Τίτος, εἴτε ἄλλος τις, ἐχρήσατο τῇ δεδομένῃ τοῖς κήρυξιν ἐξουσίᾳ. Πλεονεξίαν δὲ τὴν δόσιν ἐκάλεσεν " ἐπειδὴ πέφυκέ πως ὁ παρὰ γνώμην διδοὺς, κἂν χρέος ἐκτίνῃ, πλεονεκτεῖσθαι νομίζειν. Οὕτω ταῦτα εἰς ἔλεγχον τῶν ψευδαποστόλων διεξελθὼν, τὸ διδασκαλικὸν αὐτοῖς ἀξίωμα δείκνυσι, ιθ΄, « Πάλιν δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; » Ἴσως, φησὶ, καὶ τὴν ἀπολογίαν τεκμήριον εὐτελείας νομίζετε. « Κατενώπιον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν. » ᾿Αλλ᾽ ἡμεῖς ὑπὸ μάρτυρι τῷ Θεῷ ταῦτά φαμεν, ὑπὸ τῶν ἐντολῶν τοῦ Δεσπότου Χριστοῦ φωτιζόμενοι. Τὸ γὰρ, ἐν Χριστῷ, ἀντὶ τοῦ, κατὰ τοὺς τοῦ Χριστοῦ νόμους. Αὐτοῦ γάρ ἔστι νόμος " ε Ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ὅτι ἔχει τι ὁ ἀδελφός σου κατὰ σοῦ, ἄφες τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ἄπελθε, πρῶτον καταλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. ν Καὶ πάλιν - « Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν, τὸν ἐν τοῖς οὐρανοῖς. ν Τοῦτο καὶ αὐτὸς ἐνταῦθά φησι" «Τὰ δὲ πάντα, ἀγαπητοὶ, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς. ν Εἴτε γὰρ ταπεινούμεθα, εἴτε ὑψηλὰ φθεγγόμεθα, εἴτε κατηγοροῦμεν, εἴτε ἐπαινοῦμεν, τῆς ὑμετέρας ἕνεκεν ὠφελείας πάντα πραγμα… κ΄. « Φοβοῦμαι γὰρ μή πως ἐλθὼν, οὐχ οἵους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ ὑμῖν οἷον οὐ θέλετε. » Λέγει δὲ καὶ τίνα ἀπεύχεται παρ᾽ αὐτοῖς. ε Μή πως ἔρεις, ζῆλοι, θυμοί, ἐριθεῖαι, καταλαλιαὶ, ψιθυ… Ταῦτα αὐτῶν καὶ ἐν τῇ προτέρᾳ Ἐπιστολῇ κατηγόρησε. κα΄. « Μὴ πάλιν ἐλθόντα με ταπεινώσῃ ὁ Θεός μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων, καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ, καὶ πορνείᾳ, καὶ ἀσελγείᾳ ἧ ἔπραξαν,» Ταπείνωσιν ἑαυτοῦ τὴν ἐκείνων παρανομίαν ἐκάλεσε, βεβαιῶν ἅπερ ἤδη προείρηκε· ε Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς. σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; » Θρηνεῖν δὲ ἔφη, οὐκ ἁπλῶς τοὺς ἡμαρτηκότας, ἀλλὰ τοὺς μετὰ τὴν ἁμαρτίαν τοῖς τῆς μετανοίας μὴ χρησαμένους φαρμάκοις. Κατηγορεῖ δὲ ἄντικρυς ἡ

id΄. e Hēdista gar dapanēsō, kai ekdapanēthēsomai hyper tōn psychōn hymōn. » ᾿Anti tou, kai emauton hyper hymōn didōmi. « Ei kai perissoterōs hymas agapōn hētton agapōmai. n Meta therapeias hē katē… enkalesas agapēs, euphrane de tēn autou peri aut… is΄-iē΄. « Estō de, egō ou katebarēsa hymas" hyparchōn panourgos dolǭ hymas elabon. Mē tina hōn apesteila pros hymas, di' autou epleonektēsa hymas? Parekalesa Titon, kai synapesteila ton adelphon; mē ti epleonektēsen hymas Titos? ou tǭ autǭ pneumati periepatēsamen? ou tois autois ichnesin?» All᾽ isōs an tis eipoi, hoti panourgią kechrēmenos, … men ouden eilēpha par' hymōn, di᾽ hōn de pros hymas apestellon, edechomēn ta par᾽ hymōn. Eipate toinyn, pros tēs alētheias autēs, ei tis tōn par᾽ hēmōn apostalentōn, eite Titos, eite allos tis, echrēsato tę̄ dedomenę̄ tois kēryxin exousią. Pleonexian de tēn dosin ekalesen " epeidē pephyke pōs ho para gnōmēn didous, kan chreos ektinę̄, pleonekteisthai nomizein. Houtō tauta eis elenchon tōn pseudapostolōn diexelthōn, to didaskalikon autois axiōma deiknysi, ith΄, « Palin dokeite hoti hymin apologoumetha? » Isōs, phēsi, kai tēn apologian tekmērion euteleias nomizete. « Katenōpion tou Theou en Christǭ laloumen. » ᾿All᾽ hēmeis hypo martyri tǭ Theǭ tauta phamen, hypo tōn entolōn tou Despotou Christou phōtizomenoi. To gar, en Christǭ, anti tou, kata tous tou Christou nomous. Autou gar esti nomos " e Ean prospherę̄s to dōron sou epi to thysiastērion, kakei mnēsthę̄s hoti echei ti ho adelphos sou kata sou, aphes to dōron sou emprosthen tou thysiastēriou, kai apelthe, prōton katallagēthi tǭ adelphǭ sou, kai tote elthōn prosphere to dōron sou. n Kai palin - « Lampsatō to phōs hymōn emprosthen tōn anthrōpōn, hopōs idōsin hymōn ta kala erga, kai doxasōsi ton Patera hymōn, ton en tois ouranois. n Touto kai autos entautha phēsi" «Ta de panta, agapētoi, hyper tēs hymōn oikodomēs. n Eite gar tapeinoumetha, eite hypsēla phthengometha, eite katēgoroumen, eite epainoumen, tēs hymeteras heneken ōpheleias panta pragma… k΄. « Phoboumai gar mē pōs elthōn, ouch hoious thelō heurō hymas, kagō heurethō hymin hoion ou thelete. » Legei de kai tina apeuchetai par᾽ autois. e Mē pōs ereis, zēloi, thymoi, eritheiai, katalaliai, psithy… Tauta autōn kai en tę̄ proterą Epistolę̄ katēgorēse. ka΄. « Mē palin elthonta me tapeinōsę̄ ho Theos mou pros hymas, kai penthēsō pollous tōn proēmartēkotōn, kai mē metanoēsantōn epi tę̄ akatharsią, kai porneią, kai aselgeią hē epraxan,» Tapeinōsin heautou tēn ekeinōn paranomian ekalese, bebaiōn haper ēdē proeirēke; e Tis asthenei, kai ouk asthenō? tis. skandalizetai, kai ouk egō pyroumai? » Thrēnein de ephē, ouk haplōs tous hēmartēkotas, alla tous meta tēn hamartian tois tēs metanoias mē chrēsamenous pharmakois. Katēgorei de antikrys hē

