Interpretation of Galatians 3.1–4.31
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 3
3.1PG 82
α΄. « Ὧ ἀνόητοι Γαλάται, ὑμᾶς ἐβάσκανε τῇ ἀληθείᾳ μὴ πείθεσθαι;» Μετ᾿ εὐφημίας ἡ παροινία. Βασκαίνει γάρ τις εὐπόρῳ, οὐ πένητι" εὐημεροῦσιν, οὐ δυσπραγοῦσι. Δηλοῖ τοίνυν ὁ λόγος τὴν προτέραν αὐτῶν περὶ τὴν εὐσέβειαν προθυμίαν " ἐκφαίνει δὲ καὶ τὴν πατρικὴν τοῦ ᾿Αποστόλου φιλοστοργίαν. Ὀλοφύρεται γὰρ αὐτοὺς, ὡς τὸν συνηλεγμένον ἀπολέσαντας πλοῦτον, Ποῖος, φησὶ, δαίμων φθονερός τε καὶ βάσκανος τὸν ἀξιάγαστον ὑμῶν ἐσύλησε πλοῦτον; ε« Οἷς κατ᾿ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη, ἐν ὑμῖν ἐσταυρωμένος. » Οὕτω γὰρ ἐπιστεύσατε, ὡς αὐτὸν τοῦ Χριστοῦ τὸν σταυρὸν θεασάμενοι, Εἶτα τὸν νόμον καὶ τὴν χάριν παράλληλα τίθησι, καὶ τὰς ἀποδείξεις ἀναντιῤῥήτους παράγει,
a΄. « Hō anoētoi Galatai, hymas ebaskane tę̄ alētheią mē peithesthai?» Met᾿ euphēmias hē paroinia. Baskainei gar tis euporǭ, ou penēti" euēmerousin, ou dyspragousi. Dēloi toinyn ho logos tēn proteran autōn peri tēn eusebeian prothymian " ekphainei de kai tēn patrikēn tou ᾿Apostolou philostorgian. Olophyretai gar autous, hōs ton synēlegmenon apolesantas plouton, Poios, phēsi, daimōn phthoneros te kai baskanos ton axiagaston hymōn esylēse plouton? e« Hois kat᾿ ophthalmous Iēsous Christos proegraphē, en hymin estaurōmenos. » Houtō gar episteusate, hōs auton tou Christou ton stauron theasamenoi, Eita ton nomon kai tēn charin parallēla tithēsi, kai tas apodeixeis anantirrhētous paragei,
“O foolish Galatians, who has bewitched you not to obey the truth?” The outburst comes with praise. For one casts an envious eye on the well-off, not the poor; on those who prosper, not those in misfortune. The saying, then, shows their former eagerness for true religion; and it displays also the Apostle's fatherly affection. For he laments over them as having lost the wealth they had gathered. What envious, evil-eyed demon, he says, has robbed you of your admirable wealth? “Before whose eyes Jesus Christ was publicly portrayed as crucified among you.” For you believed as though you had seen the very cross of Christ. Then he sets the law and grace side by side, and brings forward irrefutable proofs.
Gal 3:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret reads “bewitched” (literally “cast the evil eye on”) as implied praise of the Galatians' former prosperity in faith, and Paul's lament as fatherly affection.
- The verb ἐβάσκανε means both “bewitched” and “cast an envious (evil) eye on”; Theodoret's comment plays on the second sense.
Notes on the original text
- Digital text corrected (OCR slips; OCR slips; footnote mark; footnote mark; OCR slips): ἐδάσκχανε "᾽ τῇ → ἐβάσκανε τῇ; πείθεσθα, δ.» → πείθεσθαι;»; αὐτῶν ' περὶ τὴν εὐσέδειαν πρηθυμίαν → αὐτῶν περὶ τὴν εὐσέβειαν προθυμίαν.
Cite (SBL): Theodoret, Interp. Gal. 3.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-1
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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.
3.2PG 82
β΄. ε« Τοῦτο μόνον θέλω μαθεῖν ἀφ᾽ ὑμῶν " ἐξ ἔργων νόμου τὸ Πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως;» Κατ' ἐκεῖνον τὸν καιρὸν οἱ τῆς πνευματικῆς χάριτος ἀξιούμενοι, καὶ γλώτταις διαφόροις ἐλάλουν, καὶ προεφήτευον, καὶ ἐθαυματούργουν, ἀπὸ τῶν θαυμάτων λαμβάνοντες τοῦ κηρύγματος τὴν βεβαίωσιν. Τοῦτο τοίνυν ἐνταῦθα ἔφη· Ὁ νόμος ὑμῖν ἔδωκε τοῦ θείου Πνεύματος τὴν ἐνέργειαν, ἢ μόνη ἡ ἐπὶ τὸν Κύριον πίστις; γ΄. « Οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε;» Πνεῦμα τὴν χάριν ἐκάλεσε" σάρκα δὲ τὴν κατὰ νόμον πολιτείαν, ἐπειδὴ σωματικὰ ἦν τοῦ νόμου τὰ περιττά. Περὶ σῶμα γὰρ ἡ περιτομὴ, καὶ τοῦ Σαββάτου ἡ φυλακὴ, καὶ ἡ λέπρα, καὶ τὰ περιῤῥαντήρια, καὶ τὰ ἄλλα ὅσα τοιαῦτα. Εἶτα ἀπὸ τῶν παθημάτων τὴν κατηγορίαν
b΄. e« Touto monon thelō mathein aph᾽ hymōn " ex ergōn nomou to Pneuma elabete, ē ex akoēs pisteōs?» Kat' ekeinon ton kairon hoi tēs pneumatikēs charitos axioumenoi, kai glōttais diaphorois elaloun, kai proephēteuon, kai ethaumatourgoun, apo tōn thaumatōn lambanontes tou kērygmatos tēn bebaiōsin. Touto toinyn entautha ephē; Ho nomos hymin edōke tou theiou Pneumatos tēn energeian, ē monē hē epi ton Kyrion pistis? g΄. « Houtōs anoētoi este, enarxamenoi pneumati nyn sarki epiteleisthe?» Pneuma tēn charin ekalese" sarka de tēn kata nomon politeian, epeidē sōmatika ēn tou nomou ta peritta. Peri sōma gar hē peritomē, kai tou Sabbatou hē phylakē, kai hē lepra, kai ta perirrhantēria, kai ta alla hosa toiauta. Eita apo tōn pathēmatōn tēn katēgorian
“This only I want to learn from you: did you receive the Spirit by works of law, or by the hearing of faith?” At that time those who were granted spiritual grace both spoke in various tongues and prophesied and worked wonders, receiving from the wonders the confirmation of the proclamation. So he says this here: Did the law give you the working of the divine Spirit, or faith in the Lord alone? “Are you so foolish? Having begun in the Spirit, are you now being perfected in the flesh?” He called grace “Spirit,” and the way of life according to the law “flesh,” since the superfluous parts of the law were bodily. For circumcision concerns the body, as do the keeping of the Sabbath, leprosy, the sprinklings, and all such things. Then from the sufferings [he draws] the accusation …
Gal 3:2 (quotation, high confidence) · Gal 3:3 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the Galatians received the Spirit's gifts through faith, not the law, and that “flesh” here means the bodily observances of the law.
- This ref holds Gal 3:2–3. The section breaks off in the scan.
Notes on the original text
- Digital text corrected (OCR punctuation; OCR slip; OCR slips): ἐλάδ:τε, ἣ → ἐλάβετε, ἢ; προεφήτενον → προεφήτευον; θαυμάτὼν λαμθάνοντες → θαυμάτων λαμβάνοντες; βεθσίωσιν → βεβαίωσιν; ἔφη " Ὃ νόμος ὑμῖν ἔδωκεν ποῦ → ἔφη· Ὁ νόμος ὑμῖν ἔδωκε τοῦ; πίστις;. γ΄. → πίστις; γ΄.; Πγεῦμα → Πνεῦμα; περιττά, Περὶ → περιττά. Περὶ; Σαδδάτου ἡ φυλαχὴ, χοὶ → Σαββάτου ἡ φυλακὴ, καὶ; περιῤῥαντήρια,, → περιῤῥαντήρια,; ὅσι͵ τοιαῦτα → ὅσα τοιαῦτα.
Cite (SBL): Theodoret, Interp. Gal. 3.2 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-2
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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.
3.4PG 82
δ΄. ε Τοσαῦτα ἐπάθετε εἰκῇ; ν Οὐ γὰρ ὑπὲρ τοῦ νόμου, ἀλλ᾽ ὑπὲρ τοῦ Χριστοῦ τὰ παθήματα. … Χριστὸν καταλελοιπότες, καὶ τὴν κατὰ νόμον ἀσπασάμενοι πολιτείαν, οὐδὲν λοιπὸν ἀπὸ τῶν παθημάτων ἔχετε κέρδος. ᾿Αλλ᾽ ἐλπίδα αὐτοῖς ὑποφαίνων χρηστὴν, ἐπήγαγεν" « Εἴ γε καὶ εἰκῇ. » Ἐὰν γὰρ θελήσητε προσμεῖναι τῇ χάριτι, ἀπολήψεσθε τὸν ὑπὲρ τῶν παθημάτων μισθόν. Εἶτα σαφέστερον περὶ τῶν χαρισμάτων διέξεισιν.
d΄. e Tosauta epathete eikę̄? n Ou gar hyper tou nomou, all᾽ hyper tou Christou ta pathēmata. … Christon kataleloipotes, kai tēn kata nomon aspasamenoi politeian, ouden loipon apo tōn pathēmatōn echete kerdos. ᾿All᾽ elpida autois hypophainōn chrēstēn, epēgagen" « Ei ge kai eikę̄. » Ean gar thelēsēte prosmeinai tę̄ chariti, apolēpsesthe ton hyper tōn pathēmatōn misthon. Eita saphesteron peri tōn charismatōn diexeisin.
“Did you suffer so many things in vain?” For the sufferings were not for the law, but for Christ. But … having left Christ and embraced the way of life according to the law, you have no gain left from the sufferings. But hinting at a good hope for them, he added: “If indeed it was in vain.” For if you are willing to remain in grace, you will receive the reward for the sufferings. Then he goes through the matter of the gifts more clearly.
Textual problem in this passage: see the notes.
Gal 3:4 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the Galatians' sufferings for Christ would be wasted if they turned to the law, but Paul leaves them hope.
- Words are lost in the scan (“…”). Migne's apparatus and Latin column, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (OCR accent; divided word; Migne's Latin column read as Greek; line lost; apparatus and Migne's Latin column read as Greek): Τὸν δὲ, “ἰς δι ἢ. ἦν δόντος Βα} 1}. ς. ΡΠΠοιεὶ. 39 ἐθάσχηνε πυροὶ Β οἱ Τ]νεοίοτοῖ, ὦ ὑδηι. 1, ὅ. Εγδι μιοὺ ΕἸΆ}8 ἐν οἱ ὀχργθϑβογαὶ δι γον νοῦ 5ίος νοι αΐμηι5 ὁ Β ρτὺ αὐτοῦ, αιοὰ Πα μοναὶ Χριστὸν → … Χριστὸν; ἀσπα- Α ἴεπὶ (ἢ γίϑβίυπι γα] ηυ}51}58, οἱ υἱτ σάμενος: → ἀσπασάμενοι; παθημάτῶν → παθημάτων.
Cite (SBL): Theodoret, Interp. Gal. 3.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
3.5PG 82
ε΄. « Ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ Πνεῦμα, καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν, ἐξ ἔργων νόμου, ἢ ἐξ ἀκοῆς πίστεως; » Οὕτω δείξας τῆς πίστεως τὸν καρπὸν, ἀπὸ τῶν πάλαι γεγενημένων πάλιν αὐτοὺς…
e΄. « Ho oun epichorēgōn hymin to Pneuma, kai energōn dynameis en hymin, ex ergōn nomou, ē ex akoēs pisteōs? » Houtō deixas tēs pisteōs ton karpon, apo tōn palai gegenēmenōn palin autous…
“So does he who supplies the Spirit to you and works mighty works among you [do so] by works of law, or by the hearing of faith?” Having thus shown the fruit of faith, from what happened long ago he again … them …
Gal 3:5 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that the gifts of the Spirit came through faith, and turns to the example of Abraham.
- The section breaks off in the scan.
Notes on the original text
- Digital text corrected (OCR accent; footnote mark; text breaks off): ὑμῖν" τὸ → ὑμῖν τὸ; ἐν ὑμῖν", ἐξ → ἐν ὑμῖν, ἐξ; ἣ ἐξ ἀκοῆς → ἢ ἐξ ἀκοῆς; πάλιν αὐτοὺς → πάλιν αὐτοὺς….
Cite (SBL): Theodoret, Interp. Gal. 3.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/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 section was re-read against the Greek.
3.6PG 82
ς΄. « Καθὼς ᾿Αβραὰμ ἐπίστευσε τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. ν Ταῦτα ἐν τῇ πρὸς Ῥωμαίους πλατύτερον γέγραφε. Καὶ ἐνταῦθα δὲ ἐν κεφαλαίῳ διδάσκει τὸν ᾿Αβραὰμ ἐκ πίστεως δικαιωθέντα, καὶ τοὺς τροφίμους τῆς πίστεως υἱοὺς τοῦ ᾿Αβραὰμ χρηματίζοντας. Τοῦτο γὰρ ἐπήγαγε·
s΄. « Kathōs ᾿Abraam episteuse tǭ Theǭ, kai elogisthē autǭ eis dikaiosynēn. n Tauta en tę̄ pros Rhōmaious platyteron gegraphe. Kai entautha de en kephalaiǭ didaskei ton ᾿Abraam ek pisteōs dikaiōthenta, kai tous trophimous tēs pisteōs huious tou ᾿Abraam chrēmatizontas. Touto gar epēgage;
“Just as Abraham believed God, and it was credited to him as righteousness.” He wrote of this more broadly in the letter to the Romans. Here too he teaches in summary that Abraham was justified by faith, and that the nurslings of faith are called sons of Abraham. For he added:
Gal 3:6 (quotation, high confidence) · Gen 15:6 (quotation, high confidence) · Rom 4:1–25 (allusion, medium confidence)
Notes and citation
Summary: Theodoret notes that Paul here summarizes the argument of Romans that Abraham was justified by faith.
- The lemma quotes Gen 15:6; the fuller treatment is Rom 4.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR β read as δ; OCR κ read as χ): ᾿Αδραὰμ ἐπίστευσε → ᾿Αβραὰμ ἐπίστευσε; ᾿Αὐραὰμ → ᾿Αβραὰμ; διχαιωθέντα → δικαιωθέντα; υδοὺς τοῦ ᾿Αδραὰμ → υἱοὺς τοῦ ᾿Αβραὰμ; ἐπἤγαγε" → ἐπήγαγε·.
Cite (SBL): Theodoret, Interp. Gal. 3.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/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 section was re-read against the Greek.
3.7PG 82
ζ΄. « Γινώσκετε ἄρα, ὅτι οἱ ἐκ πίστεως οὗτοι υἱοί εἰσιν ᾿Αβραάμ. » Λέγει δὲ καὶ τὸν τρόπον. η΄, θ΄. « Προϊδοῦσα δὲ ἡ Γραφὴ, ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ Θεὸς, προευηγγελίσατο τῷ ᾿Αβραὰμ, ὅτι Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. Ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ ᾿Αβραάμ. » Ἄνωθεν ταῦτα καὶ ὥρισε καὶ προηγόρευσεν ὁ Θεός. Τῷ γὰρ ᾿Αβραὰμ ἐπηγγείλατο τὴν τῶν ἐθνῶν εὐλογίαν. Εἴ τις τοίνυν τῆς ἐκείνου συγγενείας ἀξιωθῆναι ποθεῖ, τὴν ἐκείνου πίστιν ζηλούτω. Οὕτω τὴν πίστιν ἐγκωμιάσας, καὶ δείξας αὐτῆς τοὺς καρποὺς ἀπὸ τῶν τοῦ Πνεύματος χαρισμάτων, δείξας δὲ αὐτὴν καὶ τοῦ νόμου πρεσβυτέραν ἐξ αὐτῆς τοῦ νόμου τῆς μαρτυρίας (ἡ γὰρ Παλαιὰ Διαθήκη τὰ κατὰ τὸν ᾿Αβραὰμ διηγεῖται), παρατίθησι λοιπὸν τὸν νόμον ἐκ παραλλήλου, δεικνὺς τὸ διάφορον. ι΄. « Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσί, » Πόθεν τοῦτο δῆλον; ε Γέγραπται γάρ" Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου, τοῦ ποιῆσαι αὐτά. » Ὁ νόμος κελεύει πάντα πληροῦσθαι τὰ ἐν αὐτῷ διηγορευμένα, τοὺς δὲ τὸ τυχὸν παραβαίνοντας, ἀραῖς ὑποβάλλει.
z΄. « Ginōskete ara, hoti hoi ek pisteōs houtoi huioi eisin ᾿Abraam. » Legei de kai ton tropon. ē΄, th΄. « Proïdousa de hē Graphē, hoti ek pisteōs dikaioi ta ethnē ho Theos, proeuēngelisato tǭ ᾿Abraam, hoti Eneulogēthēsontai en soi panta ta ethnē. Hōste hoi ek pisteōs eulogountai syn tǭ pistǭ ᾿Abraam. » Anōthen tauta kai hōrise kai proēgoreusen ho Theos. Tǭ gar ᾿Abraam epēngeilato tēn tōn ethnōn eulogian. Ei tis toinyn tēs ekeinou syngeneias axiōthēnai pothei, tēn ekeinou pistin zēloutō. Houtō tēn pistin enkōmiasas, kai deixas autēs tous karpous apo tōn tou Pneumatos charismatōn, deixas de autēn kai tou nomou presbyteran ex autēs tou nomou tēs martyrias (hē gar Palaia Diathēkē ta kata ton ᾿Abraam diēgeitai), paratithēsi loipon ton nomon ek parallēlou, deiknys to diaphoron. i΄. « Hosoi gar ex ergōn nomou eisin, hypo kataran eisi, » Pothen touto dēlon? e Gegraptai gar" Epikataratos pas hos ouk emmenei en pasi tois gegrammenois en tǭ bibliǭ tou nomou, tou poiēsai auta. » Ho nomos keleuei panta plērousthai ta en autǭ diēgoreumena, tous de to tychon parabainontas, arais hypoballei.
