Interpretation of Colossians 2.1–3.19
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 2
2.1PG 82
α'. « Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐκ ἑωράχααι 15 τὸ πρόσωπόν μου ἐν σαρκί. » Πεπεῖσθαι γὰρ ὑμᾶς βούλομαι, ὡς πολλὴν ᾿περιφέρω φροντίδα, καὶ ὑπὲρ ὑμῶν, καὶ ὑπὲρ Λαοδικέων, καὶ οὐ μόνον ὑπὲρ ὑμῶν καὶ ὑπὲρ Λαοδικέων, ἀλλὰ καὶ ὑπὲρ πάντῶν τῶν μηδέπω με τεθεαμένων. Ὅτι δὲ ταῦτα κατὰ καύτην αὐτῷ τὴν διάνοιαν εἴρηται,. καὶ τὰ ἐπαγόμενα δηλοῖ" ᾿ β΄. ε ἵνα παραχληθῶσιν αἱ καρδίαι αὐτῶν. » Οὐκ εἶπεν, Ὑμῶν, ἀλλ᾽, Αὐτῶν " τουτέστι, τῶν μηδέπω πεθεαμένων. Τίς δὲ τῆς παρακλήσεως ὁ τρόπος; ε Συμβιβασθέντων ἐν ἀγάπῃ. ν» Ἵνα τὴν κατὰ Χριστὸν φυλάξωσι συμφωνίαν. ε Καὶ εἰς πάντα πλοῦτον «ἧς πληροφορίας τῆς συνέσεως. » Καὶ μετὰ πάσης πληροφορίας τὸν τοῦ κηρύγματος χαταδέξωνται πλοῦτον. ε Εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ καὶ Παπρὸς, καὶ τοῦ Χριστοῦ “ (γ΄.) ἐν ᾧ εἰσι ᾽5᾽ πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. » Ἔδειξε κοινὸν τοῦ Πατρὸς καὶ τοῦ Υἱοῦ τὸ τῆς οἶκονομίας μυστήριον" ἐν δὲ τῷ Χριστῷ ἔφη πάντας εἶναι τῆς σοφίας καὶ τῆς γνώσεως τοὺς θησαυροὺς ἀποχρύφοος᾽ ἐπειδὴ δι᾽ αὐτοῦ κατὰ τὸν μέλλοντα βίον ἀποκαλύπτεται πᾶσιν ἀνθρώποις ὁ τῆς οἶκονομίας σκοπός. Ταῦτα μέντοι ἅπαντα εἴρηκε, τὴν ἐπισχήψασαν ἰατρεύων νόσον, καὶ διδάσκων ὡς οὐκ αἱ νομικαὶ παρατηρήσεις, ἀλλ᾽ ἡ εἰς τὸν Κύριον πίστις προξενεῖ τὴν ἀληθῆ σωτηρίαν, Τοῦτο γὰρ ἐπήγαγε"
a'. « Thelō gar hymas eidenai hēlikon agōna echō peri hymōn, kai tōn en Laodikeią, kai hosoi ouk heōrachaai 15 to prosōpon mou en sarki. » Pepeisthai gar hymas boulomai, hōs pollēn ᾿peripherō phrontida, kai hyper hymōn, kai hyper Laodikeōn, kai ou monon hyper hymōn kai hyper Laodikeōn, alla kai hyper pantōn tōn mēdepō me tetheamenōn. Hoti de tauta kata kautēn autǭ tēn dianoian eirētai,. kai ta epagomena dēloi" ᾿ b΄. e hina parachlēthōsin hai kardiai autōn. » Ouk eipen, Hymōn, all᾽, Autōn " toutesti, tōn mēdepō petheamenōn. Tis de tēs paraklēseōs ho tropos? e Symbibasthentōn en agapę̄. n» Hina tēn kata Christon phylaxōsi symphōnian. e Kai eis panta plouton «hēs plērophorias tēs syneseōs. » Kai meta pasēs plērophorias ton tou kērygmatos chatadexōntai plouton. e Eis epignōsin tou mystēriou tou theou kai Papros, kai tou Christou “ (g΄.) en hǭ eisi ᾽5᾽ pantes hoi thēsauroi tēs sophias kai tēs gnōseōs apokryphoi. » Edeixe koinon tou Patros kai tou Huiou to tēs oikonomias mystērion" en de tǭ Christǭ ephē pantas einai tēs sophias kai tēs gnōseōs tous thēsaurous apochryphoos᾽ epeidē di᾽ autou kata ton mellonta bion apokalyptetai pasin anthrōpois ho tēs oikonomias skopos. Tauta mentoi hapanta eirēke, tēn epischēpsasan iatreuōn noson, kai didaskōn hōs ouk hai nomikai paratērēseis, all᾽ hē eis ton Kyrion pistis proxenei tēn alēthē sōtērian, Touto gar epēgage"
“For I want you to know how great a struggle I have for you and for those in Laodicea, and for all who have not seen my face in the flesh.” I want you to be persuaded that I carry great concern both for you and for the Laodiceans, and not only for you and the Laodiceans, but also for all who have not yet seen me. That this was said in this sense, what follows also shows: “That their hearts may be encouraged.” He did not say “your” but “their,” that is, of those who have not yet seen him. And what is the manner of the encouragement? “Being knit together in love,” so that they may keep the harmony that is in Christ. “And to all the wealth of the full assurance of understanding”: and may receive the wealth of the preaching with all full assurance. “To the knowledge of the mystery of God and the Father and of Christ, in whom are hidden all the treasures of wisdom and knowledge.” He showed that the mystery of the economy is common to the Father and the Son; and he said that in Christ all the treasures of wisdom and knowledge are hidden, since through him the aim of the economy is revealed to all people in the life to come. He has said all this to heal the disease that had broken out, teaching that it is not the observances of the law but faith in the Lord that procures true salvation. For he added this:
Col 2:1–3 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's concern for those who had not seen him and that the treasures of wisdom are hidden in Christ, not in the law's observances.
- The ref holds the lemmas Col 2:1, 2:2a, 2:2b, 2:2c, and 2:2d–3. Theodoret takes “their hearts” as showing that those who had not seen Paul were others besides the Colossians. 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, inside the word ἐπισκήψασαν; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); marginal letter): δἱ οὐ ἢνὸ πομά δι οὐ 60 ἰνος θϑί, τοῦ. » « Εἰ δὰ οπιηοβ αἰν ιἰ45 σον αἰ ηἾ5. ἐπιο! Πφοπάΐ. » Ελ εὐπὶ ὀπὶ ον ε ἴπ ἀφιϊίοποπι πιν βίοι! Θεἱ οἱ Ραϊγὶβ, δὲ Ομτὶ- [πη ἴῃ → ; αἱ Ὁ νομικαὶ → αἱ νομικαὶ; Λαοδιχέων, κ → Λαοδικέων, κ; Λαοδιχέων, ἀ → Λαοδικέων, ἀ; Συμδιδασθέντων → Συμβιβασθέντων.
Cite (SBL): Theodoret, Interp. Col. 2.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-1
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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 batch was re-read against the Greek.
2.4PG 82
δ΄. ε« Τοῦτο δὲ λέγω, ἵνα μὴ τις ὑμᾶς παραλογίζηται ἐν» πιθανηλογίζ. » Τούτοις δὲ ἐχρησάμην τοῖς χόγοις, παρακαλῶν ὑμᾶς, τοῖς ἀπατηλοῖς μὴ ὑπάγεσθαι λόγοις.
d΄. e« Touto de legō, hina mē tis hymas paralogizētai en» pithanēlogiz. » Toutois de echrēsamēn tois chogois, parakalōn hymas, tois apatēlois mē hypagesthai logois.
“I say this so that no one may delude you with persuasive speech.” I have used these words to urge you not to be led away by deceitful words.
Col 2:4 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul writes to keep the Colossians from being deceived by persuasive words.
- Quotation: Col 2:4.
Cite (SBL): Theodoret, Interp. Col. 2.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-4
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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 batch was re-read against the Greek.
2.5PG 82
ε΄. « Εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἶμι, καίρων καὶ βλέπων ὑμῶν τὴν τάξιν, καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. ν» Πάλιν ἀναμἔγνυσι τῇ διδασκαλίᾳ τὰς εὐφημίας, καταθέλγων τὴν ἀκοὴν, καὶ τῇ παράινέσει προκατασκευάζων τὴν εἴσοδον. Καὶ διὰ τούτων δὲ τὸ πάλιν δεδήλωκεν, ὡς θεασάμενος αὐτοὺς ἔγραψε τὴν Ἐπιστολήν. Ὥσπερ γὰρ ἐνταῦθα ἔφη Εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι" οὕτως καὶ Κορινθίοις ἐπέστειλεν. ε Ὡς ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι. » ς’, ζ΄. ε Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε. Ἐῤῥιζωμένοι καὶ ἐποικοδομούμενοι ἐν αὑτῷ, καὶ βεβαιούμενοι ἐν τῇ πίστει, καθὼς ἐδιδάχθητε, περισσεύοντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. » ᾿Ακήρατον ἣν παρελάβετε διδασκαλίαν φυλάξατε, καὶ ταῖς εὐαγγελικαῖς ἀἁχολουθεῖτε νομοθεσίαις, βεβαίαν ἐπιδεικνύμενοι πίστιν ". τοῦτο γὰρ λέγει, ἐῤῥιζωμένοι " καὶ τῆς ἀρετῆς προστιθέντες τὴν κτῆσιν" τοῦτο γὰρ δηλοῖ τὸ, ἐποικοδομούμενγοι. Β Τὸ δὲ, περισσεύοντες ἐν τῇ πίστει, ἀντὶ τοῦ, Τιλείαν αὑτὴν ἔχετε, μηδὲν αὐτῇ ἐλλειπέτω, ἀλλὰ καὶ ἀναδλυζέτω, καὶ περιττευέτω ἐν ὑμῖν ὥστε ὑμᾶς διὰ πάντα τὸν εὐεργέτην ὑμνεῖν, Τοῦτο γὰρ λέγει, ἐν εὐχαριστίᾳ.
e΄. « Ei gar kai tę̄ sarki apeimi, alla tǭ pneumati syn hymin eimi, kairōn kai blepōn hymōn tēn taxin, kai to stereōma tēs eis Christon pisteōs hymōn. n» Palin anamegnysi tę̄ didaskalią tas euphēmias, katathelgōn tēn akoēn, kai tę̄ parainesei prokataskeuazōn tēn eisodon. Kai dia toutōn de to palin dedēlōken, hōs theasamenos autous egrapse tēn Epistolēn. Hōsper gar entautha ephē Ei gar kai tę̄ sarki apeimi, alla tǭ pneumati syn hymin eimi" houtōs kai Korinthiois epesteilen. e Hōs apōn tǭ sōmati, parōn de tǭ pneumati. » s’, z΄. e Hōs oun parelabete ton Christon Iēsoun ton Kyrion, en autǭ peripateite. Errhizōmenoi kai epoikodomoumenoi en hautǭ, kai bebaioumenoi en tę̄ pistei, kathōs edidachthēte, perisseuontes en autę̄ en eucharistią. » ᾿Akēraton hēn parelabete didaskalian phylaxate, kai tais euangelikais haacholoutheite nomothesiais, bebaian epideiknymenoi pistin ". touto gar legei, errhizōmenoi " kai tēs aretēs prostithentes tēn ktēsin" touto gar dēloi to, epoikodomoumengoi. B To de, perisseuontes en tę̄ pistei, anti tou, Tileian hautēn echete, mēden autę̄ elleipetō, alla kai anadlyzetō, kai peritteuetō en hymin hōste hymas dia panta ton euergetēn hymnein, Touto gar legei, en eucharistią.
“For though I am absent in the flesh, yet I am with you in the spirit, rejoicing and seeing your order and the firmness of your faith in Christ.” Again he mixes praise into the teaching, charming the ear and preparing the way for the exhortation. Through these words too he has shown again that he had seen them when he wrote the letter. For as here he said, “For though I am absent in the flesh, yet I am with you in the spirit,” so too he wrote to the Corinthians: “As absent in body but present in spirit.”
“As therefore you received Christ Jesus the Lord, walk in him, rooted and built up in him and established in the faith, as you were taught, abounding in it with thanksgiving.” Keep unmixed the teaching you received, and follow the laws of the gospel, showing a firm faith (for this is what he means by “rooted”) and adding the acquisition of virtue (for this is what “built up” shows). “Abounding in the faith” means: have it perfect; let nothing be lacking to it, but let it even gush forth and overflow in you, so that you hymn your benefactor for everything. This is what he means by “with thanksgiving.”
Col 2:5–7 (quotation, high confidence) · 1 Cor 5:3 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's praise of the Colossians' order and his call to walk in Christ, rooted, built up, and abounding in thanksgiving.
- The ref holds the lemmas Col 2:5 and 2:6–7. Quotation: 1 Cor 5:3. Latin of Migne’s parallel column and an apparatus note, read as Greek letters, were removed.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); apparatus note and Latin of Migne's parallel column, read as Greek letters): : ἑώραχκαν Πᾶ] αὶ συρτα ἴῃ Ὑ ποθ έσει ὁ σούς ἢ, Α → ; ἃ 86 οἱ βυἐπ βάς, τ αν ῥ] νος ποι π), πο ἷρ- Ῥγαοῖρὶς ὄγρὸ δἷϑ υἱ υἱφι!οηΐ, οἱ βἰπὶ βου γὶ!, οἱ 608 υἱ αἱ 4 Ομ ολαπο ἰη Πα → ; προχατασχευάζων → προκατασκευάζων; παρελάθετε → παρελάβετε; βεθαιούμενοι → βεβαιούμενοι; παρελάδετε → παρελάβετε; βεθαίαν → βεβαίαν.