“I will most gladly spend and be spent for your souls.” Instead of: I give myself too for you. “If I love you more abundantly, am I loved the less?” The accus[ation] is made with gentleness … charging them with [want of] love, and he showed his own [affection] for them … “But be it so: I did not burden you; yet, being crafty, I took you by guile. Did I take advantage of you through any of those whom I sent to you? I urged Titus, and sent the brother with him; did Titus take advantage of you? Did we not walk in the same spirit? In the same steps?” But perhaps someone might say that, using cunning, … I have taken nothing from you, but through those whom I sent to you I received what you gave. Tell me then, by the truth itself, whether any of those sent by us, whether Titus or anyone else, used the authority given to preachers. He called the giving “taking advantage,” since one who gives against his inclination is somehow apt to think himself taken advantage of, even if he is paying a debt. Having thus gone through these things to refute the false apostles, he shows them his dignity as teacher: “Again, do you think that we are defending ourselves to you?” Perhaps, he says, you consider even the defense a proof of paltriness. “We speak before God in Christ.” But we say these things with God as witness, enlightened by the commandments of Christ the Master. For “in Christ” stands for “according to the laws of Christ.” For his is the law: “If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift before the altar and go; first be reconciled to your brother, and then come and offer your gift.” And again: “Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven.” This he himself also says here: “And all things, beloved, are for your building up.” For whether we humble ourselves or speak lofty things, whether we accuse or praise, we do everything for the sake of your benefit … “For I fear lest perhaps, when I come, I may find you not such as I wish, and I may be found by you such as you do not wish.” He also says what he prays may not be among them: “Lest perhaps there be strife, jealousies, outbursts of anger, rivalries, slanders, whisper[ings] …” With these things he charged them in the former letter too. “Lest, when I come again, my God humble me before you, and I mourn for many of those who sinned before and did not repent of the uncleanness and sexual immorality and licentiousness which they practised.” He called those men's lawlessness his own humiliation, confirming what he had said before: “Who is weak, and I am not weak? Who is made to stumble, and I do not burn?” And he said that he mourns, not simply those who have sinned, but those who after the sin did not use the remedies of repentance. And he accuses openly …

Textual problem in this passage: see the notes.

2 Cor 12:15 (quotation, high confidence) · 2 Cor 12:16–18 (quotation, high confidence) · 2 Cor 12:19 (quotation, high confidence) · Matt 5:23–24 (quotation, high confidence) · Matt 5:16 (quotation, high confidence) · 2 Cor 12:20 (quotation, high confidence) · 1 Cor 3:3 (allusion, low confidence) · 2 Cor 12:21 (quotation, high confidence) · 2 Cor 11:29 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains Paul's defense of his and Titus's integrity, his speaking “in Christ” according to Christ's laws, and his grief over those who sinned and did not repent.

This ref holds 2 Cor 12:15–21 (lemmas of 12:15a, 12:15b, 12:16–18, 12:19a, 12:19b, 12:19c, 12:20a, 12:20b and 12:21), not 12:14. Lines are lost in the scan at several points (“…”). In the comment on 12:15 the scan reads εὔφρανε (“gladdened”), probably for “showed”; translated by sense. Quotations: Matt 5:23–24; Matt 5:16; 2 Cor 11:29. The charges in the former letter allude to 1 Cor 1:11; 3:3. Migne's Latin column and apparatus, read as Greek, are removed by logged corrections.

Notes on the original text

Digital text corrected (Latin debris; Migne's Latin column read as Greek, inside the lemma; OCR accent; OCR slip; OCR slips; OCR β read as δ; OCR κ read as χ; apparatus read as Greek; divided word; divided word; marginal letter and Latin; footnote mark; line lost in the scan; line lost in the scan; OCR numeral; β read as δ; line lost in the scan; OCR numerals; line lost in the scan; OCR κ read as χ; line lost; Migne's Latin column read as Greek; marginal letter and Latin): ἐχδαπανηθήσο μαι → ἐκδαπανηθήσομαι; ἐμαυ» τὸν → ἐμαυτὸν; Εῤ καὶ → Εἰ καὶ; ἡ κατη» ἐγχαλέσας → ἡ κατη… ἐγκαλέσας; περὶ αὐτς’-ἰη, «Ἔστω → περὶ αὐτ… ις΄-ιη΄. « Ἔστω; χατεδάρησα → κατεβάρησα; ὑπ» ἀρχων → ὑπάρχων; ὑμᾶς ἔλαδον → ὑμᾶς ἔλαβον; ἐπλεονέχτησα ὑμᾶς! → ἐπλεονέκτησα ὑμᾶς;; ἀδεχφόν᾽' → ἀδελφόν·; ἐπλεονέχτησεν → ἐπλεονέκτησεν; πνεύ ματι → πνεύματι; Ρεδϑαηίθη ηὐυλάθηι πἰ}}} Δοοθρίββα, 8. μοῦ 609 Ὦ → … ; ὑμᾶς εἶδ ἰη-τὶ μί ἀπέστελλον → ὑμᾶς ἀπέστελλον; εὖτε ἄλλος → εἴτε ἄλλος; ἐχρήσατο ᾿" τῇ → ἐχρήσατο τῇ; χήρυξιν → κήρυξιν; Πιϊεογεξίαν' → Πλεονεξίαν; γνώμὴν → γνώμην; ἐχτίνῃ → ἐκτίνῃ; νομί“ ζειν → νομίζειν; ἀπολογούμεθα; " " ἐξετάσατε Β, "" εἰρηνικῶς Β., ἀδ Ἴσως → ἀπολογούμεθα; » Ἴσως; εὔτε- Αὶ πο8 δρυὰ λείας → εὐτελείας; φωπιζόμενοι → φωτιζόμενοι; τοὺς; τοῦ → τοὺς τοῦ; προπφέρῃς → προσφέρῃς; χἀχεξ → κἀκεῖ; ςῶς → φῶς; χαλὰ ἔργα → καλὰ ἔργα; δυξάσωσι → δοξάσωσι; ὑμῶν θεὸ ἱπ ΟὨγίϑιο Ἰοαυΐϊιογ. ν» ϑοὰ πο5 ᾿νε 60 (6518 ἢ Ιλ] η 81}. τὶοἵ- 16. ταῦ ἢ υἱ ἷς ἀΐοἰκοδομῆς → ὑμῶν οἰκοδομῆς; ὑψηλὰ Β 8118 φθεγγόμεθα → ὑψηλὰ φθεγγόμεθα; χατηγοροῦμεν → κατηγοροῦμεν; «ἧς ὑμετέρας → τῆς ὑμετέρας; πραγμαχ᾽, ε Φοδοῦμαι → πραγμα… κ΄. « Φοβοῦμαι; μή πω; ἐλθὼν, οὐκ οζους → μή πως ἐλθὼν, οὐχ οἵους; ἀπεύχεται 3" → ἀπεύχεται; θυμοῦ, ἐριθεῖαι → θυμοί, ἐριθεῖαι; ψιθυ- Ταῦτα → ψιθυ… Ταῦτα; κα'.« Μὴ πάλιν "5 ἐλθόντα → κα΄. « Μὴ πάλιν ἐλθόντα; πονθήσω → πενθήσω; προημαρτηχότων → προημαρτηκότων; Ταπδίνωσιν → Ταπείνωσιν; ἐχείνων παρανομίαν → ἐκείνων παρανομίαν; βεδαιῶν → βεβαιῶν; προτίρηχε " → προείρηκε·; σκανδαλέζεται → σκανδαλίζεται; θρηνεῖν δὲ → Θρηνεῖν δὲ; ἁπλῶ; τοὺς → ἁπλῶς τοὺς.