“Know, then, that those who are of faith, these are sons of Abraham.” He states also the manner: “And the Scripture, foreseeing that God justifies the Gentiles by faith, preached the gospel beforehand to Abraham: In you all the nations shall be blessed. So then those who are of faith are blessed with faithful Abraham.” God both determined and foretold these things from of old; for to Abraham he promised the blessing of the nations. If anyone, then, longs to be granted kinship with him, let him emulate his faith. Having thus praised faith and shown its fruits from the gifts of the Spirit, and shown also that it is older than the law, from the testimony of the law itself (for the Old Testament narrates the affairs of Abraham), he now sets the law side by side with it, showing the difference. “For as many as are of works of law are under a curse.” How is this plain? “For it is written: Cursed is everyone who does not abide by all the things written in the book of the law, to do them.” The law commands that all its injunctions be fulfilled, and subjects to curses those who transgress in any chance point.
Gal 3:7 (quotation, high confidence) · Gal 3:8–9 (quotation, high confidence) · Gen 12:3 (quotation, high confidence) · Gal 3:10 (quotation, high confidence) · Deut 27:26 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the promise to Abraham foretold the Gentiles' justification by faith, and that the law curses all who fail to keep every command.
- This ref holds Gal 3:7–10 (lemmas of 3:7, 3:8–9 and 3:10). Quotations: Gen 12:3 (with 18:18); Deut 27:26.
Notes on the original text
- Digital text corrected (OCR numeral; OCR slip; OCR slips; OCR slips and numeral; OCR β read as δ; OCR κ read as χ; divided word; OCR slips): υἷος εἰσιν ᾿Αδραάμ → υἱοί εἰσιν ᾿Αβραάμ; Λέγει ὃ καὶ τὸν τρόπον. "π᾿, θ΄. ε Προϊδοῦσα → Λέγει δὲ καὶ τὸν τρόπον. η΄, θ΄. « Προϊδοῦσα; τῷ ᾿Αδραὰμ, ὅτ: → τῷ ᾿Αβραὰμ, ὅτι; πιστῷ ᾿Αδραάμ → πιστῷ ᾿Αβραάμ; “Ἄνωθεν ταῦτᾳ → Ἄνωθεν ταῦτα; Τῷ γὰρ ᾿Αδραὰμ ἐπηγγείλατο → Τῷ γὰρ ᾿Αβραὰμ ἐπηγγείλατο; ἐχείνου συγγενείας → ἐκείνου συγγενείας; ἐγχωμιάσας → ἐγκωμιάσας; ἀπ᾿ τῶν → ἀπὸ τῶν; αὖ- “ἣν καὶ τοῦ νόμου πρεσθυτέραν → αὐτὴν καὶ τοῦ νόμου πρεσβυτέραν; τῆ: μαρτυρίας → τῆς μαρτυρίας; ᾿Αδραλμ. → ᾿Αβραὰμ; (. ε Ὅσοι → ι΄. « Ὅσοι; ἐμμένε: ἐν → ἐμμένει ἐν; βιδλίῳ → βιβλίῳ; ποιῖσαι αὑτά. ν» Ὃ νόμος χελεύες → ποιῆσαι αὐτά. » Ὁ νόμος κελεύει; παραθαίνοντὰς, ἀραϊς → παραβαίνοντας, ἀραῖς.
Cite (SBL): Theodoret, Interp. Gal. 3.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-galatas-3-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
3.11PG 82
ια΄. « Ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ, δῆλον. » Πόθεν δῆλον; « Ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται. » Τῇ προφητικῇ μαρτυρίᾳ τὸν οἰκεῖον…
ia΄. « Hoti de en nomǭ oudeis dikaioutai para tǭ Theǭ, dēlon. » Pothen dēlon? « Hoti ho dikaios ek pisteōs zēsetai. » Tę̄ prophētikę̄ martyrią ton oikeion…
“Now that no one is justified by the law before God is evident.” Whence evident? “Because the righteous shall live by faith.” By the prophetic testimony [he confirms] his own …
Gal 3:11 (quotation, high confidence) · Hab 2:4 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul supports his argument with Habakkuk's word that the righteous shall live by faith.
- The lemma quotes Hab 2:4. The section breaks off in the scan.
Notes on the original text
- Digital text corrected (OCR slips; text breaks off): εἿἼ0τι → « Ὅτι; τὸν οἰκεῖον → τὸν οἰκεῖον….
Cite (SBL): Theodoret, Interp. Gal. 3.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/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 section was re-read against the Greek.
3.12PG 82
ιβ΄. « Ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως " ἀλλ᾽ ὁ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς, ν Ὁ νόμος οὐ πίστιν ζητεῖ, ἀλλὰ πρᾶξιν ἀπαιτεῖ, καὶ τοῖς φυλάττουσι τὴν ζωὴν ἐπαγγέλλεται. ιγ΄. « Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα.» Ἔδειξε τὸν νόμον ἀρώμενον πᾶσι τοῖς μὴ πάντα τὰ ἐν αὐτῷ διηγορευμένα φυλάττουσιν᾽ ἔδειξε δὲ πάλιν οὐδένα κατὰ νόμον δικαιωθῆναι δυνάμενον. Πάντων τοίνυν ὑπὸ τὴν ἀρὰν τοῦ νόμου γεγενημένων, δείκνυσι τὸν Χριστὸν ταύτης ἡμᾶς ἐλευθερώσαντα τῆς ἀρᾶς. Λέγει δὲ καὶ τὸν τρόπον. ε Γέγραπται γάρ᾽ Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. » Ταῖς ἀραῖς γὰρ τοῦ νόμου πάντων ὑποκειμένων, τὸν κατὰ τὸν νόμον ἐπάρατον αὑτὸς κατεδέξατο θάνατον, ἵνα τῆς ἀρᾶς πάντας ἀνθρώπους ἐλευθερώσῃ, καὶ τὴν ἐπηγγελμένην πᾶσιν εὐλογίαν δωρήσηται. Τοῦτο γὰρ ἐπάγει" ιδ΄, « Ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ ᾿Αβραὰμ γένηται ἐν Χριστῷ Ἰησοῦ, ἵνα τὴν ἐπαγγελίαν τοῦ Πνεύματος λάβωμεν διὰ τῆς πίστεως. » Τὴν γὰρ ἐπηγγελμένην τοῖς ἔθνεσι διὰ τοῦ ᾿Αβραὰμ εὐλογίαν δωρεῖται τοῖς πιστεύουσιν ἡ χάρις τοῦ Πνεύματος. Οὕτω δείξας τὴν πίστιν πρεσβυτέραν τοῦ νόμου, διδάσκει πάλιν ὡς ὁ νόμος ἐμποδὼν οὐ δύναται γενέσθαι ταῖς θείαις ἐπαγγελίαις.
ib΄. « Ho de nomos ouk estin ek pisteōs " all᾽ ho poiēsas auta anthrōpos zēsetai en autois, n Ho nomos ou pistin zētei, alla praxin apaitei, kai tois phylattousi tēn zōēn epangelletai. ig΄. « Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katara.» Edeixe ton nomon arōmenon pasi tois mē panta ta en autǭ diēgoreumena phylattousin᾽ edeixe de palin oudena kata nomon dikaiōthēnai dynamenon. Pantōn toinyn hypo tēn aran tou nomou gegenēmenōn, deiknysi ton Christon tautēs hēmas eleutherōsanta tēs aras. Legei de kai ton tropon. e Gegraptai gar᾽ Epikataratos pas ho kremamenos epi xylou. » Tais arais gar tou nomou pantōn hypokeimenōn, ton kata ton nomon eparaton hautos katedexato thanaton, hina tēs aras pantas anthrōpous eleutherōsę̄, kai tēn epēngelmenēn pasin eulogian dōrēsētai. Touto gar epagei" id΄, « Hina eis ta ethnē hē eulogia tou ᾿Abraam genētai en Christǭ Iēsou, hina tēn epangelian tou Pneumatos labōmen dia tēs pisteōs. » Tēn gar epēngelmenēn tois ethnesi dia tou ᾿Abraam eulogian dōreitai tois pisteuousin hē charis tou Pneumatos. Houtō deixas tēn pistin presbyteran tou nomou, didaskei palin hōs ho nomos empodōn ou dynatai genesthai tais theiais epangeliais.
“But the law is not of faith; rather, the man who has done them shall live by them.” The law does not seek faith but demands action, and promises life to those who keep it. “Christ redeemed us from the curse of the law, having become a curse for us.” He showed the law cursing all who do not keep all the things enjoined in it; and he showed again that no one could be justified according to the law. Since all, then, had come under the curse of the law, he shows Christ freeing us from this curse. He states also the manner: “For it is written: Cursed is everyone who hangs on a tree.” For since all were subject to the curses of the law, he himself accepted the death accursed according to the law, so that he might free all men from the curse and grant the blessing promised to all. For he adds: “So that the blessing of Abraham might come to the Gentiles in Christ Jesus, so that we might receive the promise of the Spirit through faith.” For the blessing promised to the Gentiles through Abraham the grace of the Spirit gives to those who believe. Having thus shown that faith is older than the law, he teaches again that the law cannot become a hindrance to the divine promises.
Gal 3:12 (quotation, high confidence) · Lev 18:5 (quotation, high confidence) · Gal 3:13 (quotation, high confidence) · Deut 21:23 (quotation, high confidence) · Gal 3:14 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the law demands deeds, and that Christ freed all from its curse by accepting the death it calls accursed, so that the blessing promised to Abraham comes to the Gentiles.
- This ref holds Gal 3:12–14. Quotations: Lev 18:5; Deut 21:23. 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 numeral; footnote number; OCR slip; OCR slip; OCR slip; Migne's Latin column read as Greek; OCR slips; OCR β read as θ; OCR κ read as χ; apparatus and Migne's Latin column read as Greek): Ὁ ὃὲ νόμος → Ὁ δὲ νόμος; ζττεῖ → ζητεῖ; εγ΄. ε Χριστὸς 5 ἡμᾶς ἐξηγόρατεν → ιγ΄. « Χριστὸς ἡμᾶς ἐξηγόρασεν; Ἔδειξε {6 οη. χη, ὃ. δ "8 σα πλληογα ἴῃ Γαι, γεκβ. ὅ. « Ουἱ οΥγο {νεῖ υ} νο}}}5. ϑρι γι πη, οἵ δυάδι. εοῖ, απο. » θεῖα μϑο ἂὺ ἰπἰεἶο οἱ ργωῆηϊι εὐ ργαϊχίι. οἱ ὃ βοΐ βοὴ. τι εἰ. 3 ἐμῖν Νοκίογ ἀἸαϊοῦ. 2, ρος. 595 Οδγπονῖί, ἐν ἡμῖν δυνάμεις [ιΔ06}}. 6. 38 Χριστὸς γὰρ ἐξηγόρασεν ἡμᾶς μὰς. ξθτα ἐχβθογαγὶ 608 οἰ 8, 411 ἡ πὶ δεγνῶμὶ ΟηιηΐΆ Α τὸν νόμον → Ἔδειξε τὸν νόμον; αὐτῷ το διηγορευμένα → αὐτῷ διηγορευμένα; διχαιωθῆναι → δικαιωθῆναι; Δέγει → Λέγει; ἀραΐζ: γὰρ ποῦ νόμου → ἀραῖς γὰρ τοῦ νόμου; ἐπηγγελμένὴν → ἐπηγγελμένην; ᾿Αδραὰμ γένῆται → ᾿Αβραὰμ γένηται; λάθωμεν → λάβωμεν; ᾿Αϑραὰμ. εὐλογίαν σαὶ ἰϊὰ οβιοπαΐββεί, Β δωρεῖται → ᾿Αβραὰμ εὐλογίαν δωρεῖται; ἐγδηβίϊ ἃ 5ἰ πε ἀπ δά ἰὰ χαρά 651 ρτγοροβίίαηι,, θυ 5, " ἴθ απο, Εἰ Ξοιηϊηὶ ἴθ, «ον ῇνιπαίιπι ἃ 60 ἦπ Ομ γίϑίυπι, αυα ροβὶ φυλάνΐη- ο πη), αυῶ ῥ᾽ ξοπε!ι5 θα πουϊοί συ πη. ρος. Δ06 πὸ 566 ἢ 'ρ58 εϑὲ πὶ οἵ, υἱ δεπγοὶ ἀἸ πη, Οἢ 6 5 4] ἂν ἰβγδϑὶθ φῈπι5 ἀοπὶ (πο, δὺ παι, αἱ αὐ] 5011::5 δκ ρο] οἰ ται Οὕτω δείξας → Οὕτω δείξας; πρεσδυτέραν τοῦ νόμον → πρεσβυτέραν τοῦ νόμου; γενέαθα! → γενέσθαι.
Cite (SBL): Theodoret, Interp. Gal. 3.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-12
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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.
