Interpretation of Galatians preface–2.19
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Preface
0PG 82
τῶν Τ᾿ αλατῶν τὸ γέν… ῶν δὲ τούτων, καὶ βαθὺ δεικνύντων τὸ λήϊον, … τινες τῶν ἐξ Ἰουδαίων πεπιστευκότων, τὰ περιττὰ τοῦ νόμου παρασπείρειν ἐσπούδαζον, τοὺς Ἰωάννην, καὶ τοὺς ἄλλους ἅπαντας διδασκάλους ἔχειν αὐχοῦντες, καὶ τὰ τούτοις δοκοῦντα ποιεῖν… σθαι διδασκαλίας, καὶ τῶν ἀποστόλων μαθητὴν γε… τὸν τῆς διδασκαλίας διαφθείρειν κανόνα, καὶ παρὰ τὸν ἐκείνων ὅρον παραβαίνειν τὸν νόμον. Ταῦτα καὶ τὰ τούτοις προσόμοια λέγοντες, πολλοὺς ἔπεισαν τῶν Γαλατῶν τὴν νομικὴν πολιτείαν ἀσπάσασθαι, καὶ τὴν περιτομὴν καταδέξασθαι. Μαθὼν τοίνυν ὁ θεῖος ᾿Απόστολος, τήνδε γέγραφε τὴν Ἐπιστολήν· τῶν δὲ κατ' αὐτοῦ γεγενημένων διαβολῶν διελέγχων τὸ ψεῦδος, καὶ τὴν κατὰ νόμον πολιτείαν μετὰ τὴν χάριν περιττὴν ἀποφαίνων. Πρῶτον δὲ τὰ καθ᾽ ἑαυτὸν ἐξηγήσατο, διδάσκων ὡς καὶ αὐτὸς τῆς ἄνωθεν τετύχηκε κλήσεως, οὐκ ἀνθρώπων πεισθεὶς, ἀλλ᾽ ὑπὸ τῆς Δεσποτικῆς φωνῆς. Ταῦτα δὲ λέγει, οὐ τὰ τῶν ἀποστόλων σμικρύνων, ἀλλὰ τῇ … Ὅτι γὰρ ἔκτρωμα καλεῖ ἑαυτὸν, καὶ τῶν ἀποστόλων ἔσχατον, καὶ τῶν ἁμαρτωλῶν πρῶτον, καὶ βλάσφημον ὀνομάζει, καὶ διώκτην, καὶ ὑβριστὴν, ἴσασιν οἱ τοῖς ἐκείνου γράμμασιν… τες. ᾿Αλλ᾽ ἐνταῦθα τὴν γεγενημένην βλάβην τῶν διαφθείρειν τὸ Εὐαγγέλιον πειρωμένων τὴν ψευδολογίαν ἐλέγχων, καὶ τῶν ἐκείνοις ὑποταχθέντων θεραπεύων τὸ πάθος.
tōn T᾿ alatōn to gen… ōn de toutōn, kai bathy deiknyntōn to lēïon, … tines tōn ex Ioudaiōn pepisteukotōn, ta peritta tou nomou paraspeirein espoudazon, tous Iōannēn, kai tous allous hapantas didaskalous echein auchountes, kai ta toutois dokounta poiein… sthai didaskalias, kai tōn apostolōn mathētēn ge… ton tēs didaskalias diaphtheirein kanona, kai para ton ekeinōn horon parabainein ton nomon. Tauta kai ta toutois prosomoia legontes, pollous epeisan tōn Galatōn tēn nomikēn politeian aspasasthai, kai tēn peritomēn katadexasthai. Mathōn toinyn ho theios ᾿Apostolos, tēnde gegraphe tēn Epistolēn; tōn de kat' autou gegenēmenōn diabolōn dielenchōn to pseudos, kai tēn kata nomon politeian meta tēn charin perittēn apophainōn. Prōton de ta kath᾽ heauton exēgēsato, didaskōn hōs kai autos tēs anōthen tetychēke klēseōs, ouk anthrōpōn peistheis, all᾽ hypo tēs Despotikēs phōnēs. Tauta de legei, ou ta tōn apostolōn smikrynōn, alla tę̄ … Hoti gar ektrōma kalei heauton, kai tōn apostolōn eschaton, kai tōn hamartōlōn prōton, kai blasphēmon onomazei, kai diōktēn, kai hybristēn, isasin hoi tois ekeinou grammasin… tes. ᾿All᾽ entautha tēn gegenēmenēn blabēn tōn diaphtheirein to Euangelion peirōmenōn tēn pseudologian elenchōn, kai tōn ekeinois hypotachthentōn therapeuōn to pathos.
… the nation of the Galatians … and these showing that the crop was deep, some of those who had believed from among the Jews were eager to sow the superfluous parts of the law alongside it, boasting that they had John and all the other teachers … teaching, and [that Paul was] a disciple of the apostles … to corrupt the rule of the teaching, and to transgress the law contrary to their definition. Saying these things and things like them, they persuaded many of the Galatians to embrace the way of life according to the law and to accept circumcision. Learning this, then, the divine Apostle wrote this letter, refuting the falsehood of the slanders made against him and showing the way of life according to the law to be superfluous after grace. First he explained his own affairs, teaching that he too received his calling from above, persuaded not by men but by the Master's voice. He says this not to belittle the affairs of the apostles, but … For that he calls himself an untimely birth, and the least of the apostles, and the first of sinners, and names himself a blasphemer, a persecutor and an insolent man, those who [read] his writings know. But here [he deals with] the harm that has occurred, refuting the false talk of those who were trying to corrupt the gospel and healing the affliction of those who had submitted to them.
Textual problem in this passage: see the notes.
1 Cor 15:8–9 (allusion, high confidence) · 1 Tim 1:13 (allusion, high confidence) · 1 Tim 1:15 (allusion, high confidence)
Notes and citation
Summary: Theodoret's introduction: Jewish-Christian teachers had persuaded the Galatians to keep the law and be circumcised, so Paul wrote to defend his calling and show the law superfluous after grace.
- The hypothesis (introduction) to the letter. Its opening is lost in the scan, and lines are lost at several points (“…”). Theodoret's account of the Jewish-Christian teachers is translated as written. Allusions: 1 Cor 15:8–9; 1 Tim 1:13, 15. Migne's Latin column and footnotes, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek; Migne's Latin column read as Greek; OCR slip; OCR debris; OCR slip; OCR slips; OCR slips; footnote mark; Migne's Latin column read as Greek; OCR slips; line lost in the scan; OCR β read as δ; OCR β read as θ; OCR κ read as χ; divided word; Migne's Latin column read as Greek; line lost in the scan; line lost; Migne's Latin column read as Greek): τὸ γένῶν δὲ → τὸ γέν… ῶν δὲ; ἀφτινες → … τινες; ἅπαντα: διδασκάλους πὶ Ρασΐαπὶ σα] υη]- ἔχειν → ἅπαντας διδασκάλους ἔχειν; ποιεῖν σθαι διδασκαλίας → ποιεῖν… σθαι διδασκαλίας; μαθητὴν γετὸν τῆς → μαθητὴν γε… τὸν τῆς; κανόνα, "νας οἱ [ν}8. δὰ ἀἰσαγεινὲ, τ} 18 Ολ]1}8. ρογ- ς καὶ → κανόνα, καὶ; ἐχείνων ὅρον → ἐκείνων ὅρον; “Ταῦτα → Ταῦτα; ἀσπάν βου ϊρϑῖβ ἰδῆς Ἐρί βίο] λη), οἱ σασθαι → ἀσπάσασθαι; Ἐπ'στολήν" → Ἐπιστολήν·; διαθολῶν → διαβολῶν; τῆς: ἀσοίγίηδ, 804 4 Βοιηίπί νοῦς ρογϑυᾶϑιη. Ηδο ἄνωθεν → τῆς ἄνωθεν; Δεσποτιχῆς → Δεσποτικῆς; σμιχρύνων → σμικρύνων; διοίοτμηε αἰπἰπαμην, οἱ ρεεσαίοτμηι Ῥεϊηινηρ, εἰ χοῖς. → …; ἔχερωμα → ἔκτρωμα; ἁμαρτω.ϊῶν πρῶτον", αὶ ὑἱαδρίνοαιιιηι πορνϊοῖ,, οἱ ρογδοσι!ογθηι οἱ ἐπι βαγίμηι, καὶ → ἁμαρτωλῶν πρῶτον, καὶ; ὑξριστὴν → ὑβριστὴν; ἐχείνου γράμματιν τες → ἐκείνου γράμμασιν… τες; βλάδην → βλάβην; θεραπείων → θεραπεύων.
Topics: Heresy
Cite (SBL): Theodoret, Interp. Gal. pref. (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/0
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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 1
1.1PG 82
α'. « Παῦλος ἀπόστολος οὐκ ἀπ᾽ ἀνθρώπων, οὐδὲ δι᾿ ἀνθρώπου. » Εὐθὺς τὸ προοίμιον τὴν γεγενημένην ἐλέγχει διαβολήν. Τῆς γὰρ ἀποστολικῆς ἔφη χάριτος ἠξιῶσθαι, οὐκ ἀνθρώπων αὐτῷ τοῦτο… κότων τὸ δῶρον" οὐδεὶς γὰρ αὐτὸν τῶν θείων ἐξζώτρησεν ἀποστόλων, ἀλλ᾽ αὐτὸς ὁ Δεσπότης οὐρα… Τοῦτο γὰρ ἔφη, οὐ δι ἀνθρώπου. Εἶτα δείκνυσι τὸν καλέσαντα. ε« Ἀλλὰ διὰ Ἰησοῦ Χριστοῦ. » Καὶ ἵνα μή τις ὑπολάβῃ ὑπουργὸν εἶναι τοῦ Πατρὸς τὸν Υἱόν, εὑρὼν προκείμενον τὸ διὰ, ἐπήγαγε" ε Καὶ Θεοῦ Πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν. » Ἐφ᾽ ἐκατέρου γὰρ προσώπου τὸ, διὰ, τέθεικε, διδάσκων ὡς οὐδεμίαν φύσεως ἡ πρόθεσις αὕτη σημαίνει διαφοράν. Καὶ τὸ, ἐγείραντος αὐτὸν ἐκ νεκρῶν, οὐ τῆς τοῦ Μονογενοῦς θεότητος αἰνίττεται τὴν ἀσθένειαν οὐδὲ γὰρ περὶ τὴν θεότητα τὸ πάθος γεγένηται ἀλλὰ τὴν τοῦ κηρύγματος δείκνυσι συμφωνίαν, ὅτι τῆς θείας ἐνανθρωπήσεως τὸ μυστήριον οὐ μόνος Υἱὸς ᾠκονόμησεν, ἀλλὰ καὶ αὐτὸς ὁ Πατὴρ κοινωνός ἔστι ταύτης τῆς προνοίας. Ἐπειδὴ γὰρ οἱ τῷ νόμῳ συνηγοροῦντες τὸν Θεὸν θεραπεύειν διὰ τῆς τοῦ νόμου φυλακῆς ὑπελάμβανον, δείκνυσιν ὁ θεῖος Ἀπόστολος οὐ μόνον τὸν Υἱὸν, ἀλλὰ καὶ τὸν Πατέρα, τῆς Καινῆς χορηγὸν Διαθήκης.
a'. « Paulos apostolos ouk ap᾽ anthrōpōn, oude di᾿ anthrōpou. » Euthys to prooimion tēn gegenēmenēn elenchei diabolēn. Tēs gar apostolikēs ephē charitos ēxiōsthai, ouk anthrōpōn autǭ touto… kotōn to dōron" oudeis gar auton tōn theiōn exzōtrēsen apostolōn, all᾽ autos ho Despotēs oura… Touto gar ephē, ou di anthrōpou. Eita deiknysi ton kalesanta. e« Alla dia Iēsou Christou. » Kai hina mē tis hypolabę̄ hypourgon einai tou Patros ton Huion, heurōn prokeimenon to dia, epēgage" e Kai Theou Patros tou egeirantos auton ek nekrōn. » Eph᾽ ekaterou gar prosōpou to, dia, tetheike, didaskōn hōs oudemian physeōs hē prothesis hautē sēmainei diaphoran. Kai to, egeirantos auton ek nekrōn, ou tēs tou Monogenous theotētos ainittetai tēn astheneian oude gar peri tēn theotēta to pathos gegenētai alla tēn tou kērygmatos deiknysi symphōnian, hoti tēs theias enanthrōpēseōs to mystērion ou monos Huios ǭkonomēsen, alla kai autos ho Patēr koinōnos esti tautēs tēs pronoias. Epeidē gar hoi tǭ nomǭ synēgorountes ton Theon therapeuein dia tēs tou nomou phylakēs hypelambanon, deiknysin ho theios Apostolos ou monon ton Huion, alla kai ton Patera, tēs Kainēs chorēgon Diathēkēs.
“Paul, an apostle, not from men nor through a man.” At once the opening refutes the slander that had arisen. For he said that he had been granted the apostolic grace without men having given him this gift; for none of the divine apostles appointed him, but the Master himself [called him from] heaven. For this is what he meant by “not through a man.” Then he shows the one who called him: “But through Jesus Christ.” And lest anyone, finding “through” placed before [his name], suppose the Son to be a servant of the Father, he added: “And God the Father, who raised him from the dead.” For he put “through” with each person, teaching that this preposition signifies no difference of nature. And “who raised him from the dead” does not hint at weakness in the Godhead of the Only-begotten, for the suffering did not concern the Godhead; it shows the harmony of the proclamation: that the mystery of the divine incarnation was not administered by the Son alone, but the Father himself too shares in this providence. For since the advocates of the law supposed that they served God through keeping the law, the divine Apostle shows that not only the Son but also the Father is the provider of the New Covenant.
Textual problem in this passage: see the notes.
Gal 1:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul's apostleship came from Christ and the Father, not from men, and that “through” used of both persons implies no difference of nature.
- Lines are lost in the scan (“…”); a garbled word in the comment (ἐξζώτρησεν) is rendered by sense as “appointed”. Theodoret's Trinitarian and Christological remarks are translated as written.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slips; OCR slips; footnote mark; footnote mark; line lost in the scan): ἀπόπτολο; → ἀπόστολος; οὐὐὲ → οὐδὲ; ἀνθρώπου". » → ἀνθρώπου. »; γεγελημέντυ ἐλέγχει διαθολήν → γεγενημένην ἐλέγχει διαβολήν; χάδιτος Ἰξιῶσθαι → χάριτος ἠξιῶσθαι; τοῦτο χότων → τοῦτο… κότων; (ὁ Δεσπότης οὐρα- Τοῦτο → ὁ Δεσπότης οὐρα… Τοῦτο; δείχνυτι → δείκνυσι; ᾽Λλλὰ διὰ Ἰησοῦ Χριστοῦ ἡ. ν → Ἀλλὰ διὰ Ἰησοῦ Χριστοῦ. »; κὐῇ, τις ὑπολάδῃ. ὑπουργὴν → μή τις ὑπολάβῃ ὑπουργὸν; Υιίδν → Υἱόν; προτχείμενον → προκείμενον; Πατρὺς → Πατρὸς; ὡς; οὐδεμίαν φύσεω; → ὡς οὐδεμίαν φύσεως; σημαΐνει → σημαίνει; γεχρῶγ → νεκρῶν; ὅτ: τῆς → ὅτι τῆς; ἐνανθρωπήσεως: → ἐνανθρωπήσεως; μόνο; Υὔς ᾧκονόμησεν → μόνος Υἱὸς ᾠκονόμησεν; «ὅμῳ τυνηγοροῦντες → νόμῳ συνηγοροῦντες; φυλαχῇ: ὑπελάμθανον → φυλακῆς ὑπελάμβανον; ᾿Ἀπόττολος → Ἀπόστολος; «ἴς Καινῆς → τῆς Καινῆς.