Cite (SBL): Theodoret, Interp. Col. 2.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-5
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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 batch was re-read against the Greek.
2.8PG 82
η΄. ε« Βλέπετε μὴ τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ "7 τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου, καὶ οὗ κατὰ Χριστόν. » Ἣν ἄνω πιθανολο- Υίαν, ἐνταῦθα φιϊοσοφίαν ἐκάλεσε" κενὴν ὃ ἀπάτην, τὴν ματαίαν ἔφη καὶ βλαδερὰν παράδοσιν τῶν ἀνθρώπων, οὐκ αὐτὸν τὸν νόμον, ἀλλὰ τὴν ἄκαιρον αὐτοῦ φυλακήν᾽ στοιχεῖα δὲ τοῦ κόσμου, τὴν τῶν ἡμερῶν παρατήρησιν" ἀπὸ γὰρ ἡλίου καὶ σελήνης ἡμέραι καὶ νύκτες. Παρεγγυᾷ τοίνυν αὖτοὺς "5 ἐγρηγορέναι καὶ νήφειν, καὶ τοὺς ἀποσυλᾷν τὴν πίστιν ἐπιχειροῦντας παντελῶς ἀποστρέφεσθαι, ὡς τοῦ μὲν Χριστοῦ ἰχωρίζοντας, ταῖς δὲ ἀχερδέσι
ē΄. e« Blepete mē tis hymas estai ho sylagōgōn dia "7 tēs philosophias kai kenēs apatēs, kata tēn paradosin tōn anthrōpōn, kata ta stoicheia tou kosmou, kai hou kata Christon. » Hēn anō pithanolo- Uian, entautha phiïosophian ekalese" kenēn ho apatēn, tēn mataian ephē kai bladeran paradosin tōn anthrōpōn, ouk auton ton nomon, alla tēn akairon autou phylakēn᾽ stoicheia de tou kosmou, tēn tōn hēmerōn paratērēsin" apo gar hēliou kai selēnēs hēmerai kai nyktes. Parengyą toinyn autous "5 egrēgorenai kai nēphein, kai tous aposyląn tēn pistin epicheirountas pantelōs apostrephesthai, hōs tou men Christou ichōrizontas, tais de acherdesi
“See to it that no one takes you captive through philosophy and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Christ.” What above he called persuasive speech, here he called philosophy; and by empty deceit he meant the vain and harmful tradition of men, not the law itself but its untimely observance; and by the elements of the world, the observance of days, for days and nights come from the sun and the moon. He urges them, then, to be watchful and sober, and to turn away altogether from those who try to rob them of the faith, as separating them from Christ and [binding them] to the unprofitable …
Textual problem in this passage: see the notes.
Col 2:8 (quotation, high confidence) · Col 2:4 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains that the philosophy and elements Paul warns against are the untimely observance of the law and its days.
- Lemma Col 2:8. The end of the comment is lost in the scan.
Cite (SBL): Theodoret, Interp. Col. 2.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-8
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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 batch was re-read against the Greek.
2.9PG 82
θ΄. « Ὅτι ἐν αὐτῷ" κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. » Τινὲς τῶν διδασκάλων ἐνταῦθα Χριστὸν τὴν Ἐκκλησίαν ἔφησαν ὠνομᾶσθαι, καὶ ἐν αὐτῇ κατοικεῖν πᾶν τὸ πλήρωμα τῆς θεότητος. Οὐκ οἶδα δὲ, εἰ καὶ σωματικῶς ἁρμόττει τῇ τοιαύτῃ τοῦ νοήματος θεωρίᾳ. Ἡγοῦμαι τοίνυν, ἐπειδὴ κεφαλὴν τῆς Ἐκκλησίας ὠνόμασε τὸν Χριστὸν, δῆλον δὲ ὅτι κατὰ τὸ ἀνθρώπειον ἡμῶν ἔστι κεφαλὴ, ὡς καὶ περὶ ἀνθρώπου καὶ ταῦτα εἰρῆσθαι, πᾶσαν ἐν αὑτῷ φέροντος τὴν θεότητα. Καὶ γὰρ δηλῶσαι θέλων ὁ θεῖος ᾿Απόστολος τοῦ νόμον καὶ τῆς χάριτος τὸ διάφορον, τῇ τῶν στοιχείων ᾿πτωχείᾳ παρατέθειχε τὸν Χριστόν" καὶ δεῖξαι τὴν ὑπερβολὴν ἐκ παραλλήλου βουλόμενος, προστέθεικεν" Ὅτι ἐν αὐτῷ κατοῖκεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, τουτέστιν, ὡς ἐν ἰδίῳ σώματι. Οὐ γὰρ μερικήν τα χάριν, φησὶ, Μωσῇ παραπλησίως ἐδέξατο. θεὸς γάρ ἔστιν ἄνθρωπος, καὶ τὸ ὁρώμενον τοῦτο πᾶσαν ἔχει ἠνωμένην τοῦ Μονογενοῦς τὴν θεότητα. Ταύτῃ δὲ τῇ διανοίᾳ καὶ τὰ ἑξῆς συμφωνεῖ" υ. « Καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι. ν Τῆς γὰρ παρ᾽ αὐτοῦ χάριτος ἀπηλαύσατε, καὶ τὰς ἐκεῖθεν φερομένας ἀκτῖνας ἐδέξασθε. ε« Ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας. » Καὶ ἐντεῦθεν δῆλον, ὡς οὐ περὶ τῆς Ἐκκλησίας ἐκεῖνα εἴρηκεν, ἀλλὰ περὶ αὐτοῦ τοῦ Δεσπότου Χριστοῦ, ὃς ἡμῶν μέν ἐστι κατὰ τὸ ἀνθρώπειον κεφαλὴ, ἀγγέλων δὲ καὶ ἀρχαγγέλων κατὰ τὴν θείαν φύσιν δεσπόζει. Ἐνταῦθα γὰρ τὸ, χεφψα.λὴ, ἀντὶ τοῦ, ἀρχὴ, τέθεικε. Καὶ τὰ ἑξῆς δείκνυσιν, ὡς οὐ τὴν Ἐκκλησίαν ἄνω Χριστὸν ἔκάλεσεν.
th΄. « Hoti en autǭ" katoikei pan to plērōma tēs theotētos sōmatikōs. » Tines tōn didaskalōn entautha Christon tēn Ekklēsian ephēsan ōnomasthai, kai en autę̄ katoikein pan to plērōma tēs theotētos. Ouk oida de, ei kai sōmatikōs harmottei tę̄ toiautę̄ tou noēmatos theōrią. Hēgoumai toinyn, epeidē kephalēn tēs Ekklēsias ōnomase ton Christon, dēlon de hoti kata to anthrōpeion hēmōn esti kephalē, hōs kai peri anthrōpou kai tauta eirēsthai, pasan en hautǭ pherontos tēn theotēta. Kai gar dēlōsai thelōn ho theios ᾿Apostolos tou nomon kai tēs charitos to diaphoron, tę̄ tōn stoicheiōn ᾿ptōcheią paratetheiche ton Christon" kai deixai tēn hyperbolēn ek parallēlou boulomenos, prostetheiken" Hoti en autǭ katoikei pan to plērōma tēs theotētos sōmatikōs, toutestin, hōs en idiǭ sōmati. Ou gar merikēn ta charin, phēsi, Mōsę̄ paraplēsiōs edexato. theos gar estin anthrōpos, kai to horōmenon touto pasan echei ēnōmenēn tou Monogenous tēn theotēta. Tautę̄ de tę̄ dianoią kai ta hexēs symphōnei" y. « Kai este en autǭ peplērōmenoi. n Tēs gar par᾽ autou charitos apēlausate, kai tas ekeithen pheromenas aktinas edexasthe. e« Hos estin hē kephalē pasēs archēs kai exousias. » Kai enteuthen dēlon, hōs ou peri tēs Ekklēsias ekeina eirēken, alla peri autou tou Despotou Christou, hos hēmōn men esti kata to anthrōpeion kephalē, angelōn de kai archangelōn kata tēn theian physin despozei. Entautha gar to, chephpsa.lē, anti tou, archē, tetheike. Kai ta hexēs deiknysin, hōs ou tēn Ekklēsian anō Christon ekalesen.
“For in him dwells all the fullness of the divinity bodily.” Some of the teachers said that here the church is named Christ, and that in it dwells all the fullness of the divinity. But I do not know whether “bodily” fits such an understanding of the thought. I think, then, since he named Christ the head of the church, and it is plain that he is our head according to his humanity, that these words too were said about the man, who bears all the divinity in himself. For the divine Apostle, wishing to show the difference between the law and grace, set Christ beside the poverty of the elements; and wishing to show the surpassing greatness by comparison, he added: “For in him dwells all the fullness of the divinity bodily,” that is, as in his own body. For he did not, he says, receive a partial grace, as Moses did. For he is God [and] man, and this visible [body] has the divinity of the Only-begotten united to it. With this interpretation what follows also agrees: “And you are filled in him.” For you have enjoyed the grace that comes from him and received the rays that come from there. “Who is the head of all rule and authority.” From this too it is plain that he said those things not about the church but about Christ the Master himself, who is our head according to his humanity, and rules over angels and archangels according to the divine nature. For here he used “head” in place of “ruler.” And what follows shows that above he did not call the church Christ.
Col 2:9–10 (quotation, high confidence)
Notes and citation
Summary: Theodoret argues that the fullness of the divinity dwells bodily in Christ, not in the church, since the Only-begotten's divinity is united to his visible body.
- The ref holds the lemmas Col 2:9, 2:10a, and 2:10b. Theodoret rejects a reading (by unnamed teachers) that took “Christ” here as the church. He speaks of “the man” who bears all the divinity, the divinity of the Only-begotten being united to his body; translated as written. Latin of Migne’s parallel column and apparatus, read as Greek letters, were removed.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); apparatus notes and Latin of Migne's parallel column, read as Greek letters; line-break and OCR slip): αἰ Πετθπιΐαπὶ 6618 ἢ) → ; οἱ ετ, Ἰὼ οϑὶ, → ; 11 ὁ συλ. ὑμᾶς διά, εἰς. ἵν Ρ. 551 άτη.; εἴαίορ. ὃ, ρ. 590 ἰη κοὐ ἢ) ροϑίγοι!ο 060 κατῴκησε Ἰορί αν → ; Α αυοὰ δεΓπίϊυ υπί τη πὶ Πα θεῖ το Δπὶ Ὁ] ησοπὶ 1 ἀΐνι → ; ἀρχαγ- Ὑέλων → ἀρχαγγέλων; δηλῶσα! → δηλῶσαι; ὑπερδολὴν → ὑπερβολὴν; προστέθειχεν → προστέθεικεν; πεπληρωμένο: → πεπληρωμένοι.
Topics: Christology
Cite (SBL): Theodoret, Interp. Col. 2.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-9
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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.
2.11PG 82
ια΄. « Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἀμαρτιῶν Ν᾽ τῆς σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριστοῦ. » Ἐπειδὴ γὰρ ὑπαχθέντες τὴν νομικὴν πολιτείαν ἡσπάσαντο, διδάσκει πάλιν τῆς περιτομῆς τὴν διαφοράν. Οὐ γάρ ἔστι, φησὶ, σαρκικὴ, ἀλλὰ πνευματικὴ, οὐδὲ χειροποίητος, ἀλλὰ θεία, οὐδὲ σμικροῦ σώματος ἀφαίρεσις, ἀλλὰ πάσης ἀπαλλαγὴ τῆς φθορᾶς. Τούτων δὲ αἴτιος οὐκ ὁ νόμος, ἀλλ᾽ ὁ Δεσπότης Χριστὸς, ὁ τοῦ νόμου νομοθέτης. Τοῦτο γὰρ εἶπεν, ἐν ᾧ καὶ περιετμήθητε" καὶ πάλιν, ἐν τῇ περιτομῇ τοῦ Χριστοῦ. ᾿Απέχδυσιν δὲ τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς, τὸ σωτήριον ἐκάλεσε βάπτισμα" ἐν ἐκείνῳ γὰρ ἀποδυόμεθα τὸν ἐῤῥυπωμένον τῆς ἁμαρτίας χιτῶνα. Τύπος δὲ τῶν μελλόντων, τὸ πανάγιον βάπτισμα. Ἐν δὲ τῷ μελλόντι βίῳ, ἄφθαρτον καὶ ἀθάνατον τὸ σῶμα γενόμενον, οὐκ ἔτι δέξασθαι δύνάται τῆς ἁμαρτίας τὸν ῥύπον. Ὅτι δὲ περὶ τοῦ βαπτίσματος ἐκεῖνα εἴρηκε, καὶ τὰ ἑξῆς μαρτυρεῖ"
ia΄. « En hǭ kai perietmēthēte peritomę̄ acheiropoiētǭ, en tę̄ apekdysei tou sōmatos tōn amartiōn N᾽ tēs sarkos, en tę̄ peritomę̄ tou Christou. » Epeidē gar hypachthentes tēn nomikēn politeian hēspasanto, didaskei palin tēs peritomēs tēn diaphoran. Ou gar esti, phēsi, sarkikē, alla pneumatikē, oude cheiropoiētos, alla theia, oude smikrou sōmatos aphairesis, alla pasēs apallagē tēs phthoras. Toutōn de aitios ouk ho nomos, all᾽ ho Despotēs Christos, ho tou nomou nomothetēs. Touto gar eipen, en hǭ kai perietmēthēte" kai palin, en tę̄ peritomę̄ tou Christou. ᾿Apechdysin de tou sōmatos tōn hamartiōn tēs sarkos, to sōtērion ekalese baptisma" en ekeinǭ gar apodyometha ton errhypōmenon tēs hamartias chitōna. Typos de tōn mellontōn, to panagion baptisma. En de tǭ mellonti biǭ, aphtharton kai athanaton to sōma genomenon, ouk eti dexasthai dynatai tēs hamartias ton rhypon. Hoti de peri tou baptismatos ekeina eirēke, kai ta hexēs martyrei"
“In whom also you were circumcised with a circumcision made without hands, in putting off the body of the sins of the flesh, in the circumcision of Christ.” Since, led astray, they had embraced the way of life of the law, he teaches again the difference in circumcision. For it is not fleshly, he says, but spiritual; not made with hands, but divine; not the removal of a small part of the body, but release from all corruption. And the cause of these things is not the law but Christ the Master, the lawgiver of the law. For this is what he said: “in whom also you were circumcised”; and again, “in the circumcision of Christ.” He called saving baptism “the putting off of the body of the sins of the flesh”; for in it we strip off the tunic soiled by sin. The all-holy baptism is a type of the things to come. In the life to come the body, having become incorruptible and immortal, can no longer receive the filth of sin. That he said those things about baptism, what follows also testifies:
Col 2:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the circumcision of Christ is baptism, a spiritual putting off of sin that foreshadows the incorruption to come.