3.15PG 82
ιε΄. ε« ᾿Αδελφοὶ, κατ᾽ ἄνθρωπον λέγω. » ᾿Αντὶ τοῦ, ᾿Ανθρωπίνοις πράγμασι κέχρημαι. « Ὅμως ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ, ἢ ἐπιδιαπάσσεται. » Τὴν εὖ καὶ καλῶς καὶ λίαν ἀκολούθως ὑπό τινος γεγενημένην διαθήκην ἀνατρέψαι οὐκ οἷόν τε, οὔτε μὴν προσθεῖναί τι αὐτῇ δυνατόν. Εἶτα ἀπὸ τῆς εἰκόνος ἐπὶ τὸ προκείμενον μεταβαίνει. ις΄, ιζ΄. « Τῷ δὲ ᾿Αβραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνός· Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. Τοῦτο δὲ λέγω, διαθήκην προκεκυρωμένην ὑπὸ τοῦ Θεοῦ εἰς Χριστὸν ὁ μετὰ ἔτη τετρακόσια καὶ τριάκοντα γεγονὼς νόμος οὐκ ἀκυροὶ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν, » Καὶ ἡ πάλαι Γραφὴ διαθήκην τοῦ Θεοῦ καλεῖ τὴν πρὸς τὸν ᾿Αβραὰμ γεγενημένην ἐπαγγελίαν. Οὐκ οἷόν τε τοίνυν, ἢ προσθήκην τινὰ, ἢ ἀφαίρεσιν, ἢ λύσιν ἐκείνην λαβεῖν διὰ τῆς τοῦ νόμου θέσεως, ὃς μετὰ πλεῖστον γεγένηται χρόνον. Ἐπηγγείλατο δὲ διὰ τοῦ σπέρματος τοῦ ᾿Αβραὰμ εὐλογεῖν τὰ ἔθνη ὁ τῶν ὅλων Θεός. Τοῦτο δὲ τὸ σπέρμα αὐτός ἐστιν ὁ Δεσπότης Χριστός· δι᾽ αὐτοῦ γὰρ πέρας ἡ ὑπόσχεσις ἔλαβε, καὶ τὰ ἔθνη τῆς εὐλογίας τετύχηκεν. Οἱ δὲ ἄλλοι πάντες, καίτοι τῆς ἄκρας ἀρετῆς ἐπειλημμένοι, εἴτε Μωῦσῆς, εἴτε Σαμουὴλ, εἴτε Ἠλίας, καὶ ἁπαξαπλῶς ἅπαντες οἱ ἐξ Ἰσραὴλ τὸ γένος κατάγοντες, σπέρμα μὲν αὐτοῦ κατὰ φύσιν καλοῦνται, οὐ μὴν ἐκεῖνό εἰσι τὸ τὴν πηγὴν τῆς εὐλογίας κομίσαν τοῖς ἔθνεσιν. Τοῦτο γὰρ λέγει ὁ θεῖος ᾿Απόστολος" Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, Καὶ τῷ σπέρματί σου,ὃς ἐστι Χριστός. Οὐκ ἐπειδὴ οὖν ἐξ ᾿Αβραὰμ τὸ γένος κατάγουσι κἀκεῖνοι, σπέρμα τοῦ ᾿Αβραὰμ ὀνομάζονται, ἀλλ᾽ ὅτι οὗτος κυρίως ταύτην ἔχει τὴν κλῆσιν, ἅτε δὴ μόνος κατὰ τὴν ἐπαγγελίαν δωρησάμενος εὐλογίαν τοῖς ἔθνεσιν. « Ἐν τῷ σπέρματί σου γὰρ, ἔφη. ἐνευλογηθήσεται πάντα τὰ ἔθνη τῆς γῆς. » Δι᾽ οὐδενὸς δὲ ἄλλου τῇδε τῆς εὐλογίας τὰ ἔθνη μετέλαχεν. Οὗ χάριν ὁ θεῖος Ἀπόστολος δείκνυσι τὴν ἐπαγγελίαν ἰσχυροτέραν τοῦ νόμου, καί φησιν"
ie΄. e« ᾿Adelphoi, kat᾽ anthrōpon legō. » ᾿Anti tou, ᾿Anthrōpinois pragmasi kechrēmai. « Homōs anthrōpou kekyrōmenēn diathēkēn oudeis athetei, ē epidiapassetai. » Tēn eu kai kalōs kai lian akolouthōs hypo tinos gegenēmenēn diathēkēn anatrepsai ouk hoion te, oute mēn prostheinai ti autę̄ dynaton. Eita apo tēs eikonos epi to prokeimenon metabainei. is΄, iz΄. « Tǭ de ᾿Abraam errhethēsan hai epangeliai, kai tǭ spermati autou. Ou legei, Kai tois spermasin, hōs epi pollōn, all᾽ hōs eph᾽ henos; Kai tǭ spermati sou, hos esti Christos. Touto de legō, diathēkēn prokekyrōmenēn hypo tou Theou eis Christon ho meta etē tetrakosia kai triakonta gegonōs nomos ouk akyroi, eis to katargēsai tēn epangelian, » Kai hē palai Graphē diathēkēn tou Theou kalei tēn pros ton ᾿Abraam gegenēmenēn epangelian. Ouk hoion te toinyn, ē prosthēkēn tina, ē aphairesin, ē lysin ekeinēn labein dia tēs tou nomou theseōs, hos meta pleiston gegenētai chronon. Epēngeilato de dia tou spermatos tou ᾿Abraam eulogein ta ethnē ho tōn holōn Theos. Touto de to sperma autos estin ho Despotēs Christos; di᾽ autou gar peras hē hyposchesis elabe, kai ta ethnē tēs eulogias tetychēken. Hoi de alloi pantes, kaitoi tēs akras aretēs epeilēmmenoi, eite Mōysēs, eite Samouēl, eite Ēlias, kai hapaxaplōs hapantes hoi ex Israēl to genos katagontes, sperma men autou kata physin kalountai, ou mēn ekeino eisi to tēn pēgēn tēs eulogias komisan tois ethnesin. Touto gar legei ho theios ᾿Apostolos" Ou legei, Kai tois spermasin, hōs epi pollōn, all᾽ hōs eph᾽ henos, Kai tǭ spermati sou,hos esti Christos. Ouk epeidē oun ex ᾿Abraam to genos katagousi kakeinoi, sperma tou ᾿Abraam onomazontai, all᾽ hoti houtos kyriōs tautēn echei tēn klēsin, hate dē monos kata tēn epangelian dōrēsamenos eulogian tois ethnesin. « En tǭ spermati sou gar, ephē. eneulogēthēsetai panta ta ethnē tēs gēs. » Di᾽ oudenos de allou tę̄de tēs eulogias ta ethnē metelachen. Hou charin ho theios Apostolos deiknysi tēn epangelian ischyroteran tou nomou, kai phēsin"
“Brothers, I speak in human terms.” Instead of: I use human affairs [as an illustration]. “Even a man's covenant, once ratified, no one sets aside or adds to.” A covenant made by someone well and properly and quite consistently cannot be overturned, nor can anything be added to it. Then he passes from the image to the matter in hand. “Now the promises were spoken to Abraham and to his seed. It does not say, And to seeds, as of many, but as of one, And to your seed, who is Christ. This I say: a covenant previously ratified by God in Christ the law, which came four hundred and thirty years afterward, does not annul, so as to make the promise void.” The ancient Scripture too calls the promise made to Abraham God's covenant. It is not possible, then, that it should receive any addition, subtraction, or dissolution through the giving of the law, which came about a very long time afterward. And the God of the universe promised to bless the nations through the seed of Abraham. This seed is Christ the Master himself; for through him the promise reached its fulfilment and the nations obtained the blessing. All the others, though they attained the height of virtue, whether Moses or Samuel or Elijah, and in short all who trace their descent from Israel, are called his seed by nature, yet they are not that [seed] which brought the fountain of blessing to the nations. For this is what the divine Apostle says: It does not say, And to seeds, as of many, but as of one, And to your seed, who is Christ. It is not, then, because those too trace their descent from Abraham that they are named seed of Abraham; rather, he properly bears this title, since he alone, in accordance with the promise, granted the blessing to the nations. “For in your seed,” he said, “all the nations of the earth shall be blessed.” Through no one else did the nations share in this blessing. That is why the divine Apostle shows that the promise is stronger than the law, and says:
Gal 3:15 (quotation, high confidence) · Gal 3:16–17 (quotation, high confidence) · Gen 22:18 (quotation, high confidence) · Gen 12:7 (allusion, low confidence)
Notes and citation
Summary: Theodoret explains that the law, given 430 years later, cannot alter God's covenant with Abraham, whose “seed” in the promise is Christ alone, through whom the nations are blessed.
- This ref holds Gal 3:15–17 (lemmas of 3:15a, 3:15b and 3:16–17). Quotation: Gen 22:18 (compare Gen 12:7; 13:15). 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 slip; OCR slip; footnote mark; OCR slips; OCR slips and numerals; footnote number; OCR β read as δ; OCR κ read as χ; apparatus and Latin read as Greek; footnote mark): « “Ὅμως ἀνθρώπου χεχυρωμένην → « Ὅμως ἀνθρώπου κεκυρωμένην; μεταθαίνει. ις', ξ΄, ε Τῷ δὲ 35 ᾿Αδραὰμ → μεταβαίνει. ις΄, ιζ΄. « Τῷ δὲ ᾿Αβραὰμ; σπέρμαπσιν"7, → σπέρμασιν,; ἑνὸς 3", → ἑνός·; σπέρματί σου ᾽, ὃς → σπέρματί σου, ὅς; προχεχυρωμένην → προκεκυρωμένην; καταργῆσαι "9 τὴν → καταργῆσαι τὴν; τὸν ᾿λδραὰμ → τὸν ᾿Αβραὰμ; ἣ προσθήκην → ἢ προσθήκην; ἧ λύσιν ἐχείνην λαθεῖν → ἢ λύσιν ἐκείνην λαβεῖν; θέσεω;, ὅς → θέσεως, ὃς; Ἐπιγγείλατο → Ἐπηγγείλατο; σπέρματος τοῦ ᾿Αδραὰμ. εὐλογεῖν → σπέρματος τοῦ ᾿Αβραὰμ εὐλογεῖν; αὑτός ἔστιν ὁ Δεσπότης Χριστός δι᾽ → αὐτός ἐστιν ὁ Δεσπότης Χριστός· δι᾽; ἐλαύε → ἔλαβε; καίτο: → καίτοι; ἁπαξαἀπλῶς → ἁπαξαπλῶς; χομίσαν → κομίσαν; θεζ)ς → θεῖος; Οὐ 41: γεὶν Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολιῶν, ἀλ1᾽ ὡς ἐξ ἐγὸς → Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς; ᾿Αὔραὰμ, τὸ → ᾿Αβραὰμ τὸ; σπέρμα τοῦ ᾿Αδραὰμ ὀνομάζονται → σπέρμα τοῦ ᾿Αβραὰμ ὀνομάζονται; κατὰ σπέρματί σου, τῷ σπι αὐτοῦ, υἱεἴο, αἱ το ίγογ, οἶα ἴῃ. ραν. 1. α. "9 πρὸς τὸ κατι ΒΆΡΟΡαΙ ἴῃ ΠυγΟ δυὸ Ἠοτνείυϑ. 48. ἀφ᾽ ἐγός Β, 5 Π|αἰς: καὶ τῷ σπ᾿ σὼ {ἰ «ἦν ἐπαγγελίαν → κατὰ τὴν ἐπαγγελίαν; ἔθνεσιν. αὶ εἰυυ5. « ἴῃ βοιηἶηα δπία (00. ἔπ 4, Βοηδαϊοδηίυν.« Ἔν → ἔθνεσιν. « Ἐν; «ἧς εὐλογίας → τῆς εὐλογίας.
Topics: Christology
Cite (SBL): Theodoret, Interp. Gal. 3.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-galatas-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 section was re-read against the Greek.
3.18PG 82
ιη΄. « Εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκ ἔτι ἐξ ἐπαγγελίας" τῷ δὲ ᾿Αβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ Θεός. » Ὁ γὰρ νόμος τὴν ἀρὰν τοῖς ὑποκειμένοις ἐπήγαγε τῇ ἀπειλῇ δεδιττόμενος, καὶ πρὸς τὸ δέον ποδηγῆσαι τοὺς ὑποκειμένους βουλόμενος. ᾿Ἡ δὲ ἐπαγγελία τὴν εὐλογίαν προσφέρει τοῖς ἔθνεσιν. Εἶτα λύει τὸ ὑφορμοῦν. Ὑφορμεῖ δὲ τοῦτο, ὅτι περιττῶς ὁ νόμος ἐδόθη, τῆς ἐπαγγελίας τὴν εὐλογίαν ἐχούσης. Διδάσκει τοίνυν τῆς νομοθεσίας τὴν χρείαν.
iē΄. « Ei gar ek nomou hē klēronomia, ouk eti ex epangelias" tǭ de ᾿Abraam di᾽ epangelias kecharistai ho Theos. » Ho gar nomos tēn aran tois hypokeimenois epēgage tę̄ apeilę̄ dedittomenos, kai pros to deon podēgēsai tous hypokeimenous boulomenos. ᾿Hē de epangelia tēn eulogian prospherei tois ethnesin. Eita lyei to hyphormoun. Hyphormei de touto, hoti perittōs ho nomos edothē, tēs epangelias tēn eulogian echousēs. Didaskei toinyn tēs nomothesias tēn chreian.
“For if the inheritance is from the law, it is no longer from a promise; but God granted it to Abraham through a promise.” For the law brought the curse on those subject to it, frightening them with the threat and wishing to guide those subject to it to what is right; but the promise brings the blessing to the nations. Then he resolves the objection lurking beneath. The lurking objection is this: that the law was given superfluously, since the promise holds the blessing. He teaches, then, the purpose of the legislation.
Gal 3:18 (quotation, high confidence)
Notes and citation
Summary: Theodoret contrasts the law, which threatened a curse to guide its subjects, with the promise, which brings blessing to the nations.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): τῷ ὃὲ ᾿Αθραὰμ δ:᾽ → τῷ δὲ ᾿Αβραὰμ δι᾽; ὑποκειμένος ἐπήγαγε → ὑποκειμένοις ἐπήγαγε.
Cite (SBL): Theodoret, Interp. Gal. 3.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-18
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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.
3.19PG 82
ιθ΄. ε Τί οὖν ὁ νόμος; ν Καθ ὑπόκρισιν ἀναγνωστέον. Τοῦτο, φησὶ, θέλεις μαθεῖν, τίνος χάριν ὁ νόμος ἐτέθη; ἐγώ σε διδάσκω. ε Τῶν παραβάσεων χάριν προσετέθη, ἄκρις οὗ ἔλθῃ τὸ σπέρμα, ᾧ ἐπήγγελται, διαταγεὶς δι᾿ ἀγγέλων ἐν χειρὶ μεσίτου. » Εἰς ἐπιμέλειαν ἐτέθη τοῦ γένους, ἐξ οὗ τὸ σπέρμα ἔμελλεν ἐκεῖνο κατὰ σάρκα βλαστάνειν. Ἐτέθη δὲ ἀγγέλων ὑπουργούντων, καὶ τῇ τούτου θέσει Μωῦσέως διακονοῦντος. Αὐτὸν γὰρ μεσίτην ἐκάλεσε. Τῶν δὲ ἀγγέλων ἐμνημόνευσε κἀν τῇ πρὸς Ἑβραίους Ἐπιστολῇ, ἔφη δὲ οὕτως· « Εἰ γὰρ ὁ δι᾽ ἀγγέλων λαληθεὶς λόγος. ν» Καὶ γὰρ τὸν Μιχαὴλ αὐτοῖς ἐπέστησεν ὁ τῶν ὅλων Θεὸς, καὶ τοῦτο ἡμᾶς ὁ μακάριος ἐδίδαξε Δανιήλ. Καὶ τῷ μεγάλῳ δὲ Μωσῇ ὑπέσχετο συμπέμψειν τὸν ἄγγελον τῷ λαῷ. κ΄. « Ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν. » Ἐμεσίτευσε γὰρ τῷ λαῷ καὶ τῷ Θεῷ. ε« Ὁ δὲ Θεὸς εἷς ἐστιν.» Ὁ καὶ τὴν ἐπαγγελίαν τῷ ᾿Αβραὰμ δεδωκὼς, καὶ τὸν νόμον τεθεικὼς, καὶ νῦν τῆς ἐπαγγελίας ἡμῖν ἐπιδείξας τὸ πέρας. Οὐ γὰρ ἄλλος μὲν ἐκεῖνα Θεὸς ᾠκονόμησεν, ἄλλος δὲ ταῦτα. κα΄. « Ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ; Μὴ γένοιτο, Εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἂν ἐκ νόμου ἦν ἡ δικαιοσύνη. » Τοῦτο καὶ διὰ τοῦ ᾿Ιεζεκιὴλ εἶπεν ὁ τῶν ὅλων Θεός· « Καὶ ἔδωκα αὐτοῖς προστάγματα οὐ καλὰ, καὶ δικαιώματα ἐν οἷς οὐ ζήσονται ἐν αὐτοῖς. » Ταῦτα λέγων ἃ ἐκ περιουσίας εἶχεν ὁ νόμος, ἅπερ ἡ φύσις οὐ διηγόρευσε, τὰ περὶ θυσιῶν, καὶ λεπρῶν, καὶ γονοῤῥυῶν, καὶ τὰ τούτοις παραπλήσια. Ὅτι γὰρ τὰ ἀναγκαῖα τοῦ νόμου ζωοποιὰ, πάλιν δι᾽ αὐτοῦ τοῦ προφήτου εἴρηκεν" ε Καὶ ἔδωκα αὑτοῖς προστάγματα καὶ δικαιώματα, ἃ ποιήσει ἄνθρωπος, καὶ ζήσεται ἐν αὑτοῖς. » Ἐπειδὴ δὲ ταῦτα, φησὶ, παρεβάθησαν, « Ἕδωκα αὐτοῖς προστάγματα οὐ καλὰ καὶ δικαιώματα, ἐν οἷς οὐ ζήσονται ἐν αὐτοῖς. » Καὶ οὐδὲ ταῦτα εἶπε…
ith΄. e Ti oun ho nomos? n Kath hypokrisin anagnōsteon. Touto, phēsi, theleis mathein, tinos charin ho nomos etethē? egō se didaskō. e Tōn parabaseōn charin prosetethē, akris hou elthę̄ to sperma, hǭ epēngeltai, diatageis di᾿ angelōn en cheiri mesitou. » Eis epimeleian etethē tou genous, ex hou to sperma emellen ekeino kata sarka blastanein. Etethē de angelōn hypourgountōn, kai tę̄ toutou thesei Mōyseōs diakonountos. Auton gar mesitēn ekalese. Tōn de angelōn emnēmoneuse kan tę̄ pros Hebraious Epistolę̄, ephē de houtōs; « Ei gar ho di᾽ angelōn lalētheis logos. n» Kai gar ton Michaēl autois epestēsen ho tōn holōn Theos, kai touto hēmas ho makarios edidaxe Daniēl. Kai tǭ megalǭ de Mōsę̄ hypescheto sympempsein ton angelon tǭ laǭ. k΄. « Ho de mesitēs henos ouk estin. » Emesiteuse gar tǭ laǭ kai tǭ Theǭ. e« Ho de Theos heis estin.» Ho kai tēn epangelian tǭ ᾿Abraam dedōkōs, kai ton nomon tetheikōs, kai nyn tēs epangelias hēmin epideixas to peras. Ou gar allos men ekeina Theos ǭkonomēsen, allos de tauta. ka΄. « Ho oun nomos kata tōn epangeliōn tou Theou? Mē genoito, Ei gar edothē nomos ho dynamenos zōopoiēsai, ontōs an ek nomou ēn hē dikaiosynē. » Touto kai dia tou ᾿Iezekiēl eipen ho tōn holōn Theos; « Kai edōka autois prostagmata ou kala, kai dikaiōmata en hois ou zēsontai en autois. » Tauta legōn ha ek periousias eichen ho nomos, haper hē physis ou diēgoreuse, ta peri thysiōn, kai leprōn, kai gonorrhyōn, kai ta toutois paraplēsia. Hoti gar ta anankaia tou nomou zōopoia, palin di᾽ autou tou prophētou eirēken" e Kai edōka hautois prostagmata kai dikaiōmata, ha poiēsei anthrōpos, kai zēsetai en hautois. » Epeidē de tauta, phēsi, parebathēsan, « Hedōka autois prostagmata ou kala kai dikaiōmata, en hois ou zēsontai en autois. » Kai oude tauta eipe…
“Why then the law?” It is to be read as a question put in character. You want to learn this, he says: for what reason was the law laid down? I will teach you. “It was added because of transgressions, until the seed should come to whom the promise had been made, ordained through angels by the hand of a mediator.” It was laid down for the care of the race from which that seed was to spring according to the flesh. And it was laid down with angels ministering and Moses serving in its giving; for he called him the mediator. He mentioned the angels in the letter to the Hebrews too; he speaks thus: “For if the word spoken through angels.” For indeed the God of the universe set Michael over them, and the blessed Daniel taught us this. And to the great Moses he promised to send his angel with the people. “Now a mediator is not of one.” For he mediated between the people and God. “But God is one.” He who gave the promise to Abraham, and laid down the law, and has now shown us the fulfilment of the promise. For it was not one God who administered those things and another these. “Is the law then against the promises of God? By no means. For if a law had been given that could give life, righteousness would indeed be from the law.” This the God of the universe also said through Ezekiel: “And I gave them statutes that were not good, and ordinances by which they shall not live.” He says this of what the law had over and above, which nature did not enjoin: the things about sacrifices, lepers, those with a discharge, and things like these. For that the necessary things of the law give life he said again through the same prophet: “And I gave them statutes and ordinances, which if a man does, he shall live by them.” But since these, he says, were transgressed, “I gave them statutes that were not good, and ordinances by which they shall not live.” And not even these did he call …
Gal 3:19 (quotation, high confidence) · Heb 2:2 (quotation, high confidence) · Dan 12:1 (allusion, medium confidence) · Exod 23:20 (allusion, medium confidence) · Gal 3:20 (quotation, high confidence) · Gal 3:21 (quotation, high confidence) · Ezek 20:25 (quotation, high confidence) · Ezek 20:11 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the law was given through angels and Moses for the care of Israel until Christ, that the one God gave both promise and law, and that only the law's ceremonial additions are the “statutes not good” of Ezekiel.