Cite (SBL): Theodoret, Interp. 2 Cor. 12.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/12-14

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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 section was re-read against the Greek.

Chapter 13

13.1PG 82

α. « Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς" ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα.» ᾿Αντὶ τῶν προσώπων τὰ πράγματα τέθεικε, τοὺς τῆς

a. « Triton touto erchomai pros hymas" epi stomatos dyo martyrōn kai triōn stathēsetai pan rhēma.» ᾿Anti tōn prosōpōn ta pragmata tetheike, tous tēs

“This is the third time I am coming to you: by the mouth of two or three witnesses every word shall be established.” In place of persons he has put things, the …

2 Cor 13:1 (quotation, high confidence) · Deut 19:15 (quotation, high confidence)

Notes and citation

Summary: Theodoret begins to explain Paul's use of the rule of two or three witnesses.

The lemma quotes Deut 19:15. The section breaks off in the scan.

Notes on the original text

Digital text corrected (OCR accent; OCR slips): στόματὸς → στόματος; τόθειχε → τέθεικε; τοὺς τῇς → τοὺς τῆς.

Cite (SBL): Theodoret, Interp. 2 Cor. 13.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-1

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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 section was re-read against the Greek.

13.2PG 82

β. « Προείρηκα καὶ προλέγω, ὡς παρὼν τὸ δεύτερον, καὶ ἀπὼν νῦν γράφω τοῖς προημαρτηκόσι καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. » Τὴν ἀποστολικὴν ἐξουσίαν ἐγύμνωσε, παῦσαι τῷ δέει τῆς ἁμαρτίας τὴν ῥύμην… Ῥάδιον γὰρ ἦν αὐτοῖς καὶ τοὺς οἰκείους παιδεύειν, καὶ τοὺς ἀλλοτρίους κολάζειν. Ὁ μὲν γὰρ θειότατος Πέτρος τὸν ᾿Ανανίαν καὶ τὴν ὁμόξυγα … τοῦ καταλόγου τῶν μαθητῶν γεγενημένους, λόγῳ… τῷ θανάτῳ παρέπεμψε. Τὸν δὲ Ἐλύμαν τῶν ἀπίστων ὄντα, καὶ ἀντιλέγοντα, αὐτὸς ὁ μακάριος Παῦλος τῷ ζόφῳ παρέδωκε, τὴν ὀπτικὴν αἴσθησιν ἀποσβέσας.

b. « Proeirēka kai prolegō, hōs parōn to deuteron, kai apōn nyn graphō tois proēmartēkosi kai tois loipois pasin, hoti ean elthō eis to palin, ou pheisomai. » Tēn apostolikēn exousian egymnōse, pausai tǭ deei tēs hamartias tēn rhymēn… Rhadion gar ēn autois kai tous oikeious paideuein, kai tous allotrious kolazein. Ho men gar theiotatos Petros ton ᾿Ananian kai tēn homoxyga … tou katalogou tōn mathētōn gegenēmenous, logǭ… tǭ thanatǭ parepempse. Ton de Elyman tōn apistōn onta, kai antilegonta, autos ho makarios Paulos tǭ zophǭ paredōke, tēn optikēn aisthēsin aposbesas.

“I said before and I say beforehand, as when present the second time, and now, absent, I write to those who sinned before and to all the rest, that if I come again I will not spare.” He laid bare the apostolic authority, to stop the impetus of sin by fear … For it was easy for them both to discipline their own and to punish outsiders. For the most divine Peter [sent] Ananias and his wife …, who had been on the roll of the disciples, to death by a word …; and Elymas, who was one of the unbelievers and opposed him, the blessed Paul himself handed over to darkness, quenching his sense of sight.

Textual problem in this passage: see the notes.

2 Cor 13:2 (quotation, high confidence) · Acts 5:1–10 (allusion, high confidence) · Acts 13:8–11 (allusion, high confidence)

Notes and citation

Summary: Theodoret explains Paul's threat not to spare the unrepentant by the apostles' power to punish, as in the cases of Ananias and Sapphira and of Elymas.

Lines are lost in the scan (“…”). Allusions: Acts 5:1–10 (Ananias and Sapphira); Acts 13:8–11 (Elymas). Migne's Latin column and apparatus, read as Greek, are removed by logged corrections.