- Lemma Col 2:11.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Col. 2.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-11
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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 batch was re-read against the Greek.
2.12PG 82
ιβ΄. «Συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι. » Ἐπειδὴ δὲ θανάτου τύπον ἐκάλεσε τὸ σωτήριον βάπτισμα (τοῦτο γὰρ εἶπε, συνταφέντες), εὐαγγελίζετα τὴν ἀνάστασιν" « Ἐν ᾧ καὶ συνηγέρθητε. ν» Καὶ ἐπειδὴ ἔτι θνητὴν ἔχομεν φύσιν, ἐπήγαγε" ε Διὰ -ἧς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ, τοῦ ἐγείραντος αὑτὸν ἐκ τῶν νεκρῶν. » Πιστεύοντες γὰρ τῇ τοῦ Θεοῦ δυνάμει προσμένομεν τὴν ἀνάστασιν, ἐνέχυρον ἔχοντες τοῦ Δεσπότου Χριστοῦ τὴν ἀνάστασιν.
ib΄. «Syntaphentes autǭ en tǭ baptismati. » Epeidē de thanatou typon ekalese to sōtērion baptisma (touto gar eipe, syntaphentes), euangelizeta tēn anastasin" « En hǭ kai synēgerthēte. n» Kai epeidē eti thnētēn echomen physin, epēgage" e Dia -hēs pisteōs tēs energeias tou Theou, tou egeirantos hauton ek tōn nekrōn. » Pisteuontes gar tę̄ tou Theou dynamei prosmenomen tēn anastasin, enechyron echontes tou Despotou Christou tēn anastasin.
“Buried with him in baptism.” Since he called saving baptism a type of death (for this is what he meant by “buried with him”), he announces the resurrection: “In which you were also raised with him.” And since we still have a mortal nature, he added: “Through faith in the working of God, who raised him from the dead.” For believing in the power of God we await the resurrection, having the resurrection of Christ the Master as a pledge.
Col 2:12 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that baptism is a type of burial with Christ and a pledge of the resurrection awaited in faith.
- Lemma Col 2:12.
Topics: Baptism, Eschatology
Cite (SBL): Theodoret, Interp. Col. 2.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-12
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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.
2.13PG 82
ιγ΄. «Καὶ ὑμᾶς 3", νεκροὺς ὄντας ἐν τοῖς παραπτώμασι, καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεξωοποίησε ᾽5 σὺν αὐτῷ, χαρισάμενος ὑμῖν πάντα «ἁ παραπτώματα. ν» Πάντας ἡμᾶς ἀνεῖλεν ἡ ἁμαρτία. Αὔτη γὰρ ἡμῖν τοῦ θανάτου τὴν ψῆφον ἐπήνεγκεν. Ἂλλ᾽ ὁ τῶν ὅλων Θεὸς κοινωνοὺς ἡμᾶς ἀπέφηνε τῆς τοῦ Δεσπότου Χριστοῦ ζωῆς, καὶ τῶν ἁμαρτημάτων ἡμῖν ἄφεσιν ἐδωρήσατο. ᾿Αχροθυστίαν δὲ τῆς σαρκὸς, τὴν πονηρίαν ἐκάλεσε, διδάσκων ὡς ἡ μὲν τοῦ σώματος ἀχροθδυστία οὐδὲν λωβᾶται τοῖς ἔχουσιν, ἣ ὃΣ τῆς ψυχῆς καὶ σώματι λυμαίνεται καὶ ψυχῇ. Ἐκ δὲ τούτου δείκνυσιν, ὡς ἡ τοῦ σώματος περιτομὴ οὐδὲν τοὺς περιτεμνομένους ὀνίνησιν " ἡ δὲ τῆς πονηρίας ἀφαίρεσις, τὴν ἀληθῆ πραγματεύεται σωτηρίαν. ὴ
ig΄. «Kai hymas 3", nekrous ontas en tois paraptōmasi, kai tę̄ akrobystią tēs sarkos hymōn, synexōopoiēse ᾽5 syn autǭ, charisamenos hymin panta «ha paraptōmata. n» Pantas hēmas aneilen hē hamartia. Autē gar hēmin tou thanatou tēn psēphon epēnenken. All᾽ ho tōn holōn Theos koinōnous hēmas apephēne tēs tou Despotou Christou zōēs, kai tōn hamartēmatōn hēmin aphesin edōrēsato. ᾿Achrothystian de tēs sarkos, tēn ponērian ekalese, didaskōn hōs hē men tou sōmatos achrothdystia ouden lōbatai tois echousin, hē hoS tēs psychēs kai sōmati lymainetai kai psychę̄. Ek de toutou deiknysin, hōs hē tou sōmatos peritomē ouden tous peritemnomenous oninēsin " hē de tēs ponērias aphairesis, tēn alēthē pragmateuetai sōtērian. ē
“And you, being dead in your trespasses and in the uncircumcision of your flesh, he made alive together with him, having forgiven you all trespasses.” Sin destroyed us all, for it brought on us the sentence of death. But the God of all made us sharers in the life of Christ the Master and granted us the forgiveness of sins. He called wickedness “the uncircumcision of the flesh,” teaching that the uncircumcision of the body does no harm to those who have it, but that of the soul injures both body and soul. From this he shows that the circumcision of the body profits the circumcised nothing, while the removal of wickedness achieves true salvation.
Col 2:13 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that God gave the Colossians life and forgiveness, and that the true uncircumcision to be removed is wickedness, not the body's foreskin.
- Lemma Col 2:13. Latin of Migne’s parallel column and footnotes, read as Greek letters, were removed.
Notes on the original text
- Digital text corrected (Latin debris joined to a word; Latin of Migne's parallel column and footnotes, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ροἶ ηὶ [οἰ βίου. οἱ Ὀᾶοἱ Γεδυγγοχί δι 8. » Εἰ κιὸ- Υεββ. 15, « Εἰ νος, οὐ πιοτίυἱ 6856 15 ἴῃ ἀδγε ρεα- "9 Τὸ τῶν ἁμαρτιῶν, ποδοῖο οἷν ἃ μίαν, Ὑἱ} Α → ; οἱιὶοὐδὲν → οὐδὲν; ἀχροδυστίᾳ → ἀκροβυστίᾳ; λωδᾶται → λωβᾶται.
Cite (SBL): Theodoret, Interp. Col. 2.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-13
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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 batch was re-read against the Greek.
2.14PG 82
ιδ΄. ε Ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον τοῖς ᾿ δόγμασιν, ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἧρεν ἐκ τῷ μέσου, προσηλώσας αὐτὸ τῷ σταυρῷ ""΄.» Χειρόγραφον τινὲς τὸν νόμον ἔφασαν : μετὰ γὰρ τὴν τοὺποῦ ἀρὰν, « Εἶπε, φησὶν, ὁ λαός " Πάντα ὅσα εἶπε Κύριος ὁ Θεὸς ἡμῶν ποιήσομεν, καὶ ἀχουσόμεβα.» ᾿Αλλὰ τῶν Ἰουδαίων χειρόγραφον ἦν, οὐ πάντω! ἀνθρώπων. Ἡγοῦμαι τοίνυν καὶ τὸ σῶμα ἡμῶν καλεῖσθαι χειρόγραφον. Διὰ τούτου γὰρ πᾶσαν παράνομὸν τολμῶμεν πρᾶξιν" διὰ μὲν τῶν ὀφθαλμῶν ἀκολάστως ὁρῶντες, διὰ δὲ τῆς γλώττης φθεγγόμενοι τὰ μὴ δέοντα, διὰ ὃὲ τῶν ἀκοῶν βλαδερὲν διδασκαλίαν δεχόμενοι, ταῖς δὲ χερσὶ κλοπὴν, χεὶ πλεονεξίαν, καὶ μιαιφονίαν τολμῶντες. Ὁ τοίνυν Θεὸς Λόγος, τὴν ἡμετέραν φύσιν ἀναλαβὼν, αὐτὴν ἁμαρτίας ἐλευθέραν ἐφύλαξε, καὶ ἐξήλειψε τὰ κακῶς ὑφ᾽ ἡμῶν ἐν αὑτῇ γενόμενα τῶν ὀφλημάτω γράμματα. Ταύτην δὲ συγχωρήσας τῷ σταυρῷ προσηλωθῆναι, τὸ πάντων ἡμῶν ἐξέτισε χρέος" καὶ τὸν νόμον πεπληρωκὼς, ἐκεῖνον μὲν ἔπαυσεν, ὦ; Ἰουδαίοις μὲν πάλαι μόνους