- This ref holds Gal 3:19–21 (lemmas of 3:19a, 3:19b, 3:20a, 3:20b and 3:21). The comment on 3:21 continues at the start of ref 3.25. Theodoret's remark that one and the same God gave promise and law is translated as written. Quotations: Heb 2:2; Ezek 20:25; Ezek 20:11. Allusions: Dan 10:21; 12:1 (Michael); Exod 23:20; 32:34 (the angel sent with the people). Migne's apparatus and Latin column, read as Greek, are removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR accent; OCR debris; OCR numeral; accent; OCR slip; OCR slips; OCR slips and numeral; OCR κ read as χ; footnote mark; footnote marks; text continues in ref 3.25; apparatus and Migne's Latin column read as Greek): παραδάσεων χάρ:ν → παραβάσεων χάριν; ᾧ "" ἐπήγγελται, διαταγεὶς "5 δι᾿ → ᾧ ἐπήγγελται, διαταγεὶς δι᾿; ἐχάλεσς → ἐκάλεσε; Ἑ δ ραίους Ἕπιστολῖ, ἔφη ὃΣ οὕτω; ε« Εὲ γὰρ → Ἑβραίους Ἐπιστολῇ, ἔφη δὲ οὕτως· « Εἰ γὰρ; ἐπἐσττσεν → ἐπέστησεν; : χ΄. ε« ὍΣ μεσίτης → κ΄. « Ὁ δὲ μεσίτης; Ὑὰρ τῷ λαῷ → γὰρ τῷ λαῷ; Θεὸς "5 εἷς → Θεὸς εἷς; Ὃ καὶ τὴν ἐπαγγελίαν τῷ ᾿Λθραὰμ → Ὁ καὶ τὴν ἐπαγγελίαν τῷ ᾿Αβραὰμ; τεθΞιχὼς → τεθεικὼς; φχονόμη εν → ᾠκονόμησεν; χα’. « Ὃ οὖν → κα΄. « Ὁ οὖν; ζωοποιῆσα:, ὄντως ἂν ἐκ νόμον ἣν → ζωοποιῆσαι, ὄντως ἂν ἐκ νόμου ἦν; ᾿Ιεζεχιΐλ → ᾿Ιεζεκιὴλ; θεό;" → Θεός·; οὐ χαλὰ, καὶ δικαιώματα ἐν οἷς → οὐ καλὰ, καὶ δικαιώματα ἐν οἷς; λέγῶν ἃ → λέγων ἃ; γονοῤἐὑνῶν → γονοῤῥυῶν; προφῆτον → προφήτου; ποιήσει δ» ἄνθρωπος → ποιήσει ἄνθρωπος; παρέθησαν → παρεβάθησαν; αὐτοῖ: προστάγματα οὐ χαλὰ → αὐτοῖς προστάγματα οὐ καλὰ; εἶπε - εδε. ι,, 8. λ Ὧλο. ὁ ἔχοι. χσχσιὶ, ὅδ. ἐχεοὶ. χχ, 95. ὸ τὰ οἰ Διο παπὶ [πὶ ποῦ 1τυ}}} 118 αι] οἱ βδυθδγαμῖ, μ᾿} 115 (ΘΡΓΘἢ5, αἱ 86 οἱ] ο"οὐ ο. ε δἱιἱ δα οι! ἢ δϑὶ δια πὶ ρὲ Δ} 86105 ἀΐείι5 651 βθῦιῆο δ. » Εἰοπῖι Μιο οἴ θη οἷα ἤμην → εἶπε….
Cite (SBL): Theodoret, Interp. Gal. 3.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
3.25PG 82
… κακὰ, ἀλλ᾽ οὐ καλὰ, τελείοις ἀνάρμοστα παντελῶς… Οὕτω τὸ γάλα τῆς θηλῆς τοῖς μὲν τελείοις ἐστὶν ἀηδὲς, τοῖς βρέφεσιν ἐπιτήδειον, Τοῦτο καὶ ἐνταῦθα ἔφη ὁ θεῖος ᾿Απόστολος· Εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἂν ἐκ νόμου ἦν ἡ δικαιοσύνη, Τὰ γὰρ περιττὰ τοῦ νόμου θαυμάζειν μὲν εἰς τὸν θεῖον νεὼν… κβ΄. « ᾿Αλλὰ συνέκλεισεν ἡ Γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν, ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσι, » Διήλεγξε γὰρ ἡ θεία Γραφὴ καὶ τοὺς πρὸ νόμου, καὶ τοὺς ἐν νόμῳ, τοὺς μὲν τὸν τῆς φύσεως, τοὺς δὲ τὸν Μωσαϊκὸν παραβεβηκότας νόμον. ᾿Αλεξιφάρμακον δὲ καὶ τούτοις κἀκείνοις τὴν ἐπηγγελμένην διὰ τῆς πίστεως… ἀντὶ τοῦ ἤλεγξε, τέθεικε. κγ΄. ε Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν, ὑπὸ νόμον ἐφρουρούμεθα, συγκεκλεισμένοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι. » Ἔδει γὰρ οἷόν τινι τειχίῳ τὸ Ἰσραηλιτικὸν φυλάττεσθαι γένος, ἕως ἂν ἡ τῶν… κδ΄. « Ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστὸν, ἵνα ἐκ πίστεως δικαιωθῶμεν. » ᾿Αναγκαίως τοίνυν καὶ ὁ νόμος ἐδόθη. Παιδαγωγοῦ γὰρ ἡμῖν ἐπλήρωσε χρείαν· καὶ τῆς μὲν προτέρας… ἡμᾶς οἷόν τινι σοφῷ διδασκάλῳ προσφέρει τῷ Δεσπότῃ Χριστῷ, ἵνα τέλεια παρ' αὐτοῦ παιδευθῶμεν μαθήματα, καὶ τὴν διὰ τῆς πίστεως δικαιοσύνην κτη… κε΄. « Ἐλθούσης δὲ τῆς πίστεως, οὐκ ἔτι ὑπὸ παιδαγωγόν ἐσμεν. » Οἱ γὰρ ἐν ἕξει, τῆς παιδαγωγικῆς ἐπιμελείας οὐ δέονται. κς΄. « Πάντες γὰρ υἱοὶ Θεοῦ ἔστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ. » Ἔδειξε τῶν πεπιστευκότων τὸ τέλειον. Τί γὰρ τελειότερον τῶν υἱῶν… χρηματίσεως τρόπον. κζ΄. « Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. ν Ἐπειδὴ γὰρ εἶπεν, ὅτι Πάντες υἱοὶ Θεοῦ ἐστε, διδάσκει καὶ πῶς ἔτυχον τούτου, καί φησιν" Ἐνεδύσασθε τὸν Χριστὸν τὸν ἀληθῶς Υἱὸν τοῦ Θεοῦ" ἐκεῖνον δὲ ἐνδεδυμένοι, εἰκότως υἱοὶ Θεοῦ… κη΄. « Οὐκ ἔνι Ἰουδαῖος οὐδὲ “Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ. Πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ. ν Τὸ εἷς, ἀντὶ τοῦ, ἕν σῶμα. Αὐτὸς γὰρ ἡμῶν ἔστι κεφαλή. Οὗ δὴ χάριν οὐδὲ διαφορὰν εἰδέναι προσήκει οἰκέτου καὶ δεσπότου, ἄῤῥενός τε καὶ θήλεως. κθ΄. « Εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ ᾿Αβραὰμ σπέρμα ἐστὲ, καὶ κατ᾽ ἐπαγγελίαν κληρονόμοι. » Εἶπε τοὺς πιστοὺς υἱοὺς τοῦ Θεοῦ· ἔπειτα ἔδειξε καὶ τῆς υἱοθεσίας τὸν τρόπον. Τὸν γὰρ Χριστὸν ἐνδυσάμενοι, ὅς ἀληθῶς ἐστιν Υἱὸς τοῦ Θεοῦ, εἰκότως… αὐτὸς δὲ ἡμῶν κεφαλὴ, σπέρμα δὲ χρηματίζει τοῦ ᾿Αβραὰμ, δι' αὐτοῦ ἄρα καὶ τῷ ᾿Αβραὰμ κατὰ πίστιν συνήφθημεν, καὶ τὴν τῆς ἐπαγγελίας ἐτρυγήσαμεν εὐλογίαν. Οὐκ οἷόν τε τὴν μὲν κεφαλὴν ἐκείνου νομίζεσθαι, τὸ δὲ σῶμα ἄλλου τινός.
… kaka, all᾽ ou kala, teleiois anarmosta pantelōs… Houtō to gala tēs thēlēs tois men teleiois estin aēdes, tois brephesin epitēdeion, Touto kai entautha ephē ho theios ᾿Apostolos; Ei gar edothē nomos ho dynamenos zōopoiēsai, ontōs an ek nomou ēn hē dikaiosynē, Ta gar peritta tou nomou thaumazein men eis ton theion neōn… kb΄. « ᾿Alla synekleisen hē Graphē ta panta hypo hamartian, hina hē epangelia ek pisteōs Iēsou Christou dothę̄ tois pisteuousi, » Diēlenxe gar hē theia Graphē kai tous pro nomou, kai tous en nomǭ, tous men ton tēs physeōs, tous de ton Mōsaïkon parabebēkotas nomon. ᾿Alexipharmakon de kai toutois kakeinois tēn epēngelmenēn dia tēs pisteōs… anti tou ēlenxe, tetheike. kg΄. e Pro tou de elthein tēn pistin, hypo nomon ephrouroumetha, synkekleismenoi eis tēn mellousan pistin apokalyphthēnai. » Edei gar hoion tini teichiǭ to Israēlitikon phylattesthai genos, heōs an hē tōn… kd΄. « Hōste ho nomos paidagōgos hēmōn gegonen eis Christon, hina ek pisteōs dikaiōthōmen. » ᾿Anankaiōs toinyn kai ho nomos edothē. Paidagōgou gar hēmin eplērōse chreian; kai tēs men proteras… hēmas hoion tini sophǭ didaskalǭ prospherei tǭ Despotę̄ Christǭ, hina teleia par' autou paideuthōmen mathēmata, kai tēn dia tēs pisteōs dikaiosynēn ktē… ke΄. « Elthousēs de tēs pisteōs, ouk eti hypo paidagōgon esmen. » Hoi gar en hexei, tēs paidagōgikēs epimeleias ou deontai. ks΄. « Pantes gar huioi Theou este dia tēs pisteōs en Christǭ Iēsou. » Edeixe tōn pepisteukotōn to teleion. Ti gar teleioteron tōn huiōn… chrēmatiseōs tropon. kz΄. « Hosoi gar eis Christon ebaptisthēte, Christon enedysasthe. n Epeidē gar eipen, hoti Pantes huioi Theou este, didaskei kai pōs etychon toutou, kai phēsin" Enedysasthe ton Christon ton alēthōs Huion tou Theou" ekeinon de endedymenoi, eikotōs huioi Theou… kē΄. « Ouk eni Ioudaios oude “Hellēn, ouk eni doulos oude eleutheros, ouk eni arsen kai thēly. Pantes gar hymeis heis este en Christǭ Iēsou. n To heis, anti tou, hen sōma. Autos gar hēmōn esti kephalē. Hou dē charin oude diaphoran eidenai prosēkei oiketou kai despotou, arrhenos te kai thēleōs. kth΄. « Ei de hymeis Christou, ara tou ᾿Abraam sperma este, kai kat᾽ epangelian klēronomoi. » Eipe tous pistous huious tou Theou; epeita edeixe kai tēs huiothesias ton tropon. Ton gar Christon endysamenoi, hos alēthōs estin Huios tou Theou, eikotōs… autos de hēmōn kephalē, sperma de chrēmatizei tou ᾿Abraam, di' autou ara kai tǭ ᾿Abraam kata pistin synēphthēmen, kai tēn tēs epangelias etrygēsamen eulogian. Ouk hoion te tēn men kephalēn ekeinou nomizesthai, to de sōma allou tinos.
… [not] bad, but “not good”: wholly unsuited to the perfect … Thus the milk of the breast is unpleasant to the full-grown but suitable for infants. This the divine Apostle said here too: “For if a law had been given that could give life, righteousness would indeed be from the law.” For the superfluous parts of the law … to admire … the divine temple … “But the Scripture shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” For divine Scripture convicted both those before the law and those under the law, the former as having transgressed the law of nature, the latter the law of Moses. And as an antidote for both the one and the other … promised through faith … He has put “shut up” instead of “convicted.” “But before faith came, we were guarded under the law, shut up for the faith that was to be revealed.” For the Israelite race had to be guarded as by a wall, until the … “So the law has become our tutor unto Christ, so that we might be justified by faith.” So the law too was given of necessity. For it filled for us the office of a tutor; and from the former … it brings us, as to a wise teacher, to Christ the Master, so that we may be taught perfect lessons by him and acq[uire] the righteousness that comes through faith. “But now that faith has come, we are no longer under a tutor.” For those in a settled state do not need a tutor's care. “For you are all sons of God through faith in Christ Jesus.” He showed the perfection of those who have believed. For what is more perfect than … of sons … manner of the title? “For as many of you as were baptized into Christ have put on Christ.” Since he said, “You are all sons of God,” he teaches also how they obtained this, and says: You have put on Christ, the true Son of God; and having put him on, you are fittingly sons of God … “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female; for you are all one in Christ Jesus.” “One” stands for “one body.” For he is our head. That is why it is not fitting even to recognize a difference between servant and master, male and female. “And if you are Christ's, then you are Abraham's seed, and heirs according to promise.” He called the believers sons of God; then he showed also the manner of the adoption. For having put on Christ, who is truly Son of God, fittingly … And since he is our head, and is called seed of Abraham, through him, then, we too have been joined to Abraham according to faith and have gathered the blessing of the promise. For it is not possible to consider the head his, and the body someone else's.
Textual problem in this passage: see the notes.
Gal 3:21 (quotation, high confidence) · Heb 5:12–13 (allusion, low confidence) · Gal 3:22 (quotation, high confidence) · Gal 3:23 (quotation, high confidence) · Gal 3:24 (quotation, high confidence) · Gal 3:25 (quotation, high confidence) · Gal 3:26 (quotation, high confidence) · Gal 3:27 (quotation, high confidence) · Gal 3:28 (quotation, high confidence) · Gal 3:29 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the law as a wall and a tutor guarding Israel until Christ, and teaches that believers, having put on Christ in baptism, are sons of God, one body without distinction, and Abraham's seed.