Notes on the original text

Digital text corrected (Latin debris; words lost in the scan; OCR accent; OCR punctuation; OCR slips; OCR β read as δ; OCR κ read as χ; divided word; line lost in the scan; line lost; Migne's Latin column and apparatus read as Greek): Προείρηκα. καὶ → Προείρηκα καὶ; δεύ- ᾿ τερον → δεύτερον; προημαρςηχόσι καὶ ποῖς → προημαρτηκόσι καὶ τοῖς; ῥύμην νος, Ῥάδιον → ῥύμην… Ῥάδιον; ἣν αὐτοῖς → ἦν αὐτοῖς; ἔχείἤθη (οι οπ 68, βού !ο πο 5 ἐκ ᾿ἰϑ ρα δε δια οἰ ἴα παν δοῦ ὕεπϑ. Τ.. ε δοθ᾽ Ἰογῆο. Νος νοϑίσ δὰ νοξ. ἴῃ. Ογα ἀυσνιπι 86 ἢγί απ ἰδ ἢ δἴϑ 01} Ο "6 ὙΘΓΒΗΠΊ. ν πὶ Απδ- » οί. ν. ἐειν ας ὧὦ ΕΖοςἢ, χὰ, 4, "6 μήπως ἐλθόντα μα πρὸς ὑμᾶς ταπ. ὁ θ. μ.--- μετανοησάντων. ν Τὰ ποβϑίογ δὰ Οδη|. 1, ὦ», διι- Α νου, τοῦ χαταλόγονυ → … τοῦ καταλόγου; λόγῳ ἴπ ροἢ) οἱ Ρεὶ ΕἸ 5. αἷς δἰ τῷ θανάτῳ → λόγῳ… τῷ θανάτῳ; ὀπτιχὴν → ὀπτικὴν; ἀποσδέσας → ἀποσβέσας.

Cite (SBL): Theodoret, Interp. 2 Cor. 13.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-2

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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 section was re-read against the Greek.

13.3PG 82

γ΄. ε« Ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ, ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν; » Πεῖραν λαβεῖν, ὡς ἔοικε, βούλεσθε τοῦ ἐν ἐμοὶ φθεγγομένου Χριστοῦ, καίτοι σαφῶς αὐτοῦ με…

g΄. e« Epei dokimēn zēteite tou en emoi lalountos Christou, hos eis hymas ouk asthenei, alla dynatei en hymin? » Peiran labein, hōs eoike, boulesthe tou en emoi phthengomenou Christou, kaitoi saphōs autou me…

“Since you seek proof of the Christ who speaks in me, who is not weak toward you but is powerful among you?” You wish, it seems, to make trial of the Christ who speaks in me, although clearly he … me …

2 Cor 13:3 (quotation, high confidence)

Notes and citation

Summary: Theodoret begins to explain the Corinthians' demand for proof that Christ speaks in Paul.

The section breaks off in the scan.

Notes on the original text

Digital text corrected (OCR accent; text breaks off; OCR β read as δ; footnote mark): ζητεῖτε "7 τοῦ → ζητεῖτε τοῦ; λαδεῖν → λαβεῖν; αὑτοῦ με- → αὐτοῦ με….

Cite (SBL): Theodoret, Interp. 2 Cor. 13.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-3

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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 section was re-read against the Greek.

13.4PG 82

δ΄. ε Καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ. » Εἰ γὰρ καὶ τοῦ σταυροῦ τὸ πάθος ὑπέμεινε διὰ τὴν θνητὴν τοῦ σώματος φύσιν, ἀλλὰ ζῇ καὶ ζωή ἔστιν ὡς Θεὸς καὶ Θεοῦ Υἱός. Τούτῳ ἔοικε τό" ε Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. » Εἰ δὲ ποτὲ μὲν ἡ τοῦ Μονογενοῦς θεότης λέγεται ἀναστῆσαι τὸ σῶμα, ποτὲ δὲ αὐτὸς ὁ Πατὴρ, οὐδεμίαν ἔχει τοῦτο διαφοράν. Τὰ γὰρ ὑπὸ τοῦ Υἱοῦ γινόμενα τῷ Πατρὶ πολλάκις προσαρμόζει ἡ θεία Γραφή. Οὕτω δημιουργὸς μὲν ἀπάντων ὁ Μονογενὴς, δημιουργὸς δὲ πάλιν καλεῖται καὶ ὁ τούτου Πατήρ. ᾿Αλλ’ ἐπὶ τὰ ἐχόμενα τῆς ἑρμηνείας βαδίσωμεν. « Καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ζησόμεθα σὺν αὐτῷ ἐκ δυνάμεως θεοῦ εἰς ὑμᾶς. ν» Καὶ ἡμεῖς δὲ ὡσαύτως καὶ τῶν παθημάτων αὐτῷ κοινωνοῦμεν, δι᾽ αὐτὸν γὰρ ὑπομένομεν ταῦτα, καὶ τῆς ζωῆς συμμεθέξομεν. Ἐγγυᾶται γὰρ τὴν ἀνάστασιν ἡ Θεοῦ δύναμις.

d΄. e Kai gar ei estaurōthē ex astheneias, alla zę̄ ek dynameōs Theou. » Ei gar kai tou staurou to pathos hypemeine dia tēn thnētēn tou sōmatos physin, alla zę̄ kai zōē estin hōs Theos kai Theou Huios. Toutǭ eoike to" e Lysate ton naon touton, kai en trisin hēmerais egerō auton. » Ei de pote men hē tou Monogenous theotēs legetai anastēsai to sōma, pote de autos ho Patēr, oudemian echei touto diaphoran. Ta gar hypo tou Huiou ginomena tǭ Patri pollakis prosarmozei hē theia Graphē. Houtō dēmiourgos men apantōn ho Monogenēs, dēmiourgos de palin kaleitai kai ho toutou Patēr. ᾿All’ epi ta echomena tēs hermēneias badisōmen. « Kai gar hēmeis asthenoumen en autǭ, alla zēsometha syn autǭ ek dynameōs theou eis hymas. n» Kai hēmeis de hōsautōs kai tōn pathēmatōn autǭ koinōnoumen, di᾽ auton gar hypomenomen tauta, kai tēs zōēs symmethexomen. Engyatai gar tēn anastasin hē Theou dynamis.

“For though he was crucified out of weakness, yet he lives by the power of God.” For although he endured the suffering of the cross because of the mortal nature of the body, yet he lives and is life, as God and Son of God. Like this is the saying: “Destroy this temple, and in three days I will raise it up.” And if sometimes the Godhead of the Only-begotten is said to have raised the body, and sometimes the Father himself, this makes no difference. For divine Scripture often attributes to the Father what is done by the Son. So the Only-begotten is Creator of all things, and again his Father too is called Creator. But let us go on to what follows in the interpretation. “For we too are weak in him, but we shall live with him by the power of God toward you.” We likewise both share in his sufferings, for we endure these things for his sake, and shall share in his life; for the power of God guarantees the resurrection.