γενόμενον χρήδιβοι, ἡμῖν δὲ οὐδαμῶς ἐπιτήδειον, "Ἔδωκε δὲ ἡμῖν τὸ εὐαγγελικὰ δόγματα, ἐν τῇ τούτων φυλακῇ τὴν ὦ" ι΄, εΛπεχδυσάμενος τὰς ἀρχὰς, καὶ τὰς ἐξουσίας, ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὑτῷ.» Ἐπειδὴ γὰρ διὰ τῶν τοῦ σώματος παθῶν εἶχον καθ᾽ ἡμῶν τὴν δυναστείαν οἱ δαίμονες, αὐτὸς δὲ σῶμα περικείμενος κρείττων ἁμαρτίας ἐγένετο᾽ κατέλυσε τῶν ἐναντίων τὴν δυναστείαν, καὶ δήλην αὐτῶν ἅπασιν ἀνθρώποις τὴν ἀσθένειαν ἔδειξε, διὰ ποῦ οἰκείου σώματος πᾶσιν ἡμῖν τὴν κατ' αὐτῶν χαρισάμενος νίκῃν. τς", τὺ, ε Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει, ἢ ἐν πόσει, ἣ ἐν μέρει ἑορτῆς, ἢ Νουμηνίας, ἢ Σαύδάτων, ἅ ἐστι σκιὰ τῶν μελλόντων. » Πεπαῦσθαι τοίνυν μεμαθηκότες τὸν νόμον, μηδαμῶς ὑπάγεσθε ποῖς τὰς νομικὰς παρατηρήσεις ἐν ὑμῖν παρασκείρειν ἐπιχειροῦσι. Καλῶς δὲ προστέθεικε καὶ τὸ, ἐν μέσαι ἑορτῆς" οὐδὲ γὰρ ἠδύναντο ταύτας πληροῦν. Πῶς γὰρ οἷόν τε ἦν τρὶς τοῦ ἕτους ἀπὸ τῆς Φρυγίας εἰς πὴν Ἰουδαίαν τρέχειν, ἵν᾽ ἐν τοῖς Ἱεροσολύμοις ἐπιτελέσωσι κατὰ τὸν νόμον τὰς ἑορτὰς, καὶ μάλιστα τῆς Πεντηκοστῆς πελαζούσης τῷ Πάσχα; Πλειόνων γάρ ἔστιν ἢ πεντήκοντα ἡμερῶν ὁδός. Σαιὰν δὶ τῶν μελλόντων τὸν νόμον ἐκάλεσε, διδάσκων ὡ; ἐκείνῳ προετυπώθη τῆς Καινῆς Διαθήκης ἡ χάρι: Τοῦτο δὲ καὶ ἐπήγαγε " « Τὸ δὲ σῶμα Χριστοῦ." Τουτέστιν ἡ εὐαγγελικὴ πολιτεία σώματος ἐπέχει πάξιν͵ ὁ δὲ νόμος σκιᾶς. Προλαμβάνει δὲ ἡ σκιὰ τὸ σῶμα, ἀνίσχοντος τοῦ φωτός " ὡς εἶναι σκιὰν μὲν τὸν νόμον, σῶμα δὲ τὴν χάριν, φῶς δὲ τὸν Δεσπότην Χριστόν. ιη΄, « Μηδεὶς ὑμᾶς χαταδραθευέτω.» καλοῦσι τοὺς τῶν ἀγωνιζομένων κριτάς " οὗτοι γὰρ «τοῖς νικῶσι τῆς νίκης τὴν ψῆφον ὁρέγουσι, Καταἐραδεύειν δὲ ἔστι, τὸ ἀδίκως βραδεύξιν, Ἐπειδὴ ποίνυν καὶ οἱ τὰς νομικὰς παρατηρήσεις τῷ Εὐαγγελίῳ παραμιγνύντες ἀπὸ τῶν κρειττόνων αὐτοὺς ἐτὶ τὰ ἐλάττω μετέφερον, εἰκότως ἔφη" Μηδεὶς ὑμᾶς καταβραβευέτω. Εἶτα διδάσκει τὴν γενομένην βλάβην σαφέστερον. ε θέλων ἐν παπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ μὴ ἑώρακεν ἐμθδατεύων, εἰκῇ φυσιούμενος ἀπὸ τοῦ νοὸς τῆς σαρκὸς αὑτοῦ. » Οἱ τῷ νόμῳ συνηγοροῦντες, καὶ τοὺς ἀγγέλους σθαι τὸν νόμον. Ἔμεινε δὲ τοῦτο τὸ πάθος ἐν τῇ Φρυγίᾳ καὶ Πισιδίᾳ μέχρι πολλοῦ. Οὗ δὴ χάριν καὶ αὐυνελθοῦσα σύνοδος ἐν Λαοδικείᾳ τῆς Φρυγίας, νόμῳ χεχώλυχς τὸ τοῖς ἀγγέλοις προτεύχεσθαι " καὶ μέχρι δὲ τοῦ νῦν εὐκτήρια τοῦ ἁγίου Μιχαὴλ παρ᾽ ἐκείνοις καὶ τοῖς ὁμόροις ἐκείνων ἔστιν ἰδεῖν, Τοῦτο τοίνυν συνεδούλευνον ἐκεῖνοι γίνεσθαι, ταπεινοφροσύνῃ δῆθεν κεχρη μένοι, καὶ λέγοντες ὡς ἀόρατος ὁ τῶν ὅλων Θεὸς, ἀνέφικτός τε καὶ ἀκατάληπτος, καὶ προσήκει διὰ τῶν ἀγγέλων τὴν θείαν εὐμένειαν πραγματεύεσθαι. Ἰοῦτο λέγει, ἐν ταπειγορροσύνῃ καὶ θρησκείᾳ φροσύνῃ ἑναντίον οὐκ ἔστι" τὴν μὲν γὰρ ἐσχήπτοντο, τοῦ δὲ τύφου τὸ πάθος ἀκριβῶς περιέκειντο. Τὸ δὲ, ἃ μὴ ἑώρακεν ἐμβατεύων, ἀντὶ τοῦ, λογισμοῖς οἰκείοις χρώμενος. Τοῦτο γὰρ ἐπήγαγεν " « Εἰκῆ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαργὸς αὐτοῦ. (:9.) «Καὶ οὐ κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἀφῶν ") καὶ συνδέσμων ἐπιχορηγού-. μενον καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ Θεοῦ.» Πάλιν κεφαλὴν ὠνόμασε τὸν Δεσπότην Χριστὸν, σῶμα δὲ τῆς Ἐκκλησίας τὸ σύστημα. Μεταφορικῶς δὲ ἅπαν τέθεικεν. “Ὥσπερ γὰρ ἐπὶ τοῦ σώματος ῥίζα τῶν νεύρων ἐστὶν ὁ ἐγκέφαλος, διὰ δὲ τῶν νεύρων ἔχει τὰς αἰσθήσεις τὸ σῶμα " οὕτω παρὰ τοῦ Δεσπότου Χριστοῦ, καὶ τὰς τῆς διδασκαλίας πιγὰς, καὶ τῆς σωτηρίας τὰς ἀφορμὰς δέχεται τῆς Ἔκκλησίας τὸ σῶμα. “Ὅπερ δέ εἰσιν ἐν τῷ σώματι σύνδεσμοι, τοῦτο ἀπόστολοι, καὶ προφῆται, καὶ διδάσκαλοι ἐν τῷ τῆς Ἐκκλησίας συστήματι, Εἴτα καὶ ἑτέρωθεν ἀποδείκνυσιν οὐδαμῶς αὐτοῖς προσἔχουσαν τοῦ νόμου τὴν φυλακήν, χ΄-κβ', ε Εἰ οὖν ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε; Μὴ ἅψῃ, μηδὲ γεύσῃ, μηδὲ θίγῃς, ἃ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων. ».Ἐν τῷ βαπτίσματι συνετάφητε τῷ Χριστῷ, νεκροὶ τῷ νόμῳ γεγένησθε" πῶς τοίνυν τῶν ταῦτα διδασκόντων ἀνέχεσθε, καὶ νομίζετε τινὰ μὲν τῶν ἐδεσμάτων ἕνγομα, τινὰ δὲ παράνομα, καὶ οὐ σκοπεῖτε ὡς νόμιμον τούτων πᾶς δὰ ἰπ 56 οὐδέν; Ἐς κόπρον γὰρ ἅπαντα μεταβάλλεται, ᾿Εντάλματα δὲ καὶ διᾷισκαλίας οὐ τὸν νόμον ξχάλεσεν, ἀλλὰ τὴν ἄκαιρον τούτων διδασκαλίαν. κγ΄. « “τινά ἐστι λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκείᾳ καὶ ταπεινοφροσύνῃ καὶ ἀφειδείᾳ σώματος, οὐκ ἐν τιμῇ τινι πρὸς πλησμονὴν τῆς σαρκός.» Ἔδειξε σχῆμα περικειμένους, οὐκ ἀλήθειαν, Ἢ γὰρ ἐθεοθρησκεία τοῦτο αἰνίττεται, ἀντὶ τοῦ, Ἴδιον εἰσφέρουσι δόγμα, οὐκ ἀκολουθοῦσι τῷ τοῦ νόμου σκοπῷ" καὶ τῇ κομψείᾳ τῶν λόγων ἐξαπατῶσι, καὶ ταπεινοφροσύνην καλοῦσι τοῦ νόμου τὴν φυλακὴν, λέγοντες μὴ δεῖν παραβαίνειν τὸν ὑπὸ τοῦ Θεοῦ δεδομένον, καὶ ἀφείδειαν σώματος τὸ. μὴ πάντων ἔχειν ἀδεῶς τὴν ἀπόλαυσιν. Τοῦτο δὲ προφανὴς βουλεί;, καὶ τῆς τιμῆς τῆς δεδομένης ἀφαίρεσις. Γνώμῃ γὰρ ἀπέχεσθαι δεῖ, οὐκ ὡς βδελυκτῶν, ἀλλ᾽ ὡς ἐδίστων. α', β΄. ε Εἰ οὖν συνηγέρθητε τῷ Χριστῷ τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ χαῦἥμενος. Τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς.» Ἐχοινωνήσατε τῷ Χριστῷ τῆς ἀναστάσεως. Πάντων δὲ οὗτος ὑπέρτατος ἐν τοῖς οὐρανίοις τῷ Πατρὶ συνεδρεύων. Τὴν ἄνω τοίνυν πολιτείαν μιμεῖσθε. γ', δ΄. « ᾿Απεθάνετε γάρ, καὶ ἢ ζωὴ " ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. “Ὅταν ὁ Χριστὸς σ φανερωθῇ ἡ ζωὴ ὑμῶν, τότε καὶ. ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. » Νεκροὶ γεγένησθε τῷ παρὄντι βίῳ " συνετάφητε γὰρ ἐν τῷ βαπτίσματι τῷ Χριστῷ, ἐδέξασθε δὲ τὴν ἐλπίδα τῆς ἀναστάσεως. Τοῦτο γὰρ λέγει, Η ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Ἑκεΐνου γὰρ ἀναστάντος, πάντες ἠγέρθημεν. ᾿Αλλ' οὐδέπω ὁρῶμεν τῶν πραγμάτων τὴν ἔχβασιν " κέκρυπται δὲ ἐν αὐτῷ τῆς ἡμετέρας ἀναστάσεως τὸ μυστήριον. Ὅταν τοίνυν ἐπιφανῇ τὸ δεύτερον, τηνικαῦτα τευξόμεθα τῆς ἀναστάσεως, καὶ ἀπολαυσόμεθα τῆς ἀθανάτου ζωῆς. !Αγαν δὲ ἀρμ᾽δίως καὶ ἐπὶ τοῦ Χριστοῦ, φραγερωθῇ, εἴρηκεν. Οὔτε γὰρ ὑφ᾽ ὑμῶν ὁρᾶται, καὶ ὑπὸ τῶν ἀπίστων παντελῶς ἀγνοεῖται. Τοῦτο δὲ καὶ ἐφ᾽ ἡμῶν τέθεικε" Φαγερωθήσεσθε, φησὶν, ἐν δόξῃ. Ἐν ἐλπίσι γὰρ ἔχον μεν τὰς ἐπαγγελίας τῶν ἀγαθῶν" τότε δῆλα ἔσττιι τὰ νῦν ἀγνοούμενα. Ἐπειδὴ δὲ τὰς νομικὰς παρατηρήσεις ἐξέδαλεν, ἵνα μὴ νομίσωσιν ἄδειαν ἔχειν τοῦ ἁμαρτάνειν, ἀναγκαίως καὶ περὶ τούτου σοφῶς ὑποτίθεται τὰ προσήκοντα.