- This ref holds the end of the comment on Gal 3:21 and Gal 3:22–29 (lemmas of 3:21 repeated, 3:22, 3:23, 3:24, 3:25, 3:26, 3:27, 3:28 and 3:29); it is not centred on 3:25. Lines are lost in the scan at several points (“…”). The image of milk recalls Heb 5:12–13 and 1 Cor 3:2. Migne's apparatus (including a variant form of 3:27–28) and Latin column, read as Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris; OCR accent; OCR breathing; OCR debris; OCR slip; OCR slips; OCR slips; Latin debris; OCR slips; footnote mark; OCR slips; footnote marks; OCR slips; line lost in the scan; OCR slips; marginal letter; OCR β read as δ; OCR κ read as χ; apparatus and Migne's Latin column read as Greek; words lost; apparatus read as Greek; divided word; divided word; Latin debris; OCR slips; divided word; Migne's Latin column read as Greek; footnote mark; OCR slips; footnote marks; OCR β read as θ; line lost in the scan; OCR numeral; line lost in the scan; OCR slips; line lost in the scan; OCR slips and numeral; line lost in the scan; marginal letter; line lost; Migne's Latin column read as Greek; marginal letter and Migne's Latin column read as Greek; words lost in the scan): εκ. 21. « [ὲχ δι οἱ 4: ε δε 479 εἷς νίνϑηὶ ἴῃ ᾿ρ5815. » Αἱ πθ 'δο κ 1014. 11. δάσεων χάριν ὁ νόμος Φ αὑτά εὐδίι Β. ἢ 0 πο συπνοηίοητία, [τὰ Α κακὰ → … κακὰ; οὐ χαλὰ, τελείοις → οὐ καλὰ, τελείοις; παντελῶς, ἀΐ - 8} Ἰοσῖς σα ρορν λα δηθα δι ἐπι γα ΠΟ Π ΘΙ ἴῃ αἰ πα ἰοϑο [16δ ϑαϊ οἱ ἢαυ: Γο- [Ὁ ἴῃ οἵ - Ἰθογανῖι, θεῖ δυϊθι ἐμ υυ 105 σοσι θη θ, νομ} δὰ τὶὦ θ τὰ πὶ τὶ γειϑ. 238. « Νοὴ δϑὶ ἢ Οὕτω → παντελῶς… Οὕτω; ἀτδὲς → ἀηδὲς; ᾿ΑΛπόστολος" → ᾿Απόστολος·; νόμος ὃ δυνάμενος → νόμος ὁ δυνάμενος; γόμον ἦν' ἡ → νόμου ἦν ἡ; νεὼν χϑ', ε« ᾿Αλλὰ → νεὼν… κβ΄. « ᾿Αλλὰ; ἢ Γραφὴ → ἡ Γραφὴ; ἵνα ἢ ἐπαγγελία "" ἐκ πίστεως Ἰγσοῦ → ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ; ποὺς μὲν → τοὺς μὲν; Μωσαϊχὴν παραθεθηχκότας νόμον "5. → Μωσαϊκὸν παραβεβηκότας νόμον.; πίστεως Β ἀντὶ → πίστεως… ἀντὶ; συγχεχλεισμένοι → συγκεκλεισμένοι; πίστι» ἀποχαλυφθῆνα!. ν Ἔδει → πίστιν ἀποκαλυφθῆναι. » Ἔδει; τιν: τειχίῳ → τινι τειχίῳ; ξως ἂν ἢ τῶν κδ΄. → ἕως ἂν ἡ τῶν… κδ΄.; ἡ μῶν γέγονεν → ἡμῶν γέγονεν; δικαιωθῶμεν, ν» ᾿Αναγκαίως → δικαιωθῶμεν. » ᾿Αναγκαίως; χρείαν" καὶ τῆς μὲν προτέρας ἡμᾶς → χρείαν· καὶ τῆς μὲν προτέρας… ἡμᾶς; χτῆχε'. « Ἐλθούσης ὃὲ → κτη… κε΄. « Ἐλθούσης δὲ; παιδάγωγιχῆς → παιδαγωγικῆς; Θεόῦ → Θεοῦ; Ἰησοῦ "Ἴ, ν» "Ἔδειξε → Ἰησοῦ. » Ἔδειξε; υἱῶν χρημαΐ'σεως → υἱῶν… χρηματίσεως; κζ, ε« Ὅσοι "" γὰρ εἰς Χριστὸν ἐθαπτίσθητε → κζ΄. « Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε; εἴπεν → εἶπεν; ἔτυχον τούτον → ἔτυχον τούτου; θεῦῦ χη΄. ε« Οὐκ ἕνι" → Θεοῦ… κη΄. « Οὐκ ἔνι; οὐκ ἕνι Ὁ δοῦλος → οὐκ ἔνι δοῦλος; οὐκ ἕν; ἄρσεν → οὐκ ἔνι ἄρσεν; Λύτὸς → Αὐτὸς; θήλεως, 1᾽»κθ΄. → θήλεως. κθ΄.; τοῦ ᾿λδραὰμ σπέρμα → τοῦ ᾿Αβραὰμ σπέρμα; κληρονόμοι. ) "5 δικαιοσύνη Β εἰ οοοχ Ηοτνοῖ!, "6 Ῥγὸ π᾿ ν. 'ν, 11; δά 154. ὑχι, 10; ἔρίδι. 140, ρας. 1027 δίτγιῃη., εἰ. Πατεῖ. [αὐ.. Ὁ. ν, ς. 18. Βοά: ὅσοι -- Ἐν τὸρ Χριστῷ Ἰησοῦ οὐκ ἕνι ἄρσεν καὶ θῦλυ, οὐκ ἕνι Ἕλλην καὶ Ἰουδχΐο;, οὐκ ἕνι δοῦλ. καὶ ἐλεύθ., ἀλὰ πᾶντες ἐν Χριστῷ ἕν ἐσμεν. Εἶπε → κληρονόμοι. » Εἶπε; Θεοῦ ἔπειτα ἔδειξε καὶ Α (68. ν» Ὀἰχὶ! ἤι6168. 6556 {{ΠΠ|05 [)εὶ : ἀδίπιὶα τῆς υἱοθεσίας → Θεοῦ· ἔπειτα ἔδειξε καὶ τῆς υἱοθεσίας; ἐνδυ- ἀΐι οἴἴαιι πιο δἀοριϊοπὶ5. Ο] τ 80 δμίμν ἱπά αὶ, σάμενοι → ἐνδυσάμενοι; ἁληθῶς ἔστιν → ἀληθῶς ἐστιν; εἰκότως, 4] 65. νετὰ ΕἸ 05 Ποῖ, γον ἰπαν!, νθ. 51 "089 αὐτὸς ὃξὲ → εἰκότως… αὐτὸς δὲ; ᾿Αδραὰμ, δι' → ᾿Αβραὰμ, δι'; ᾿Αὐραὰμ κατὰ πίστιν οἰἰδπὶ συνέφθϑημεν → ᾿Αβραὰμ κατὰ πίστιν συνήφθημεν; ἐτρυγήσαμεν κι ΐβδὶ εὐλογίαν → ἐτρυγήσαμεν εὐλογίαν; νομί- ροίδ8ι ὧἱ οδριῖ ζεσθαι, τὸ ὃΣ σῶμα ἄλλου τινός. νογο αἰ → νομίζεσθαι, τὸ δὲ σῶμα ἄλλου τινός..
Topics: Baptism
Cite (SBL): Theodoret, Interp. Gal. 3.25 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/3-25
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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 4
4.1PG 82
α΄-γ΄. « Λέγω δὲ, ἐφ᾽ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου, κύριος πάντων ὤν, ἀλλ᾽ ὑπὸ ἐπιτρόπους ἐστὶ, καὶ οἰκονόμους, ἄχρι τῆς προθεσμίας τοῦ πατρός. Οὕτω καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι. » Τὰ κομιδῇ νέα παιδία τελευτῶντες… αὐτῶν ἐπιμελεῖσθαι κελεύοντες, ἕως ἂν εἰς ἄνδρα τελέσωσι. Τοῦτο γὰρ λέγει, ἄκρι τῆς προθεσμίας τοῦ πατρός· αὕτη δὲ ἔστιν ἡ τελεία ἡλικία. Κατὰ τὸν αὐτὸν τρόπον καὶ ἡμεῖς, φησὶν, ἡνίκα μὲν… καὶ ἀτελεῖς, οἷόν τινα ἐπίτροπον εἴχομεν καὶ οἰκονόμον τὸν νόμον. Στοιχεῖα γὰρ τοῦ κόσμου τὰς νομικὰς παρατηρήσεις ἐκάλεσεν, ἐπειδήπερ ἀπὸ ἡλίου καὶ σελήνης νύξ τε καὶ ἡμέρα τελεῖται, ἀπὸ δὲ ἡμερῶν ἑβδομάδες, καὶ μῆνες, καὶ ἐνιαυτοὶ συνίστανται. Ὁ δὲ νόμος καὶ Σάββατα, καὶ Νου… ἑβδομάδας φυλάττειν ἐκέλευσε. Τούτου χάριν εἶπεν· Ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν, ἐπειδὴ διὰ τούτων ὁ χρόνος συνίσταται. δ΄, ε΄. « Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γεννώμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. » Κατὰ τὸν προσήκοντα καιρὸν, ὃν ὥρισεν ὁ Θεὸς, τὸν Υἱὸν αὐτοῦ πέπομφεν, ὥστε τὸ τῆς ἐνανθρωπήσεως πληρῶσαι μυστήριον " ὃς τὴν ἡμετέραν φύσιν ἀναλαβὼν, ἐκ Παρθένου γεννηθεὶς, καὶ κατὰ νόμον πολιτευόμενος, τοὺς ὑποκειμένους ταῖς τοῦ νόμου τιμωρίαις ἐλευθέρους ἀπέφηνε, καὶ τὴν… μένην ἡμῖν υἱοθεσίαν ἐδωρήσατο. Ἐπισημήνασθαι δὲ… πήσει προσήρμοσεν. Οὐ γὰρ εἶπεν, ᾿Απέστειλεν αὐτὸν γενέσθαι ἐκ γυναικὸς, ἵνα τῆς θεότητος τὴν ἀποστολὴν ὑπολάβωμεν, ἀλλὰ, γεννώμενον ἐκ γυναικός· τοῦτο δὲ τῆς οἰκονομίας ἴδιον…
a΄-g΄. « Legō de, eph᾽ hoson chronon ho klēronomos nēpios estin, ouden diapherei doulou, kyrios pantōn ōn, all᾽ hypo epitropous esti, kai oikonomous, achri tēs prothesmias tou patros. Houtō kai hēmeis, hote ēmen nēpioi, hypo ta stoicheia tou kosmou ēmen dedoulōmenoi. » Ta komidę̄ nea paidia teleutōntes… autōn epimeleisthai keleuontes, heōs an eis andra telesōsi. Touto gar legei, akri tēs prothesmias tou patros; hautē de estin hē teleia hēlikia. Kata ton auton tropon kai hēmeis, phēsin, hēnika men… kai ateleis, hoion tina epitropon eichomen kai oikonomon ton nomon. Stoicheia gar tou kosmou tas nomikas paratērēseis ekalesen, epeidēper apo hēliou kai selēnēs nyx te kai hēmera teleitai, apo de hēmerōn hebdomades, kai mēnes, kai eniautoi synistantai. Ho de nomos kai Sabbata, kai Nou… hebdomadas phylattein ekeleuse. Toutou charin eipen; Hypo ta stoicheia tou kosmou ēmen, epeidē dia toutōn ho chronos synistatai. d΄, e΄. « Hote de ēlthe to plērōma tou chronou, exapesteilen ho Theos ton Huion autou gennōmenon ek gynaikos, genomenon hypo nomon, hina tous hypo nomon exagorasę̄, hina tēn huiothesian apolabōmen. » Kata ton prosēkonta kairon, hon hōrisen ho Theos, ton Huion autou pepomphen, hōste to tēs enanthrōpēseōs plērōsai mystērion " hos tēn hēmeteran physin analabōn, ek Parthenou gennētheis, kai kata nomon politeuomenos, tous hypokeimenous tais tou nomou timōriais eleutherous apephēne, kai tēn… menēn hēmin huiothesian edōrēsato. Episēmēnasthai de… pēsei prosērmosen. Ou gar eipen, ᾿Apesteilen auton genesthai ek gynaikos, hina tēs theotētos tēn apostolēn hypolabōmen, alla, gennōmenon ek gynaikos; touto de tēs oikonomias idion…
“I say that as long as the heir is a child, he differs in nothing from a slave, though he is lord of all, but is under guardians and stewards until the time set by the father. So we too, when we were children, were enslaved under the elements of the world.” [Fathers,] when dying, … their very young children, bidding [guardians] care for them until they reach manhood. For this is what he means by “until the time set by the father”; and this is the full-grown age. In the same way, he says, we too, when we were … and imperfect, had the law as a kind of guardian and steward. For he called the legal observances “elements of the world,” since from the sun and moon night and day are completed, and from days weeks, months and years are made up. And the law commanded the keeping of Sabbaths, new [moons] … and weeks. For this reason he said, “We were under the elements of the world,” since time is made up through these. “But when the fullness of time came, God sent forth his Son, born of a woman, born under the law, so that he might redeem those under the law, so that we might receive the adoption as sons.” At the fitting time, which God determined, he sent his Son, so as to fulfil the mystery of the incarnation; he took our nature, was born of a Virgin, lived according to the law, made those subject to the penalties of the law free, and granted us the [promised] adoption. But one must note … he applied to the incarnation. For he did not say, He sent him to come into being from a woman, which would make us take the sending to be of the Godhead, but “born of a woman”; and this is proper to the economy …
Textual problem in this passage: see the notes.
Gal 4:1–3 (quotation, high confidence) · Gal 4:4–5 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the law as guardian of an underage heir, the “elements of the world” as the law's observance of days and seasons, and the sending of the Son born of a woman as belonging to the incarnation, not to the Godhead.
- This ref holds Gal 4:1–5 (lemmas of 4:1–3 and 4:4–5). Lines are lost in the scan (“…”), and the section breaks off. Theodoret's Christological distinction is translated as written. Migne's Latin column, set line by line between the Greek, is removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris; OCR slip; Migne's Latin column and footnote marks read as Greek, inside the lemma; Migne's Latin column read as Greek; Migne's Latin column read as Greek, inside the lemma; Migne's Latin column read as Greek; OCR slip; Migne's Latin column read as Greek; OCR slips; words lost; Migne's Latin column read as Greek; footnote mark; OCR slip; OCR slip; footnote number; OCR slips; OCR slips and numeral; OCR slips; Latin debris; OCR slips; Migne's Latin column read as Greek, inside the lemma; OCR slips; debris; OCR β read as θ; divided word; Migne's Latin column read as Greek; footnote mark; Migne's Latin column read as Greek; OCR slip; letters lost in the scan; line lost; Latin debris; marginal letter; OCR breathing; text breaks off; words lost in the scan; OCR slips): α΄ -Υ΄. ε« Λέγω ὃξ ὅ0, ἐφ᾽ → α΄-γ΄. « Λέγω δὲ, ἐφ᾽; κληρονόμος γεκϑ. 1-ὅ. ε« Ὀῖοο αὐΐοιῃ : ()ἀδηῖδυ ᾿Ο νήπιός → κληρονόμος νήπιός; πάντων ραγνυΐυ 651, Ἀ}}}}} ΑἸΠ τὶ ἃ 86 γν0, Εἴιπὶ 511 ἀον]ὧν, ἀλλ᾽ → πάντων ὤν, ἀλλ᾽; ἄκρι" πῃ οχηηίαηι : δε 800 (υἰουῖθιι8. οἱ δοίογιθι5 δεῖ τῆς → ἄχρι τῆς; ὅτε. 546 δὰ ρει. ἃ ραϊγα ἰδιηριι5. "1 οἱ "08 ἦμεν δ᾽ νήπιοι, ὑπὴ → ὅτε ἦμεν νήπιοι, ὑπὸ; ἧμεν “ δεδουλωμένοι → ἦμεν δεδουλωμένοι; τελευτῶντες 5ογνίοη!68. » αὐτῶν → τελευτῶντες… αὐτῶν; εἰς ἄνδρα σφότογα, ἀοπθο δὰ υἱγί! πὶ τἰδίοπι ρογνοηθείηϊ. σα πἼιλέσωτι. → εἰς ἄνδρα τελέσωσι.; προθεσμίας απίπι ἀΐεῖ!, μόφιο αὐ ργαβηίιπι ἐοηιριι8 α μαῖτο : ἰὰ τοῦ πατρός 33" αὕτη → προθεσμίας τοῦ πατρός· αὕτη; ἡλικία. Κατχ διυΐοηι δϑὶ δίαϑ ρογίοοι ἃ.“ Εοάδηι πιοὰο ποϑ, ἱπαυΐ!, πὸν αὐτὸν → ἡλικία. Κατὰ τὸν αὐτὸν; ἡνίχα μὲν πὲ καὶ ἀτελεῖς ὅδ, οἷόν → ἡνίκα μὲν… καὶ ἀτελεῖς, οἷόν; εἴχομεν καὶ (τἰονοιη οἱ ουγάίογϑι οἰκονόμον → εἴχομεν καὶ οἰκονόμον; χύσμου τὰς νομιχὰς → κόσμου τὰς νομικὰς; ἐκάλεσεν "δ, ἐπειδήπερ ἀπὸ ἀοηιίθαπι ἃ 5016 οἱ ᾿ππἃ ποχ οἱ ἀΐδθ ρογἤςι 1 γ, ἡλίρυ → ἐκάλεσεν, ἐπειδήπερ ἀπὸ ἡλίου; νύξ τὸ καὶ ἡμέρα τελεῖται 6, ἀπὸ → νύξ τε καὶ ἡμέρα τελεῖται, ἀπὸ; ἑθδομάδες → ἑβδομάδες; ἐνιαυτοὶ οἴπίιγ : ἴοχ διιίοιη οἱ Βα θαία, οἱ Νον υἷα, οἱ συνίστανται. Ὁ δὲ νόμο; καὶ Σάδῦατα, καὶ Νου- [ςἐδῖ Δι νεγϑαγία, οἱ Δρπογη) ἑύδομάδας → ἐνιαυτοὶ συνίστανται. Ὁ δὲ νόμος καὶ Σάββατα, καὶ Νου… ἑβδομάδας; ἐχέλευτε. Τούτου χάριν εἶπεν" Ο ἐταπιιδ ἐπ ᾿Υπὸ → ἐκέλευσε. Τούτου χάριν εἶπεν· Ὑπὸ; ἦμεν ἐπειδὴ διὰ τούτων δ8 ὁ χρόνος αυνίσταται. → ἦμεν, ἐπειδὴ διὰ τούτων ὁ χρόνος συνίσταται.; ε« Ὃτε δὲ δ ἦλθε τὸ πλήρωμα τοῦ χρόνου, γεμβϑ. 4, ὅ. « ΔίυΝΙ νϑῖ ρθη 0 ταπρογίβ, πιὶἐξαπέστειλεν → « Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν; ἐκ οοἰϊ 89. γυναικὸς → ἐκ γυναικὸς; ὑπὸ νόμον εἰμι 5 Ιὸ6. υἱἱ 605. 4] Ἔγδηϊ δι} [686, τγεάίοιθἐξαγοράτῃ → ὑπὸ νόμον ἐξαγοράσῃ; τὸν υἱοθεσίαν ἀπολάδωμεν. » Κατὰ τεῖ, υἱ ἀξ τὸν προσήκοντα → τὴν υἱοθεσίαν ἀπολάβωμεν. » Κατὰ τὸν προσήκοντα; τὸν γιὸν αὐτοῦ → τὸν Υἱὸν αὐτοῦ; ἐνανθρωπήσεως ΕἸΠτΝἢ διαπν, οἱ ἱπολγπαιοι 8 ἐπ ρ]ογοὶ πγ ϑίογίιν. πληρῶσαι → ἐνανθρωπήσεως πληρῶσαι; ἀναλαῤδὼν, ἐκ Παρθένου τὰ γεννηθεὶς → ἀναλαβὼν, ἐκ Παρθένου γεννηθεὶς; τὴν μένην ἡμῖν → τὴν… μένην ἡμῖν; Ἐπισημήνασθαι δι, τηιὐδἰέ, σοη᾽ χοῦς πήσει → Ἐπισημήνασθαι δὲ… πήσει; ᾿Απέστειλεν Ὁ αὑτὸν γενέσθαι → ᾿Απέστειλεν αὐτὸν γενέσθαι; τὴν νιμέϊεγα; 'ος ἀποστολὴν ὑπολάδωμεν → τὴν ἀποστολὴν ὑπολάβωμεν; γεγγώμεγον ἐκ γυται«ὅς " τοῦτο → γεννώμενον ἐκ γυναικός· τοῦτο; ἴδιον ᾿ → ἴδιον….