Topics: Trinity, Christology
Cite (SBL): Theodoret, Interp. Gal. 1.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-1
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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.
1.2PG 82
β΄. ε Καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί. ν "Ἔδειξεν ὡς πολλοὺς ἔχει τοῦ κηρύγματος συνεργούς. ε Ταῖς Ἐκκλησίαις τῆς Γαλατίας. » Οὐ γὰρ μιᾷ πόλει, ἀλλὰ παντὶ γράφει τῷ ἔθνει" πανταχοῦ γὰρ εἷρψεν… γ΄, δ΄. « Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς, καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν. » Ἔδειξε τὴν κατὰ νόμον πολιτείαν τῶν ἁμαρτημάτων ἀπαλλάξαι μὴ δυνηθεῖσαν, ἀλλὰ τὸν Δεσπότην Χριστὸν, τὸν ὑπὲρ ἡμῶν καταδεξάμενον θάνατον, καὶ τῶν τῆς ἁμαρτίας ὀφλημάτων τὸ γένος ἐλευθερώσαντα. « Ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ. » Αἰῶνα πονηρὸν οὐ τὰ στοιχεῖα προσηγόρευσε κατὰ τὴν Μανιχαίων ἐμβροντησίαν, ἀλλὰ τὸν παρόντα βίον, τουτἐστι τὴν πρόσκαιρον ταύτην τῶν ἀνθρώπων διαγωγὴν, ἐν ἧ χώραν ἔχει τὸ πλημμελεῖν. Θνητὴν γὰρ ἔτι περικείμενοι φύσιν, οἱ μὲν τὰ μείζονα τῶν ἀμαρτημάτων τολμῶμεν, οἱ δὲ τὰ ἐλάττονα" εἰς δὲ τὴν ἀθάνατον ἐκείνην μεταστάντες ζωὴν, καὶ τῆς παρούσης ἀπαλλαγέντες φθορᾶς, καὶ τὴν ἀφθαρσίαν ἐνδυσάμενοι, κρείττους τοῦ ἁμαρτάνειν ἐσόμεθα. Ταύτην δὲ τὴν ἐλπίδα δέδωκεν ἡμῖν ὁ Δεσπότης Χριστὸς, τὸν ὑπὲρ ἡμῶν καταδεξάμενος θάνατον, καὶ πρῶτος μὲν ἀναστὰς ἐκ τῶν νεκρῶν, πᾶσι δὲ ἡμῖν ὑποσχόμενος τὴν ἀνάστασιν. Ἐξείλετο δὲ ἡμᾶς τοῦ ἐνεστῶτος πονηροῦ, τουτέστι τῆς κατὰ τὸν παρόντα βίον διαγωγῆς, ἐν ἧ χώραν ἔχει τὰ τῆς πονηρίας. Ὅτι δὲ αὕτη οὐ πᾶσιν ἐπιβλαβὴς ἡ ζωὴ, αὐτὸς ἐδίδαξεν ὁ ᾿Απόστολος. Λέγει δὲ οὕτως « Εἰ δὲ τὸ ζῆν ἐν σαρκὶ τοῦτό μοι καρπὸς ἔργου, καὶ τί αἱρήσομαι οὐ γινώσκω" » καὶ προτίθησι τοῦ σὺν Χριστῷ εἶναι τὸ ζῆσαι, διὰ τὸ ἐντεῦθεν φυόμενον κέρδος. Καὶ περὶ Ἐπαφροδίτου φησὶν, ὅτι « Ἠλέησεν αὐτὸν ὁ Θεὸς τὴν ζωὴν αὐτῷ χαρισάμενος. » Οὐ τοίνυν φύσει πονηρὸς ὁ παρὼν αἰὼν, ἀλλ᾽ ἐν αὑτῷ παρά τινων πονηρία τολμᾶται. Ἔδειξε δὲ αὐτοῦ καὶ τὸ πρόσκαιρον " ἐνεστῶτα γὰρ προσηγόρευσεν. Ὁ μέντοι Δεσπότης Χριστὸς οὐ μόνον τὴν ἡμετέραν ᾧκονόμησε σωτηρίαν, ἀλλὰ τὸν Πατέρα συνευδοκοῦντα ἔχει. Τοῦτο γὰρ ἐπήγαγε· « Κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, (ε) ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ν Πανταχοῦ συντάττει τῷ Χριστῷ τὸν Πατέρα, διδάσκων ὡς καὶ αὐτῷ συνδοκεῖ, μὴ νομικῶς ἡμᾶς, ἀλλ' εὐαγγελικῶς πολιτεύεσθαι. Τὴν μὲν οὖν πρόῤῥησιν… μενος, καὶ τὸν τοῦ κηρύγματος ἐν κεφαλαίῳ διδάξας σκοπόν, Ἄρχεται δὲ τῶν ἐγκλημάτων οὕτως" ς΄, ζ΄. « Θαυμάζω ὅτι οὕτω ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι Θεοῦ εἰς ἕτερον Εὐαγγέλιον. Ὃ οὐκ ἔστιν ἄλλο" εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς, καὶ θέλοντες μεταστρέψαι τὸ Εὐαγγέλιον τοῦ Χριστοῦ. » Πολλῆς σοφίας τὴν κατηγορίαν ἐπλήρωσεν. Ἔδειξε γὰρ τοῦ νόμου τὴν φυλακὴν ἄρνησιν τοῦ νομοθέτου. Οὐ γὰρ εἶπε, Μετατίθεσθε ἀπὸ τῆσδε διδασκαλίας εἰς τήνδε, ἀλλ᾽, ἀπὸ τοῦ καλέσαντος ὑμᾶς. Τίς δὲ ὁ καλέσας, τὰ ἑξῆς διδάσκει, ἐν χάριτι Θεοῦ. Αὐτὸς ὑμᾶς, φησὶν, ὁ Πατὴρ ὁ τὸν νόμον δεδωκὼς, εἰς τόδε τὸ Εὐαγγέλιον κέκληκε. Τοῦτο τοίνυν καταλιπόντες, καὶ εἰς τὸν νόμον πάλιν δρομήσαντες, αὐτοῦ τοῦ κεκληκότος ἀπέστητε. Καὶ τοῦτο δὴ καταλιπόντες τὸ Εὐαγγέλιον, ἕτερον οὐκ εὑρήσετε. Οὐδὲ γὰρ ἄλλα μὲν δι' ἡμῶν, ἄλλα δὲ διὰ τῶν ἄλλων ἀποστόλων ὁ Δεσπότης κηρύσσει " ἀλλὰ τὸ αὑτὸ κηρύττομεν ἅπαντες, ὅσοι τῆς ἀληθείας ὑπάρχομεν ἐρασταί. Οἱ δὲ τἀναντία φρονοῦντες, οὐδὲν ὑμῖν θεῖον προσφέρουσιν, ἀλλὰ τὰ θεῖα παραφθείρειν ἐπιχειροῦσιν. Εἶτα θερμανθεὶς ἐκ τῆς μνήμης τῶν ἐναντίων, καὶ τῷ δικαίῳ ζέσος θυμῷ, ἀλλότριον τῆς εὐσεβείας καλεῖ τὸν ἕτερα κηρύττειν πειρώμενον, καὶ βοᾷ"
b΄. e Kai hoi syn emoi pantes adelphoi. n "Edeixen hōs pollous echei tou kērygmatos synergous. e Tais Ekklēsiais tēs Galatias. » Ou gar mią polei, alla panti graphei tǭ ethnei" pantachou gar heirpsen… g΄, d΄. « Charis hymin kai eirēnē apo Theou Patros, kai Kyriou hēmōn Iēsou Christou, tou dontos heauton hyper tōn hamartiōn hēmōn. » Edeixe tēn kata nomon politeian tōn hamartēmatōn apallaxai mē dynētheisan, alla ton Despotēn Christon, ton hyper hēmōn katadexamenon thanaton, kai tōn tēs hamartias ophlēmatōn to genos eleutherōsanta. « Hopōs exelētai hēmas ek tou enestōtos aiōnos ponērou. » Aiōna ponēron ou ta stoicheia prosēgoreuse kata tēn Manichaiōn embrontēsian, alla ton paronta bion, toutesti tēn proskairon tautēn tōn anthrōpōn diagōgēn, en hē chōran echei to plēmmelein. Thnētēn gar eti perikeimenoi physin, hoi men ta meizona tōn amartēmatōn tolmōmen, hoi de ta elattona" eis de tēn athanaton ekeinēn metastantes zōēn, kai tēs parousēs apallagentes phthoras, kai tēn aphtharsian endysamenoi, kreittous tou hamartanein esometha. Tautēn de tēn elpida dedōken hēmin ho Despotēs Christos, ton hyper hēmōn katadexamenos thanaton, kai prōtos men anastas ek tōn nekrōn, pasi de hēmin hyposchomenos tēn anastasin. Exeileto de hēmas tou enestōtos ponērou, toutesti tēs kata ton paronta bion diagōgēs, en hē chōran echei ta tēs ponērias. Hoti de hautē ou pasin epiblabēs hē zōē, autos edidaxen ho ᾿Apostolos. Legei de houtōs « Ei de to zēn en sarki touto moi karpos ergou, kai ti hairēsomai ou ginōskō" » kai protithēsi tou syn Christǭ einai to zēsai, dia to enteuthen phyomenon kerdos. Kai peri Epaphroditou phēsin, hoti « Ēleēsen auton ho Theos tēn zōēn autǭ charisamenos. » Ou toinyn physei ponēros ho parōn aiōn, all᾽ en hautǭ para tinōn ponēria tolmatai. Edeixe de autou kai to proskairon " enestōta gar prosēgoreusen. Ho mentoi Despotēs Christos ou monon tēn hēmeteran hǭkonomēse sōtērian, alla ton Patera syneudokounta echei. Touto gar epēgage; « Kata to thelēma tou Theou kai Patros hēmōn, (e) hǭ hē doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn. n Pantachou syntattei tǭ Christǭ ton Patera, didaskōn hōs kai autǭ syndokei, mē nomikōs hēmas, all' euangelikōs politeuesthai. Tēn men oun prorrhēsin… menos, kai ton tou kērygmatos en kephalaiǭ didaxas skopon, Archetai de tōn enklēmatōn houtōs" s΄, z΄. « Thaumazō hoti houtō tacheōs metatithesthe apo tou kalesantos hymas en chariti Theou eis heteron Euangelion. Ho ouk estin allo" ei mē tines eisin hoi tarassontes hymas, kai thelontes metastrepsai to Euangelion tou Christou. » Pollēs sophias tēn katēgorian eplērōsen. Edeixe gar tou nomou tēn phylakēn arnēsin tou nomothetou. Ou gar eipe, Metatithesthe apo tēsde didaskalias eis tēnde, all᾽, apo tou kalesantos hymas. Tis de ho kalesas, ta hexēs didaskei, en chariti Theou. Autos hymas, phēsin, ho Patēr ho ton nomon dedōkōs, eis tode to Euangelion keklēke. Touto toinyn katalipontes, kai eis ton nomon palin dromēsantes, autou tou keklēkotos apestēte. Kai touto dē katalipontes to Euangelion, heteron ouk heurēsete. Oude gar alla men di' hēmōn, alla de dia tōn allōn apostolōn ho Despotēs kēryssei " alla to hauto kēryttomen hapantes, hosoi tēs alētheias hyparchomen erastai. Hoi de tanantia phronountes, ouden hymin theion prospherousin, alla ta theia paraphtheirein epicheirousin. Eita thermantheis ek tēs mnēmēs tōn enantiōn, kai tǭ dikaiǭ zesos thymǭ, allotrion tēs eusebeias kalei ton hetera kēryttein peirōmenon, kai boą"
“And all the brothers who are with me.” He showed that he has many fellow workers in the proclamation. “To the churches of Galatia.” For he writes not to one city but to the whole nation; for everywhere had crept … “Grace to you and peace from God the Father and our Lord Jesus Christ, who gave himself for our sins.” He showed that the way of life according to the law could not free from sins, but Christ the Master, who accepted death for us and freed the race from the debts of sin. “That he might deliver us from the present evil age.” By “evil age” he did not mean the elements, as the Manichees in their crazed bluster say, but the present life, that is, this temporary sojourn of men, in which wrongdoing has room. For while we are still clothed in mortal nature, some of us venture the greater sins, others the lesser; but when we have passed into that immortal life, freed from the present corruption and clothed with incorruption, we shall be beyond sinning. This hope Christ the Master has given us, having accepted death for us, and having himself risen first from the dead and promised the resurrection to us all. He delivered us from the present evil [age], that is, from the sojourn of the present life, in which the things of wickedness have room. That this life is not harmful to all, the Apostle himself taught. He speaks thus: “If living in the flesh, this is fruit of work for me, then what I shall choose I do not know”; and he sets living before being with Christ because of the gain that springs from it. And concerning Epaphroditus he says: “God had mercy on him,” granting him life. The present age, then, is not evil by nature, but in it wickedness is ventured by some. He showed also its temporary character, for he called it “present.” Yet Christ the Master did not administer our salvation alone, but has the Father consenting with him. For this is what he added: “According to the will of our God and Father, to whom be glory to the ages of ages. Amen.” Everywhere he ranks the Father with Christ, teaching that it is the Father's pleasure too that we live not by the law but by the gospel. Having thus … the preface, and taught the aim of the proclamation in summary, he begins the charges thus: “I am amazed that you are so quickly deserting him who called you in the grace of God for a different gospel, which is not another; only there are some who trouble you and want to pervert the gospel of Christ.” He filled the accusation with great wisdom: for he showed that keeping the law is a denial of the lawgiver. For he did not say, You are deserting from this teaching to that, but “from him who called you.” Who the caller is, what follows teaches: “in the grace of God.” The Father himself, he says, who gave the law, has called you into this gospel. Having left this, then, and run back to the law, you have deserted the very one who called you. And having left this gospel you will find no other. For the Master does not proclaim one thing through us and another through the other apostles; but we all proclaim the same, as many as are lovers of the truth. Those who think the opposite bring you nothing divine, but try to corrupt divine things. Then, heated by the memory of the opponents and boiling with righteous anger, he calls the one who tries to preach other things alien to true religion, and cries:
Textual problem in this passage: see the notes.