id΄. e Exaleipsas to kath᾽ hēmōn cheirographon tois ᾿ dogmasin, ho ēn hypenantion hēmin, kai auto hēren ek tǭ mesou, prosēlōsas auto tǭ staurǭ ""΄.» Cheirographon tines ton nomon ephasan : meta gar tēn toupou aran, « Eipe, phēsin, ho laos " Panta hosa eipe Kyrios ho Theos hēmōn poiēsomen, kai achousomeba.» ᾿Alla tōn Ioudaiōn cheirographon ēn, ou pantō! anthrōpōn. Hēgoumai toinyn kai to sōma hēmōn kaleisthai cheirographon. Dia toutou gar pasan paranomon tolmōmen praxin" dia men tōn ophthalmōn akolastōs horōntes, dia de tēs glōttēs phthengomenoi ta mē deonta, dia hoe tōn akoōn bladeren didaskalian dechomenoi, tais de chersi klopēn, chei pleonexian, kai miaiphonian tolmōntes. Ho toinyn Theos Logos, tēn hēmeteran physin analabōn, autēn hamartias eleutheran ephylaxe, kai exēleipse ta kakōs hyph᾽ hēmōn en hautę̄ genomena tōn ophlēmatō grammata. Tautēn de synchōrēsas tǭ staurǭ prosēlōthēnai, to pantōn hēmōn exetise chreos" kai ton nomon peplērōkōs, ekeinon men epausen, ō? Ioudaiois men palai monous genomenon chrēdiboi, hēmin de oudamōs epitēdeion, "Edōke de hēmin to euangelika dogmata, en tę̄ toutōn phylakę̄ tēn ō" i΄, eLpechdysamenos tas archas, kai tas exousias, edeigmatisen en parrhēsią, thriambeusas autous en hautǭ.» Epeidē gar dia tōn tou sōmatos pathōn eichon kath᾽ hēmōn tēn dynasteian hoi daimones, autos de sōma perikeimenos kreittōn hamartias egeneto᾽ katelyse tōn enantiōn tēn dynasteian, kai dēlēn autōn hapasin anthrōpois tēn astheneian edeixe, dia pou oikeiou sōmatos pasin hēmin tēn kat' autōn charisamenos nikę̄n. ts", ty, e Mē oun tis hymas krinetō en brōsei, ē en posei, hē en merei heortēs, ē Noumēnias, ē Saudatōn, ha esti skia tōn mellontōn. » Pepausthai toinyn memathēkotes ton nomon, mēdamōs hypagesthe pois tas nomikas paratērēseis en hymin paraskeirein epicheirousi. Kalōs de prostetheike kai to, en mesai heortēs" oude gar ēdynanto tautas plēroun. Pōs gar hoion te ēn tris tou hetous apo tēs Phrygias eis pēn Ioudaian trechein, hin᾽ en tois Hierosolymois epitelesōsi kata ton nomon tas heortas, kai malista tēs Pentēkostēs pelazousēs tǭ Pascha? Pleionōn gar estin ē pentēkonta hēmerōn hodos. Saian di tōn mellontōn ton nomon ekalese, didaskōn hō? ekeinǭ proetypōthē tēs Kainēs Diathēkēs hē chari: Touto de kai epēgage " « To de sōma Christou." Toutestin hē euangelikē politeia sōmatos epechei paxin͵ ho de nomos skias. Prolambanei de hē skia to sōma, anischontos tou phōtos " hōs einai skian men ton nomon, sōma de tēn charin, phōs de ton Despotēn Christon. iē΄, « Mēdeis hymas chatadratheuetō.» kalousi tous tōn agōnizomenōn kritas " houtoi gar «tois nikōsi tēs nikēs tēn psēphon horegousi, Kataeradeuein de esti, to adikōs bradeuxin, Epeidē poinyn kai hoi tas nomikas paratērēseis tǭ Euangeliǭ paramignyntes apo tōn kreittonōn autous eti ta elattō metepheron, eikotōs ephē" Mēdeis hymas katabrabeuetō. Eita didaskei tēn genomenēn blabēn saphesteron. e thelōn en papeinophrosynę̄ kai thrēskeią tōn angelōn, ha mē heōraken emthdateuōn, eikę̄ physioumenos apo tou noos tēs sarkos hautou. » Hoi tǭ nomǭ synēgorountes, kai tous angelous sthai ton nomon. Emeine de touto to pathos en tę̄ Phrygią kai Pisidią mechri pollou. Hou dē charin kai auynelthousa synodos en Laodikeią tēs Phrygias, nomǭ chechōlychs to tois angelois proteuchesthai " kai mechri de tou nyn euktēria tou hagiou Michaēl par᾽ ekeinois kai tois homorois ekeinōn estin idein, Touto toinyn synedouleunon ekeinoi ginesthai, tapeinophrosynę̄ dēthen kechrē menoi, kai legontes hōs aoratos ho tōn holōn Theos, anephiktos te kai akatalēptos, kai prosēkei dia tōn angelōn tēn theian eumeneian pragmateuesthai. Iouto legei, en tapeigorrosynę̄ kai thrēskeią phrosynę̄ henantion ouk esti" tēn men gar eschēptonto, tou de typhou to pathos akribōs periekeinto. To de, ha mē heōraken embateuōn, anti tou, logismois oikeiois chrōmenos. Touto gar epēgagen " « Eikē physioumenos hypo tou noos tēs sargos autou. (:9.) «Kai ou kratōn tēn kephalēn, ex hou pan to sōma dia tōn aphōn ") kai syndesmōn epichorēgou-. menon kai symbibazomenon auxei tēn auxēsin tou Theou.» Palin kephalēn ōnomase ton Despotēn Christon, sōma de tēs Ekklēsias to systēma. Metaphorikōs de hapan tetheiken. “Hōsper gar epi tou sōmatos rhiza tōn neurōn estin ho enkephalos, dia de tōn neurōn echei tas aisthēseis to sōma " houtō para tou Despotou Christou, kai tas tēs didaskalias pigas, kai tēs sōtērias tas aphormas dechetai tēs Ekklēsias to sōma. “Hoper de eisin en tǭ sōmati syndesmoi, touto apostoloi, kai prophētai, kai didaskaloi en tǭ tēs Ekklēsias systēmati, Eita kai heterōthen apodeiknysin oudamōs autois prosechousan tou nomou tēn phylakēn, ch΄-kb', e Ei oun apethanete syn Christǭ apo tōn stoicheiōn tou kosmou, ti hōs zōntes en kosmǭ dogmatizesthe? Mē hapsę̄, mēde geusę̄, mēde thigę̄s, ha esti panta eis phthoran tę̄ apochrēsei, kata ta entalmata kai didaskalias tōn anthrōpōn. ».En tǭ baptismati synetaphēte tǭ Christǭ, nekroi tǭ nomǭ gegenēsthe" pōs toinyn tōn tauta didaskontōn anechesthe, kai nomizete tina men tōn edesmatōn hengoma, tina de paranoma, kai ou skopeite hōs nomimon toutōn pas da ip 56 ouden? Es kopron gar hapanta metaballetai, ᾿Entalmata de kai diąiskalias ou ton nomon xchalesen, alla tēn akairon toutōn didaskalian. kg΄. « “tina esti logon men echonta sophias en ethelothrēskeią kai tapeinophrosynę̄ kai apheideią sōmatos, ouk en timę̄ tini pros plēsmonēn tēs sarkos.» Edeixe schēma perikeimenous, ouk alētheian, Ē gar etheothrēskeia touto ainittetai, anti tou, Idion eispherousi dogma, ouk akolouthousi tǭ tou nomou skopǭ" kai tę̄ kompseią tōn logōn exapatōsi, kai tapeinophrosynēn kalousi tou nomou tēn phylakēn, legontes mē dein parabainein ton hypo tou Theou dedomenon, kai apheideian sōmatos to. mē pantōn echein adeōs tēn apolausin. Touto de prophanēs boulei?, kai tēs timēs tēs dedomenēs aphairesis. Gnōmę̄ gar apechesthai dei, ouk hōs bdelyktōn, all᾽ hōs edistōn. a', b΄. e Ei oun synēgerthēte tǭ Christǭ ta anō zēteite, hou ho Christos estin en dexią tou Theou chauēmenos. Ta anō phroneite, mē ta epi tēs gēs.» Echoinōnēsate tǭ Christǭ tēs anastaseōs. Pantōn de houtos hypertatos en tois ouraniois tǭ Patri synedreuōn. Tēn anō toinyn politeian mimeisthe. g', d΄. « ᾿Apethanete gar, kai ē zōē " hymōn kekryptai syn tǭ Christǭ en tǭ Theǭ. “Hotan ho Christos s phanerōthę̄ hē zōē hymōn, tote kai. hymeis syn autǭ phanerōthēsesthe en doxę̄. » Nekroi gegenēsthe tǭ paronti biǭ " synetaphēte gar en tǭ baptismati tǭ Christǭ, edexasthe de tēn elpida tēs anastaseōs. Touto gar legei, Ē zōē hymōn kekryptai syn tǭ Christǭ en tǭ Theǭ. Hekeïnou gar anastantos, pantes ēgerthēmen. ᾿All' oudepō horōmen tōn pragmatōn tēn echbasin " kekryptai de en autǭ tēs hēmeteras anastaseōs to mystērion. Hotan toinyn epiphanę̄ to deuteron, tēnikauta teuxometha tēs anastaseōs, kai apolausometha tēs athanatou zōēs. !Agan de arm᾽diōs kai epi tou Christou, phragerōthę̄, eirēken. Oute gar hyph᾽ hymōn horatai, kai hypo tōn apistōn pantelōs agnoeitai. Touto de kai eph᾽ hēmōn tetheike" Phagerōthēsesthe, phēsin, en doxę̄. En elpisi gar echon men tas epangelias tōn agathōn" tote dēla esttii ta nyn agnooumena. Epeidē de tas nomikas paratērēseis exedalen, hina mē nomisōsin adeian echein tou hamartanein, anankaiōs kai peri toutou sophōs hypotithetai ta prosēkonta.
“Having wiped out the handwriting of ordinances that was against us, which was contrary to us, he has taken it out of the way, nailing it to the cross.” Some have said that the handwriting is the law; for after the reading of the … “The people,” he says, “said: All that the Lord our God has said we will do and hear.” But that was the handwriting of the Jews, not of all people. I think, then, that our body too is called a handwriting. For through it we dare every lawless deed: looking licentiously with the eyes, uttering with the tongue what we ought not, receiving harmful teaching through the ears, daring theft, greed, and murder with the hands. God the Word, then, having assumed our nature, kept it free from sin, and wiped out the written records of the debts wickedly incurred by us in it. And having allowed it to be nailed to the cross, he paid the debt of us all; and having fulfilled the law, he made it cease, since formerly it had been useful to the Jews alone, but for us is in no way suitable. He gave us the gospel ordinances, [placing] in the keeping of them the … “Having stripped off the rulers and the authorities, he made a show of them openly, triumphing over them in himself.” For since the demons had their power over us through the passions of the body, while he, clothed in a body, proved stronger than sin, he destroyed the power of the adversaries and made their weakness plain to all people, granting us all victory over them through his own body.
“Let no one, then, judge you in food or in drink or in respect of a festival or a new moon or sabbaths, which are a shadow of the things to come.” Having learned, then, that the law has ceased, do not in any way be led on by those who try to sow the observances of the law among you. He did well to add also “in respect of a festival,” for they could not even fulfill these. For how could they run three times a year from Phrygia to Judea to celebrate the feasts in Jerusalem according to the law, especially since Pentecost comes close upon the Passover? For the journey takes more than fifty days. He called the law a shadow of things to come, teaching that the grace of the New Covenant was prefigured in it. And he added this: “But the body is Christ’s.” That is, the gospel way of life holds the place of the body, the law that of the shadow. The shadow runs ahead of the body when the light is rising; so that the law is the shadow, grace the body, and Christ the Master the light.
“Let no one rob you of your prize.” They call the judges of the contestants “umpires,” for these hand the victors the vote of victory; and to “rob of the prize” is to award the prize unjustly. Since those who mixed the observances of the law into the gospel were carrying them from the better to the lesser, he fittingly said, “Let no one rob you of your prize.” Then he teaches more clearly the harm that had been done: “delighting in humility and the worship of angels, intruding into things he has not seen, vainly puffed up by the mind of his flesh.” Those who pleaded for the law [counseled them to worship] the angels too, [saying that] the law [had been given through them]. This disease remained in Phrygia and Pisidia for a long time. For this reason a synod that met at Laodicea in Phrygia forbade by law praying to the angels; and to this day oratories of Saint Michael can be seen among them and their neighbors. They counseled this, then, using humility, forsooth, and saying that the God of all is invisible, unapproachable, and incomprehensible, and that it is fitting to win the divine favor through the angels. This is what he means by “in humility and the worship of angels” … is not contrary to humility; for they pretended to the one, but were thoroughly wrapped in the passion of conceit. “Intruding into things he has not seen” means using his own reasonings. For he added this: “vainly puffed up by the mind of his flesh.”
“And not holding fast to the head, from whom the whole body, supplied and knit together through its joints and ligaments, grows with the growth of God.” Again he named Christ the Master the head, and the community of the church the body. He put it all metaphorically. For as in the body the brain is the root of the nerves, and through the nerves the body has its senses, so the body of the church receives from Christ the Master both the springs of teaching and the means of salvation. And what the ligaments are in the body, apostles, prophets, and teachers are in the community of the church. Then from another angle he proves that the keeping of the law in no way pertains to them: “If then you died with Christ from the elements of the world, why, as though living in the world, do you submit to ordinances: Do not touch, do not taste, do not handle, things which all perish in the using, according to the commandments and teachings of men?” In baptism you were buried with Christ; you have become dead to the law. How then do you put up with those who teach these things, and think some foods lawful and others unlawful, and do not consider that none of them is lawful [or unlawful] in itself? For all of them are changed into dung. By “commandments and teachings” he did not mean the law, but the untimely teaching of these things. “Which have indeed a show of wisdom in self-made worship and humility and severity to the body, not in any honor, to the satisfying of the flesh.” He showed that they wore an appearance, not the truth. For “self-made worship” hints at this: they bring in a doctrine of their own and do not follow the aim of the law; they deceive with elegant words, and call the keeping of the law “humility,” saying that one must not transgress what was given by God, and call not enjoying all things freely “severity to the body.” But this is plain slavery and a taking away of the honor that has been given. For one ought to abstain by choice, not as from abominable things but as from foods that may be eaten.
“If then you were raised with Christ, seek the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things on the earth.” You shared in Christ’s resurrection. And he is the highest of all, sitting with the Father in the heavens. Imitate, then, the way of life above. “For you died, and your life is hidden with Christ in God. When Christ, your life, is made manifest, then you too will be made manifest with him in glory.” You have become dead to the present life; for you were buried with Christ in baptism, and you received the hope of the resurrection. This is what he means by “your life is hidden with Christ in God.” For when he rose, we were all raised. But we do not yet see the outcome of the realities; the mystery of our resurrection is hidden in him. When, then, he appears the second time, we shall attain the resurrection and enjoy the immortal life. Very fittingly he said “is made manifest” also of Christ. For he is not seen by you, and by the unbelievers he is altogether unknown. He said this also of us: “You will be made manifest,” he says, “in glory.” For we hold in hope the promises of good things; then what is now unknown will be plain. Since he had cast out the observances of the law, so that they might not think they had license to sin, he necessarily and wisely sets out what is fitting about this too.
Textual problem in this passage: see the notes.
Col 2:14–3:4 (quotation, high confidence) · Exod 24:7 (quotation, high confidence) · Exod 23:17 (allusion, medium confidence) · 1 Cor 12:28 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains the cancelled handwriting as the debt of our sinful body paid on the cross, rejects food laws, feasts and angel worship as shadows or conceit, and urges seeking the things above.