Topics: Christology
Cite (SBL): Theodoret, Interp. Gal. 4.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-1
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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.
4.6PG 82
ς΄. «« Ὅτι δέ ἐστε υἱοὶ, ἐξαπέστειλεν ὁ Θεὸς τὸ… αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κρᾶζον· ᾿Αββᾶ, ὁ Πατήρ. » Οὐ γὰρ ἂν ἐτολμήσαμεν Πατέρα προσαγορεῦσαι τὸν Θεὸν προσευχόμενοι, μὴ τοῦ τῆς υἱοθεσίας ἀξιωθέντες χαρίσματος. ᾿Αναντίῤῥητος δὲ ἡ ἀπόδειξις. Ἑώρων γὰρ τὰ διὰ τοῦ θείου Πνεύματος ἐνεργούμενα θαύματα.
s΄. «« Hoti de este huioi, exapesteilen ho Theos to… autou eis tas kardias hymōn, krazon; ᾿Abba, ho Patēr. » Ou gar an etolmēsamen Patera prosagoreusai ton Theon proseuchomenoi, mē tou tēs huiothesias axiōthentes charismatos. ᾿Anantirrhētos de hē apodeixis. Heōrōn gar ta dia tou theiou Pneumatos energoumena thaumata.
“And because you are sons, God sent forth the [Spirit of his Son] into your hearts, crying: Abba, Father.” For we would not have dared to address God as Father in prayer, had we not been granted the gift of adoption. And the proof is incontrovertible: for they saw the wonders worked through the divine Spirit.
Textual problem in this passage: see the notes.
Gal 4:6 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that believers dare to call God Father only because they have received the gift of adoption through the Spirit.
- Words of the lemma are lost in the scan (“the Spirit of his Son” is supplied in brackets from the biblical text). Migne's Latin column and apparatus, read as Greek, are removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; footnote mark; divided word; Latin debris; OCR slips; words lost; Migne's Latin column and apparatus read as Greek, inside the lemma): ε Ὅτι δέ δ ἐστε → « Ὅτι δέ ἐστε; Θεὺς τὸ Υ̓εμ8. θ. ε Οιιοηΐδηι αυΐοπ 65115 1}, πιἰςὲ Ποῦ ὶὶ ἱ ἐρτ σεὴ δ᾽ μέχρι Βαθεὶ Τν πος 8. Ηξε ὅτε ἦμεν, εἴο., οὐπὶ γ6Γ5. ᾧ οἱ ὅ, "αυοὶ οἰΐδπι ἣρε "αἱ. ἀμ τουτέστιν ἕως τῆς ὡρισμένης ὑπὸ τοῦ Πατρός δάάϊι Ββει ἦμεν τὐάϊιιν (κατ, εἶπεν 6ξειυπι. 88 καλεῖται Ὀὔουπ. Ὁ ἐνιαυσίους Οἴσιιη). 88 καὶ ἐκ τούτων ᾿ εγβυς ὁ εἰ ὕ Αἱ. Ιχ᾿ 10, δὰ Βοιν. Υ, 8, εἱ Πατεῖ. [αὐ.ν, 2 ξάτῃ. δῖ ὕγὸ γεννώμενον, γενόμενον. Νος πῆς Δ υσὲ γενόμενον ἐκ γυναικός λιὶ {Πεῦτ΄ πἰ, 1, δι. δονίτα ἡηλτα ἰδοϊ ον ο πὴ αὐτοῦ → Θεὸς τὸ… αὐτοῦ; χράθεῖ αυῷ αι), Νὴ Θη ἢ ἃ θ 60, ζον᾿ ᾿Αὐδᾶ → κρᾶζον· ᾿Αββᾶ; ἑτολμέσαμιν → ἐτολμήσαμεν; ᾿Αναντίῤῥτητος → ᾿Αναντίῤῥητος; Ἑ ρων γὰρ → Ἑώρων γὰρ.
Topics: Prayer
Cite (SBL): Theodoret, Interp. Gal. 4.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-galatas-4-6) · 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.
4.7PG 82
ζ΄. ε Ὥστε οὐκ ἔτι εἶ δοῦλος, ἀλλὰ υἱός· εἰ υἱὸς, καὶ κληρονόμος Θεοῦ διὰ Χριστοῦ. » Οὐ γὰρ πᾶς υἱὸς καὶ κληρονόμος. Σὺ δὲ καὶ υἱὸς καὶ κληρονόμος" ἔτυχες δὲ τούτων διὰ τοῦ Χριστοῦ, οὐ διὰ τοῦ νόμου. η΄, θ΄. « ᾿Αλλὰ τότε μὲν οὐκ εἰδότες Θεὸν, ἐδουλεύσατε τοῖς μὴ φύσει οὖσι θεοῖς. Νῦν δὲ γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεύειν ἐθέλετε; ν Καὶ τίς τῆς δουλείας ταύτης ὁ τρόπος; ι΄. « Ἡμέρας παρατηρεῖσθε, καὶ μῆνας, καὶ καιροὺς, καὶ ἐνιαυτούς. » Εἰδωλολατρείαν πειρᾶται δεῖξαι τὴν κατὰ νόμον τῶν ἡμερῶν παρατήρησιν. Πρὶν γὰρ, φησὶν, ἀξιωθῆναι τῆς κλήσεως, ἐλατρεύετε τοῖς μὴ φύσει οὖσι θεοῖς, τὰ στοιχεῖα θεοποιοῦντες· ἀλλὰ ταύτης ὑμᾶς τῆς πλάνης ἠλευθέρωσεν ὁ Δεσπότης Χριστός· νῦν δὲ οὐκ οἶδα πῶς εἰς τὴν αὐτὴν ἐπανέρχεσθε πλάνην. Σάββατα γὰρ, καὶ Νουμηνίας, καὶ τὰς ἄλλας τηροῦντες ἡμέρας, καὶ τὴν τούτων παράβασιν δεδιότες, τοῖς τὰ στοιχεῖα θεοποιοῦσιν… ια΄. « Φοβοῦμαι ὑμᾶς, μήπως εἰκῇ κεκοπίακα εἰς ὑμᾶς. » Πατρικὴ καὶ αὕτη ἡ φωνὴ, μεμνημένου μὲν τῶν πόνων, τὸν δὲ καρπὸν οὐκ ὁρῶντος. ιβ΄. « Γίνεσθε ὡς ἐγὼ, ὅτι καὶ ἐγὼ ὡς ὑμεῖς.» Τοῦτον εἶχον πάλαι τὸν ζῆλον· σφόδρα τὸν νόμον ἐπόθουν· ἀλλὰ ὁρᾶτε πῶς μεταβέβλημαι. Ταύτην τοίνυν καὶ ὑμεῖς ζηλώσατε τὴν μεταβολήν. « ᾿Αδελφοὶ, δέομαι ὑμῶν" οὐδέν με ἠδικήσατε. » Τῆς ὀδύνης τὸ πάθος συνεχῶς αὐτὸν… μεταβάλλειν τοῦ λόγου τὸ εἶδος, καὶ νῦν μὲν ἐπιτιμᾷν, νῦν δὲ παρακαλεῖν, καὶ ποτὲ μὲν κατηγορεῖν, ποτὲ δὲ θρηνεῖν· ἐνταῦθα τοίνυν διδάσκει ὅσαπερ γράφει. Οὐδὲν γὰρ, φησὶ, παρ᾽ ὑμῶν ἠδίκημαι, ἀλλὰ καὶ θεραπείας ὅτι μάλιστα πλείστης ἠξίωμαι. ιγ΄, ιδ΄. « Οἴδατε δὲ ὅτι δι᾽ ἀσθένειαν τῆς σαρκὸς εὐηγγελισάμην ὑμῖν τὸ πρότερον, καὶ τὸν πειρασμόν μου, τὸν ἐν τῇ σαρκί μου, οὐκ ἐξουθενήσατε, οὐδὲ ἐξεπτύσατε, ἀλλ᾽ ὡς ἄγγελον Θεοῦ ἐδέξασθέ με. » Οὐκ ἐπιλέλησμαι τῆς παρ᾽ ὑμῶν μοι προσενεχθείσης τιμῆς. Καίτοι πολλὴν ἔφερον ἐπὶ τοῦ σώματος ἀτιμίαν αἰκιζόμενος, καὶ στρεβλούμενος, καὶ μυρία ὑπομένων δεινά· ἀλλ᾽ ὅμως ὑμεῖς οὐ τὴν ἀτιμίαν ἑωρᾶτε, ἀλλ᾽ ὡς Θεοῦ ἄγγελον ἐτιμᾶτε, Καὶ τί λέγω ὡς ἄγγελον; « Ὡς Χριστὸν Ἰησοῦν, » Αὐτὸν γὰρ ὑπελάβετε δι᾽ ἐμοῦ τὸν Χριστὸν θεραπεύεσθαι. ιε΄. « Τίς οὖν ἦν ὁ μακαρισμὸς ὑμῶν; » Ποῦ τὰ ζηλωτὰ τῆς πίστεως κατορθώματα; Τὸ γὰρ, τίς, ἀντὶ τοῦ, ποῦ, τέθεικε. « Μαρτυρῶ γὰρ ὑμῖν ὅτι, εἰ δυνατὸν, τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι. » Οὐ τοίνυν ἰδίαν τινὰ πρὸς ὑμᾶς ἔχω λύπην" τοὐναντίον γὰρ καὶ χάριν ὑμῖν ὁμολογῶ" ὑμῶν δὲ χάριν ἀλγῶ. Τοῦτο γὰρ ἐπάγει"
z΄. e Hōste ouk eti ei doulos, alla huios; ei huios, kai klēronomos Theou dia Christou. » Ou gar pas huios kai klēronomos. Sy de kai huios kai klēronomos" etyches de toutōn dia tou Christou, ou dia tou nomou. ē΄, th΄. « ᾿Alla tote men ouk eidotes Theon, edouleusate tois mē physei ousi theois. Nyn de gnontes Theon, mallon de gnōsthentes hypo Theou, pōs epistrephete palin epi ta asthenē kai ptōcha stoicheia, hois palin anōthen douleuein ethelete? n Kai tis tēs douleias tautēs ho tropos? i΄. « Hēmeras paratēreisthe, kai mēnas, kai kairous, kai eniautous. » Eidōlolatreian peiratai deixai tēn kata nomon tōn hēmerōn paratērēsin. Prin gar, phēsin, axiōthēnai tēs klēseōs, elatreuete tois mē physei ousi theois, ta stoicheia theopoiountes; alla tautēs hymas tēs planēs ēleutherōsen ho Despotēs Christos; nyn de ouk oida pōs eis tēn autēn epanerchesthe planēn. Sabbata gar, kai Noumēnias, kai tas allas tērountes hēmeras, kai tēn toutōn parabasin dediotes, tois ta stoicheia theopoiousin… ia΄. « Phoboumai hymas, mēpōs eikę̄ kekopiaka eis hymas. » Patrikē kai hautē hē phōnē, memnēmenou men tōn ponōn, ton de karpon ouk horōntos. ib΄. « Ginesthe hōs egō, hoti kai egō hōs hymeis.» Touton eichon palai ton zēlon; sphodra ton nomon epothoun; alla horate pōs metabeblēmai. Tautēn toinyn kai hymeis zēlōsate tēn metabolēn. « ᾿Adelphoi, deomai hymōn" ouden me ēdikēsate. » Tēs odynēs to pathos synechōs auton… metaballein tou logou to eidos, kai nyn men epitimąn, nyn de parakalein, kai pote men katēgorein, pote de thrēnein; entautha toinyn didaskei hosaper graphei. Ouden gar, phēsi, par᾽ hymōn ēdikēmai, alla kai therapeias hoti malista pleistēs ēxiōmai. ig΄, id΄. « Oidate de hoti di᾽ astheneian tēs sarkos euēngelisamēn hymin to proteron, kai ton peirasmon mou, ton en tę̄ sarki mou, ouk exouthenēsate, oude exeptysate, all᾽ hōs angelon Theou edexasthe me. » Ouk epilelēsmai tēs par᾽ hymōn moi prosenechtheisēs timēs. Kaitoi pollēn epheron epi tou sōmatos atimian aikizomenos, kai strebloumenos, kai myria hypomenōn deina; all᾽ homōs hymeis ou tēn atimian heōrate, all᾽ hōs Theou angelon etimate, Kai ti legō hōs angelon? « Hōs Christon Iēsoun, » Auton gar hypelabete di᾽ emou ton Christon therapeuesthai. ie΄. « Tis oun ēn ho makarismos hymōn? » Pou ta zēlōta tēs pisteōs katorthōmata? To gar, tis, anti tou, pou, tetheike. « Martyrō gar hymin hoti, ei dynaton, tous ophthalmous hymōn exoryxantes an edōkate moi. » Ou toinyn idian tina pros hymas echō lypēn" tounantion gar kai charin hymin homologō" hymōn de charin algō. Touto gar epagei"
“So you are no longer a slave, but a son; and if a son, also an heir of God through Christ.” For not every son is also an heir. But you are both son and heir; and you obtained these things through Christ, not through the law. “But then, not knowing God, you were slaves to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and beggarly elements, to which you want to be slaves again anew?” And what is the manner of this slavery? “You observe days and months and seasons and years.” He tries to show that the legal observance of days is idolatry. For before you were granted the calling, he says, you served those that by nature are not gods, deifying the elements; but Christ the Master freed you from this error; and now, I do not know how, you are returning to the same error. For by keeping Sabbaths and new moons and the other days, and fearing to transgress them, [you resemble] those who deify the elements … “I fear for you, lest somehow I have labored over you in vain.” This voice too is a father's, of one who remembers his labors but does not see the fruit. “Become as I am, for I too [became] as you are.” I once had this zeal: I longed greatly for the law; but you see how I have changed. Emulate this change, then, you too. “Brothers, I beg you: you have done me no wrong.” The pain of his grief … [makes] him constantly change the form of his speech, now rebuking, now exhorting, at one time accusing, at another lamenting; here, then, he explains what he is writing. For I have suffered no wrong from you, he says, but have been granted the very greatest care. “You know that it was because of a weakness of the flesh that I preached the gospel to you the first time; and my trial, which was in my flesh, you did not despise or spurn, but received me as an angel of God.” I have not forgotten the honor you showed me. And yet I bore much dishonor in my body, being tortured and racked and enduring countless terrible things; but nonetheless you did not look at the dishonor, but honored me as an angel of God. And why do I say as an angel? “As Christ Jesus.” For you supposed that through me Christ himself was being cared for. “What then was your blessedness?” Where are the enviable achievements of faith? For he put “what” instead of “where.” “For I bear you witness that, if possible, you would have dug out your eyes and given them to me.” So I have no private grief against you; on the contrary, I confess my gratitude to you; but for your sake I am pained. For he adds:
Textual problem in this passage: see the notes.
Gal 4:7 (quotation, high confidence) · Gal 4:8–9 (quotation, high confidence) · Gal 4:10 (quotation, high confidence) · Gal 4:11 (quotation, high confidence) · Gal 4:12 (quotation, high confidence) · Gal 4:13–14 (quotation, high confidence) · Gal 4:15 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the Galatians are sons and heirs through Christ, treats their observance of days under the law as a return to the deification of the elements, and dwells on Paul's fatherly grief and their former honor of him.