Gal 1:2 (quotation, high confidence) · Gal 1:3–4 (quotation, high confidence) · Phil 1:22 (quotation, high confidence) · Phil 2:27 (quotation, high confidence) · Gal 1:5 (quotation, high confidence) · Gal 1:6–7 (quotation, high confidence)
Notes and citation
Summary: Theodoret comments on Paul's greeting, explains the “present evil age” as this mortal life rather than an evil creation (against the Manichees), and shows that turning back to the law means deserting God who called the Galatians.
- This ref holds Gal 1:2–7 (lemmas of 1:2a, 1:2b, 1:3–4a, 1:4b, 1:5 and 1:6–7). Lines are lost in the scan (“…”). Theodoret's polemic against the Manichees and his remarks on the law are translated as written. Quotations: Phil 1:22; Phil 2:27. Migne's Latin column, read as Greek, is removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek; OCR accent; OCR accents; OCR debris; OCR slip; OCR slips; OCR β read as δ; OCR κ read as χ; divided word; Migne's Latin column read as Greek; divided word; OCR slips; divided word; marginal letter; line lost in the scan; line lost in the scan; OCR numeral): Ἐκχλτ σίαις → Ἐκκλησίαις; εἶρψεν ἢ ὦ, δ΄. ε Χάρις → εἷρψεν… γ΄, δ΄. « Χάρις; “δειξε τὴν κατὰ → Ἔδειξε τὴν κατὰ; χαπταδεξάμενον → καταδεξάμενον; « “Ὅπως → « Ὅπως; ἐνεστῶτο; αἰῶνος → ἐνεστῶτος αἰῶνος; πογηρὸν → πονηρὸν; Μαν:καίων ἐμδροντησίαν → Μανιχαίων ἐμβροντησίαν; ὀθάναταν ἐχείνην → ἀθάνατον ἐκείνην; παροὔσης → παρούσης; ἐνδυσάμενο:, → ἐνδυσάμενοι,; Ταύρᾶπὶ ἴσῃ εκ. ἵς Ἔα] Δροβίο 5. Π0.. Ἀ} δὰ σα απιπίαιῃ ἄγρα. Δροϑιο σαι οηΐην σύ 86 Διρορίδδο οἰοὶ!, ποι ποι ἑἶθιι5 εἰ ἰος οι σα 5, }ισποι « 80.. ρμὲῦ δάβιιὴ (τ βία). » Εἰ πα δὰ - Ἰσοί Π μόν, συ) υηχίε «Ἐπ θοῦ Ραιγοῖν σιβοὰ ηΐ, πὶ, 56. οἱ «ι ἴη πὰ πιογίδίεπὶ {2 πὸ υἱ πὶ Ἰγαάυοι!, δὲ ἃ ργββϑῃιὶ οὐτκυγγοχὶς ἃ οτος, ΠΟῸΪ5 ἃυΐ ἐπὶ ΟΠ 8 ΓΟΒΌΓΓΘΟΙΪΟ- Α τὴν δὲ → Ταύτην δὲ; Χριστὸς͵ πόνοι πῃ οὐ ἰδ ποιυ 6 πὶ τὸν → Χριστὸς, τὸν; πᾶτιν ἐπιθλαδὴς → πᾶσιν ἐπιβλαβὴς; αὐτὸ; ἐδίδαξεν → αὐτὸς ἐδίδαξεν; Εἱ δὲ τὸ ζῇν → Εἰ δὲ τὸ ζῆν; ζῆσα!, → ζῆσαι,; Ἔπαφροδίτου → Ἐπαφροδίτου; πολμᾶται. δειξε → τολμᾶται. Ἔδειξε; ἐγ- Β εστῶτα → ἐνεστῶτα; Ὃ μέντοι Δεσπότης → Ὁ μέντοι Δεσπότης; συνευδοχοῦντα → συνευδοκοῦντα; ἐπήγαγε" ατῃ 40 δὲὸ ἀοοιτίηα ἴῃ ἰδῆς, δε, αὖ 60 Οὐ εϑί 5, Ὁ σοῦ! ἀΐοοἱ « → ἐπήγαγε· «; νομικῶ; → νομικῶς; πρόῤῥησιν μενος, → πρόῤῥησιν… μενος,; ΓΑρχεται → Ἄρχεται; ς’, ζ΄. « θαυμάξω → ς΄, ζ΄. « Θαυμάζω; ὑμᾶς: ἐν → ὑμᾶς ἐν; τωράσσοντες → ταράσσοντες; δειξε γὰρ τοῦ νόμου τὴν φυ» σ λαχὴν → Ἔδειξε γὰρ τοῦ νόμου τὴν φυλακὴν; ἐξῆ; διδάσκει → ἑξῆς διδάσκει; χεχληχότο; → κεκληκότος; θερμανθεὶ: → θερμανθεὶς; εὐσεδείας → εὐσεβείας.
Topics: Heresy
Cite (SBL): Theodoret, Interp. Gal. 1.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-2
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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.
1.8PG 82
η΄. « ᾿Αλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν παρ᾽ ὃ εὐηγγελισάμεθα, ἀνάθεμα ἔστω.» Ἐπειδὴ ἐκεῖνοι τοὺς θείους ἔλεγον ἀποστόλους τὸν νόμον φυλάττειν, ἐκείνους μὲν καταλέλοιπεν ὁ θεῖος ᾿Απόστολος, ἵνα μὴ δόξῃ φθόνῳ τινὶ καὶ δυσμενείᾳ τοῦτο ποιεῖν, ἐπὶ δὲ τὸ μεῖζον ἐχώρησε, πάντας συμπεριλαμβάνων διὰ τοῦ μείζονος, καὶ πρὸ τῶν ἄλλων ἑαυτὸν ὑπέβαλε τῇ ἀρᾷ. ᾿Αγγέλων δὲ ἐμνημόνευσεν, οὐ τοῦτο ὑφορώμενος, μὴ τις τῶν ἁγίων ἀγγέλων ἐναντία διδάξῃ τῷ θείῳ κηρύγματι" ἥδει γὰρ ὡς ἀδύνατον τοῦτο " ἀλλὰ διὰ τούτου πᾶσαν
ē΄. « ᾿Alla kai ean hēmeis ē angelos ex ouranou euangelizētai hymin par᾽ ho euēngelisametha, anathema estō.» Epeidē ekeinoi tous theious elegon apostolous ton nomon phylattein, ekeinous men kataleloipen ho theios ᾿Apostolos, hina mē doxę̄ phthonǭ tini kai dysmeneią touto poiein, epi de to meizon echōrēse, pantas symperilambanōn dia tou meizonos, kai pro tōn allōn heauton hypebale tę̄ arą. ᾿Angelōn de emnēmoneusen, ou touto hyphorōmenos, mē tis tōn hagiōn angelōn enantia didaxę̄ tǭ theiǭ kērygmati" hēdei gar hōs adynaton touto " alla dia toutou pasan
“But even if we or an angel from heaven should preach to you a gospel contrary to what we preached to you, let him be accursed.” Since those men said that the divine apostles kept the law, the divine Apostle left them aside, lest he seem to do this out of envy and ill will, and went on to the greater, including all through the greater; and before the others he subjected himself to the curse. He mentioned angels, not because he suspected that any of the holy angels might teach contrary to the divine proclamation, for he knew that this was impossible, but by this every …
Gal 1:8 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains why Paul includes himself and angels under the curse on anyone preaching another gospel.
- The section breaks off in the scan. Apparatus and Migne's Latin column, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR β read as δ; divided word; apparatus read as Greek; footnote mark; marginal letter and Migne's Latin column read as Greek; OCR slips): ἄγγελος " ἐξ → ἄγγελος ἐξ; εὐαγγελίζηται" ὑμῖν → εὐαγγελίζηται ὑμῖν; χαταλέλοικεν → καταλέλοιπεν; φϑόνῳ → φθόνῳ; δυσμε- 3 κἂν ἐγὼ ᾿ ἄγγ. -- εὐαγγελίσηται ὑμᾶς παρ᾽ ὃ παρελάδετε, ἀνάθ. ἔστω. δὲς Βοϑῖεγ 84 1 (07. ΧΗ!» ὅ, Σἰϊ, " εὐαγγελίζεται ἢ, ἐδ. νείᾳ → δυσμενείᾳ; μεῖξον → μεῖζον; πάντα Α τηδ)] γοΙεπιἰδ Υἱυϊογαῖυν φυμπεριλαμόάνων → πάντας συμπεριλαμβάνων; ὑπέδαλε → ὑπέβαλε; ἥδει Ὑὰρ → ἥδει γὰρ.
Cite (SBL): Theodoret, Interp. Gal. 1.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-galatas-1-8) · 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.
1.9PG 82
θ΄. « Ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγομεν, εἴ τις ὑμᾶς εὐαγγελίζεται παρ᾽ ὃ παρελάβετε, ἀνάθεμα ἔστω. » Μὴ γὰρ δὴ τις ἡμᾶς νομιζέτω θυμῷ εἰρηκέναι τὰ πρότερα" τούτου γὰρ δὴ χάριν καὶ δεύτερον τὰ αὐτὰ εἰρήκαμεν. Ἑνταῦθα μέντοι τοὺς ἀγγέλους καταλιπὼν ἀορίστως εἶπεν" Εἴ τις ὑμᾶς εὐαγγελίζεται. Καὶ διδάσκων ὡς τὴν τοῦ Θεοῦ θεραπείαν πάντων ὁμοῦ προαιρούμενος ταῦτα… ι΄. « Ἄρτι γὰρ ἀνθρώπους πείθω, ἢ τὸν Θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; Εἰ γὰρ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. » Εἰ θεραπεύειν ἀνθρώπους ἐβουλόμην, οὐ τοῖς διωκομένοις συνηριθμούμην, ἀλλὰ τοῖς τῇ ἀληθείᾳ πολεμοῦσι συνεταττόμην. Μηδείς με τοίνυν ἡγείσθω τὴν παρ᾽ ἀνθρώπων δόξαν θηρᾶσθαι, καὶ τούτου χάριν τούσδε τοὺς λόγους ὑφαίνειν. Ἐντεῦθεν λοιπὸν διηγεῖται ὅπως μὲν ὑπὸ τῆς θείας ἐκλήθη χάριτος, ὅπως δὲ πρὸς τοὺς κορυφαίους τῶν ἀποστόλων τὰς περὶ τοῦ… ια΄. « Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὸ Εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ᾽ ἐμοῦ, ὅτι οὐκ ἔστι κατὰ ἄνθρωπον, » Οὐκ ὑπὸ ἀνθρωπίνων, φησὶ, σύγκειται λογισμῶν πόθεν τοῦτο;
th΄. « Hōs proeirēkamen, kai arti palin legomen, ei tis hymas euangelizetai par᾽ ho parelabete, anathema estō. » Mē gar dē tis hēmas nomizetō thymǭ eirēkenai ta protera" toutou gar dē charin kai deuteron ta auta eirēkamen. Hentautha mentoi tous angelous katalipōn aoristōs eipen" Ei tis hymas euangelizetai. Kai didaskōn hōs tēn tou Theou therapeian pantōn homou proairoumenos tauta… i΄. « Arti gar anthrōpous peithō, ē ton Theon? ē zētō anthrōpois areskein? Ei gar eti anthrōpois ēreskon, Christou doulos ouk an ēmēn. » Ei therapeuein anthrōpous eboulomēn, ou tois diōkomenois synērithmoumēn, alla tois tę̄ alētheią polemousi synetattomēn. Mēdeis me toinyn hēgeisthō tēn par᾽ anthrōpōn doxan thērasthai, kai toutou charin tousde tous logous hyphainein. Enteuthen loipon diēgeitai hopōs men hypo tēs theias eklēthē charitos, hopōs de pros tous koryphaious tōn apostolōn tas peri tou… ia΄. « Gnōrizō de hymin, adelphoi, to Euangelion to euangelisthen hyp᾽ emou, hoti ouk esti kata anthrōpon, » Ouk hypo anthrōpinōn, phēsi, synkeitai logismōn pothen touto?
“As we have said before, so now I say again: if anyone preaches to you a gospel contrary to what you received, let him be accursed.” Let no one think, he says, that we said the former things in anger; for this very reason we have said the same things a second time. Here, however, leaving the angels aside, he spoke indefinitely: “If anyone preaches to you.” And teaching that, choosing the service of God above all things, [he says] these … “For am I now persuading men, or God? Or am I seeking to please men? If I were still pleasing men, I would not be a servant of Christ.” If I wished to court men, I would not be numbered with the persecuted, but would be ranked with those who war against the truth. Let no one, then, think that I hunt for glory from men and weave these words for that reason. From here on he relates how he was called by divine grace, and how [he conferred] with the leaders of the apostles about the … “For I make known to you, brothers, the gospel preached by me, that it is not according to man.” It is not, he says, composed by human reasonings. Where, then, does it come from?
Textual problem in this passage: see the notes.
Gal 1:9 (quotation, high confidence) · Gal 1:10 (quotation, high confidence) · Gal 1:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul repeats the curse to show it was not said in anger, and that he seeks to please God rather than men.
- This ref holds Gal 1:9–11. Lines are lost in the scan (“…”). Migne's Latin column, read as Greek, is removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek, inside the lemma; OCR accents; OCR slip; OCR slips; OCR β read as δ; OCR κ read as χ; divided word; Latin debris; footnote mark; OCR slip; line lost in the scan; OCR numeral; line lost in the scan; OCR slip): προειρέχαμεν → προειρήκαμεν; εἴ" τι; ὑμᾶς → εἴ τις ὑμᾶς; παρελάδετε → παρελάβετε; ΕἾ εἰς ὑμᾶς → Εἴ τις ὑμᾶς; ταῦτα ὑ. ε ΓἌρτι → ταῦτα… ι΄. « Ἄρτι; ἣ τὸν Θεόν, ἣ ζητῶ → ἢ τὸν Θεόν; ἢ ζητῶ; ἤβεσχον → ἤρεσκον; ἐδουλόμην → ἐβουλόμην; χορυφαίους → κορυφαίους; τοῦ ια΄, ε« Γνωρίξω → τοῦ… ια΄. « Γνωρίζω; ἤθη γαῖ. ο δὶς ες δὴ δὶ 4} ἐὐπὶ νοῦ δι με! πὶ φογυηῖν δαί 49 εἰ τὸ → τὸ; ἄν- (.Γἐ5, Ενδηροιαπ), χαρά θρωπον → ἄνθρωπον; σύγχειται → σύγκειται.
Cite (SBL): Theodoret, Interp. Gal. 1.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-9
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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 section was re-read against the Greek.