- The ref holds the lemmas Col 2:14 through 3:4, not only Col 2:14. Theodoret prefers to take the “handwriting” as our body rather than the law (Exod 24:7). He reports that the Synod of Laodicea forbade praying to angels (canon 35) and that oratories of Michael still stood in Phrygia; translated as written. Words are lost in the scan after “the reading of the,” after “in the keeping of them the,” in the account of the angel-worshipers (supplied in brackets by sense), and after “the worship of angels” (marked …). Allusions: Exod 23:17; 1 Cor 12:28. Latin of Migne’s parallel column and footnotes, read as Greek letters, were removed; letters misread by the OCR were corrected or translated by sense.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column and a footnote, read as Greek letters, inside the lemma; Latin of Migne's parallel column and an apparatus note, read as Greek letters; Latin of Migne's parallel column, read as Greek letters; Latin of Migne's parallel column, read as Greek letters, inside the word παντελῶς; Latin of Migne's parallel column, read as Greek letters, inside the word φθεγγόμενοι; Latin of Migne's parallel column, read as Greek letters, inside the word ἐξουσίας; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); OCR slips; stray marks): Χειρό. ὙΡάφον πινὲς → Χειρόγραφον τινὲς; φθεγγύ- 108. θοῦ Ἰἰηρύδπι διιίεη), δὰ 485 ἀδςεὶ ἰ0- ἢ; μενοι → φθεγγόμενοι; γα π), 080 ρίἃ οὐ υἱ αι 5018 ἰῃ → ; ην 68. ἐταδιυίχῖε σοί 4θι!6γ, Ῥϑἰδπὶ ἐγ α Ρ ΔΒ 1105 ( → ου; ὸς ἰοἴῃ ροίας δὺϊ 'π ρᾶτία ἀϊεὶ [εβι], δυϊ Νεοιηρηΐω, ἢ γο β εαϑ ἱπιρίογα. Θυοηιοάο επί ἐδ γὶ ροιογαΐ, υἱ (6τ Ὁ ἂυ- Ποο οδῖ, υ Εχον, ττῖν, δ, → οὺς ; τὸ ἣ ἢ. σῶμα → τὸ σῶμα; ἃ οτγίεμία [σὰ : [ὰ εἱἱ 8.1 ἀμ « → ; ἴῃ ον δἰ αυΐ [6515 Οὐδ 6 }ἰὁία εἰ ἀρὰ [.80δἢ δι ίθη,, ἐπ ἰδ φα πο υἷδ ΐ πὶ υηχὶ! ς Εἰ ποι) σανυ 61 τ ὁ Βό δὺ5 δ θο. σΟΓρα5 : ἰἰὰ οἰϊλιη ἃ εἰοπιοηι15 μι} 05 τη πὰ}, φυϊά τ παια πὶ υἱνοπίοβ ἴῃ Τίϑ, εἶ" 0 9 "Δι᾽ ἀφῶν οἰ οἱ ἢθι Α → ; γὶδῖυ 8 οδὶ ηἱ. δὲ οὕ. ἷῃ Πέο. γί. αἷ → ; παντε. γί. ἴῃ 8ρ6 δπἰ πὶ Δ ἴσης πὲ Δη [ο58 γε (δ, ἐδ ᾿ιος δυπί 5:06 Ὁ ἰογγαπὶ,, (ογη δι! 6 πὶ, ἐπη πη Πα Ἰθἰ λῶς → παντελῶς; Οὗτε ἢ) γὰρ → Οὔτε γὰρ; ἀναλαθὼν → ἀναλαβὼν; πεπληρωχὼς → πεπληρωκὼς; φυλαχῇ → φυλακῇ; θριαμδεύσας → θριαμβεύσας; Προλαμθάνει → Προλαμβάνει; νομιχὰς παρατηρήσεις τ → νομικὰς παρατηρήσεις τ; καταθραδευέτω → καταβραβευέτω; βλάδην → βλάβην; εὐχτήρια → εὐκτήρια; ἐχείνων → ἐκείνων; ἀνέφιχτός → ἀνέφικτός; ἀχριθῶς → ἀκριβῶς; ἐμδατεύων → ἐμβατεύων; συμδιθαζόμενον → συμβιβαζόμενον; μεταθάλλεται → μεταβάλλεται; ἐθελοθρησχείᾳ → ἐθελοθρησκείᾳ; ἀχολουθοῦσι → ἀκολουθοῦσι; παραδαίνειν → παραβαίνειν; δουλεί → βουλεί; βδελυχτῶν → βδελυκτῶν; ἔχδασιν → ἔχβασιν; νομιχὰς παρατηρήσεις ἐ → νομικὰς παρατηρήσεις ἐ.
Extrabiblical texts: Conc. Laod. 35 (Canons of the Council of Laodicea; allusion)
Topics: Heresy, Baptism, Eschatology
Cite (SBL): Theodoret, Interp. Col. 2.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/2-14
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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 batch was re-read against the Greek.
Chapter 3
3.5PG 82
ε΄. «Νεκρώσατε "" οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆ; γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν. καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία.» Μέζη ταῦτα τοῦ σώματος προσηγόρευσεν, ἐπειδὴ διὰ τούτου ἐνεργεῖται: ταῦτα. Τούτου χάριν ἐχρήσατο τῷ διορισμῷ λαὶ οὐκ εἶπε, τὰ μέλη ὑμῶν, ἀλλὰ προσ- «ἐθειχε τὰ ἐπὶ τῆς γῆςι τουτέστι τὴν ἐπὶ τὰ χείρω «οὐ φρονήματος ῥοπὴν" ἀντὶ τοῦ, Μηκέτ: τὸ σῶμα ἐνεργείτω τὴν ἁμαρτίαν. Τὴν μέντοι πιϊεονεξίαν εἰδωλολατρείαν ἐκάλεσεν, ἐπειδὴ τὸν μαμμωνᾷ κύριον ἃ Σωτὴρ προσηγόρευσε, διδάσκων ὡς ὁ τῷ πάθε: τῆς πλεονεξίας δουλεύων, ὡς Θεὸν τὸν πλοῦτον τιμᾷ. ᾿
e΄. «Nekrōsate "" oun ta melē hymōn ta epi tē? gēs, porneian, akatharsian, pathos, epithymian kakēn. kai tēn pleonexian, hētis estin eidōlolatreia.» Mezē tauta tou sōmatos prosēgoreusen, epeidē dia toutou energeitai: tauta. Toutou charin echrēsato tǭ diorismǭ lai ouk eipe, ta melē hymōn, alla pros- «etheiche ta epi tēs gēsi toutesti tēn epi ta cheirō «ou phronēmatos rhopēn" anti tou, Mēket: to sōma energeitō tēn hamartian. Tēn mentoi piïeonexian eidōlolatreian ekalesen, epeidē ton mammōną kyrion ha Sōtēr prosēgoreuse, didaskōn hōs ho tǭ pathe: tēs pleonexias douleuōn, hōs Theon ton plouton timą. ᾿
“Put to death, therefore, your members that are on the earth: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.” He called these members of the body, since it is through the body that these are worked. For this reason he used the qualification and did not say “your members,” but added “that are on the earth,” that is, the inclination of the mind toward what is worse; meaning: let the body no longer work sin. He called covetousness idolatry, since the Savior called mammon a lord, teaching that the one enslaved to the passion of covetousness honors wealth as God.
Col 3:5 (quotation, high confidence) · Matt 6:24 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains that the members to be put to death are sinful inclinations worked through the body, and that covetousness is idolatry because it serves wealth as a god.
- Lemma Col 3:5. Allusion to Matt 6:24 (Luke 16:13). Latin of Migne’s parallel column and apparatus, read as Greek letters, were removed.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); apparatus notes and Latin of Migne's parallel column, read as Greek letters, inside the word τούτου; marginal letter): ζωὴ --- τῷ Θεῷ βιπη οἰἶληι δά σϑηϊΐ, ι, 5, ζωὴ ἡμῶν --- ὅταν δὲ Χριστὸς φ. --- καὶ ἡμεῖς ζησόμεθα ἐν αὐτῷ. 39 “οὐ → του ; τῷ Α διορισμῷ → τῷ διορισμῷ; τουτέστ: → τουτέστι; χύριον → κύριον.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Col. 3.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-5
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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 batch was re-read against the Greek.
3.6PG 82
ς΄. «Δι᾿ ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς “«ἢς ἀπειθείας. ν» ᾿λναγκαίως καὶ τὴν ἀπειλὴν τῷ;
s΄. «Di᾿ ha erchetai hē orgē tou Theou epi tous huious “«ēs apeitheias. n» ᾿lnankaiōs kai tēn apeilēn tǭ?
“Because of which the wrath of God comes upon the sons of disobedience.” Necessarily he [added] the threat to …
Textual problem in this passage: see the notes.
Col 3:6 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul adds a threat of God's wrath to his exhortation.
- Lemma Col 3:6. The rest of the comment is lost in the scan.
Cite (SBL): Theodoret, Interp. Col. 3.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-6
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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.
3.7PG 82
ζ΄. ε Ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἔζητε ἐν αὑτοῖς. » Οὕτω καὶ Κοριυθίοις ἐπιστέλλων εἴρηκε" « Καὶ ταῦτά τίνες ἧτς, ἀλλ᾽ ἀπελούσασθε, ὄλλ᾽ ἡγιάσθητε, ἀλλ᾽ ἐδικαιώθητε, » καὶ τὰ ἑξῆς.
z΄. e En hois kai hymeis periepatēsate pote, hote ezēte en hautois. » Houtō kai Koriythiois epistellōn eirēke" « Kai tauta tines hēts, all᾽ apelousasthe, oll᾽ hēgiasthēte, all᾽ edikaiōthēte, » kai ta hexēs.
“In which you also once walked, when you lived in them.” So too, writing to the Corinthians, he said: “And such were some of you; but you were washed, but you were sanctified, but you were justified,” and what follows.
Col 3:7 (quotation, high confidence) · 1 Cor 6:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret compares Paul's reminder of the Colossians' former life with his words to the Corinthians about being washed and sanctified.
- Quotations: Col 3:7; 1 Cor 6:11.
Cite (SBL): Theodoret, Interp. Col. 3.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-7
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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 batch was re-read against the Greek.
3.8PG 82
η΄. ε Νυνὶ ὁὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα. ν ἘΠπα λέγει ποῖα ταῦτα. ᾿ « Ὅργὴν, θυμὸν, κακίαν, βλασφημίαν, αἷσχρο- “ογίαν ἐκ τοῦ στόματος ὑμῶν. (θ'.) Μὴ ψεύδεσθε εἰς ἀλλήλους. » Οὕτω διδάξας τίνα ἐκάλεσε τοῦ σώματος μέλη, δείχνυσε καὶ αὐτὸ τὸ σῶμα, οὗ ταῦτα τὰ μέλη. « ᾿Απεχδυσάμενι ᾽5 τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, » Παλαιὸν ἄνθρωπον τὴν προτέραν ἐκάλεσε πολιτείαν. ᾽Εν οἷς γὰρ, φησὶ, καὶ ὑμεῖς περιεπατήσατέ ποτε͵ ὅτε ἐζῆτε ἐν αὐτοῖς. Τοῦτον ἐξ ἀπεχδύσασῦςε ἐν τῷ βαπτίσματι. «΄. « Καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνχκαινούμενον εἰς ἐπίγνωσιν κατ᾽ εἰκόνα τοῦ κτίσαντος αὐτόν». » ΤἌνωθεν γὰρ ἡμᾶς ἐδημιούργησεν ὁ τῶν ὅλων Θεὸς, καὶ τοὺς τῆς τία διέφθειρεν, ἀκριβέστερον ἐν ἡμῖν ἐξετύπωσε. Τοῦτο καὶ ἐν τῇ πρὸς Ῥωμαίους ἔφη" ε Οὖς προἐγὼ καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ γιοῦ αὑτοῦ,» Καὶ ἐν τῇ πρὸς Φιλιππησίους " ε Ὅς ιπτααχηματίσει τὸ σῶμα τῆς. ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ.»
ē΄. e Nyni hoe apothesthe kai hymeis ta panta. n EPpa legei poia tauta. ᾿ « Horgēn, thymon, kakian, blasphēmian, haischro- “ogian ek tou stomatos hymōn. (th'.) Mē pseudesthe eis allēlous. » Houtō didaxas tina ekalese tou sōmatos melē, deichnyse kai auto to sōma, hou tauta ta melē. « ᾿Apechdysameni ᾽5 ton palaion anthrōpon syn tais praxesin autou, » Palaion anthrōpon tēn proteran ekalese politeian. ᾽En hois gar, phēsi, kai hymeis periepatēsate pote͵ hote ezēte en autois. Touton ex apechdysasyse en tǭ baptismati. «΄. « Kai endysamenoi ton neon, ton anchkainoumenon eis epignōsin kat᾽ eikona tou ktisantos auton». » TAnōthen gar hēmas edēmiourgēsen ho tōn holōn Theos, kai tous tēs tia diephtheiren, akribesteron en hēmin exetypōse. Touto kai en tę̄ pros Rhōmaious ephē" e Ous proegō kai proōrise symmorphous tēs eikonos tou giou hautou,» Kai en tę̄ pros Philippēsious " e Hos iptaachēmatisei to sōma tēs. tapeinōseōs hēmōn eis to genesthai auto symmorphon tǭ sōmati tēs doxēs autou.»
“But now you also put away all these.” Then he says what they are: “Anger, wrath, malice, blasphemy, foul talk from your mouth. Do not lie to one another.” Having thus taught what he called the members of the body, he shows also the body itself whose members these are: “Having put off the old man with his deeds.” He called the former way of life the “old man.” For “in which,” he says, “you also once walked, when you lived in them.” This you put off in baptism. “And having put on the new, which is being renewed in knowledge according to the image of him who created him.” For the God of all created us in the beginning, and the marks [of the image], which sin had corrupted, he has impressed in us more exactly. He said this also in the letter to the Romans: “Whom he foreknew he also predestined to be conformed to the image of his Son.” And in the letter to the Philippians: “Who will transform the body of our humiliation so that it may be conformed to the body of his glory.”
Textual problem in this passage: see the notes.
Col 3:8–10 (quotation, high confidence) · Rom 8:29 (quotation, high confidence) · Phil 3:21 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the old man put off in baptism is the former way of life, and the new man renews in us the image that sin had corrupted.
- The ref holds the lemmas Col 3:8a, 3:8b–9a, 3:9b, and 3:10. A few words are lost in the scan (τοὺς τῆς … τία διέφθειρεν) and supplied in brackets by sense. Quotations: Rom 8:29; Phil 3:21.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἀχριδέστερον → ἀκριβέστερον.
Topics: Baptism
Cite (SBL): Theodoret, Interp. Col. 3.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-8
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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 batch was re-read against the Greek.