- This ref holds Gal 4:7–15 (lemmas of 4:7, 4:8–9, 4:10, 4:11, 4:12a, 4:12b, 4:13–14a, 4:14b, 4:15a and 4:15b). Lines are lost in the scan (“…”). Theodoret's comparison of the legal observance of days with idolatry is his reading of Paul and is translated as written. He takes Paul's “weakness of the flesh” as the bodily sufferings of persecution. 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 numeral; OCR numeral and debris; OCR numerals; OCR punctuation; OCR slip; OCR slips; OCR slips and numeral; footnote number; OCR slips; Latin debris; OCR β read as δ; OCR β read as θ; OCR κ read as χ; apparatus read as Greek; OCR numeral; footnote mark; divided word; Migne's Latin column read as Greek; divided word; OCR slips; footnote mark; footnote marks; letters lost in the scan; line lost in the scan; OCR slips; marginal letter and Migne's Latin column read as Greek; word lost in the scan; OCR β read as θ): Ὥστε “"' οὐκ → Ὥστε οὐκ; υἱός" εἰ → υἱός· εἰ; διὰ Χριστοῦ "., » → διὰ Χριστοῦ. »; διὰ ποῦ νόμου. "', θ΄. ε ᾿Αλλὰ 43 τότε → διὰ τοῦ νόμου. η΄, θ΄. « ᾿Αλλὰ τότε; ἐξουλεύσατε → ἐδουλεύσατε; Ὑνόντες → γνόντες; ἐπιστρίφετε → ἐπιστρέφετε; στοιχεῖλ, οἷ; νὰ 5 7.» Εἰ ἢ πάλω ἄνωθεν → στοιχεῖα, οἷς πάλιν ἄνωθεν; τῆς δου αἰΐ, μος εἰθλίηΐ. θαι δηΐμν δ μαῖα, εἰ Νον! πα, οἱ δ. τ} 165 ἰδ 68ι15 αυἱ εἰθιημθαϊ (451γ8) ἰμ 4605 τϑίςθαι ς ἰϑιη, λείας → τῆς δουλείας; ὁ τρόπος; ἧς ες Ἡμέρας → ὁ τρόπος; ι΄. « Ἡμέρας; καὶ ροὺς → καὶ καιροὺς; δεῖξα: τὴν → δεῖξαι τὴν; παρατέοητιν → παρατήρησιν; ἀξιωθῆνα! → ἀξιωθῆναι; θεοποιοῦντες' → θεοποιοῦντες·; ἢλευθέρωσεν ὁ Δεῖπόν τῆς Χριστός" → ἠλευθέρωσεν ὁ Δεσπότης Χριστός·; νῦν ὃὲ οὐκ οἷδα → νῦν δὲ οὐκ οἶδα; Σλδόατα → Σάββατα; παράθασιν → παράβασιν; θεοποιοῦσιν ια΄, ε Φοδοῦμαι → θεοποιοῦσιν… ια΄. « Φοβοῦμαι; χεχοπίαχα → κεκοπίακα; ν» Παὲριχὴ → » Πατρικὴ; ι3'. ε Γίνεσθε → ιβ΄. « Γίνεσθε; ζῆλον “ σφόδρα τὸν νόμον ἐπόθουν “ → ζῆλον· σφόδρα τὸν νόμον ἐπόθουν·; μεταδέδλημαι → μεταβέβλημαι; μεταδολήν, → μεταβολήν.; « ᾿᾿Αδελφοὶ → « ᾿Αδελφοὶ; ἠδιχήσατε → ἠδικήσατε; συνεχῶς αὐτὸν μεταθάλλειν → συνεχῶς αὐτὸν… μεταβάλλειν; θρη-" γεῖν" → θρηνεῖν·; τόν ιδ΄. ε Οἴδατε → ιγ΄, ιδ΄. « Οἴδατε; σαρκὺς → σαρκὸς; πειρασμόν μον, Ξὸν ἐν τῇ σαρκί μον → πειρασμόν μου, τὸν ἐν τῇ σαρκί μου; προσενεχθείτης τί" μῆς → προσενεχθείσης τιμῆς; στρεδλούμενος → στρεβλούμενος; δεινά ἀλλ᾽ → δεινά· ἀλλ᾽; ἀτιμέαν → ἀτιμίαν; ἀλλ ὡς Θεοῦ → ἀλλ᾽ ὡς Θεοῦ; ἄγγελον! → ἄγγελον;; ὑπελάδετε δ ἐμοῦ νὸν Χριστὸν → ὑπελάβετε δι᾽ ἐμοῦ τὸν Χριστὸν; θεραπεύεσθαι. “. Ἰησοῦ Χριστοῦ εδῖ ἰπ]. ς. εκ ὁ ᾿Αλλὰ -ι΄, « Τίς οὖν ἣν " ὁ → θεραπεύεσθαι. ιε΄. « Τίς οὖν ἦν ὁ; ὑμῶν; » Ποῦ τὰ Α Ὕεκδβ. 1ὅ. « 1: ζηλωτὰ → ὑμῶν; » Ποῦ τὰ ζηλωτὰ.
Cite (SBL): Theodoret, Interp. Gal. 4.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
4.16PG 82
ις΄. « Ὥστε ἐχθρὸς ὑμῶν γέγονα, ἀληθεύων ὑμῖν; » Διὰ τὴν ἀλήθειαν αὐστηροτέροις κέχρημαι λόγοις.
is΄. « Hōste echthros hymōn gegona, alētheuōn hymin? » Dia tēn alētheian austēroterois kechrēmai logois.
“So have I become your enemy by telling you the truth?” For the sake of the truth I have used harsher words.
Gal 4:16 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul's harsh words were spoken for the sake of the truth.
Notes on the original text
- Digital text corrected (divided word): κέχρη μαι → κέχρημαι.
Cite (SBL): Theodoret, Interp. Gal. 4.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each section was re-read against the Greek.
4.17PG 82
ιζ΄. ε Ζηλοῦσιν ὑμᾶς οὐ καλῶς, ἀλλὰ ἐκκλεῖσαι ὑμᾶς θέλουσιν, ἵνα αὐτοὺς ζηλοῦτε. » Περὶ τῶν πονηρῶν ἐκείνων ταῦτα εἴρηκε διδασκάλων. Ὁρῶντες δὲ, φησὶν, ὑμᾶς τῇ πίστει λάμποντας, ἀνιῶνται, καὶ πάντα πραγματεύονται, ὥστε ὑμᾶς ἐκείνων μὲν στερῆσαι τῶν ἀγαθῶν, ὑπὸ δὲ τὴν αὐτῶν καταστῆσαι ἐξουσίαν, Τοῦτο γὰρ εἶπεν, ἵνα αὐτοὺς ζηλοῦτε.
iz΄. e Zēlousin hymas ou kalōs, alla ekkleisai hymas thelousin, hina autous zēloute. » Peri tōn ponērōn ekeinōn tauta eirēke didaskalōn. Horōntes de, phēsin, hymas tę̄ pistei lampontas, aniōntai, kai panta pragmateuontai, hōste hymas ekeinōn men sterēsai tōn agathōn, hypo de tēn autōn katastēsai exousian, Touto gar eipen, hina autous zēloute.
“They court you, not honorably; rather, they want to shut you out, so that you may court them.” He said this about those wicked teachers. Seeing you shining in faith, he says, they are grieved, and do everything to deprive you of those good things and bring you under their own authority. For this is what he meant by “so that you may court them.”
Gal 4:17 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the false teachers, envious of the Galatians' faith, want to cut them off from its blessings and bring them under their own power.
- Theodoret's description of the teachers is translated as written.
Notes on the original text
- Digital text corrected (OCR slip; OCR κ read as χ; footnote mark): Ζηλοῦσιν “5 ὑμᾶς → Ζηλοῦσιν ὑμᾶς; ἐχχλεῖσαι → ἐκκλεῖσαι; ἕνα αὐτοὺς → ἵνα αὐτοὺς; ἐχείνων ταῦτα → ἐκείνων ταῦτα; ἐχείνων μὲν στερῆσαι → ἐκείνων μὲν στερῆσαι; ἴγα αὐτοὺς → ἵνα αὐτοὺς.
Cite (SBL): Theodoret, Interp. Gal. 4.17 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-17
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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.
4.18PG 82
ιη΄. ε Καλὸν δὲ τὸ ζηλοῦσθαι ἐν καλῷ πάντοτε. » Ἐγὼ δὲ ὑμᾶς διαλάμπειν ἐν ἅπασι βούλομαι τοῖς καλοῖς, ὥστε τοὺς ἄλλους παρ' ὑμῶν ὠφελεῖσθαι. « Καὶ μὴ μόνον ἐν τῷ παρεῖναί με πρὸς ὑμᾶς. » Ἵνα… Οὕτω ταῦτα εἰρηκὼς, πάλιν μητέρα πικρῶς θρηνοῦσαν καὶ ὁλοφυρομένην μιμεῖται, καὶ βοᾷ·
iē΄. e Kalon de to zēlousthai en kalǭ pantote. » Egō de hymas dialampein en hapasi boulomai tois kalois, hōste tous allous par' hymōn ōpheleisthai. « Kai mē monon en tǭ pareinai me pros hymas. » Hina… Houtō tauta eirēkōs, palin mētera pikrōs thrēnousan kai holophyromenēn mimeitai, kai boą;
“It is good to be courted in a good thing always.” I want you to shine in all good things, so that others may be benefited by you. “And not only when I am present with you.” So that … Having said these things, he again imitates a mother lamenting bitterly and wailing, and cries:
Textual problem in this passage: see the notes.
Gal 4:18 (quotation, high confidence)
Notes and citation
Summary: Theodoret notes that Paul wants the Galatians to excel in good always, and introduces his lament as a mother's.
- Words are lost in the scan (“…”).
Notes on the original text
- Digital text corrected (OCR punctuation; OCR slips; divided word; OCR slip; line lost in the scan): ζηλοῦσθα! ἐν καλῷ πάντοτε: » → ζηλοῦσθαι ἐν καλῷ πάντοτε. »; Ἵνα Οὕτω → Ἵνα… Οὕτω; θρηνοῦ- 5αν → θρηνοῦσαν; βοᾷ " → βοᾷ·.
Cite (SBL): Theodoret, Interp. Gal. 4.18 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-18
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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.
4.19PG 82
ιθ΄. « Τεκνία μου, οὓς πάλιν ὠδίνω, ἄκρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. ν» ᾿Ανέχομαι καὶ δευτέρων ὠδίνων, ἐπειδὴ τῶν πρώτων διήμαρτον, ἀμβλωθριδίων ὑμῶν γενομένων. Ταῦτα καὶ τῶν τοῦ Νουάτου διελέγχει τὴν ἄνοιαν, οἳ τὴν τῆς μετανοίας ἀπο…
ith΄. « Teknia mou, hous palin ōdinō, akris hou morphōthę̄ Christos en hymin. n» ᾿Anechomai kai deuterōn ōdinōn, epeidē tōn prōtōn diēmarton, amblōthridiōn hymōn genomenōn. Tauta kai tōn tou Nouatou dielenchei tēn anoian, hoi tēn tēs metanoias apo…
“My little children, for whom I am again in labor until Christ is formed in you.” I endure even a second labor, since the first failed, you having become miscarriages. This also refutes the folly of the followers of Novatus, who [deny] the [remedy] of repentance …
Gal 4:19 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's second labor over the Galatians and uses it against the Novatianists' denial of repentance.
- Theodoret's polemic against the Novatianists, the rigorist schism that refused readmission to those who had fallen, is translated as written; he names their founder Novatus, as Greek writers commonly do for Novatian. The section breaks off in the scan.
Notes on the original text
- Digital text corrected (OCR accent; OCR slip; OCR β read as δ; footnote mark; OCR accent; text breaks off): μου “6, οὖς → μου, οὓς; Χριστὺς → Χριστὸς; ᾿λνέχομαι → ᾿Ανέχομαι; ἀμδλωθριδίων → ἀμβλωθριδίων; οἵ τὴν → οἳ τὴν; μετανοίας ἀπο- → μετανοίας ἀπο….
Topics: Heresy
Cite (SBL): Theodoret, Interp. Gal. 4.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-galatas-4-19) · 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.
4.20PG 82
κ΄. « Ἤθελον δὲ παρεῖναι πρὸς ὑμᾶς ἄρτι, καὶ ἀλλάξαι τὴν φωνήν μου, ὅτι ἀποροῦμαι ἐν ὑμῖν. » Πυρπολούμενος ὑπὸ τοῦ πάθους γενέσθαι ὑπόπτερος ἤθελον, καὶ δραμεῖν, καὶ ἰδεῖν τὰ γινόμενα, καὶ τῶν μὲν τὴν ἐκτροπὴν θρηνῆσαι, τῶν δὲ τὸ βέβαιον θαυμάσαι. Νῦν γὰρ, φησὶν, ἀπὼν ἀπορῶ τί εἴπω, τί φθέγξομαι, τί ὀδύρομαι. Ταῦτα πρὸς τούτους διεξελθὼν μεταφέρει τὸν λόγον πρὸς τοὺς κακοὺς συνηγόρους τοῦ νόμου, καί φησι· κα΄-κδ΄. « Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τοῦ νόμου οὐκ ἀκούετε; Γέγραπται γὰρ, ὅτι ᾿Αβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας. ᾿Αλλ᾽ ὁ μὲν ἐκ τῆς παιδίσκης κατά σάρκα γεγέννηται· ὁ δὲ ἐκ τῆς ἐλευθέρας διὰ τῆς ἐπαγγελίας. Ἅτινά ἐστιν ἀλληγορούμενα. » ᾿Αλληγορούμενα εἶπεν ὁ θεῖος ᾿Απόστολος, ἀντὶ τοῦ, Καὶ ἑτέρως νοούμενα. Οὐ γὰρ τὴν ἱστορίαν ἀνεῖλεν, ἀλλὰ τὰ ἐν τῇ ἱστορίᾳ προτυπωθέντα διηγεῖται. « Αὗται γάρ εἰσι δύο διαθῆκαι· μία μὲν ἀπὸ ὄρους Σινᾶ εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἄγαρ. (κε΄, κς΄.) Τὸ γὰρ Ἄγαρ Σινᾶ ὄρος ἐστὶν ἐν τῇ ᾿Αραβίᾳ, συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλὴμ, δουλεύει δὲ μετὰ τῶν τέκνων αὐτῆς. Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν. » Τί δήποτε, φησὶ, τῷ νόμῳ δουλεύειν αἱρούμενοι, ταῖς τοῦ νόμου διδασκαλίαις οὐ πείθεσθε; ἐκεῖνος γὰρ ὑμᾶς διδάσκει, ὡς δύο μὲν ἔσχε γυναῖκας ᾿Αβραὰμ, δύο δὲ παίδων ἀπεφάνθη πατήρ· ἀλλ᾽ ὁ μὲν ἐκ δούλης, ὁ δὲ ἐξ ἐλευθέρας ἐβλάστησε. Συμφωνεῖ ταῦτα τοῖς ἡμετέροις. Καθάπερ γὰρ ἐκεῖ εἷς μὲν πατὴρ, δύο δὲ μητέρες, καὶ δύο παῖδες " οὕτω κἀνταῦθα εἷς μὲν Θεὸς, δύο δὲ διαθῆκαι καὶ δύο λαοί" ἀλλὰ τῆς μὲν πρώτης διαθήκης ἡ Ἄγαρ εἰκὼν, τῆς δὲ δευτέρας ἡ Σάῤῥα. Καὶ γὰρ ἀπὸ τοῦ Σινᾶ ὄρους ὁ παλαιὸς ἐδόθη νόμος " παρὰ δὲ ἐκεῖνο τὸ ὄρος τὸ τῆς Ἄγαρ ἐσκήνωται γένος. Ἐκεῖνο δὲ τὸ ὄρος τῇ ἐπιγείῳ ταύτῃ συμφωνεῖ Ἱερουσαλήμ" ἡ δὲ Σάῤῥα τῆς ἐπουρανίου πόλεως τύπος, ἧς ἡμεῖς ὀνομαζόμεθα παῖδες. Ἐλευθέρα δὲ αὕτη, τουτέστιν, οὐκ ἔχουσα τὸν τοῦ νόμου ζυγόν· ἐκείνη δὲ δούλη· τοιοῦτοι δὲ καὶ οἱ τῷ νόμῳ ὑποκείμενοι. Δείκνυσι δὲ καὶ τὴν προφητείαν συμ… κζ΄. « Γέγραπται γάρ· Εὐφῤάνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. ν Καθάπερ γὰρ ἡ Σάῤῥα ἐν γήρᾳ γεγέννηκε παρὰ πᾶσαν ἀνθρωπίνην ἐλπίδα " οὕτω τὰ ἔθνη παρ᾽ αὐτὸ τὸ τοῦ βίου τέλος τῆς θεογνωσίας τετύχηκε, καὶ νενίκηκεν ἡ στεῖρα τῷ πλήθει τῶν γεννηθέντων τὴν πάλαι πολύπαιδα. κη΄. « Ἡμεῖς δὲ, ἀδελφοὶ, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν. » Οὐ γὰρ κατὰ φύσιν, ἀλλὰ κατὰ χάριν ἐτέχθημεν. Ὥσπερ γὰρ τὸν Ἰσαὰκ οὐκ ὁ τῆς φύσεως νόμος, ἀλλ᾽ ὁ τῆς ἐπαγγελίας διέπλασε λόγος " οὕτω καὶ ἡμᾶς ἡ δοθεῖσα τῷ ᾿Αβραὰμ ἐπαγγελία γεγέννηκεν. κθ'. ε ᾿Αλλ' ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτω καὶ νῦν. » Μηδὲ τοῦτο ὑμᾶς ἀνιάτω, τὸ τοὺς πεπιστευκότας ὑπὸ τῶν ἀπίστων ἐλαύνεσθαι. Τοιοῦτο γὰρ καὶ ἐν τῷ τύπῳ… λ΄. « ᾿Αλλὰ τί λέγει ἡ Γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς " οὐ γὰρ μὴ κληρονομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. » Τῆς Σάῤῥας τὰ ῥήματα, τῆς Γραφῆς εἶπε ῥήματα, τὸν σκοπὸν δεικνὺς τῆς Γραφῆς, ὅτι τούτου χάριν ἀνάγραπτα ταῦτα πεποίηκεν, ἵνα καὶ μετὰ τὴν ἀλήθειαν ὁ τύπος δειχθῇ.