1.12PG 82
ιβ΄. « Οὐδὲ γὰρ ἐγὼ παρ᾽ ἀνθρώπου παρέλαβον αὐτὸ, οὐδὲ ἐδιδάχθην. » ᾿Αλλὰ τίνα ἔσχες διδάσκαλον; « Ἀλλὰ δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ, » "Αγαν σοφῶς τὸ δι᾽ ἀποκαλύψεως τέθεικεν. ᾿Αναληφθεὶς γὰρ ἦν ὁ Δεσπότης Χριστὸς, καὶ οὐκέτι ὁμοίως ἅπασιν ἑωρᾶτο" αὐτῷ δὲ κατὰ τὴν ὁδὸν ἀπεκαλύφθη, καὶ τῆς τοῦ κηρύγματος διακονίας ἠξίωσε. Ταῦτα δὲ πάλιν πρὸς τὰς ἐκείνων τέθεικε διαβολὰς, διδάσκων ὡς οὐδὲ κατὰ τοῦτο τῶν ἀποστόλων ἀποδεῖ τῶν ἄλλων. Ὥσπερ γὰρ ἐκεῖνοι παρ᾽ αὐτοῦ τὴν διδασκαλίαν παρέλαβον, οὕτω καὶ αὐτὸς αὐτὸν ἔσχε διδάσκαλον. ιγ΄, ιδ΄. « Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφὴν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθ᾽ ὑπερβολὴν ἐδίωκον τὴν Ἐκκλησίαν τοῦ Θεοῦ, καὶ ἐπόρθουν αὐτήν. Καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. ν Οὐδὲν ὑμᾶς λέληθε τῶν κατ᾽ ἐμέ. Εἰ γὰρ πολλοῖς σταθμοῖς ἀφεστήκατε τοῖς Ἰουδαίοις, ἀλλ᾽ οὖν ἡ φήμη διέδραμε πάντοσε, καὶ δῆλα τὰ κατ᾽ ἐμὲ πεποίηκεν ἅπασιν - ὅτι πάλαι δυσμενὴς τῆς Ἐκκλησίας, καὶ προφανὴς ἤμην πολέμιος, σκοπὸν ἔχων ἐκ βάθρων ἀνασπάσαι τὰ ταύτης θεμέλια, καὶ τῶν ἡλικιωτῶν… θερμότερον κατὰ τῶν τῆς ἀληθείας ἐκινούμην… χων, καὶ ταῦτα ἐποίουν τῷ νόμῳ συνηγορῶν, καὶ τούτῳ συνηγοροῦντι ἀντίπαλον τοῦ Εὐαγγελίου τὸ κήρυγμα ἦν. ιε΄, ις΄. « Ὅτε δὲ ηὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὑτοῦ, ἀποκαλύψαι τὸν Υἱὸν αὑτοῦ ἐν ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν. » Πάλιν ἐνταῦθα συνῆψε τῷ Υἱῷ τὸν Πατέρα, καὶ αὐτὸν ἔφη καὶ πρὸ αἰώνων προεγνωκέναι τὰ κατ᾽ αὐτὸν, καὶ μετὰ ταῦτα κεκληκέναι καθ᾽ ὃν καιρὸν ἐδοκίμασε. Ταύτης δέ μοι τῆς χάριτος μεταδέδωκεν, οὐκ ἵνα τὸν νόμον κηρύττω, ἀλλ᾽ ἵνα τὸν Υἱὸν ἀποκαλύψω τοῖς ἔθνεσιν. « Εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, (ιζ΄) οὐδὲ ἀνῆλθον εἰς Ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους. » Ταῦτα πάντα πρὸς τὰς ἐκείνων λέγει διαβολάς· ἐκεῖνοι γὰρ αὐτὸν ἔλεγον τῆς τῶν ἀποστόλων ἠξιῶσθαι διδασκαλίας, παραβαίνειν δὲ τὰ συγκείμενα. ᾿Αναγκάζεται τοίνυν τὰ καθ᾽ ἑαυτὸν διηγήσασθαι, ὅπερ οὐδὲ ἐν μιᾷ δέδρακεν Ἐπιστολῇ. Λέγει δὲ, ὅτι Τῆς κλήσεως ἐκείνης ἀξιωθεὶς, οὐκ εἰς τὰ Ἱεροσόλυμα παραυτίκα ἀνέδραμον, ἀλλ᾽ ἠρκέσθην τῇ παρὰ τοῦ Θεοῦ δοθείσῃ μοι χάριτι. Καὶ γὰρ λίαν ἄτοπον ἦν, τὸν παρὰ τοῦ Θεοῦ τὴν διδασκαλίαν… μένου, ἀνθρώποις περὶ ταύτης ἀνακοινοῦσθαι. « ᾿Αλλὰ ἀπῆλθον εἰς ᾿Αραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. » Εὐθὺς τοῦ κηρύγματος ἡψάμην, τοῖς μηδέπω τῆς θεογνωσίας ἠξιωμένοις προσφέρων τὸ Εὐαγ…
ib΄. « Oude gar egō par᾽ anthrōpou parelabon auto, oude edidachthēn. » ᾿Alla tina esches didaskalon? « Alla di' apokalypseōs Iēsou Christou, » "Agan sophōs to di᾽ apokalypseōs tetheiken. ᾿Analēphtheis gar ēn ho Despotēs Christos, kai ouketi homoiōs hapasin heōrato" autǭ de kata tēn hodon apekalyphthē, kai tēs tou kērygmatos diakonias ēxiōse. Tauta de palin pros tas ekeinōn tetheike diabolas, didaskōn hōs oude kata touto tōn apostolōn apodei tōn allōn. Hōsper gar ekeinoi par᾽ autou tēn didaskalian parelabon, houtō kai autos auton esche didaskalon. ig΄, id΄. « Ēkousate gar tēn emēn anastrophēn pote en tǭ Ioudaïsmǭ, hoti kath᾽ hyperbolēn ediōkon tēn Ekklēsian tou Theou, kai eporthoun autēn. Kai proekopton en tǭ Ioudaïsmǭ hyper pollous synēlikiōtas en tǭ genei mou, perissoterōs zēlōtēs hyparchōn tōn patrikōn mou paradoseōn. n Ouden hymas lelēthe tōn kat᾽ eme. Ei gar pollois stathmois aphestēkate tois Ioudaiois, all᾽ oun hē phēmē diedrame pantose, kai dēla ta kat᾽ eme pepoiēken hapasin - hoti palai dysmenēs tēs Ekklēsias, kai prophanēs ēmēn polemios, skopon echōn ek bathrōn anaspasai ta tautēs themelia, kai tōn hēlikiōtōn… thermoteron kata tōn tēs alētheias ekinoumēn… chōn, kai tauta epoioun tǭ nomǭ synēgorōn, kai toutǭ synēgorounti antipalon tou Euangeliou to kērygma ēn. ie΄, is΄. « Hote de ēudokēsen ho Theos ho aphorisas me ek koilias mētros mou, kai kalesas dia tēs charitos hautou, apokalypsai ton Huion hautou en emoi, hina euangelizōmai auton en tois ethnesin. » Palin entautha synēpse tǭ Huiǭ ton Patera, kai auton ephē kai pro aiōnōn proegnōkenai ta kat᾽ auton, kai meta tauta keklēkenai kath᾽ hon kairon edokimase. Tautēs de moi tēs charitos metadedōken, ouk hina ton nomon kēryttō, all᾽ hina ton Huion apokalypsō tois ethnesin. « Eutheōs ou prosanethemēn sarki kai haimati, (iz΄) oude anēlthon eis Hierosolyma pros tous pro emou apostolous. » Tauta panta pros tas ekeinōn legei diabolas; ekeinoi gar auton elegon tēs tōn apostolōn ēxiōsthai didaskalias, parabainein de ta synkeimena. ᾿Anankazetai toinyn ta kath᾽ heauton diēgēsasthai, hoper oude en mią dedraken Epistolę̄. Legei de, hoti Tēs klēseōs ekeinēs axiōtheis, ouk eis ta Hierosolyma parautika anedramon, all᾽ ērkesthēn tę̄ para tou Theou dotheisę̄ moi chariti. Kai gar lian atopon ēn, ton para tou Theou tēn didaskalian… menou, anthrōpois peri tautēs anakoinousthai. « ᾿Alla apēlthon eis ᾿Arabian, kai palin hypestrepsa eis Damaskon. » Euthys tou kērygmatos hēpsamēn, tois mēdepō tēs theognōsias ēxiōmenois prospherōn to Euag…
“For I did not receive it from a man, nor was I taught it.” But whom did you have as teacher? “But through a revelation of Jesus Christ.” Very wisely he put “through a revelation.” For Christ the Master had been taken up and was no longer seen by all alike; but he was revealed to him on the road and counted him worthy of the ministry of the proclamation. These things again he set down against those men's slanders, teaching that in this respect too he falls short of none of the other apostles. For as they received the teaching from him, so he too had him as teacher. “For you have heard of my former way of life in Judaism, that I persecuted the church of God beyond measure and tried to destroy it; and I advanced in Judaism beyond many of my own age among my people, being more exceedingly zealous for the traditions of my fathers.” None of my affairs is hidden from you. For though you are many stages distant from the Jews, yet the report ran everywhere and made my affairs plain to all: that I was long hostile to the church and an open enemy, aiming to tear up its foundations from the base, and that … more hotly than those of my age I was moved against [the heralds] of the truth; and I did these things as an advocate of the law, and to me, its advocate, the proclamation of the gospel was an adversary. “But when God, who set me apart from my mother's womb and called me through his grace, was pleased to reveal his Son in me, so that I might preach him among the Gentiles.” Again here he joined the Father to the Son, and said that the Father both foreknew his affairs before the ages and afterwards called him at the time he approved. He gave me a share of this grace, not so that I might proclaim the law, but so that I might reveal the Son to the Gentiles. “Immediately I did not consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me.” All this he says against those men's slanders; for they said that he had been granted the teaching of the apostles but transgressed what had been agreed. He is forced, then, to relate his own affairs, which he did in no other letter. He says: Having been counted worthy of that calling, I did not run up to Jerusalem at once, but was content with the grace given me by God. For it would have been very absurd for one who had [received] the teaching from God to consult men about it. “But I went away into Arabia, and returned again to Damascus.” At once I took up the proclamation, bringing the gos[pel] to those not yet granted the knowledge of God.
Textual problem in this passage: see the notes.
Gal 1:12 (quotation, high confidence) · Gal 1:13–14 (quotation, high confidence) · Gal 1:15–16 (quotation, high confidence) · Gal 1:16–17 (quotation, high confidence) · Acts 9:3–6 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains that Paul received his gospel by revelation from Christ, recounts his former zeal for the law, and notes that he did not consult the apostles after his calling.
- This ref holds Gal 1:12–17 (lemmas of 1:12a, 1:12b, 1:13–14, 1:15–16a, 1:16b–17a and 1:17b). Lines are lost in the scan (“…”), and the section breaks off. Migne's Latin column and footnote marks, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek; OCR accent; OCR debris; OCR numeral and slips; OCR numeral; footnote marks; OCR slips; OCR punctuation; OCR slip; OCR slip; line lost in the scan; OCR slip; text breaks off; OCR slips; OCR slips and numeral; OCR β read as δ; OCR β read as θ; OCR κ read as χ; OCR κ read as χ; line lost in the scan; divided word; OCR slips; footnote mark; line lost; Migne's Latin column read as Greek): παρέλαθον → παρέλαβον; διδάσκαλον: « → διδάσκαλον; «; ᾿λλλὰ δι' → Ἀλλὰ δι'; Ἰησοῦ -Χριστοῦ → Ἰησοῦ Χριστοῦ; σοφῶ;: τὸ → σοφῶς τὸ; γὰρ ἣν ὁ Δεσπότης → γὰρ ἦν ὁ Δεσπότης; διαδολὰς → διαβολὰς; ε΄, ιδ΄, ε« Ἡκούσατε → ιγ΄, ιδ΄. « Ἠκούσατε; ὑπερθολὴν → ὑπερβολὴν; προέκοττον → προέκοπτον; συνηλιπιῴώτας → συνηλικιώτας; ἀφεστήχατε → ἀφεστήκατε; ὃδιἔδραμε → διέδραμε; προτανὴς → προφανὴς; ἐκ βάθρων ἰῃαι 8 Γ-: οἱ διΐθπι ἰη υἱὰ ἴῃ ᾿ς 4! 46 πὶ 6880 δοίη» [ἅτυϑηίᾷ [πη 108 Θνογίογο, οἱ δγάδηϊίβ αι! 05 Α ἀνασπάσαι → ἐκ βάθρων ἀνασπάσαι; ἡλικιωτῶν εἰ ἐϊϑα ἔδοἰ θην σταί τ Ἰίαπι σοι θ.5 Γεν θ τ). ε Πόσα πὶ οαἰ αν η 85. 1}}} απο ἴῃ πυ}}ὰ (οἷς πα δ, « Εἰ ποι, δὶ δα- [γαθερμότερον → ἡλικιωτῶν… θερμότερον; ἐχινούμην χων, → ἐκινούμην… χων,; τούτῳ. συνηγοροῦντι → τούτῳ συνηγοροῦντι; ιε΄, τς΄. ε Ὅτε " δὲ ηὐδόκησεν Τ᾿ ὁ Θεὸς ὁ ἀφτρίσας μὲ → ιε΄, ις΄. « Ὅτε δὲ ηὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με; διὰ τς χάριτος → διὰ τῆς χάριτος; χαιρὼν ἐδοχίμαϑε → καιρὸν ἐδοκίμασε; πὸν νόμον χηρύττω → τὸν νόμον κηρύττω; οὐ" προσανεθέμην → οὐ προσανεθέμην; αἴματι, ([ζ οὐδὲ → αἵματι, (ιζ΄) οὐδὲ; ἐχείνων λέγε: διαθολάς" → ἐκείνων λέγει διαβολάς·; τῆςς τῶν → τῆς τῶν; παραδαίνειν δὲ τὰ συὴ- - κείμενα, ᾿Αναγχάξεται → παραβαίνειν δὲ τὰ συγκείμενα. ᾿Αναγκάζεται; διγγήσασθαι → διηγήσασθαι; δέδραχεν Ἑπιστολῇ → δέδρακεν Ἐπιστολῇ; ἡρχέσθτην → ἠρκέσθην; μο: χάριτι → μοι χάριτι; διδασναλίαν μένου, → διδασκαλίαν… μένου,; ἀναχοινοῦσθαι → ἀνακοινοῦσθαι; ᾿Αραδίαν → ᾿Αραβίαν; Δαμασχόν → Δαμασκόν; μὴδέπω → μηδέπω; Εὐχγ. → Εὐαγ….
Cite (SBL): Theodoret, Interp. Gal. 1.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-12
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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 section was re-read against the Greek.