3.11PG 82
ια΄. ε Ὅπου οὐκ ἕνι Ἕλλην καὶ Ἰουδαῖος "1, περιτομὴ καὶ ἀκροβυστία, βάρδαρης, Σκύθης", δοῦλος, ἐλεύθερος" ἀλλὰ τὰ πάντα, καὶ ἐν πᾶτι Χριστός. » Ἀπὸ τοῦ τύπου εἰς τὸν" ἀρχέτυπον τὸν λόγον ἦνεγκε. Περὶ γὰρ τοῦ παναγίον βαπτίσματος δια- ἢ λεγόμενος, τοῦ μέλλοντος βίου τὴν πολιτείαν ἡ μᾶς διδάσκει. Οὐδεμίαν γὰρ ἐκεῖνος τοιαύτην ἔχει διαφοξάν" ἀλλὰ, τῆ: ἁμαρτίας πεπαυμένης, τὸ βούλῆμα τὸ θεῖον ἐν ἅπασιν ἐκτελεῖται. Τοῦτο γὰρ εἶπε, τὰ πάντα καὶ" ἐν πᾶσι Χριστός. Οὕτω καὶ ἐν τῇ πρὺς Μορινθίους "εἰ Ἵνα ἢ ὁ θεὸ; τὰ πάντα ἐν πᾶσιν.» Ἐν ἐκείνῳ τοίνυν τῷ βίῳ τὸν νέον ἀκριβῶς ἄνθρωτον ἐνδυόμεθα. Ἐν ἐκείνῳ γὰρ τῆς φθορᾶ: ἀπαλλαττόμιύα, καὶ τῆν ἀφθαρσίαν ἀμφιεννύμεθα. Ἐν δὲ τῷ βοπτίς σματι τὸν ἐκείνου τοῦ βίου τύπον ἀποπληροῦμεν. ιϑ,, ιγ͵. « Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ Θεοῦ ἅγιο! καὶ ἠἢγαπημένοι, σπλάγχνα οἰκτιρμῶν, χρητοῖς, ἐάν τις πρός τινὰ ἔχη μομφήν. » Εἶτα ἀπὸ τοῦ ᾿παραδείγματος τὴν παραίνεσιν βεύαιοῖ, ε Καθὼς καὶ ὁ Χριστὺς ἐχαρίσατο ἡμῖν " οὕτω καὶ ὑμεῖς.» Αποβλέψατε εἰς τὴν τοῦ Δεσπότου φιλανθρωπίαν, πόσων ὑμῖν ἁμαρτημάτων ἄφεσιν ἐδωρήσατο. Μιμεὶσθε τοίνυν τὸν Δεσπότην, καὶ συγχωρεῖτε ἔκαστος τὰ εἰς αὐτὸν ὑπὸ τοῦ ἀδελφοῦ πλημμελούμενα.
ia΄. e Hopou ouk heni Hellēn kai Ioudaios "1, peritomē kai akrobystia, bardarēs, Skythēs", doulos, eleutheros" alla ta panta, kai en pati Christos. » Apo tou typou eis ton" archetypon ton logon ēnenke. Peri gar tou panagion baptismatos dia- ē legomenos, tou mellontos biou tēn politeian hē mas didaskei. Oudemian gar ekeinos toiautēn echei diaphoxan" alla, tē: hamartias pepaumenēs, to boulēma to theion en hapasin ekteleitai. Touto gar eipe, ta panta kai" en pasi Christos. Houtō kai en tę̄ prys Morinthious "ei Hina ē ho theo? ta panta en pasin.» En ekeinǭ toinyn tǭ biǭ ton neon akribōs anthrōton endyometha. En ekeinǭ gar tēs phthora: apallattomiya, kai tēn aphtharsian amphiennymetha. En de tǭ boptis smati ton ekeinou tou biou typon apoplēroumen. iϑ,, ig͵. « Endysasthe oun, hōs eklektoi tou Theou hagio! kai ēēgapēmenoi, splanchna oiktirmōn, chrētois, ean tis pros tina echē momphēn. » Eita apo tou ᾿paradeigmatos tēn parainesin beuaioi, e Kathōs kai ho Christys echarisato hēmin " houtō kai hymeis.» Apoblepsate eis tēn tou Despotou philanthrōpian, posōn hymin hamartēmatōn aphesin edōrēsato. Mimeisthe toinyn ton Despotēn, kai synchōreite ekastos ta eis auton hypo tou adelphou plēmmeloumena.
“Where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave, free; but Christ is all and in all.” From the type he carried the discourse to the archetype. For while speaking about the all-holy baptism, he teaches us the way of life of the life to come. For that life has no such distinction; but, sin having ceased, the divine will is carried out in all. This is what he meant by “Christ is all and in all.” So too in the letter to the Corinthians: “That God may be all in all.” In that life, then, we put on the new man exactly. For in it we are freed from corruption and clothed with incorruption; but in baptism we fulfill the type of that life.
“Put on, therefore, as the elect of God, holy and beloved, heartfelt compassion, … if anyone has a complaint against anyone.” Then he confirms the exhortation from the example: “Just as Christ forgave us, so you also.” Look at the Master’s love for humankind, how many sins he forgave you. Imitate the Master, then, and let each forgive the wrongs done to him by his brother.
Textual problem in this passage: see the notes.
Col 3:11–13 (quotation, high confidence) · 1 Cor 15:28 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the life to come, of which baptism is the type, knows no distinctions of race or rank, and urges forgiveness after Christ's example.
- The ref holds the lemmas Col 3:11, 3:12–13a, and 3:13b. Part of the lemma of 3:12–13 is lost in the scan (marked …). Quotation: 1 Cor 15:28. 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 (letters misread: χ for κ, δ/θ for β, ! or : for ι)): Υ] Ουγ. νι, 1. χα Τοῖά. 1. Σ υην. νι, 39. εϑῖ, τοι 5. πο! 41] 0η6πὴ αἱ ἀειοτίογα το 60 Ανα- Οου πιο : « Εἰ αὸ απ ϑιη οϑιθπάϊι,, 6}. ἰδ. δαὶ πηθιηῦτᾶ. ε χροὶ ἐπ. ἰδ βαΐ Υ. » Εἰ ἴπ Ἐρί βίο δἡ κληαὐ (ον πε νίο5 : « ὕ( 51 θ605 οπιηΐδ ἢ) οπηπ θυ ἃ. » ἰῃ ἀυΐ- Πρ 6. ἀϑὺ Νυβίγαηι δι 1 (ον. συ, 38, ἰϊοινηι6 ἀἃ ἔχου. οχίγδιι. λα 1 (ον. χὺ, 2, 30 χαΐ ""͵, ΟἸπ᾽ αι ἢ όχι "08. [ἢ δ8. δεΐη ἃ σοντυριίοηθ Πρ γα οἱ ἴῃς Ὀεὶ, οἱ εἰ [ἴα ἰδ ἰἢ 00 Πὶ ὁ Χ ὁ Ομ τιϑ αι! πο πὶ οἴ συθάηδς οἱ ἰπ νἱϑ ἱπργοίθηδ Ρ. ν ος ργαείρί! οἵὰ ται ει. ᾿ ἰῃ νοῦ θο [Δο]ἴα : οου γαν 1} ργροοῖρῖῖ, αι οἱ ἀϊοῖα οἱ [δοῖἃ τοι ΡῸγ δι βο108. Π΄᾿ης οἰΐαπν Ια 6 πὶ δου δος Ὧν Α → ; ἀχροδυστία → ἀκροβυστία; ἀκριδῶς → ἀκριβῶς; ἐχείνου → ἐκείνου; Αποθλέψατε → Αποβλέψατε.
Topics: Baptism, Eschatology
Cite (SBL): Theodoret, Interp. Col. 3.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-11
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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 batch was re-read against the Greek.
3.14PG 82
ἰδ. ε« Ἐπὶ πᾶσιν δὲ τούτοις τὴν ἀγάπην, ἢτις ἐστὶ σύνδεσμος τῆς τελειότητὺς. Αὕτη γὰρ καὶ τῶν ἄλλων ἐστὶν ἐντολῶν καὶ φύλαξ καὶ συνεργός" καὶ ὥσπερ αἱ ἱμαντίαι τὰς οἰκοδομίας συνέχουσιν, οὕτως αὕτη τὴν τελειότητα προξενεῖ, καὶ συνάπτει τὰ μέλη τοῦ σώματος. ᾿
id. e« Epi pasin de toutois tēn agapēn, ētis esti syndesmos tēs teleiotētys. Hautē gar kai tōn allōn estin entolōn kai phylax kai synergos" kai hōsper hai himantiai tas oikodomias synechousin, houtōs hautē tēn teleiotēta proxenei, kai synaptei ta melē tou sōmatos. ᾿
“And above all these, [put on] love, which is the bond of perfection.” For love is both the guardian and the helper of the other commandments; and as tie-beams hold buildings together, so love procures perfection and joins together the members of the body.
Col 3:14 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains love as the bond that guards the other commandments and holds the body together.
- Quotation: Col 3:14.
Topics: Ethics
Cite (SBL): Theodoret, Interp. Col. 3.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-14
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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 batch was re-read against the Greek.
3.15PG 82
ιε΄. « Καὶ ἡ εἰρήνη τοῦ Θεοῦ βραδενέτω ἕν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἐνὶ σώματι. ν Ἕν σῶμα ἐκ πάντων ὑμῶν ὁ καλέσας ὑμᾶς θεὸς συνεστήσατο " μὴ τοίνυν τοῦτο μερίζετε" ἀλλὰ κᾶν τις λυπηροῦ τινος παρά τινος πειρασθῇ, ἐχέτω τὴν εἰρήνην ἐν τῇ καρδίᾳ, ἀγωνοθετοῦσάν τε καὶ βρι- Θεύουσαν, καὶ τὴν Θεῷ. φίλην πραγματευομένην ὁμόνοιαν. « Καὶ εὐχάριστοι γίνεσθε. » Δι᾽ αὐτῶν τῶν πραγμάτων ὁμολογεῖτε τῷ Δεσπότῃ τὰς χάριτας. «ς΄. « Ὁ λόγος τοῦ Θεοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες, καὶ νουϑετοῦντες ἑαυτοὺς, ψαλμοῖς, καὶ ὕμνοις καὶ ᾧδαὶς πνευματικαῖς ἐν τῇ γάριτι ἄδοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ » Τὴν διηνεκῆ τῶν θείων λογίων μελέτην καὶ ὁ παλαιὸς νόμος παρεγγυᾷ. ε« Μελετήσεις γὰρ, φησὶν, ἐν μενος, καὶ πορευόμενος ἐν ὁδῷ. » Τοῦτο παρακελεύεται καὶ ὁ θεῖος ᾿Αγόστολος, ὥστε ἡμᾶς τὴν τοῦ Χριτθοῦ διδασκαλίαν ἐν τῇ ψυχῇ περιφέρειν ἀεὶ, ὑμνεῖν τὲ αὑτὸν, καὶ ταῖς πνευματικαῖς ᾧδαῖς ἁγιάζειν εἶν γλῶτταν. Τὸ δὲ ἐν ταῖς καρδίαις, ἀντὶ τοῦ, μὴ μόνὸν τῷ στόματι. ᾿
ie΄. « Kai hē eirēnē tou Theou bradenetō hen tais kardiais hymōn, eis hēn kai eklēthēte en eni sōmati. n Hen sōma ek pantōn hymōn ho kalesas hymas theos synestēsato " mē toinyn touto merizete" alla kan tis lypērou tinos para tinos peirasthę̄, echetō tēn eirēnēn en tę̄ kardią, agōnothetousan te kai bri- Theuousan, kai tēn Theǭ. philēn pragmateuomenēn homonoian. « Kai eucharistoi ginesthe. » Di᾽ autōn tōn pragmatōn homologeite tǭ Despotę̄ tas charitas. «s΄. « Ho logos tou Theou enoikeitō en hymin plousiōs, en pasę̄ sophią didaskontes, kai nouϑetountes heautous, psalmois, kai hymnois kai hǭdais pneumatikais en tę̄ gariti adontes en tę̄ kardią hymōn tǭ Kyriǭ » Tēn diēnekē tōn theiōn logiōn meletēn kai ho palaios nomos parengyą. e« Meletēseis gar, phēsin, en menos, kai poreuomenos en hodǭ. » Touto parakeleuetai kai ho theios ᾿Agostolos, hōste hēmas tēn tou Chritthou didaskalian en tę̄ psychę̄ peripherein aei, hymnein te hauton, kai tais pneumatikais hǭdais hagiazein ein glōttan. To de en tais kardiais, anti tou, mē monon tǭ stomati. ᾿
“And let the peace of God rule as umpire in your hearts, to which you were also called in one body.” The God who called you formed one body out of you all; do not, then, divide it. But even if someone suffers something painful from another, let him have peace in his heart, presiding over the contest and awarding the prize, and bringing about the concord that is dear to God. “And be thankful.” By your very deeds confess your thanks to the Master.
“Let the word of God dwell in you richly, in all wisdom teaching and admonishing yourselves, with psalms and hymns and spiritual songs, singing with grace in your heart to the Lord.” The old law too enjoins continual meditation on the divine oracles: “For you shall meditate,” it says, “in [them, sitting in your house] and going on the way.” The divine Apostle commands this too, so that we may always carry the teaching of Christ in our soul, hymn him, and sanctify our tongue with spiritual songs. “In your hearts” means “not only with the mouth.”
Textual problem in this passage: see the notes.