k΄. « Ēthelon de pareinai pros hymas arti, kai allaxai tēn phōnēn mou, hoti aporoumai en hymin. » Pyrpoloumenos hypo tou pathous genesthai hypopteros ēthelon, kai dramein, kai idein ta ginomena, kai tōn men tēn ektropēn thrēnēsai, tōn de to bebaion thaumasai. Nyn gar, phēsin, apōn aporō ti eipō, ti phthenxomai, ti odyromai. Tauta pros toutous diexelthōn metapherei ton logon pros tous kakous synēgorous tou nomou, kai phēsi; ka΄-kd΄. « Legete moi, hoi hypo nomon thelontes einai, tou nomou ouk akouete? Gegraptai gar, hoti ᾿Abraam dyo huious eschen, hena ek tēs paidiskēs, kai hena ek tēs eleutheras. ᾿All᾽ ho men ek tēs paidiskēs kata sarka gegennētai; ho de ek tēs eleutheras dia tēs epangelias. Hatina estin allēgoroumena. » ᾿Allēgoroumena eipen ho theios ᾿Apostolos, anti tou, Kai heterōs nooumena. Ou gar tēn historian aneilen, alla ta en tę̄ historią protypōthenta diēgeitai. « Hautai gar eisi dyo diathēkai; mia men apo orous Sina eis douleian gennōsa, hētis estin Agar. (ke΄, ks΄.) To gar Agar Sina oros estin en tę̄ ᾿Arabią, systoichei de tę̄ nyn Hierousalēm, douleuei de meta tōn teknōn autēs. Hē de anō Hierousalēm eleuthera estin, hētis esti mētēr pantōn hēmōn. » Ti dēpote, phēsi, tǭ nomǭ douleuein hairoumenoi, tais tou nomou didaskaliais ou peithesthe? ekeinos gar hymas didaskei, hōs dyo men esche gynaikas ᾿Abraam, dyo de paidōn apephanthē patēr; all᾽ ho men ek doulēs, ho de ex eleutheras eblastēse. Symphōnei tauta tois hēmeterois. Kathaper gar ekei heis men patēr, dyo de mēteres, kai dyo paides " houtō kantautha heis men Theos, dyo de diathēkai kai dyo laoi" alla tēs men prōtēs diathēkēs hē Agar eikōn, tēs de deuteras hē Sarrha. Kai gar apo tou Sina orous ho palaios edothē nomos " para de ekeino to oros to tēs Agar eskēnōtai genos. Ekeino de to oros tę̄ epigeiǭ tautę̄ symphōnei Hierousalēm" hē de Sarrha tēs epouraniou poleōs typos, hēs hēmeis onomazometha paides. Eleuthera de hautē, toutestin, ouk echousa ton tou nomou zygon; ekeinē de doulē; toioutoi de kai hoi tǭ nomǭ hypokeimenoi. Deiknysi de kai tēn prophēteian sym… kz΄. « Gegraptai gar; Euphranthēti, steira hē ou tiktousa, rhēxon kai boēson, hē ouk ōdinousa, hoti polla ta tekna tēs erēmou mallon ē tēs echousēs ton andra. n Kathaper gar hē Sarrha en gērą gegennēke para pasan anthrōpinēn elpida " houtō ta ethnē par᾽ auto to tou biou telos tēs theognōsias tetychēke, kai nenikēken hē steira tǭ plēthei tōn gennēthentōn tēn palai polypaida. kē΄. « Hēmeis de, adelphoi, kata Isaak epangelias tekna esmen. » Ou gar kata physin, alla kata charin etechthēmen. Hōsper gar ton Isaak ouk ho tēs physeōs nomos, all᾽ ho tēs epangelias dieplase logos " houtō kai hēmas hē dotheisa tǭ ᾿Abraam epangelia gegennēken. kth'. e ᾿All' hōsper tote ho kata sarka gennētheis ediōke ton kata pneuma, houtō kai nyn. » Mēde touto hymas aniatō, to tous pepisteukotas hypo tōn apistōn elaunesthai. Toiouto gar kai en tǭ typǭ… l΄. « ᾿Alla ti legei hē Graphē? Ekbale tēn paidiskēn kai ton huion autēs " ou gar mē klēronomēsę̄ ho huios tēs paidiskēs meta tou huiou tēs eleutheras. » Tēs Sarrhas ta rhēmata, tēs Graphēs eipe rhēmata, ton skopon deiknys tēs Graphēs, hoti toutou charin anagrapta tauta pepoiēken, hina kai meta tēn alētheian ho typos deichthę̄.
“I wish I were present with you now and could change my tone, for I am at a loss about you.” Burning with emotion, I would wish to become winged and run, and see what is happening, and lament the turning aside of some and admire the steadfastness of others. For now, he says, being absent, I am at a loss what to say, what to utter, what to lament. Having gone through these things with them, he turns his speech to the evil advocates of the law, and says: “Tell me, you who want to be under the law, do you not hear the law? For it is written that Abraham had two sons, one by the slave woman and one by the free woman. But the son of the slave woman was born according to the flesh, the son of the free woman through the promise. These things are spoken allegorically.” The divine Apostle said “spoken allegorically” instead of: understood also in another way. For he did not do away with the history, but relates what was prefigured in the history. “For these women are two covenants: one from Mount Sinai, bearing children for slavery, which is Hagar. For Hagar is Mount Sinai in Arabia, and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, which is the mother of us all.” Why, he says, do you who choose to serve the law not obey the teachings of the law? For it teaches you that Abraham had two wives and was shown to be the father of two children; but one sprang from a slave woman, the other from a free woman. These things agree with ours. For as there, there is one father, two mothers and two children, so here there is one God, two covenants and two peoples; but Hagar is the image of the first covenant, Sarah of the second. For the old law was given from Mount Sinai; and beside that mountain the race of Hagar has made its dwelling. That mountain corresponds to this earthly Jerusalem; but Sarah is a type of the heavenly city, whose children we are called. She is free, that is, not having the yoke of the law; but the other is a slave; and such too are those subject to the law. He shows also the prophecy agreeing … “For it is written: Rejoice, barren one who does not bear; break forth and shout, you who are not in labor; for many are the children of the desolate one, more than of her who has the husband.” For as Sarah gave birth in old age, against all human hope, so the Gentiles at the very end of the age obtained the knowledge of God, and the barren one has surpassed by the number of those born to her the one who of old had many children. “But we, brothers, are children of promise like Isaac.” For we were born not according to nature but according to grace. For as it was not the law of nature but the word of the promise that formed Isaac, so too the promise given to Abraham has begotten us. “But as then he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also.” Do not let this grieve you, that believers are driven out by unbelievers. For such a thing [happened] in the type too … “But what does the Scripture say? Cast out the slave woman and her son; for the son of the slave woman shall not inherit with the son of the free woman.” He called Sarah's words words of Scripture, showing the aim of Scripture: that it recorded these things for this reason, so that even after the truth the type might be shown.
Textual problem in this passage: see the notes.
Gal 4:20 (quotation, high confidence) · Gal 4:21–24 (quotation, high confidence) · Gal 4:24–26 (quotation, high confidence) · Gal 4:27 (quotation, high confidence) · Isa 54:1 (quotation, high confidence) · Gal 4:28 (quotation, high confidence) · Gal 4:29 (quotation, high confidence) · Gal 4:30 (quotation, high confidence) · Gen 21:10 (quotation, high confidence) · Gen 21:1–2 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains Paul's allegory of Hagar and Sarah as the two covenants and two peoples under one God, insisting that the allegory does not abolish the history.
- This ref holds Gal 4:20–30 (lemmas of 4:20, 4:21–24a, 4:24b–26, 4:27, 4:28, 4:29 and 4:30). Lines are lost in the scan (“…”). Theodoret's reading of the allegory and his contrast of the earthly and heavenly Jerusalem are translated as written. Quotations: Isa 54:1; Gen 21:10. Migne's Latin column, read as Greek, is removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek, inside the lemma; OCR accent; OCR accents; OCR breathing; OCR numeral; OCR numerals and slips; OCR punctuation; OCR slip; OCR slip; Latin debris; OCR slips; OCR slips and numerals; OCR β read as δ; OCR κ read as χ; divided word; Latin debris; divided word; OCR slips; footnote mark; Latin debris; OCR slips; footnote number; footnote number; OCR slips; footnote number; line lost in the scan; OCR numeral; line lost in the scan; OCR numeral; footnote mark; marginal letter): Πυρπολούμενο: → Πυρπολούμενος; ἐχτροπὴν → ἐκτροπὴν; βέδαιον θαυμάται → βέβαιον θαυμάσαι; φησι" χα’ - κδ΄. ε Λέγετέ → φησι· κα΄-κδ΄. « Λέγετέ; νόμου 57 οὐκ → νόμου οὐκ; γὰρ 55, ὅτι ᾿Αθραὰμ δύο νἱοὺς → γὰρ, ὅτι ᾿Αβραὰμ δύο υἱοὺς; γεγέννηται" ὁ δὲ ἐκ τῆς ἐλευθέξας → γεγέννηται· ὁ δὲ ἐκ τῆς ἐλευθέρας; “Ατινά ἔστιν ἀλληγορούμένα. » ᾿Α1.:1ηγορούμενα → Ἅτινά ἐστιν ἀλληγορούμενα. » ᾿Αλληγορούμενα; ἑτέρω; νοούμενα → ἑτέρως νοούμενα; ἀνεῶλεν → ἀνεῖλεν; προτυπωθέντα διγάρ". → προτυπωθέντα διηγεῖται.; διαθῆκαι - → διαθῆκαι·; ΓΆγαρ, (χε’, κτ΄.) Τὸ γὰρ “ ΓΑγαρ → Ἄγαρ. (κε΄, κς΄.) Τὸ γὰρ Ἄγαρ; ᾿Αραδίᾳ, συπτοιχεῖ → ᾿Αραβίᾳ, συστοιχεῖ; τέχνων αὑτῆς → τέκνων αὐτῆς; ἐλευθέρα ΡΟΒΌΠ το, τ], « Τ οἱ ἀδα 556 05 μ}}}}}.. ν οἷῖ : του ἰηπο (οι. οἱ Εἰ πὶ ἴῃ Αγδΐα, αυΐ σοπ͵πποίι5. δβὲ αἱ 48 πιης εϑὶ “ἣν ὁνεβὶ ἃ Β. Τίς οὖν ἴῃ “ τὸν νόμον. “ Τὸ γρ --- «088 δυγδυηὶ 68 ΠΠ]Πγυβα οιη, Πθετα εϑὶ, αυὸ 681 Α ἐστὶν → ἐλευθέρα ἐστὶν; πάντων "ὁ ἡμῶν, » ΤΊ δήποτε, ἀπ 3 114 δκ 6 γὰ αυΐοδὶ Αγ, 56οἷφησὶ → πάντων ἡμῶν. » Τί δήποτε, φησὶ; ᾿Αδραὰμ, δύο δὲ → ᾿Αβραὰμ, δύο δὲ; πατήρ' ἀλλ᾽ → πατήρ· ἀλλ᾽; ἐδλάστησε → ἐβλάστησε; ἡμετέροις, Καθάπερ → ἡμετέροις. Καθάπερ; ἡ ΓΑγαρ → ἡ Ἄγαρ; Σινᾷ ὅρους → Σινᾶ ὄρους; "Αγὰρ ἐσχήνωται → Ἄγαρ ἐσκήνωται; ἐπουρανίον → ἐπουρανίου; Ἐλευδα δυΐοπι οι Β θέρα → Ἐλευθέρα; νόμον «υἱὰ ἢ 08 μος ζυγόν " → νόμου ζυγόν·; δούλη “ τοιοῦτο! δὲ → δούλη· τοιοῦτοι δὲ; ὑποκείμενοι., Δείκνυσι. δὲ → ὑποκείμενοι. Δείκνυσι δὲ; συμχζ', ε Γέγραπται 1: γάρ " → συμ… κζ΄. « Γέγραπται γάρ·; κίχτουσα → τίκτουσα; τέχνα τῆς ἐρήμου“ μᾶλλον ἣ → τέκνα τῆς ἐρήμου μᾶλλον ἢ; γεγέννγηχε → γεγέννηκε; αὑτὸ τὸ τοῦ βίου → αὐτὸ τὸ τοῦ βίου; χη᾿. ε« Ἡμεῖς → κη΄. « Ἡμεῖς; ἐπαγγελίας τέχνα ἐσμέν → ἐπαγγελίας τέκνα ἐσμέν; Ἰπαὰχ οὐκ ὁ τῇ; φύσεως → Ἰσαὰκ οὐκ ὁ τῆς φύσεως; τῷ ᾿Αδραὰμ. ἐπαγγελία → τῷ ᾿Αβραὰμ ἐπαγγελία; ἀπίστῶν → ἀπίστων; καὶ 5 ἐν τῷ τύπῳ εὖλ΄, « ᾿Αλλὰ → καὶ ἐν τῷ τύπῳ… λ΄. « ᾿Αλλὰ; "Εχδαλε τὴν πα’ δίσχην → Ἔκβαλε τὴν παιδίσκην; χάριν Π ἀνάγραπτα → χάριν ἀνάγραπτα.
Topics: Scripture and canon
Cite (SBL): Theodoret, Interp. Gal. 4.20 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-20
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-galatas-4-20) · 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.
4.31PG 82
λα΄. « Ἄρα οὖν, ἀδελφοὶ, οὐκ ἐσμὲν παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας. » Τί οὖν κελεύεις; α΄. « Τῇ ἐλευθερίᾳ ᾗ Χριστὸς ἡμᾶς ἠλευθέρωσε στήκετε, καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε. » Ἐλευθερίαν τὴν ἔξω τοῦ νόμου πολιτείαν καλεῖ· ζυγὸν δὲ δουλείας, τὴν κατὰ νόμον ζωήν. Οὕτω γὰρ καὶ ὁ θεῖος Πέτρος ἐν ταῖς Πράξεσιν ἔφη· « Τί πειράζετε τὸν Θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε οἱ πατέρες, οὔτε ἡμεῖς ἰσχύ…
la΄. « Ara oun, adelphoi, ouk esmen paidiskēs tekna, alla tēs eleutheras. » Ti oun keleueis? a΄. « Tę̄ eleutherią hę̄ Christos hēmas ēleutherōse stēkete, kai mē palin zygǭ douleias enechesthe. » Eleutherian tēn exō tou nomou politeian kalei; zygon de douleias, tēn kata nomon zōēn. Houtō gar kai ho theios Petros en tais Praxesin ephē; « Ti peirazete ton Theon epitheinai zygon epi ton trachēlon tōn mathētōn, hon oute hoi pateres, oute hēmeis ischy…
“So then, brothers, we are not children of a slave woman but of the free woman.” What then do you command? “Stand firm in the freedom with which Christ has set us free, and do not be held again in a yoke of slavery.” He calls freedom the way of life outside the law, and the yoke of slavery the life according to the law. For so the divine Peter too said in the Acts: “Why are you testing God by putting a yoke on the neck of the disciples, which neither our fathers nor we were able …”
Gal 4:31 (quotation, high confidence) · Gal 5:1 (quotation, high confidence) · Acts 15:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the freedom of Gal 5:1 as life outside the law and the yoke of slavery as life under it, citing Peter in Acts 15.
- This ref holds Gal 4:31–5:1. The section breaks off in the scan. Quotation: Acts 15:10. Apparatus read as Greek is removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; footnote mark; OCR κ read as χ; apparatus read as Greek; OCR slips; marginal letter and debris; text breaks off): «ΓΑρα → « Ἄρα; παιδίσκης τέχνα → παιδίσκης τέκνα; α', « Τῇ ἐλευθερίᾳ ἧ → α΄. « Τῇ ἐλευθερίᾳ ᾗ; ἐλευθέρωσε "ὃ στήχετε → ἠλευθέρωσε στήκετε; ἐνέχεσθε Ἶ". » ιν, 51 : ἄρα οὖν, εἴς. 1" ἀνέχεσθε. Β. ἀλ ἀθά "ἙΔλευθερίαν → ἐνέχεσθε. » Ἐλευθερίαν; καλεῖ “Α 4 ζυγὸν → καλεῖ· ζυγὸν; ἔφη" «ε Τί πειράξετε → ἔφη· « Τί πειράζετε; ἰσχύ- → ἰσχύ….
Cite (SBL): Theodoret, Interp. Gal. 4.31 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-galatas/4-31
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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.