1.18PG 82
ιη΄. ε Ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Πέτρον. » Καὶ τοῦτο πάλιν δείκνυσιν αὐτοῦ τὴν ἀρετὴν τῆς ψυχῆς. Καὶ γὰρ μὴ δεόμενος ἀνθρωπίνης διδασκαλίας, ἅτε δὴ ταύτην παρὰ τοῦ Θεοῦ τῶν ὅλων δεξάμενος, τὴν πρέπουσαν ἀπονέμει τῷ κορυφαίῳ τιμήν, Τούτου γὰρ χάριν πρὸς αὐτὸν ἀπεληλύθει, οὐκ ἵνα τι παρ᾽ αὑτοῦ μάθῃ, ἀλλ’ ἵνα μόνον θεάσηται. Δείκνυσι δὲ καὶ τὸ φίλτρον. « Καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε. (ιθ΄) Ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ Κυρίου. » ᾿Αδελφὸς τοῦ Κυρίου ἐκαλεῖτο μὲν, οὐκ ἦν δὲ φύσει. Οὔτε μὴν, ὥς τινες ὑπειλήφασι, τοῦ Ἰωσὴφ υἱὸς ἐτύγχανεν ὧν, ἐκ προτέρων γάμων γενόμενος, ἀλλὰ τοῦ Κλωπᾶ μὲν ἦν υἱὸς, τοῦ δὲ Κυρίου ἀνεψιός" μητέρα γὰρ εἶχε τὴν ἀδελφὴν τῆς τοῦ Κυρίου μητέρος… κ΄. « Ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ Θεοῦ, ὅτι οὐ ψεύδομαι. Ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας, καὶ τῆς Κιλικίας. Ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς Ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ" μόνον δὲ ἀκούοντες ἧσαν, ὅτι Ὁ διώκων ἡμᾶς ποτε, νῦν εὐαγγελίζεται τὴν πίστιν ἣν ποτε ἐπόρθει. Καὶ ἐδόξαζον ἐν ἐμοὶ τὸν Θεόν. » Μανθάνοντες γὰρ… τὴν ἀθρόαν μεταβολὴν, καὶ ὅτι ὁ λύκος τὰ ποιμένων ἐργάζεται, τῆς εἰς τὸν Θεὸν ὑμνῳδίας τὰ κατ᾽ ἐμὲ… α΄, β΄. « Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἱεροσόλυμα μετὰ Βαρνάβα, συμπαραλαβὼν καὶ Τίτον. ᾿Ανέβην δὲ κατὰ ἀποκάλυψιν. » ᾽Αμφότεροι χρόνον συχνὸν ἐν 'Αντιοχείᾳ διέτριψαν, καὶ πλείστους ἐξ ἐθνῶν ἐσαγήνευσαν, κατὰ τὸν νόμον τῆς χάριτος βιοῦν παρεγγυῶντες. ᾿Αφικόμενοι δέ τινες ἐκ τῆς Ἰουδαίας τοῦ νόμου συνήγοροι, πείθειν ἐπειρῶντο τοὺς ἐξ ἐθνῶν τὴν κατὰ νόμον πολιτείαν ἀσπάζεσθαι" ἀλλ᾽ οἱ μεγάλοι κήρυκες τῆς ἀληθείας Βαρνάβας καὶ Παῦλος τὴν παρ᾽ ἐκείνων προσφερομένην διδασκαλίαν ἀπώσαντο. Πεῖσαι δὲ τὸν σύλλογον τῶν πιστῶν ἐθελήσαντες, ὅτι καὶ τοῖς μεγάλοις ἀποστόλοις τοῦτο δοκεῖ, ἔδραμον μὲν εἰς τὴν Ἰουδαίαν, ἐδίδαξαν δὲ τοὺς ἀποστόλους τὰ παρ᾽ ἐκείνων γεγενημένα, καὶ ἐκόμισαν γράμματα διαῤῥήδην παρεγγυῶντα, μὴ ἐπιθεῖναι τοῖς ἔθνεσι τὸν τοῦ νόμου ζυγὸν, ἀλλ᾽ ἀπέχεσθαι εἰδωλοθύτου, καὶ πορνείας, καὶ πνικτοῦ, καὶ αἵματος. Ταῦτα ἡγοῦμαι διηγεῖσθαι τὸν θεῖον ᾿Απόστολον. ε Καὶ ἀνεθέμην αὐτοῖς τὸ Εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσι, κατ᾽ ἰδίαν δὲ τοῖς δοκοῦσι, μήπως εἰς κενὸν τρέχω, ἢ ἔδραμον. » Τοῖς δοκοῦσιν εἶπεν, ἀντὶ τοῦ, τοῖς ἐπισήμοις. Ἰδίᾳ δὲ αὐτοῖς ἀνέθετο, ἐπειδήπερ ἧσαν πολλοὶ τὸν ὑπὲρ τοῦ νόμου ζῆλον ἔχοντες, ὡς ὁ μακάριος εἶπεν Ἰάκωβος. Τὸ δὲ, μήπως εἰς κενὸν τρέχω ἢ ἔδραμον, οὐ περὶ ἑαυτοῦ τέθεικεν, ἀλλὰ περὶ τῶν ἄλλων" τουτέστιν, ἵνα μάθωσιν ἅπαντες τὴν τοῦ κηρύγματος συμφωνίαν, καὶ ὅτι καὶ τοῖς ἄλλοις ἀρέσκει τὰ ὑπ᾽ ἐμοῦ
iē΄. e Epeita meta etē tria anēlthon eis Hierosolyma historēsai Petron. » Kai touto palin deiknysin autou tēn aretēn tēs psychēs. Kai gar mē deomenos anthrōpinēs didaskalias, hate dē tautēn para tou Theou tōn holōn dexamenos, tēn prepousan aponemei tǭ koryphaiǭ timēn, Toutou gar charin pros auton apelēlythei, ouk hina ti par᾽ hautou mathę̄, all’ hina monon theasētai. Deiknysi de kai to philtron. « Kai epemeina pros auton hēmeras dekapente. (ith΄) Heteron de tōn apostolōn ouk eidon, ei mē Iakōbon ton adelphon tou Kyriou. » ᾿Adelphos tou Kyriou ekaleito men, ouk ēn de physei. Oute mēn, hōs tines hypeilēphasi, tou Iōsēph huios etynchanen hōn, ek proterōn gamōn genomenos, alla tou Klōpa men ēn huios, tou de Kyriou anepsios" mētera gar eiche tēn adelphēn tēs tou Kyriou mēteros… k΄. « Ha de graphō hymin, idou enōpion tou Theou, hoti ou pseudomai. Epeita ēlthon eis ta klimata tēs Syrias, kai tēs Kilikias. Ēmēn de agnooumenos tǭ prosōpǭ tais Ekklēsiais tēs Ioudaias tais en Christǭ" monon de akouontes hēsan, hoti Ho diōkōn hēmas pote, nyn euangelizetai tēn pistin hēn pote eporthei. Kai edoxazon en emoi ton Theon. » Manthanontes gar… tēn athroan metabolēn, kai hoti ho lykos ta poimenōn ergazetai, tēs eis ton Theon hymnǭdias ta kat᾽ eme… a΄, b΄. « Epeita dia dekatessarōn etōn palin anebēn eis Hierosolyma meta Barnaba, symparalabōn kai Titon. ᾿Anebēn de kata apokalypsin. » ᾽Amphoteroi chronon sychnon en 'Antiocheią dietripsan, kai pleistous ex ethnōn esagēneusan, kata ton nomon tēs charitos bioun parengyōntes. ᾿Aphikomenoi de tines ek tēs Ioudaias tou nomou synēgoroi, peithein epeirōnto tous ex ethnōn tēn kata nomon politeian aspazesthai" all᾽ hoi megaloi kērykes tēs alētheias Barnabas kai Paulos tēn par᾽ ekeinōn prospheromenēn didaskalian apōsanto. Peisai de ton syllogon tōn pistōn ethelēsantes, hoti kai tois megalois apostolois touto dokei, edramon men eis tēn Ioudaian, edidaxan de tous apostolous ta par᾽ ekeinōn gegenēmena, kai ekomisan grammata diarrhēdēn parengyōnta, mē epitheinai tois ethnesi ton tou nomou zygon, all᾽ apechesthai eidōlothytou, kai porneias, kai pniktou, kai haimatos. Tauta hēgoumai diēgeisthai ton theion ᾿Apostolon. e Kai anethemēn autois to Euangelion ho kēryssō en tois ethnesi, kat᾽ idian de tois dokousi, mēpōs eis kenon trechō, ē edramon. » Tois dokousin eipen, anti tou, tois episēmois. Idią de autois anetheto, epeidēper hēsan polloi ton hyper tou nomou zēlon echontes, hōs ho makarios eipen Iakōbos. To de, mēpōs eis kenon trechō ē edramon, ou peri heautou tetheiken, alla peri tōn allōn" toutestin, hina mathōsin hapantes tēn tou kērygmatos symphōnian, kai hoti kai tois allois areskei ta hyp᾽ emou
“Then after three years I went up to Jerusalem to visit Peter.” This again shows the virtue of his soul. For though he needed no human teaching, since he had received it from the God of the universe, he pays the fitting honor to the leader. For this reason he had gone to him, not to learn anything from him, but only to see him. He shows also his affection: “And I stayed with him fifteen days. But I saw none of the other apostles except James, the brother of the Lord.” He was called the brother of the Lord, but was not so by nature. Nor, as some have supposed, was he a son of Joseph born of an earlier marriage; he was the son of Clopas and the Lord's cousin; for he had as mother the sister of the Lord's mother. … “In what I write to you, behold, before God, I do not lie. Then I went into the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea that are in Christ; they only kept hearing: He who once persecuted us now preaches the faith he once tried to destroy. And they glorified God in me.” For learning … of the sudden change, and that the wolf was doing the work of shepherds, [they made] my affairs [an occasion] of hymnody to God … “Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. And I went up according to a revelation.” Both of them spent a long time in Antioch and netted very many from the Gentiles, urging them to live by the law of grace. But some came from Judea, advocates of the law, and tried to persuade those from the Gentiles to embrace the way of life according to the law; but the great heralds of the truth, Barnabas and Paul, rejected the teaching they offered. Wishing to persuade the assembly of the faithful that the great apostles too thought so, they ran to Judea, informed the apostles of what those men had done, and brought back letters expressly charging that the yoke of the law should not be laid on the Gentiles, but that they should abstain from things sacrificed to idols, from sexual immorality, from what is strangled, and from blood. This, I think, is what the divine Apostle relates. “And I laid before them the gospel that I preach among the Gentiles, but privately before those of repute, lest somehow I should be running or had run in vain.” By “those of repute” he means the eminent. He laid it before them privately, since there were many who had zeal for the law, as the blessed James said. And “lest somehow I should be running or had run in vain” he did not put about himself, but about the others; that is, so that all might learn the harmony of the proclamation, and that what I [teach] pleases the others too …
Textual problem in this passage: see the notes.
Gal 1:18 (quotation, high confidence) · Gal 1:19 (quotation, high confidence) · Gal 1:20–24 (quotation, high confidence) · Gal 2:1–2 (quotation, high confidence) · Acts 15:1–29 (allusion, high confidence) · Acts 21:20 (allusion, medium confidence) · John 19:25 (allusion, low confidence)
Notes and citation
Summary: Theodoret explains Paul's visit to Peter, identifies James the Lord's brother as his cousin, son of Clopas, and relates Paul's second visit to Jerusalem to the dispute settled in Acts 15.
- This ref holds Gal 1:18–2:2 (lemmas of 1:18, 1:18b–19, 1:20–24 and 2:1–2). Lines are lost in the scan (“…”), including the start of the lemma of 1:20; the end of the section breaks off. Theodoret's view that James was the Lord's cousin, not a son of Joseph by an earlier marriage, is translated as written. Allusions: Acts 15:1–29 (the decree, 15:20, 29); Acts 21:20 (James on those zealous for the law). Migne's apparatus and Latin column, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slips; OCR slips and numeral; OCR slips; letters lost in the lemma; OCR slips; words lost in the scan; OCR κ read as χ; apparatus and Migne's Latin column read as Greek; divided word; OCR slips; line lost in the scan; OCR numeral; line lost in the scan; OCR slips; footnote mark): χορυφαίῳ → κορυφαίῳ; ἡ λέρας δεκαπέντε, {10} Ἕτερον ὃὲ → ἡμέρας δεκαπέντε. (ιθ΄) Ἕτερον δὲ; Ἰάχωθον → Ἰάκωβον; ᾿Αδειϊ; ἐς τοῦ → ᾿Αδελφὸς τοῦ; ἣν δὲ φύσει → ἦν δὲ φύσει; νίὸς → υἱὸς; πρὸς πέρων → προτέρων; Κυρίον μητέρος. ᾿ δὲ γράφω ὑμῖν, ἰδοὺ "9 ἐνώπιον τοῦ θεοῦ, ὅτ: → Κυρίου μητέρος… κ΄. « Ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ Θεοῦ, ὅτι; τῖς Κιλικίας. μην δὲ → τῆς Κιλικίας. Ἤμην δὲ; ὁ τ: καὶ καλέσας δ, τ. χαρ. αὑτοῦ. ἢ εὐδόκησεν ἰῶνέ οἱ αἰαϊυς. 1, μὰς. 103. "5 ἰδού ἀμόδί ἃ Β, 4 ὁ Θεός ομ δοὺ --- αἵματι, ὀϊα!οσ, ὃ, ρδ' οϑ Ολγῃ» Καὶ → Καὶ; Μανθάνοντε: γὸρ αὶ τὴν ἀθοόαν μεταξολὴν → Μανθάνοντες γὰρ… τὴν ἀθρόαν μεταβολὴν; ἐμὲ α΄, 8’. «Ἔπειτα → ἐμὲ… α΄, β΄. « Ἔπειτα; ἑτῶν πάλιν ἀνέδην → ἐτῶν πάλιν ἀνέβην; Βαρνάδα, δὼν καὶ Τίτον. ᾿Ανέδην → Βαρνάβα, συμπαραλαβὼν καὶ Τίτον. ᾿Ανέβην; ᾽Αμὅτεροι → ᾽Αμφότεροι; παρεγγνῶντες → παρεγγυῶντες; ἔπειρῶντο → ἐπειρῶντο; χέρυχες → κήρυκες; Βαρ-. νάθδας → Βαρνάβας; ἐχείνων προσφερομένη» → ἐκείνων προσφερομένην; ἀποστόλο τὸ δοκεῖ → ἀποστόλοις τοῦτο δοκεῖ; ἐδί-ὥαξαν → ἐδίδαξαν; ἐχείνων γεγένημένα, καὶ ἐχόμισαν → ἐκείνων γεγενημένα, καὶ ἐκόμισαν; παρεγγυὥντα → παρεγγυῶντα; ἔθνεσ! → ἔθνεσι; ξυγὸν → ζυγὸν; πλχτοῦ → πνικτοῦ; διηγεῖσθα: → διηγεῖσθαι; Εὐαγ- Ὑέλιον ὃ χηρύσσω ἕν → Εὐαγγέλιον ὃ κηρύσσω ἐν; ἣ ἔδραμον. » → ἢ ἔδραμον. »; Ἰάκωθος, Τὸ δὲ → Ἰάκωβος. Τὸ δὲ; κεγὸν' τρέχω ἣ → κενὸν τρέχω ἢ; ἕνα μάθωσιν → ἵνα μάθωσιν.