Col 3:15–16 (quotation, high confidence) · Deut 6:7 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the peace of God as umpire of the church's concord and urges constant meditation on Scripture and the singing of spiritual songs.
- The ref holds the lemmas Col 3:15a, 3:15b, and 3:16. Theodoret’s text of 3:16 reads “the word of God” (most manuscripts “of Christ”), though his comment speaks of the teaching of Christ. Words of Deut 6:7 are lost in the scan and supplied in brackets.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἐνοιχείτω → ἐνοικείτω.
Topics: Prayer, Scripture and canon
Cite (SBL): Theodoret, Interp. Col. 3.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-colossenses-3-15) · 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.
3.17PG 82
ιζ΄. « Καὶ πᾶν ὅ τι ἂν ποιῆτε ἐν λόγῳ ἦ ἐν ἔργῳ, πάντα ἐν ὀνόματι. Κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ θεῷ καὶ Πατρὶ δι᾿ αὐτοῦ. » Ἐπειδὴ γὰρ ἐκεῖνοι τοὺς γυᾷ, ὥστε καὶ τοὺς λόγους, καὶ τὰ ἔργα χυσμῆσαι τῇ μνήμῃ τοῦ Δεσπότου Χριστοῦ " Καὶ τῷ θεῷ δὲ καὶ Πατρὶ τὴν εὐχαριστίαν δι᾽ αὐτοῦ, φησὶν, ἀναπὲμπετε, μὴ διὰ τῶν ἀγγέλων. Τούτῳ ἐπομένη τῷ νόμῳ καὶ ἡ ἐν Λαοδικείᾳ σύνοδος, καὶ τὸ παλαιὸν ἐχεῖν» πάθος θεραπεῦσαι βουλομένη, ἐνομοθέτησε μὴ εὔχεσθαι ἀγγέλοις, μηδὲ καταλιμπάνειν τὸν Κύριυν ἡμῶν Ἰησοῦν Χριστόν. Ἔντεῦθεν λοιπὸν κατ᾽ εἶδος τ΄, « Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἰδίοις ἀνδράσιν, ὡς ἀνῆκεν, ἐν Κυρίῳ, ν Ἐπειδὴ συνέβαινε δυστὰν διορισμὸν τέϑειχεν. Ἔν Νυρίῳ γὰρ εἶπεν, ἀντὶ ᾿ φρῦ, ὡς ὁ τοῦ Κυρίον παρακελεύεται νόμος.
iz΄. « Kai pan ho ti an poiēte en logǭ ē en ergǭ, panta en onomati. Kyriou Iēsou, eucharistountes tǭ theǭ kai Patri di᾿ autou. » Epeidē gar ekeinoi tous gyą, hōste kai tous logous, kai ta erga chysmēsai tę̄ mnēmę̄ tou Despotou Christou " Kai tǭ theǭ de kai Patri tēn eucharistian di᾽ autou, phēsin, anapempete, mē dia tōn angelōn. Toutǭ epomenē tǭ nomǭ kai hē en Laodikeią synodos, kai to palaion echein» pathos therapeusai boulomenē, enomothetēse mē euchesthai angelois, mēde katalimpanein ton Kyriyn hēmōn Iēsoun Christon. Enteuthen loipon kat᾽ eidos t΄, « Hai gynaikes, hypotassesthe tois idiois andrasin, hōs anēken, en Kyriǭ, n Epeidē synebaine dystan diorismon teϑeichen. En Nyriǭ gar eipen, anti ᾿ phry, hōs ho tou Kyrion parakeleuetai nomos.
“And whatever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.” For since those men … the angels, he urges them to adorn both their words and their deeds with the remembrance of Christ the Master. And to God the Father, he says, send up thanksgiving through him, not through the angels. Following this law, the synod at Laodicea too, wishing to heal that old disease, legislated that one must not pray to angels nor abandon our Lord Jesus Christ. From here, then, he gives his exhortation case by case. “Wives, be subject to your own husbands, as is fitting in the Lord.” Since it happened that … he set down the qualification. For he said “in the Lord,” meaning “as the law of the Lord commands.”
Textual problem in this passage: see the notes.
Col 3:17–18 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that thanks must be offered to God through Christ, not through angels, as the Synod of Laodicea also ruled, and that wives' subjection is limited by the Lord's law.
- The ref holds the lemmas Col 3:17 and 3:18. Words are lost in the scan after “those men” (probably urging them to honor the angels) and after “it happened that” (probably some had unbelieving husbands); marked …. Theodoret cites the Synod of Laodicea, canon 35, against praying to angels. Latin debris was removed.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); stray marks): δι δ] Ἰησοῦν → Ἰησοῦν; τς Α ὀεΐποερβ → ; συνέδαινε → συνέβαινε.
Extrabiblical texts: Conc. Laod. 35 (Canons of the Council of Laodicea; allusion)
Topics: Prayer, Marriage, Heresy
Cite (SBL): Theodoret, Interp. Col. 3.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-17
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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.
3.19PG 82
ιθ΄. ε Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καὶ μῇ πικραίνεσθε πρὸς αὑτάς. ν Ταῖς γυναιξὶ. τὴν ὑποταγὴν, τοῖς ἀνδράσι τὴν ἀγάπην ἐνομσθέτησεν, ἡμέρὼς αὑταῖς πιοσφέρεσθαι, καὶ ὡς μέλεσιν οἰκείοις χ᾽. « Τὰ τέχνα, ὑπακούετε τοῖς γονεῦσι κατὰ πάντα’ τοῦτο γάρ ἔστιν εὐάρεστον ἐν Κυρίῳ.» Τοῦτο γὰρ χλὶ νομοθετῶν προσέταξεν ὁ Θεός. κα΄. « Οἱ πατέρες, μὴ ἐρεθίξετε"" τὰ τέχνα ὑμῶν, ἵνα μὴ ἀθυμῶσι. ν Προσήκει δὲ καὶ ὑμᾶς μὴ λυπεῖν τπτέχνα, ἀλλὰ τὴν προσήχουταν αὐτοῖς θερα κείαν προσφέρειν. ς χϑ΄. «δὲ δοῦλοι, ὑπακούετε γατὰ πάντα τοῖς κατὰ πάρχα κυρίοις. ν "Ἐδειξε τὴν ψυχὴν ἐλευθέραν, τὸ σῶμα δὲ μόνον ὑποκείμενον τῇ δουλείᾳ. ει Μὴ ἐν ὀφθαλμοδουλεία:ς, ὡς ἀνθρωπάρεσκοϊ, ἀλλ᾽ ἐν ἀπλόπττι τῆς καρδίας, φοβούμενοι τὸν Θεόν. ν ἈΪετὰ τῆς προσηκούσης εὑνοία; θεραπεύετε τοὺς δεσπότας, πάσης κακοηθείας ἀπηλλαγμένοι, Καὶ ἑομηνεύων τὸ, μὴ κατ᾽ ὀφθαλμοδουλείαν, ἐπήγαγε" κγ΄. «Καὶ πᾶ" ὅ τι ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάπροστέθειχεν. «- Ὡς τῷ Κυρίῳ 3", καὶ οὖκ ἀνθρώποις. » ᾿Απόκειται γὰρ ὑμῖν ὑπὲρ τούτου μισθός. Καὶ “ποὔτο δηλοῖ τὰ ἑξῆς, κδ΄. «ὁ Εἰδότες ὅτι ἀπὸ Κυρίου λέφεσθε τὴν ἀνταπόδοσιν τῖ;ς χλτρονομίας ὑμῶν. Τῷ γὰρ Κυρίῳ Χρι- «τῷ δουλεύετε. » ᾿Ικανὴ ψυχαγωγία, τὸ τοὺς δηυλεύοντας εἰδέναι, ὡς οὐκ ἀνθρώποις, ἀλλὰ τῷ Κυρίῳ δουλεύουσι. Καὶ ἐπειδὴ συμδῥαίνει ἀδίπγυς εἶναι χε’. « Ὁ δὲ ἀδικῶν κομίσεται ὃ Ἡδίχῃησε, καὶ οὐκ ἔστι προσωποληψία. » “Ὥστε, φησὶ, κἂν μὴ τύχητε ἀγαϑῶν ἀντιδόσεων παρὰ τῶν δεσποτῶν, ἔστι διχαιοχρίτης ὃς οὐκ οἷδε δούλου καὶ δεσπότου διαφορὰν, ἀλλὰ δικαίαν εἰσφέρει δ᾽ τὴν ψῆφον. α΄... ὍΙϊ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοι; καρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε Κύϑιον ἐν οὐρανοῖς. » Ἰσότητα οὐ τὶ; ἰσοτιμίαν ἐκάλεσεν, ἀλλὰ τὴν προσήκουσαν ἐπιμέλειαν, ἧς παρὰ τῶν δισποτῶν ἀπολαύει") χρὴ τοὺς οἰκέτας.
ith΄. e Hoi andres, agapate tas gynaikas, kai mę̄ pikrainesthe pros hautas. n Tais gynaixi. tēn hypotagēn, tois andrasi tēn agapēn enomsthetēsen, hēmerōs hautais piospheresthai, kai hōs melesin oikeiois ch᾽. « Ta techna, hypakouete tois goneusi kata panta’ touto gar estin euareston en Kyriǭ.» Touto gar chli nomothetōn prosetaxen ho Theos. ka΄. « Hoi pateres, mē erethixete"" ta techna hymōn, hina mē athymōsi. n Prosēkei de kai hymas mē lypein tptechna, alla tēn prosēchoutan autois thera keian prospherein. s chϑ΄. «de douloi, hypakouete gata panta tois kata parcha kyriois. n "Edeixe tēn psychēn eleutheran, to sōma de monon hypokeimenon tę̄ douleią. ei Mē en ophthalmodouleia:s, hōs anthrōpareskoï, all᾽ en aploptti tēs kardias, phoboumenoi ton Theon. n AÏeta tēs prosēkousēs heunoia? therapeuete tous despotas, pasēs kakoētheias apēllagmenoi, Kai heomēneuōn to, mē kat᾽ ophthalmodouleian, epēgage" kg΄. «Kai pa" ho ti ean poiēte, ek psychēs ergaprostetheichen. «- Hōs tǭ Kyriǭ 3", kai ouk anthrōpois. » ᾿Apokeitai gar hymin hyper toutou misthos. Kai “pouto dēloi ta hexēs, kd΄. «ho Eidotes hoti apo Kyriou lephesthe tēn antapodosin ti?s chltronomias hymōn. Tǭ gar Kyriǭ Chri- «tǭ douleuete. » ᾿Ikanē psychagōgia, to tous dēuleuontas eidenai, hōs ouk anthrōpois, alla tǭ Kyriǭ douleuousi. Kai epeidē symdrhainei adipgys einai che’. « Ho de adikōn komisetai ho Hēdichę̄ēse, kai ouk esti prosōpolēpsia. » “Hōste, phēsi, kan mē tychēte agaϑōn antidoseōn para tōn despotōn, esti dichaiochritēs hos ouk hoide doulou kai despotou diaphoran, alla dikaian eispherei d᾽ tēn psēphon. a΄... HoIï kyrioi, to dikaion kai tēn isotēta tois douloi? karechesthe, eidotes hoti kai hymeis echete Kyϑion en ouranois. » Isotēta ou ti? isotimian ekalesen, alla tēn prosēkousan epimeleian, hēs para tōn dispotōn apolauei") chrē tous oiketas.
“Husbands, love your wives, and do not be harsh with them.” To wives he legislated subjection, to husbands love, [bidding them] treat their wives gently and [care for them] as their own members. “Children, obey your parents in everything, for this is well-pleasing in the Lord.” For God also commanded this when he gave the law. “Fathers, do not provoke your children, lest they lose heart.” It is fitting for you too not to grieve your children, but to give them the care that is fitting.
“Slaves, obey in everything your masters according to the flesh.” He showed that the soul is free, and only the body is subject to slavery. “Not with eye-service, as men-pleasers, but in singleness of heart, fearing God.” Serve your masters with fitting goodwill, free of all malice. And interpreting “not with eye-service,” he added: “And whatever you do, work at it from the soul” … he added. “As to the Lord and not to men.” For a reward is laid up for you for this. And what follows shows this: “Knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.” It is ample comfort for those who serve to know that they serve not men but the Lord. And since it happens that [masters] are unjust: “But he who does wrong will receive back the wrong he has done, and there is no partiality.” So, he says, even if you do not obtain good returns from your masters, there is a just judge who knows no difference between slave and master, but brings in a just verdict.
“Masters, grant your slaves what is just and equal, knowing that you too have a Master in heaven.” By “equality” he did not mean equal honor, but the fitting care that household servants ought to enjoy from their masters.
Textual problem in this passage: see the notes.
Col 3:19–4:1 (quotation, high confidence) · Exod 20:12 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains the duties of husbands, children, fathers, slaves, and masters, stressing that slaves serve the Lord and that masters owe fitting care.
- The ref holds the lemmas Col 3:19 through 4:1. Words are lost in the scan after the lemma of 3:23a (marked …) and in the comment on 3:19 (supplied in brackets). Allusion to Exod 20:12. Theodoret’s comments on slavery are translated as written.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): πιχραίνεσθε → πικραίνεσθε; χα΄ → κα΄; ὑποχείμενον → ὑποκείμενον; φοδούμενοι → φοβούμενοι.
Cite (SBL): Theodoret, Interp. Col. 3.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-colossenses/3-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-colossenses-3-19) · 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.