2 Cor 13:4 (quotation, high confidence) · John 2:19 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains that Christ suffered in his mortal body but lives as God, and that raising the body is ascribed both to the Son and to the Father without difference.

Theodoret's distinction between Christ's suffering in the body and his life as God and Son of God is translated as written. Quotation: John 2:19.

Notes on the original text

Digital text corrected (OCR slip; divided word; Migne's Latin column read as Greek; footnote mark; marginal letter and Latin, inside a quotation): ἔουκε → ἔοικε; τρισὶν ἀ, » Θυοὰ Β ἡμέραις → τρισὶν ἡμέραις; Μονο- Εὶ οἱ ἄπ ἢάδ : ἰρϑὶ τοῦ ῥγοβραῖθ. » Νοῃ δἰ 118 ἴῃ αἰεὶ εἴν πο δος βοὰ [ἃπη) 00εὐ] γενοῦς → Μονογενοῦς; προααρμόζει → προσαρμόζει; ἐχόμενα 1" τῆς → ἐχόμενα τῆς; κὴν ἀνάστασιν → τὴν ἀνάστασιν.

Topics: Christology, Trinity

Cite (SBL): Theodoret, Interp. 2 Cor. 13.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-4

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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 section was re-read against the Greek.

13.5PG 82

ε΄. « Ἑαυτοὺς πειράζετε εἰ ἑστήκατε ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε. » Μὴ τὰ καθ' ἡμᾶς ἐξετάζετε, ἀλλὰ τὰ καθ᾽ ὑμᾶς αὐτούς " καὶ σκοπεῖτε εἰ ἀληθῶς ἐπὶ τῆς πίστεως ἐρηρεισμένοι ἑστάτε. « Ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς, ὅτι Ἰησοῦς Χριστὸς ἐν ὑμῖν ἔστιν, εἰ μή τι ἀδόκιμοί ἔστε; ν Προσήκει γὰρ ὑμᾶς εἰδέναι ὅτι αὐτὸν ἔνοικον ἔχετε τὸν Δεσπότην Χριστόν. Ὁ γὰρ ταύτην οὐκ ἔχων τὴν γνῶσιν, τῆς πίστεως ἔρημος. Τοῦτο γὰρ εἶπεν ἀδόκιμοι. Ἐπειδὴ γὰρ ἔφη πρὸ βραχέος, ἐν αὐτῷ τὸν Χριστὸν φθέγγεσθαι, ἐδίδαξεν αὐτοὺς ὅτι ἐν αὐτοῖς οἰκεῖ καὶ ἐμπεριπατεῖ, κατὰ τὴν προφητικὴν χρησμολογίαν.

e΄. « Heautous peirazete ei hestēkate en tę̄ pistei, heautous dokimazete. » Mē ta kath' hēmas exetazete, alla ta kath᾽ hymas autous " kai skopeite ei alēthōs epi tēs pisteōs erēreismenoi hestate. « Ē ouk epiginōskete heautous, hoti Iēsous Christos en hymin estin, ei mē ti adokimoi este? n Prosēkei gar hymas eidenai hoti auton enoikon echete ton Despotēn Christon. Ho gar tautēn ouk echōn tēn gnōsin, tēs pisteōs erēmos. Touto gar eipen adokimoi. Epeidē gar ephē pro bracheos, en autǭ ton Christon phthengesthai, edidaxen autous hoti en autois oikei kai emperipatei, kata tēn prophētikēn chrēsmologian.

“Test yourselves whether you stand in the faith; examine yourselves.” Do not examine our affairs, but your own; and consider whether you truly stand firmly set upon the faith. “Or do you not recognize regarding yourselves that Jesus Christ is in you, unless indeed you are unapproved?” For you ought to know that you have Christ the Master himself dwelling in you. He who lacks this knowledge is empty of faith; for this is what he called “unapproved.” For since he had said a little before that Christ speaks in him, he taught them that Christ dwells and walks in them, according to the prophetic oracle.

2 Cor 13:5 (quotation, high confidence) · Lev 26:12 (allusion, medium confidence) · 2 Cor 6:16 (allusion, medium confidence)

Notes and citation

Summary: Theodoret explains Paul's call to self-examination: believers should know that Christ dwells in them.

“The prophetic oracle” is Lev 26:12, quoted at 2 Cor 6:16.

Notes on the original text

Digital text corrected (OCR breathing; OCR breathings; OCR slip; OCR slips; OCR κ read as χ): Ἑαντοὺς πειράζετε → Ἑαυτοὺς πειράζετε; ἑαντοὺς δοκιμάζετε → ἑαυτοὺς δοκιμάζετε; ἁλλὰ τὰ → ἀλλὰ τὰ; ἑστά. ε« Ἢ → ἑστάτε. « Ἢ; ἐπιγινώσχετε → ἐπιγινώσκετε; ὑμᾶ; εἰδέναι → ὑμᾶς εἰδέναι; αὑτὸν ἕνοικον → αὐτὸν ἔνοικον; '᾿'Επειδὴ γὰρ ἔφη ποὺ βραχέος → Ἐπειδὴ γὰρ ἔφη πρὸ βραχέος; ματὰ τὴν → κατὰ τὴν.

Cite (SBL): Theodoret, Interp. 2 Cor. 13.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-5

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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 section was re-read against the Greek.

13.6PG 82

ς΄. ε« Ἑλπίζω δὲ ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. » ᾿Απειλητικῶς τοῦτο τέθεικεν, ὡς μέλλων αὐτοῖς τῆς πνευματικῆς δυνάμεως παρέχειν ἀπόδειξιν· ἀλλὰ πάλιν τὴν οἰκείαν φιλοστοργίαν γυ…

s΄. e« Helpizō de hoti gnōsesthe hoti hēmeis ouk esmen adokimoi. » ᾿Apeilētikōs touto tetheiken, hōs mellōn autois tēs pneumatikēs dynameōs parechein apodeixin; alla palin tēn oikeian philostorgian gy…

“But I hope you will know that we are not unapproved.” He put this as a threat, as though about to give them proof of spiritual power; but again [he lays bare] his own affection …

2 Cor 13:6 (quotation, high confidence)

Notes and citation

Summary: Theodoret notes the threat in Paul's words, softened by his affection.

The section breaks off in the scan.