Cite (SBL): Theodoret, Interp. Gal. 1.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/1-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
Chapter 2
2.3PG 82
Υ΄. « ᾿Αλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοὶ, Ἕλλην ὧν, ἠναγκάσθη περιτμηθῆναι. » ᾿Απόδειξις αὕτη μεγίστη τοῦ μηδὲ τοῖς ἀποστόλοις δοκεῖν τοὺς ἐξ ἐθνῶν φυλάττειν τὸν νόμον. Τὸν γὰρ Τίτον, ἀπερίτμητον ὄντα, καὶ ἐξ Ἑλλήνων κληθέντα, ἥκιστα περιτμηθῆναι… γων. Τοῦτο γάρ φησι· δ΄. « Διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν, ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσωνται. » Ὁ δὲ σύνδεσμος πρὸς τὴν τοῦ λόγου συνθήκην περιττός. Ἔστι γὰρ ἡ διάνοια τῶν ῥητῶν αὕτη Οὐδὲ Τίτος, καίτοι Ἕλλην ὧν, ἠναγκάσθη… τὰ ἑξῆς. ᾿Ελευθερίαν δὲ καλεῖ τὴν ἔξω τοῦ νόμου διαγωγήν.
Y΄. « ᾿All᾽ oude Titos ho syn emoi, Hellēn hōn, ēnankasthē peritmēthēnai. » ᾿Apodeixis hautē megistē tou mēde tois apostolois dokein tous ex ethnōn phylattein ton nomon. Ton gar Titon, aperitmēton onta, kai ex Hellēnōn klēthenta, hēkista peritmēthēnai… gōn. Touto gar phēsi; d΄. « Dia de tous pareisaktous pseudadelphous, hoitines pareisēlthon kataskopēsai tēn eleutherian hēmōn, hēn echomen en Christǭ Iēsou, hina hēmas katadoulōsōntai. » Ho de syndesmos pros tēn tou logou synthēkēn perittos. Esti gar hē dianoia tōn rhētōn hautē Oude Titos, kaitoi Hellēn hōn, ēnankasthē… ta hexēs. ᾿Eleutherian de kalei tēn exō tou nomou diagōgēn.
“But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised.” This is the greatest proof that the apostles too did not think that those from the Gentiles should keep the law. For Titus, who was uncircumcised and called from among the Greeks, [they] least of all [compelled] to be circumcised … For this he says: “But because of the false brothers secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus, so that they might enslave us.” The conjunction is superfluous for the construction of the sentence. For the sense of the words is this: Not even Titus, though he was a Greek, was compelled … what follows. He calls freedom the way of life outside the law.
Textual problem in this passage: see the notes.
Gal 2:3 (quotation, high confidence) · Gal 2:4 (quotation, high confidence)
Notes and citation
Summary: Theodoret takes the uncircumcised Titus as proof that the apostles did not require Gentile believers to keep the law.
- This ref holds Gal 2:3–4. Lines are lost in the scan (“…”).
Notes on the original text
- Digital text corrected (OCR debris; OCR punctuation; OCR slip; OCR slips; OCR slips; line lost in the scan; OCR κ read as χ; line lost in the scan): Ὑίτος → Τίτος; ἔχιστα → ἥκιστα; περιτμηθῆναι γων. → περιτμηθῆναι… γων.; φησι",δ΄. → φησι· δ΄.; παρεισάχτους → παρεισάκτους; κατὰν δουλώσωνται. γ) → καταδουλώσωνται. »; συυνθήχην περιττός, Ἔστι → συνθήκην περιττός. Ἔστι; ἠἡναγχάσθη πετὰ ἑξῆς. → ἠναγκάσθη… τὰ ἑξῆς.; ᾿Εἰευθερίαγ' ὃὲ γαλεῖ → ᾿Ελευθερίαν δὲ καλεῖ; διαγωγήν.,“σ σι τ → διαγωγήν..
Cite (SBL): Theodoret, Interp. Gal. 2.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-3
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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.
2.5PG 82
ε΄. ε Οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ Εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς. ν Οὐδὲ γὰρ πρὸς βραχὺ ἠνεσχόμεθα τῆς ἐκείνων φιλονείκου γνώμης, ἀλλὰ πάντων τοῦ Εὐαγγελίου προτετιμήκαμεν τὴν ἀλήθειαν. Ταῦτα μὲν οὖν περὶ τῶν διαθέσει τῷ νόμῳ δουλευόντων εἴρηκεν. Ἐπειδὴ δὲ εἰκὸς ἦν καὶ Γαλάτας εἰπεῖν, ὅτι καὶ αὐτοὶ τῶν ἀποστόλων οἱ πρῶτοι τὸν νόμον φυλάττουσιν" … θεῖος ᾿Απόστολος, ὡς τοῖς ἐξ Ἰουδαίων πεπιστευκόσιν, ἀσθενῶς ἔτι διακειμένοις, συγκαταβαίνοντες τοῦτο ποιεῖν ἠναγκάζοντο· μέσος ἀποληφθεὶς, καὶ κατηγορῆσαι μὲν αὐτῶν ἀτοπώτατον νομίσας, γυμνῶσαι δὲ τὸν σκοπὸν οὐκ ἐθελήσας, ἵνα μὴ τῇ… σχηματίζεται μὲν ὡς δυσχεραίνων δῆθεν τὰ γινόμενα, εἰπεῖν δέ τι περὶ αὐτῶν βαρυνόμενος, τῇ τοῦ Θεοῦ ψήφῳ τὸ πᾶν ἀνατίθησιν.
e΄. e Hois oude pros hōran eixamen tę̄ hypotagę̄, hina hē alētheia tou Euangeliou diameinę̄ pros hymas. n Oude gar pros brachy ēneschometha tēs ekeinōn philoneikou gnōmēs, alla pantōn tou Euangeliou protetimēkamen tēn alētheian. Tauta men oun peri tōn diathesei tǭ nomǭ douleuontōn eirēken. Epeidē de eikos ēn kai Galatas eipein, hoti kai autoi tōn apostolōn hoi prōtoi ton nomon phylattousin" … theios ᾿Apostolos, hōs tois ex Ioudaiōn pepisteukosin, asthenōs eti diakeimenois, synkatabainontes touto poiein ēnankazonto; mesos apolēphtheis, kai katēgorēsai men autōn atopōtaton nomisas, gymnōsai de ton skopon ouk ethelēsas, hina mē tę̄… schēmatizetai men hōs dyscherainōn dēthen ta ginomena, eipein de ti peri autōn barynomenos, tę̄ tou Theou psēphǭ to pan anatithēsin.
“To whom we did not yield in subjection even for an hour, so that the truth of the gospel might remain with you.” For we did not bear their contentious opinion even briefly, but set the truth of the gospel above all things. These things he has said about those who serve the law by disposition. But since it was likely that the Galatians too would say that the first of the apostles keep the law, … the divine Apostle [knew] that they were compelled to do this in condescension to those who had believed from among the Jews and were still weak; caught in the middle, thinking it most absurd to accuse them and unwilling to lay bare their aim, lest … he presents himself as though displeased with what was happening, but, being reluctant to say anything about them, he refers the whole matter to the judgment of God.
Textual problem in this passage: see the notes.
Gal 2:5 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul refused to yield to the advocates of the law, and that when the leading apostles kept the law out of condescension to weak Jewish believers he left the matter to God's judgment.
- Lines are lost in the scan (“…”). Theodoret's view that the leading apostles kept the law only out of condescension is translated as written. Migne's Latin column and apparatus, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (OCR debris; OCR slip; OCR slips; OCR κ read as χ; divided word; OCR slips; divided word; apparatus and Migne's Latin column read as Greek; line lost in the scan; line lost; Migne's Latin column read as Greek): οὐδὲῇ) πρὺς → οὐδὲ πρὸς; ἠυξσχόμεθα → ἠνεσχόμεθα; ἐχείνων φιλονείχου → ἐκείνων φιλονείκου; προ- «ετιλήχαμεν → προτετιμήκαμεν; εἴρτχεν, Ἐπειδὴ δὲ εἰχὲς ἣν → εἴρηκεν. Ἐπειδὴ δὲ εἰκὸς ἦν; τῶν ἀποἀρ. 39, ἐΑοι κν, 50. ἐλοι, χχὶ, 30. α Πί, δε πὶ εἴ ρ 5. δι} δυΐ, ἐκ 666 διδιϊα: εκ Γαγϑηΐ. ἱπιδ, τ 5 - «ἰἰ πος 6“, αἱ ὁπιῃ65 ἐπί! πᾶσίν πὴ 681 ἴῃ βογυϊαίοπι το βαγοιί, ν (πη) {ὶδι )δοιοπὸ, αἱ νοὶ 85. (μη ἀδ ἰἱα αυΐ Α στόλων → τῶν ἀποστόλων; δει δὲ ὁ δὲ 608 δον πὴ ἀδιη νἱὰ ἰμ γα αν : οἱ οα αυϊάεπ αι Πεμομὶ γεββ. 6. « Αὖὶ ᾿ἰβ αιδπὶ αυΐ ν᾽ ἀου ΠΥ 0558 δἰ ϊν θεῖος → … θεῖος; συγχατσθαίνοντες → συγκαταβαίνοντες; ἠἡναγχάζοντο" → ἠναγκάζοντο·; τῇ οἱσχη ματίζεται → τῇ… σχηματίζεται; βαρυνόμενο;, → βαρυνόμενος,; ἀνατίθησιν. ' → ἀνατίθησιν..
Cite (SBL): Theodoret, Interp. Gal. 2.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/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 section was re-read against the Greek.
2.6PG 82
ς΄. ε ᾿Απὸ δὲ τῶν δοκούντων εἶναί τι, ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει" πρόσωπον Θεὸς ἀνθρώπου… θ΄, ι΄. « Καὶ γνόντες τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσάν μοι Ἰάκωβος, καὶ Κηφᾶς, καὶ Ἰωάννης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα αὐτοὶ μὲν εἰς τὴν περιτομὴν, ἡμεῖς δὲ εἰς τὰ ἔθνη· μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. »… « ᾿Αλλ᾽ ὅτε εἶδον, ὅτι οὐκ ὀρθοποδοῦσι πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων" Εἰ σὺ Ἰουδαῖος ὧν ἐθνικῶς ζῇς, καὶ οὐκ Ἰουδαϊκῶς, τί τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; » Περὶ μὲν οὖν τῶν ἄλλων, φησὶ, τῶν κακῶς κεχρημένων τῷ νόμῳ ἐκεῖνα εἶπον, δυσχεραίνων δὲ, ὡς τῶν οἰκείων μαθητῶν βλαπτομένων ἐντεῦθεν " τοῦτο γὰρ δὴ καὶ εἴρηκε, Τί τὰ ἔθνη Ἰουδαΐζειν; Σόν ἐστι δόγμα, μὴ κατὰ νόμον πολιτεύεσθαι τούτους· ἀντιφθέγγεται δὲ τοῖς ἤδη γραφεῖσι τὰ πράγματα, Ὃ δὲ μέγας Πέτρος τῇ σιγῇ κυροῖ τὰ λεγόμενα, μονονουχὶ λέγων πρὸς τοὺς ἐξ Ἰουδαίων πεπιστευκότας τοὺς τηνικαῦτα παρόντας, ὅτι Δίκαια ἐπιμέμφεται, καὶ ἀντιλέγειν τοῖς λεγομένοις οὐκ ἔνεστιν. Ὅτι γὰρ ἔστερξε τὰ λεγόμενα, τῆς τῶν ἀκουόντων προμηθούμενος ὠφελείας, παντί ποὺ δῆλον" ἐπειδὴ τοίνυν ὁ μὲν ἐπεμέμψατο, ὁ δὲ σιγῇ κατεδέξατο, καὶ τοῖς ἐξ ᾿Ιουδαίων, καὶ τοῖς ἐξ ἐθνῶν, ὀνησιφόρον κατεσκευάσθη φάρμακον. Ταῦτα δὲ Γαλάταις γέγραφεν ὁ θεῖος ᾿Απόστολος, διδάσκων ὡς καὶ οἱ μεγάλοι καὶ οἱ πρῶτοι ἀπόστολοι, τῆς Ἰουδαίων ἀσθενείας χάριν, ἔστιν ὅτε τὸν νόμον φυλάττειν ἠνείχοντο, οὐκ ἀεὶ δὲ τοῦτο διετέλουν ποιοῦντες. Λέγει δὲ καὶ τὰ ἄλλα, ὅσα πρὸς τὸν μακάριον ἔφη Πέτρον, τῆς τῶν παρόντων Ἰουδαίων προμηθού… ιε΄, ις΄. « Ἡμεῖς φύσει Ἰουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα ἐκ πίστεως Χριστοῦ δικαιωθῶμεν, καὶ …
s΄. e ᾿Apo de tōn dokountōn einai ti, hopoioi pote ēsan ouden moi diapherei" prosōpon Theos anthrōpou… th΄, i΄. « Kai gnontes tēn charin tou Theou tēn dotheisan moi Iakōbos, kai Kēphas, kai Iōannēs, hoi dokountes styloi einai, dexias edōkan emoi kai Barnabą koinōnias, hina autoi men eis tēn peritomēn, hēmeis de eis ta ethnē; monon tōn ptōchōn hina mnēmoneuōmen, ho kai espoudasa auto touto poiēsai. »… « ᾿All᾽ hote eidon, hoti ouk orthopodousi pros tēn alētheian tou Euangeliou, eipon tǭ Kēphą emprosthen pantōn" Ei sy Ioudaios hōn ethnikōs zę̄s, kai ouk Ioudaïkōs, ti ta ethnē anankazeis Ioudaïzein? » Peri men oun tōn allōn, phēsi, tōn kakōs kechrēmenōn tǭ nomǭ ekeina eipon, dyscherainōn de, hōs tōn oikeiōn mathētōn blaptomenōn enteuthen " touto gar dē kai eirēke, Ti ta ethnē Ioudaïzein? Son esti dogma, mē kata nomon politeuesthai toutous; antiphthengetai de tois ēdē grapheisi ta pragmata, Ho de megas Petros tę̄ sigę̄ kyroi ta legomena, mononouchi legōn pros tous ex Ioudaiōn pepisteukotas tous tēnikauta parontas, hoti Dikaia epimemphetai, kai antilegein tois legomenois ouk enestin. Hoti gar esterxe ta legomena, tēs tōn akouontōn promēthoumenos ōpheleias, panti pou dēlon" epeidē toinyn ho men epemempsato, ho de sigę̄ katedexato, kai tois ex ᾿Ioudaiōn, kai tois ex ethnōn, onēsiphoron kateskeuasthē pharmakon. Tauta de Galatais gegraphen ho theios ᾿Apostolos, didaskōn hōs kai hoi megaloi kai hoi prōtoi apostoloi, tēs Ioudaiōn astheneias charin, estin hote ton nomon phylattein ēneichonto, ouk aei de touto dieteloun poiountes. Legei de kai ta alla, hosa pros ton makarion ephē Petron, tēs tōn parontōn Ioudaiōn promēthou… ie΄, is΄. « Hēmeis physei Ioudaioi, kai ouk ex ethnōn hamartōloi eidotes hoti ou dikaioutai anthrōpos ex ergōn nomou, ean mē dia pisteōs Iēsou Christou, kai hēmeis eis Christon Iēsoun episteusamen, hina ek pisteōs Christou dikaiōthōmen, kai …
“But from those who were reputed to be something (what they once were makes no difference to me; God does not accept the person of a man) …” … “And when they recognized the grace given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that they should go to the circumcision and we to the Gentiles; only that we should remember the poor, which very thing I was also eager to do.” … “But when I saw that they were not walking straight according to the truth of the gospel, I said to Cephas before them all: If you, being a Jew, live like a Gentile and not like a Jew, why do you compel the Gentiles to Judaize?” About the others, he says, who make bad use of the law, I said those things; but I spoke as one displeased, as though his own disciples were being harmed by it; for this is why he said, “Why do you compel the Gentiles to Judaize?” The decree that these should not live according to the law is yours; and your actions contradict what has already been written. But the great Peter by his silence confirms what is said, all but saying to those who had believed from among the Jews and were present at the time: He rebukes justly, and it is not possible to contradict what is said. For that he approved what was said, providing for the benefit of the hearers, is surely plain to everyone. Since, then, the one rebuked and the other accepted it in silence, a beneficial remedy was prepared both for those from the Jews and for those from the Gentiles. The divine Apostle wrote this to the Galatians, teaching that even the great and first apostles sometimes allowed themselves to keep the law for the sake of the weakness of the Jews, but did not continue doing so always. He also states the other things that he said to the blessed Peter, providing for the Jews who were present: “We are Jews by nature and not sinners from the Gentiles; knowing that a man is not justified by works of law but through faith in Jesus Christ, we too believed in Christ Jesus, so that we might be justified by faith in Christ, and …
Textual problem in this passage: see the notes.
Gal 2:6 (quotation, high confidence) · Gal 2:9–10 (quotation, high confidence) · Gal 2:14 (quotation, high confidence) · Gal 2:15–16 (quotation, high confidence) · Acts 15:7–11 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains the agreement with James, Cephas and John and Paul's rebuke of Peter at Antioch, which he reads as a rebuke Peter accepted in silence for the benefit of both Jewish and Gentile believers.
- This ref holds Gal 2:6 and 2:9–16a (lemmas of 2:6, 2:9–10, 2:14 and 2:15–16a); the rest of 2:6 and 2:7–8, 2:11–13, and the comment on the first lemmas are lost in the scan (“…”). The lemma of 2:16 continues in ref 2.10. Theodoret's reading of the dispute at Antioch (Peter's silence as consent) is his own and is translated as written. “The decree” refers to Acts 15:7–11, 23–29. Migne's apparatus and Latin column, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek; OCR accent; OCR debris; OCR punctuation; OCR slip; OCR slips; OCR slips; footnote marks; column number; OCR slips; footnote number; apparatus read as Greek; the lemma continues in ref 2.10; divided word; Migne's Latin column read as Greek; divided word; OCR slips; footnote mark; footnote mark; OCR accent; footnote mark; OCR slip; footnote mark; OCR slips; line lost in the scan; OCR slips; lines lost in the scan; footnote number; lines lost; Migne's Latin column read as Greek; OCR numerals): ἦταν → ἦσαν; ἀνθρώπου {σοῖς θην ἑἰς σοπϑιμϑπιῖις: θ᾽ -αδ', « Καὶ "' → ἀνθρώπου… θ΄, ι΄. « Καὶ; Ἰάχωθδος "", καὶ Κηφᾶς. 369 καὶ → Ἰάκωβος, καὶ Κηφᾶς, καὶ; δεξιὰς 1" ἔδωκαν ἐμὰ γαὶ Βαρνάθᾳ → δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ; αὐτοὶ μὲν '" εἰς → αὐτοὶ μὲν εἰς; τἀλξθνη" μόνον 15 τῶν → τὰ ἔθνη· μόνον τῶν; ποιῆσαι.... ᾿Αλλ᾽ 16 ὅτε → ποιῆσαι. »… « ᾿Αλλ᾽ ὅτε; Κητᾷ → Κηφᾷ; Εἰ σὺ " Ἰουδαῖος ὧν ἐθνικῶ; ζῇς → Εἰ σὺ Ἰουδαῖος ὧν ἐθνικῶς ζῇς; » θὲ 4}1|8 ἀγϑο, ἱπαυϊδ, αυὶ Ἰθᾳ6 πηλ! ὁ τϑὶ σαθε θς Β Περὶ → » Περὶ; κακῶς χε- {μα αἱοἱ ᾿ἰς αὐ ν ἤθη ἰιος ΄’, βοη 08 δεῖ; οἱ Ἑος ἴῃ ΟΠ τί δίνην δεβυπὶ ογ ἀἴηγι}5, υἱ [50 υτ χρημένων → κακῶς κεχρημένων; οἰκείων. μαθητῶν → οἰκείων μαθητῶν; τοῦτγ γὰρ δὴ καὶ εἴρτχς, Τί τὰ ξυγὴ → τοῦτο γὰρ δὴ καὶ εἴρηκε, Τί τὰ ἔθνη; πολιπτύταθα! τούτους “ ἀντιφθέγγεται ὃὲ τοῖς ἤδη γραφεῖτι → πολιτεύεσθαι τούτους· ἀντιφθέγγεται δὲ τοῖς ἤδη γραφεῖσι; λεγὸμένοις → λεγομένοις; “Ὅτι γὰρ ἔστερξε → Ὅτι γὰρ ἔστερξε; πῆς τῶν ἀχουνόντων → τῆς τῶν ἀκουόντων; ἐυνῶν → ἐθνῶν; ἀσθ:νείας → ἀσθενείας; νύμον → νόμον; ὃξ τοῦτο διετέλουν ποιοῦν» τς. → δὲ τοῦτο διετέλουν ποιοῦντες.; προμηθούιε΄, τς΄. « Ἡμεῖς φύσε: → προμηθού… ιε΄, ις΄. « Ἡμεῖς φύσει; εἰδότες "8 ὅτι → εἰδότες ὅτι; ἐὰν μὴ " διὰ → ἐὰν μὴ διὰ; Ἰησοῦν" ἐπιστεύσαμὲν → Ἰησοῦν ἐπιστεύσαμεν; Χριστοῦ " δικαιωθῶμεν → Χριστοῦ δικαιωθῶμεν; "1 Ηξς νοῦ: Καὶ --- εἰς τὰ ἔθνη 55, τι δὰ Ρε8]. ἐχχχνυι ἅς, Πομην6 41 πη. πὰς 10; θ᾿. κν, 96, 61 ΤΙ Οὐ, νι, 18; Πέτρος καὶ Ἰάκ. χ. Ἰωάν, οἱ δοχ. στ. εἶναι. ΒοϊημΔ νϑγθὰ: δεξιὰς -- περιτομὴν -- ἔθνη μ᾽ 40, εἱ ἴῃ ὑποθέσει Εἰ ρίδι. δι ΠΟΡγθοβ, φυαηησυδῃ 1 (ογ. σὙπὶ ἰάθοῖ : ἐμοί τε. 1} [ἢ Ξς : δεξιὰς -κοινωνίας → ….
Cite (SBL): Theodoret, Interp. Gal. 2.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-6
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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.
2.10PG 82
οὐκ ἐξ ἔργων νόμου.» Τὸ, φύσει Ἰουδαῖοι, ἀντὶ τοῦ, Ἄνωθεν τοῦτο καὶ ἐκ προγόνων ὄντες, ἐξ ᾿Αβραὰμ τὸ γένος κατάγοντες, καὶ τοῦτο μέντοι τὸ γένος αὐχοῦντες, ἐπειδὴ ἔγνωμεν ὡς οὐκ οἷόν τε τὴν ἀληθῆ δικαιοσύνην ἐκ τῆς κατὰ νόμον πολιτείας καρπώσασθαι, τῷ Δεσπότῃ Χριστῷ πεπιστεύκαμεν, τὴν ἐκ τῆς πίστεως δικαιοσύνην δρεπόμενοι, καὶ τὰ ἐπηγγελμένα προσμένοντες ἀγαθά. « Διότι οὐ δικαιωθήσεται ἐξ ἔργων νόμου πᾶσα σάρξ. » Τὰ ἀναγκαῖα τοῦ νόμου καὶ ἡ φύσις ἐδίδαξε· τουτέστι τό" Οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καὶ ὅσα τοιαῦτα. Τὰ δέ γε περὶ Σαββάτου, καὶ περιτομῆς, καὶ λεπροῦ, καὶ γονοῤῥυοῦς, καὶ θυσιῶν, καὶ περιῤῥαντηρίων, ἴδια ἦν τοῦ νόμου· οὐδὲν γὰρ περὶ τούτων ἡ φύσις ἐπαίδευσε, Ταῦτα τοίνυν ἔργα λέγει τοῦ νόμου. Τούτων δὲ ἡ μὲν παράβασις ἁμαρτία, ἡ δὲ φυλακὴ οὐ δικαιοσύνης τελείας κατόρθωσις. Ταῦτα γὰρ ἑτέρων αἰνίγματα " Ἰουδαίοις δὲ ὅμως κατ᾽ ἐκεῖνον ἥρμοττε τὸν καιρόν. Περὶ τούτων εἶπεν ὁ θεῖος ᾿Απόστολος, Διότι οὐ δικαιωθήσεται ἐξ ἔργων νόμου πᾶσα σάρξ. Εἶτα συλλογίζεται τὰ εἰρημένα.
ouk ex ergōn nomou.» To, physei Ioudaioi, anti tou, Anōthen touto kai ek progonōn ontes, ex ᾿Abraam to genos katagontes, kai touto mentoi to genos auchountes, epeidē egnōmen hōs ouk hoion te tēn alēthē dikaiosynēn ek tēs kata nomon politeias karpōsasthai, tǭ Despotę̄ Christǭ pepisteukamen, tēn ek tēs pisteōs dikaiosynēn drepomenoi, kai ta epēngelmena prosmenontes agatha. « Dioti ou dikaiōthēsetai ex ergōn nomou pasa sarx. » Ta anankaia tou nomou kai hē physis edidaxe; toutesti to" Ou moicheuseis, ou phoneuseis, ou klepseis, ou pseudomartyrēseis kata tou plēsion sou martyrian pseudē, tima ton patera sou kai tēn mētera sou, kai hosa toiauta. Ta de ge peri Sabbatou, kai peritomēs, kai leprou, kai gonorrhyous, kai thysiōn, kai perirrhantēriōn, idia ēn tou nomou; ouden gar peri toutōn hē physis epaideuse, Tauta toinyn erga legei tou nomou. Toutōn de hē men parabasis hamartia, hē de phylakē ou dikaiosynēs teleias katorthōsis. Tauta gar heterōn ainigmata " Ioudaiois de homōs kat᾽ ekeinon hērmotte ton kairon. Peri toutōn eipen ho theios ᾿Apostolos, Dioti ou dikaiōthēsetai ex ergōn nomou pasa sarx. Eita syllogizetai ta eirēmena.
… not by works of law.” “Jews by nature” stands for: being so from of old and from our ancestors, tracing our descent from Abraham, and indeed boasting of this descent; since we have come to know that it is not possible to reap true righteousness from the way of life according to the law, we have believed in Christ the Master, gathering the righteousness that comes from faith and awaiting the promised good things. “Because by works of law no flesh will be justified.” The necessary things of the law nature too taught: that is, You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness against your neighbor, honor your father and your mother, and all such things. But the things about the Sabbath, circumcision, the leper, one with a discharge, sacrifices and sprinklings were peculiar to the law; for nature taught nothing about these. These, then, he calls works of the law. Of these the transgression was sin, but the keeping is not the accomplishment of perfect righteousness. For these were figures of other things; yet they suited the Jews at that time. About these the divine Apostle said, “Because by works of law no flesh will be justified.” Then he draws a conclusion from what has been said.
Gal 2:16 (quotation, high confidence) · Exod 20:12–16 (quotation, high confidence)
Notes and citation
Summary: Theodoret distinguishes the moral commands of the law, which nature also teaches, from its ceremonial works (Sabbath, circumcision, purity, sacrifices), which he identifies as the works of the law that cannot justify.
- The ref does not hold Gal 2:10: it holds the end of the lemma of 2:16 (begun in ref 2.6) and 2:16c, with Theodoret's comment. Theodoret's distinction between the moral and the ceremonial parts of the law is translated as written. Quotations: Exod 20:12–16. Migne's apparatus, read as Greek, is removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR debris; OCR slips; OCR slips; footnote mark; OCR slips; footnote number; OCR slips; marginal letter; OCR β read as δ; apparatus read as Greek; footnote mark; marginal letter and Migne's Latin column read as Greek): Ἰ. δ. Ερινοβίοβ, ἔλθοι. χυ, 36. οἱ ἐῃ ὑποθέσει Ερίεί. δά Ἠο γα οβ, 564. δὰ σληῖ. κεῖ, 10, δὲ ΠῚ Οογ. σαν, 18, ἵνα ἡμεῖς μὲν ε. π. ἔθνη, αὐτοὶ (11 ον, νη: ἐκεῖνοι) ὃὲ ε. -. περιτομὴν. ᾿5 πὸ δεῖν. κενη!, ὅδ. 38 εἰδ, δέ νεῖ ποβίοῦ δά «τοῦ πϑαίοχ!ν θ᾽ Δεν σαπι 115: καὶ οὐκ ἐξ ἕονων νόμου. → ; Α ]μα4αὶ, ργο 60 χιοι 681, “Ἄνωθεν → Ἄνωθεν; ᾿λδραὰμ «ὸ γένος → ᾿Αβραὰμ τὸ γένος; “πίστεως → πίστεως; «κὰ ἐπηγγελμένα προομένοντες ἀγαθά, «ε Διότι → τὰ ἐπηγγελμένα προσμένοντες ἀγαθά. « Διότι; πᾶτα σἀρξ. ν Τὰ ἀνανχαῖα τοῦ νόμου "2 καὶ ἡ φύσις ἐδίδασχΞ" → πᾶσα σάρξ. » Τὰ ἀναγκαῖα τοῦ νόμου καὶ ἡ φύσις ἐδίδαξε·; ψευδομαρτυρήσεις δ᾽ κατὰ → ψευδομαρτυρήσεις κατὰ; τοιαῦτα ᾽δ. Τὰ → τοιαῦτα. Τὰ; Σαξδάτου → Σαββάτου; γονοῤἐνοὺς ᾿5, → γονοῤῥυοῦς,; ἴδια ἣν Β ποῦ νόμου " → ἴδια ἦν τοῦ νόμου·; παράδασις → παράβασις; ἣ δὲ φυλαχὴ οὐ δικαιοσύνη;ς τελεία; χατόρθωτις → ἡ δὲ φυλακὴ οὐ δικαιοσύνης τελείας κατόρθωσις; ἤριλοττε «ὸν καιρόν → ἥρμοττε τὸν καιρόν.
Cite (SBL): Theodoret, Interp. Gal. 2.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-10
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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.