Notes on the original text

Digital text corrected (OCR accents; OCR punctuation; OCR κ read as χ; divided word; text breaks off): ἡ μεῖς → ἡμεῖς; ᾿Απειλητιχῶς → ᾿Απειλητικῶς; αὑτοῖς τῆς πνευματικῇς → αὐτοῖς τῆς πνευματικῆς; ἀπόδειξιν “ ἀλλὰ → ἀπόδειξιν· ἀλλὰ; φιλοστοργίαν γυ- → φιλοστοργίαν γυ….

Cite (SBL): Theodoret, Interp. 2 Cor. 13.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-6

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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 section was re-read against the Greek.

13.7PG 82

ζ΄. ε Εὔχομαι δὲ πρὸς τὸν Θεὸν, μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν οὐκ ἵνα (ἵνα μὴ) ἡμεῖς δόκιμοι φανῶμεν, ἀλλ' ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν. ν ᾿Απευχόμεθα, φησὶ, πρόφασίν τινὰ παρ᾽ ὑμῶν λαβεῖν, ὥστε δεῖξαι τῆς ἀποστολικῆς χάριτος τὴν ἐνέργειαν. Εὔχομαι δὲ μᾶλλον ὑμᾶς διαλάμπειν ἐν πᾶσι τοῖς καλοῖς͵ ἡμᾶς δὲ κρύπτειν τὴν ἐξουσίαν.

z΄. e Euchomai de pros ton Theon, mē poiēsai hymas kakon mēden ouk hina (hina mē) hēmeis dokimoi phanōmen, all' hina hymeis to kalon poiēte, hēmeis de hōs adokimoi ōmen. n ᾿Apeuchometha, phēsi, prophasin tina par᾽ hymōn labein, hōste deixai tēs apostolikēs charitos tēn energeian. Euchomai de mallon hymas dialampein en pasi tois kalois͵ hēmas de kryptein tēn exousian.

“But I pray to God that you do no evil at all; not so that we may appear approved, but that you may do what is good, though we be as unapproved.” We pray, he says, not to receive any pretext from you for showing the working of the apostolic grace. Rather I pray that you shine in all good things, and that we keep our authority hidden.

Textual problem in this passage: see the notes.

2 Cor 13:7 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains that Paul would rather the Corinthians do good than give him occasion to show his apostolic power.

The printed lemma has “(ἵνα μὴ)” in brackets, a variant for “not so that”; the translation follows the main reading. Migne's apparatus, read as Greek, is removed by a logged correction.

Notes on the original text

Digital text corrected (OCR slip; OCR β read as δ; apparatus and Latin read as Greek; divided word; marginal letter): Εὔχομαι ὃδ → Εὔχομαι δὲ; φανῶ- ἢ μεν → φανῶμεν; ὧ΄ ἀδόκιμοι → ὡς ἀδόκιμοι; λαδεῖν → λαβεῖν; ὥστε δεῖξας → ὥστε δεῖξαι; Τιοπιαιῖς λὦὐ λοι. μ᾿, 9: Εἰ δ. ζ. βιὰ ἀΐαϊος. 1, Θτηοεὶϊ : ἐπεὶ --- Χριστοῦ. "5 μαθόντες → .

Cite (SBL): Theodoret, Interp. 2 Cor. 13.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-7

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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 section was re-read against the Greek.

13.8PG 82

ἡ. « Οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, ἀλλ᾽ ὑπὲρ τῆς ἀληθείας. ν Πῶς γὰρ οἷόν τε ὑμῶν μετιόντων τὰ πρέποντα τὴν τιμωρητιχὴν ἡμᾶς ἐνέργειαν ἐπιδεῖξαι; θ΄. « Χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἧτε. Τοῦτο δὲ καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν. » Διαφόρως τὰ αὐτὰ εἴρηκεν, ἣν ἔχει περὶ αὐτοὺς ἀγάπην ἐπιδεικνύς. ι΄. « Διὰ τοῦτο ἀπὼν ταῦτα γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσωμαι, κατὰ τὴν ἐξουσίαν ἣν ἔδωκέ μοι ὁ Κύριος εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν.» Ἔδειξε καὶ τὴν τιμωρίαν οἰκοδομὴν οὖσαν. Ἑνὸς γὰρ ἢ δύο κολαζομένων ἅπας ὁ σύλλογος τὴν ὠφέλειαν καρποῦται. Οὕτω τοῦ ᾿Ανανίου καὶ τῆς Σαπ… πάντας, φησὶ, τοὺς ἀκούοντας. Ἐνταῦθα τοὺς αὐστη… ια΄. « Λοιπὸν, ἀδελφοὶ, χαίρετε. » Ἴδιον γὰρ τῶν κατορθούντων τὴν ἀρετὴν εὐφροσύνη. ε Καταρτίζεσθε. » ᾿Αντὶ τοῦ, ᾿Αναπληρώσατε τὰ ἐλλείποντα, « Παρακαλεῖσθε. ν» Τῆς ὑπ᾽ ἀλλήλων ἐν τοῖς πειρασμοῖς παραψυχῆς ἀπολαύετε, « Τὸ αὐτὸ φρονεῖτε. » Τῇ ὁμονοίᾳ συσφίγγεσθε, ἕν ὑμῶν ἔστω τὸ φρόνημα, « Εἰρηνεύετε, » καὶ πρὸς ἡμᾶς, καὶ πρὸς ἀλλήλους, καὶ πρὸ πάντων πρὸς τὸν σεσωκότα Θεόν. ε Καὶ ὁ Θεὸς τῆς εἰρήνης καὶ τῆς ἀγάπης ἔσται μεθ᾽ ὑμῶν.» Ταῦτα γὰρ ὁρῶν κατορθούμενα πάσης ὑμᾶς ἀξιώσει προνοίας " ἐπειδὴ, τούτων αὐτός ἐστι νομοθέτης.