2.17PG 82
ιζ΄. « Εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ, εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοὶ, ἄρα Χριστὸς ἁμαρτίας διάκονος; Μὴ γένοιτο. » Εἰ δὲ ὅτι τὸν νόμον… ἐπ᾿ αὐτὸν πίστεως τῆς δικαιοσύνης ἀπολαύσασθαι προσδοκήσαντες, παράβασις τοῦτο νενόμισται, εἰς αὐτὸν ἡ αἰτία χωρήσει τὸν Δεσπότην Χριστόν " αὐτὸς γὰρ ἡμῖν τὴν Καινὴν ὑπέδειξε Διαθήκην· ἀλλὰ μὴ γένοιτο ταύτην ἡμᾶς τολμῆσαι τὴν βλασ…
iz΄. « Ei de zētountes dikaiōthēnai en Christǭ, heurethēmen kai autoi hamartōloi, ara Christos hamartias diakonos? Mē genoito. » Ei de hoti ton nomon… ep᾿ auton pisteōs tēs dikaiosynēs apolausasthai prosdokēsantes, parabasis touto nenomistai, eis auton hē aitia chōrēsei ton Despotēn Christon " autos gar hēmin tēn Kainēn hypedeixe Diathēkēn; alla mē genoito tautēn hēmas tolmēsai tēn blas…
“But if, while seeking to be justified in Christ, we ourselves also were found sinners, is Christ then a minister of sin? By no means.” But if, because [we left] the law … and expected to enjoy righteousness through faith in him, this is considered transgression, the blame will pass to Christ the Master himself; for it was he who showed us the New Covenant. But far be it from us to dare this blasph[emy] …
Textual problem in this passage: see the notes.
Gal 2:17 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that if leaving the law for faith were transgression, the blame would fall on Christ, who gave the New Covenant, which is unthinkable.
- Lines are lost in the scan (“…”), and the section breaks off. Migne's Latin column, read as Greek, is removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek; OCR slips; OCR κ read as χ; line lost in the scan; marginal letter and Migne's Latin column read as Greek; text breaks off): διχαιωθῆναι → δικαιωθῆναι; ἀιχρτίας → ἁμαρτίας; τὸν νόμον ἐπ᾿ αὐτὸν → τὸν νόμον… ἐπ᾿ αὐτὸν; ἀπολαύσασθαι ἃ πη Νὴ διά] γαι να, πο Ἰαυογωῖ, ἀς "δον ο 8, οἱ Δβρδγϑί θυ 8, ἐἃ ογδηῖ 4ι0}} Ιερε τε! οί δὰ προσδοκήσαντες → ἀπολαύσασθαι προσδοκήσαντες; παράθατις → παράβασις; εἰς Ὁ ἰδῖαπι ὁδὶ ἰγϑιδξγοββίο, ἴῃ ἴρϑιπὶ ΟΠ βίαν ὈοτοΪ α τ αὑτὸν → εἰς αὐτὸν; οὐτὸς γὰρ ἡμῖν τὴ» Καινὴν ὑπέδειξε Διαθήκην “" → αὐτὸς γὰρ ἡμῖν τὴν Καινὴν ὑπέδειξε Διαθήκην·; βλασ- → βλασ….
Cite (SBL): Theodoret, Interp. Gal. 2.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-17
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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 section was re-read against the Greek.
2.18PG 82
τη΄. « Εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνίστημι. » Ταῦτα οὐ περὶ ἑαυτοῦ μόνον ἔφη, ἀλλὰ καὶ περὶ τῶν ἀποστόλων " καὶ γὰρ καὶ ἐκείνοις συνέδοξε, τοὺς ἐξ ἐθνῶν μὴ φυλάττειν τὸν νόμον. Παραβαίνομεν δὲ, φησὶ, προφανῶς τὰ συγκείμενα, ἅπερ ᾠκοδομήσαμεν καταλύοντες " ᾠκοδομήσαμεν δὲ τὰ ἔθνη, οὐκ ἐπὶ τὸν τοῦ νόμου, ἀλλ᾽ ἐπὶ τὸν τοῦ Χριστοῦ θεμέλιον, Ἄγαν δὲ σοφῶς τὴν κατηγορίαν ἀντέστρεψεν. Ἐκείνων γὰρ παράβασιν καλούντων τὸ μὴ φυλάττειν τὸν νόμον, αὐτὸς παράβασιν κέκληκε τοῦ νόμου τὴν φυλακήν. Εἶτα τοῦτο σαφέστερον δείκνυσιν.
tē΄. « Ei gar ha katelysa, tauta palin oikodomō, parabatēn emauton synistēmi. » Tauta ou peri heautou monon ephē, alla kai peri tōn apostolōn " kai gar kai ekeinois synedoxe, tous ex ethnōn mē phylattein ton nomon. Parabainomen de, phēsi, prophanōs ta synkeimena, haper ǭkodomēsamen katalyontes " ǭkodomēsamen de ta ethnē, ouk epi ton tou nomou, all᾽ epi ton tou Christou themelion, Agan de sophōs tēn katēgorian antestrepsen. Ekeinōn gar parabasin kalountōn to mē phylattein ton nomon, autos parabasin keklēke tou nomou tēn phylakēn. Eita touto saphesteron deiknysin.
“For if I build up again the things I tore down, I prove myself a transgressor.” He said this not about himself only, but also about the apostles; for they too agreed that those from the Gentiles should not keep the law. We plainly transgress what was agreed, he says, by tearing down what we built; and we built the Gentiles not on the foundation of the law but on that of Christ. Very wisely he turned the accusation around: for while those men called not keeping the law a transgression, he has called keeping the law a transgression. Then he shows this more clearly.
Gal 2:18 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul turns the charge around: returning to the law, not leaving it, is the transgression.
Notes on the original text
- Digital text corrected (OCR accent; OCR punctuation; OCR slips; OCR β read as δ; OCR κ read as χ): χατέλυσα → κατέλυσα; οἰχοδομῶ, πιραβάτην ἐμαυτὸν συνέσττημι → οἰκοδομῶ, παραβάτην ἐμαυτὸν συνίστημι; φυλάττειν. τὸν νόμον → φυλάττειν τὸν νόμον; Παραθδαίνομεν → Παραβαίνομεν; ᾧχοδομήσαμεν → ᾠκοδομήσαμεν; ῳχοδολήταμεν → ᾠκοδομήσαμεν; συφῶ; → σοφῶς; Ἐχείνων γὰρ παράδασιν → Ἐκείνων γὰρ παράβασιν; αὐτὸς παράδασιν → αὐτὸς παράβασιν; Εἴτα τοῦτο → Εἶτα τοῦτο.
Cite (SBL): Theodoret, Interp. Gal. 2.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
2.19PG 82
ιθ΄. « Ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, ἵνα Θεῷ ζήσω. » Ἐγὼ, φησὶν, αὐτῷ τῷ νόμῳ πεισθεὶς νεκρὸν ἐμαυτὸν τῷ νόμῳ κατέστησα. Ὁ νόμος γάρ μοι τὸν Χριστὸν προεμήνυσεν᾽ ἐκείνῳ πεισθεὶς προσελήλυθα τούτῳ. Καὶ ἐκείνῳ μέν εἶμι νεκρὸς, οὐκέτι γὰρ πολιτεύομαι κατ᾽ ἐκεῖνον, τοῖς δὲ τούτου δόγμασιν ἕπομαι. « Χριστῷ συνεσταύρωμαι. ν Συνετάφην γὰρ αὐτῷ διὰ τοῦ βαπτίσματος. … κ΄. « Ζῶ δὲ, οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. ν Τὴν προτέραν ἀπεθέμην ζωὴν, εἰς ἑτέραν ζωὴν ζωήν. Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ ἀγαπήσαντός με, καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. » Καὶ ἐν τῇ θνητῇ δὲ ταύτῃ ζωῇ τὴν ἀθάνατον προδιαγράφω ζωὴν, καὶ διὰ τῆς πίστεως ἐκείνην ὁρῶ. Τούτου χάριν τὸν ὑπὲρ ἐμοῦ θάνατον ὁ Δεσπότης Χριστὸς κατεδέξατο, ἴνα μοι τὴν ἀθάνατον ζωὴν πραγματεύσηται. κα΄. « Οὐκ ἀθετῶ τὴν χάριν τοῦ Θεοῦ. ν Ὁ γὰρ κατὰ νόμον πολιτευόμενος ἀτιμάζει τὴν χάριν, ὡς οὐκ ἀρκοῦσαν εἰς σωτηρίαν. ε« Εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανε. ν Περιττὸς γὰρ ὁ τοῦ Δεσπότου θάνατος, εἴπερ ἄρα ὁ νόμος εἰς κτῆσιν δικαιοσύνης ἀρκεῖ, Οὕτω ταῦτα διεξελθὼν ἐκ τῆς πρὸς τὸν τρισμακάριον Πέτρον διαλέξεως, πρὸς αὐτοὺς λοιπὸν ἀποτείνεται, καὶ βαρυθυμῶν ἀποτείνεται.
ith΄. « Egō gar dia nomou nomǭ apethanon, hina Theǭ zēsō. » Egō, phēsin, autǭ tǭ nomǭ peistheis nekron emauton tǭ nomǭ katestēsa. Ho nomos gar moi ton Christon proemēnysen᾽ ekeinǭ peistheis proselēlytha toutǭ. Kai ekeinǭ men eimi nekros, ouketi gar politeuomai kat᾽ ekeinon, tois de toutou dogmasin hepomai. « Christǭ synestaurōmai. n Synetaphēn gar autǭ dia tou baptismatos. … k΄. « Zō de, ouketi egō, zę̄ de en emoi Christos. n Tēn proteran apethemēn zōēn, eis heteran zōēn zōēn. Ho de nyn zō en sarki, en pistei zō tę̄ tou Huiou tou Theou, tou agapēsantos me, kai paradontos heauton hyper emou. » Kai en tę̄ thnētę̄ de tautę̄ zōę̄ tēn athanaton prodiagraphō zōēn, kai dia tēs pisteōs ekeinēn horō. Toutou charin ton hyper emou thanaton ho Despotēs Christos katedexato, ina moi tēn athanaton zōēn pragmateusētai. ka΄. « Ouk athetō tēn charin tou Theou. n Ho gar kata nomon politeuomenos atimazei tēn charin, hōs ouk arkousan eis sōtērian. e« Ei gar dia nomou dikaiosynē, ara Christos dōrean apethane. n Perittos gar ho tou Despotou thanatos, eiper ara ho nomos eis ktēsin dikaiosynēs arkei, Houtō tauta diexelthōn ek tēs pros ton trismakarion Petron dialexeōs, pros autous loipon apoteinetai, kai barythymōn apoteinetai.
“For through the law I died to the law, so that I might live to God.” I, he says, persuaded by the law itself, made myself dead to the law. For the law foretold Christ to me; persuaded by it, I came over to him. And to the law I am dead, for I no longer live according to it, but I follow Christ's teachings. “I have been crucified with Christ.” For I was buried with him through baptism. … “And I live, no longer I, but Christ lives in me.” I put off the former life, [passing] into another life. “And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” Even in this mortal life I sketch beforehand the immortal life, and through faith I see it. For this reason Christ the Master accepted death for me, so that he might procure for me the immortal life. “I do not set aside the grace of God.” For he who lives according to the law dishonors grace, as not sufficient for salvation. “For if righteousness is through the law, then Christ died for nothing.” For the Master's death is superfluous if the law is sufficient for acquiring righteousness. Having thus gone through these matters from the conversation with the thrice-blessed Peter, he now turns to them, and turns to them with deep vexation.
Textual problem in this passage: see the notes.
Gal 2:19 (quotation, high confidence) · Gal 2:20 (quotation, high confidence) · Rom 6:4 (allusion, medium confidence) · Gal 2:21 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the law itself led Paul to Christ, so that he died to the law, was crucified with Christ in baptism, and lives by faith, and that justification by the law would make Christ's death superfluous.
- This ref holds Gal 2:19–21 (lemmas of 2:19a, 2:19b, 2:20a, 2:20b, 2:21a and 2:21b). Words are lost in the scan after the comment on 2:19b (“…”). The reference to burial with Christ through baptism alludes to Rom 6:4. Migne's apparatus and Latin column, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR slips; OCR slips; footnote mark; OCR slips; numeral; OCR κ read as χ; footnote mark; line lost; apparatus and Migne's Latin column read as Greek; marginal letter): ἴψα → ἵνα; χατέστησα → κατέστησα; προτἐλήλυθα → προσελήλυθα; Χριστῷ "7 συνεσταύρωμαι → Χριστῷ συνεσταύρωμαι; Συνετάφὴν → Συνετάφην; βαπτίσιλατος. → βαπτίσματος.; οὐρα ςο, «οὐ! Εἰ πα οἷ πὶ 35 ἐξ ἔργ. ν. οὐ δικ. π. σι δδῖ ἴῃ], 6. αὐ Εζδοῖ. δρυά Θἔκι, 5 τὰ λοιπὰ ὅσα, εἰς. ΟΕ ειπη. 32 τῷ νόῳ 651 ἀρ! 4 ΟΕ οι πτοπίαπι ἴῃ ἢ. 1. ΤΠ οί Γαι, Χριστῷ -- ἐν ἐμοὶ νον ῃ ογαί, δὲ ἐπαγῖ.» ν». 090 Βίγυν., ᾿ἰοπη]ιθ ἦν ῬΝΗοιῆΦο, ος 19, δὶ οίογα φυσηι δ] οἷς ὑϑιε αἀ ὑπὲρ μοῦ. 4υἱ αἀἰεχὶε πὸ, οἱ γα ά! πε ρυρδιγο, οἱ ρὲ ἤδη ἢ} 500}, ἱ τα ]μὶ δεν νἱ νἷι ποι οθ θ ἶγα νου δἰ 3.» Ομ) ποι πη ὁδὶ οὐπὶ [Δι. 16 οἱ μα αἱ ΘΟἸΙΘοῖ 48 ἀϊν δα 108 ᾿ς δι Οη πὶ γεβϑ. ὅ. ε 516 βδίυ ει δϑιῖϑ, αἱ σα βρίγίια ἐρδ ἶ πὶ ὃ» ἡ ϑρίγέίπ γος ϑι ρον αι, οἱ ϑα θυ αι δὰχ', « Ζῶ δὲ → … κ΄. « Ζῶ δὲ; ἐμο; Χριστός → ἐμοὶ Χριστός; γιοῦ τοῦ Θεοῦ → Υἱοῦ τοῦ Θεοῦ; παραδόνπος᾽ δ ἑαυτὸν → παραδόντος ἑαυτὸν; τῇς πίστεως ἐχείνην → τῆς πίστεως ἐκείνην; πρχγματεύσηται, χα'. → πραγματεύσηται. κα΄.; ἀρχοῦσαν → ἀρκοῦσαν; νόμον δικαιοσύνη → νόμου δικαιοσύνη; ὁ νόμος Β εἰς → ὁ νόμος εἰς.
Cite (SBL): Theodoret, Interp. Gal. 2.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/2-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-galatas-2-19) · 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 section was re-read against the Greek.