hē. « Ou gar dynametha ti kata tēs alētheias, all᾽ hyper tēs alētheias. n Pōs gar hoion te hymōn metiontōn ta preponta tēn timōrētichēn hēmas energeian epideixai? th΄. « Chairomen gar hotan hēmeis asthenōmen, hymeis de dynatoi hēte. Touto de kai euchometha, tēn hymōn katartisin. » Diaphorōs ta auta eirēken, hēn echei peri autous agapēn epideiknys. i΄. « Dia touto apōn tauta graphō, hina parōn mē apotomōs chrēsōmai, kata tēn exousian hēn edōke moi ho Kyrios eis oikodomēn, kai ouk eis kathairesin.» Edeixe kai tēn timōrian oikodomēn ousan. Henos gar ē dyo kolazomenōn hapas ho syllogos tēn ōpheleian karpoutai. Houtō tou ᾿Ananiou kai tēs Sap… pantas, phēsi, tous akouontas. Entautha tous austē… ia΄. « Loipon, adelphoi, chairete. » Idion gar tōn katorthountōn tēn aretēn euphrosynē. e Katartizesthe. » ᾿Anti tou, ᾿Anaplērōsate ta elleiponta, « Parakaleisthe. n» Tēs hyp᾽ allēlōn en tois peirasmois parapsychēs apolauete, « To auto phroneite. » Tę̄ homonoią sysphingesthe, hen hymōn estō to phronēma, « Eirēneuete, » kai pros hēmas, kai pros allēlous, kai pro pantōn pros ton sesōkota Theon. e Kai ho Theos tēs eirēnēs kai tēs agapēs estai meth᾽ hymōn.» Tauta gar horōn katorthoumena pasēs hymas axiōsei pronoias " epeidē, toutōn autos esti nomothetēs.

“For we can do nothing against the truth, but only for the truth.” For how is it possible, when you pursue what is fitting, for us to display punitive power? “For we rejoice when we are weak and you are strong. And this also we pray for, your restoration.” He said the same things in different ways, showing the love he has for them. “For this reason I write these things while absent, so that when present I may not use severity, according to the authority which the Lord gave me for building up and not for tearing down.” He showed that even punishment is building up. For when one or two are punished, the whole assembly reaps the benefit. So [at the death] of Ananias and Sapphira … all, it says, who heard. Here the severe … “Finally, brothers, rejoice.” For gladness is proper to those who achieve virtue. “Be restored.” Instead of: fill up what is lacking. “Be comforted.” Enjoy the consolation you give one another in trials. “Be of the same mind.” Be bound tightly together in concord; let your mind be one. “Be at peace,” both with us and with one another, and above all with God who saved you. “And the God of peace and love will be with you.” For seeing these things accomplished, he will count you worthy of all his providence; since he himself is the lawgiver of these things.

Textual problem in this passage: see the notes.

2 Cor 13:8 (quotation, high confidence) · 2 Cor 13:9 (quotation, high confidence) · 2 Cor 13:10 (quotation, high confidence) · Acts 5:1–11 (allusion, medium confidence) · 2 Cor 13:11 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains that apostolic punishment builds up the whole church, and comments on Paul's closing exhortations to joy, concord and peace.

This ref holds 2 Cor 13:8–11 (lemmas of 13:8, 13:9, 13:10 and the phrases of 13:11). Lines are lost in the scan (“…”). Allusion: Acts 5:1–11. Migne's Latin column, read as Greek, is removed by a logged correction.

Notes on the original text

Digital text corrected (OCR accent; OCR numeral; OCR numeral; χ read as κ; OCR slip; OCR slip; marginal letter and Migne's Latin column read as Greek, inside the lemma; OCR slips; OCR slips; line lost in the scan; OCR κ read as χ; line lost in the scan; OCR slips): ἀλτθείας, Α Ὑεκβ. 8. « Νοῃ οηἷπὶ ροσβυπηι5 Δ᾽ ἰ4υΐὰ δάνογϑυι ἀλλ᾽ → ἀληθείας, ἀλλ᾽; ἐνέργεν ἐπιδεῖξαι → ἐνέργειαν ἐπιδεῖξαι; ψ΄. « Καίρομεν → θ΄. « Χαίρομεν; χατάρτισιν → κατάρτισιν; Διαφόρω: τὰ → Διαφόρως τὰ; (. « Διὰ τοῦτο → ι΄. « Διὰ τοῦτο; ἁτοτόμως → ἀποτόμως; μοιὸ Ἀύριος → μοι ὁ Κύριος; χαθαίρξσιν → καθαίρεσιν; » δειξε καὶ → » Ἔδειξε καὶ; οἰχοδομίαν → οἰκοδομὴν; Ἑ νὸς γὰρ ἣ δύο → Ἑνὸς γὰρ ἢ δύο; ἅπας ὃ σύλλογος → ἅπας ὁ σύλλογος; ᾿Δλνανίου καὶ τῆς Σαπο πάντας → ᾿Ανανίου καὶ τῆς Σαπ… πάντας; αὐστὴςια΄, ε« Λοιπὸν, ἀξελφοὶ, καίρετε → αὐστη… ια΄. « Λοιπὸν, ἀδελφοὶ, χαίρετε; ἀρττὴν → ἀρετὴν; Παραχαλεῖσθε → Παρακαλεῖσθε; Τῆ; ὑπ᾽ → Τῆς ὑπ᾽; παραψυγῆὴς → παραψυχῆς; σεσωχότα → σεσωκότα; θεὺς → Θεὸς; κχατορθούμενα → κατορθούμενα; ἀξιώδει → ἀξιώσει.

Cite (SBL): Theodoret, Interp. 2 Cor. 13.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-8

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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 section was re-read against the Greek.

13.12PG 82

ιβ΄. « ᾿Ασπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι. » Ἀντὶ τοῦ, ἀδόλως, σωφρόνως, ὡς μέλη ἀλλήλων, καὶ σῶμα Χριστοῦ. ᾿Ασπάζονται ὑμᾶς οἱ ἅγιοι πάντες.» Συνῆψεν αὐτοῖς καὶ τοὺς κατὰ τὴν οἰκουμένην πεπι… ιδ΄. « Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν. ᾿Αμήν. » Οὐ κατὰ διαίρεσιν ταῦτα τέθεικεν, οὐδὲ τὰ μὲν τῷ Χριστῷ ἀπένειμεν, τὰ δὲ τῷ Πατρὶ, τὰ δὲ τῷ Πνεύματι. Πολλάκις γὰρ τὴν ἀγάπην ἐπὶ τοῦ Πνεύματος τέθεικε, καὶ τὴν κοινωνίαν ἐπὶ τοῦ Υἱοῦ, καὶ τὴν χάριν ἐπὶ τοῦ Θεοῦ καὶ Πατρός. Οὕτω καὶ ἐν τῇ προτέρᾳ Ἐπιστολῇ τὴν ἐνέργειαν ἐπὶ τοῦ Πατρὸς τεθεικὼς, μετ᾽ ὀλίγα ταύτην ἐπὶ τοῦ Πνεύματος εἴρηκεν. Ἑτέρως δὲ καὶ τὴν τάξιν τέθεικε τῶν προσώπων, οὐ τὴν ὑπὸ τοῦ Κυρίου τεθεῖσαν ἀνατρέπων, ἀλλὰ διδάσκων ὡς ἡ τάξις τῶν ὀνομάτων οὐ σημαίνει φύσεως ἑτερότητα, ἢ δυνάμεως, ἢ ἀξιωμάτων διαφοράν. Εὐξώμεθα καὶ ἡμεῖς τῆς ἀποστολικῆς εὐλογίας ἀξιωθῆναι, καὶ τῶν ἐπηγγελμένων τυχεῖν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ σὺν τῷ παναγίῳ Πνεύματι, δόξα καὶ μεγαλοπρέπεια, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἡ πρὸς Κορινθίους δευτέρα Ἐπιστολή, ἐγράφη ἀπὸ Φιλίππων διὰ Τίτου καὶ Λουκᾶ.

ib΄. « ᾿Aspasasthe allēlous en hagiǭ philēmati. » Anti tou, adolōs, sōphronōs, hōs melē allēlōn, kai sōma Christou. ᾿Aspazontai hymas hoi hagioi pantes.» Synēpsen autois kai tous kata tēn oikoumenēn pepi… id΄. « Hē charis tou Kyriou hēmōn Iēsou Christou, kai hē agapē tou Theou, kai hē koinōnia tou hagiou Pneumatos meta pantōn hymōn. ᾿Amēn. » Ou kata diairesin tauta tetheiken, oude ta men tǭ Christǭ apeneimen, ta de tǭ Patri, ta de tǭ Pneumati. Pollakis gar tēn agapēn epi tou Pneumatos tetheike, kai tēn koinōnian epi tou Huiou, kai tēn charin epi tou Theou kai Patros. Houtō kai en tę̄ proterą Epistolę̄ tēn energeian epi tou Patros tetheikōs, met᾽ oliga tautēn epi tou Pneumatos eirēken. Heterōs de kai tēn taxin tetheike tōn prosōpōn, ou tēn hypo tou Kyriou tetheisan anatrepōn, alla didaskōn hōs hē taxis tōn onomatōn ou sēmainei physeōs heterotēta, ē dynameōs, ē axiōmatōn diaphoran. Euxōmetha kai hēmeis tēs apostolikēs eulogias axiōthēnai, kai tōn epēngelmenōn tychein agathōn, chariti kai philanthrōpią tou Theou kai Sōtēros hēmōn Iēsou Christou, meth᾽ hou tǭ Patri syn tǭ panagiǭ Pneumati, doxa kai megaloprepeia, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. Hē pros Korinthious deutera Epistolē, egraphē apo Philippōn dia Titou kai Louka.

“Greet one another with a holy kiss.” Instead of: without guile, chastely, as members of one another and the body of Christ. “All the saints greet you.” He joined to them also those throughout the world who have believed. “The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. Amen.” He did not set these down by way of division, assigning some to Christ, some to the Father, and some to the Spirit. For he often put love with the Spirit, fellowship with the Son, and grace with God the Father. So too in the former letter, having set working with the Father, a little later he said it of the Spirit. And he also set the order of the persons differently, not overturning the order set by the Lord, but teaching that the order of the names does not signify a difference of nature, or of power, or of rank. Let us too pray to be counted worthy of the apostolic blessing, and to attain the good things promised, by the grace and loving-kindness of God and our Savior Jesus Christ, with whom to the Father, with the all-holy Spirit, be glory and majesty, now and always and to the ages of ages. The second letter to the Corinthians was written from Philippi through Titus and Luke.

2 Cor 13:12 (quotation, high confidence) · 2 Cor 13:13 (quotation, high confidence) · 2 Cor 13:14 (quotation, high confidence) · 1 Cor 12:6 (allusion, medium confidence) · 1 Cor 12:11 (allusion, medium confidence) · Matt 28:19 (allusion, medium confidence)

Notes and citation

Summary: Theodoret explains that the closing blessing does not divide grace, love and fellowship among the three persons, and that the order of the names implies no difference of nature, power or rank.

This ref holds 2 Cor 13:12–14 (English numbering; 13:12–13 in editions that join the greetings). Theodoret's Trinitarian reading is translated as written. “The former letter” refers to 1 Cor 12:6, 11; the order set by the Lord is Matt 28:19. The closing subscription on the place of writing is printed in the edition. Migne's Latin column, read as Greek, is removed by a logged correction.

Notes on the original text

Digital text corrected (OCR accent; OCR slip; OCR slips; OCR slips; Latin debris; divided word; Migne's Latin column read as Greek; footnote marks; line lost in the scan; OCR numeral; footnote mark): Συνῆψεν αὐτοῖ; → Συνῆψεν αὐτοῖς; πεπιυγ. ε« Ἢ χάρις " τοῦ → πεπι… ιδ΄. « Ἡ χάρις τοῦ; πέθειχε → τέθεικε; εἴβῆχεν → εἴρηκεν; προσὦπων → προσώπων; τάξι: τῶν → τάξις τῶν; φύσεω; ἑτερότητα, ἣ δυνάμεως, ἣ → φύσεως ἑτερότητα, ἢ δυνάμεως, ἢ; Εὐξιομεῦα → Εὐξώμεθα; ἀγαδῶν → ἀγαθῶν; Σω- Παρὶ προ ἀἰχὶα, φυλὴ ᾿π 605 ᾿να δὶ οἰναγ ἴδῃ οβιθάθηβ. υἱ πο τη! 553 ΒΌΡΡΙ] εἰ 6. ε Ἐκ)ιογίδινϊ πὶ. » ἴπ δἰ τοῦτα, οἰ ἰη σδαγιαίοπι ἀδ ϑρὶ τα ροβυϊῖ, δἰ σοιπηα η] οδι ΟΠ 6 πὶ ἀδ ϑρί γα. τοὶ ἀϊφπίιαμιπι ἀϊ εγει απ. οὶ μενὰ πάντων. ἀξ) εἰ, φἰογία οἱ πναρη! Ποδπια., Α τῆρος → Σωτῆρος; Ἐπιστολῇ, ἐγράφη ἀτὸ Ἰρρὶ5 ρὸν Τίμιην οἱ Πόλη). Φιλίππων → Ἐπιστολή, ἐγράφη ἀπὸ Φιλίππων; Λουκᾶ "". → Λουκᾶ..

Topics: Trinity

Cite (SBL): Theodoret, Interp. 2 Cor. 13.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-2-corinthios/13-12

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-2-corinthios-13-12) · 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 section was re-read against the Greek.