{"slug":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ad-romanos","id":null,"title":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ad-romanos","title_source":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ad-romanos","author":null,"genre":null,"date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:38:06Z","cost_usd":0.009664},"source":{"registry_id":null,"work_id":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ad-romanos","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":null},"stats":{"passages":81,"english_words":23987,"coptic_letters":0,"source_letters":89454,"commentary_units":0,"commentary_kinds":0,"derived_notes":3,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ad-romanos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":81,"translated":81,"commentary_passages":0,"commentary_units":0,"english_words":23987,"source_letters":89454,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: Christian literature in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 81 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:14."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":81},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"174 Περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα. ΤΟΝ γεμὴν ἐκ σπέρματος Δαυεὶδ γεγονότα, κατὰ τὴν σάρκα ὡρίσθαι φησὶν εἰς υἱὸν Θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν. ὡρίσμεθα μὲν γὰρ καὶ ἡμεῖς εἰς υἱοὺς, ἀλλ' οὐκ ἐν δυνάμει μᾶλλον, ἀλλ' ὡς ἐν χάριτος μοίρᾳ, τῆς κλήσεως ἀξιούμενοι καὶ ὡς ἐν μόνῃ θελήσει τοῦ Θεοῦ καὶ Πατρὸς τὸ χρῆμα κερδαίνοντες· ὁ δέ γε Ἐμμανουὴλ οὐκ ἂν ὧδε ἔχοι· πολλοῦ γε καὶ δεῖ· ἀλλ' εἰ καὶ γέγονεν ἐκ σπέρματος τοῦ Δαυεὶδ κατὰ σάρκα, καὶ ὡς εἷς ἐξ ἡμῶν εἰς υἱὸν λογίζεται Θεοῦ διὰ τὸ ἀνθρώπινον, ἀλλ' οὖν ἐν δυνάμει καὶ ἀληθείᾳ κατὰ φύσιν Υἱός ἐστι, δι' οὗ καὶ ἡμεῖς υἱοποιούμεθα· εἴπερ ἐστὶν ἀληθὲς εἰπεῖν, ὡς τὸ αὐτοῦ Πνεῦμα πεπλουτηκότες διὰ τοῦ ἁγίου βαπτίσματος, τότε δὴ τότε καὶ ἀνεπιπλήκτως φαμέν \"Ἀββὰ ὁ \"πατήρ·\" οὐκοῦν ὡς εἰκόνες πρὸς ἀρχέτυπον, οὕτω καὶ ἡμεῖς οἱ κατὰ θέσιν υἱοὶ πρὸς τὸν φύσει τε καὶ δυνάμει καὶ ἀληθῶς ἐκ Πατρὸς μεμαρτυρημένον εἰς τοῦτο. Ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης. Πῶς δὲ γινώσκεται διὰ τῆς δημιουργίας ἡ ἀΐδιος αὐτοῦ δύναμις; ὅτι φθαρτὴν ἐχόντων τὴν φύσιν τῶν παρηγμένων εἰς γένεσιν καὶ κεκλημένων ἐν χρόνῳ πρὸς ὕπαρξιν, ἔσται που πάντως ὁ τούτων δημιουργὸς ἄφθαρτος καὶ ἀΐδιος· οὐκοῦν οὐδεμίαν εὑρήσουσιν ἀπολογίαν ἐν ἡμέρᾳ κρίσεως. Μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ Θεοῦ καταργήσῃ; Ἐντιμότεροι τῶν ἄλλων οἱ προεγνωσμένοι καὶ νόμον λαχόντες παιδαγωγὸν, καὶ ὑποσχέσεις ἔχοντες ἐπὶ Χριστῷ, καὶ δὴ καὶ ἀπειληφότες καὶ προκεκλημένοι τῶν ἄλλων·","english":"Concerning his Son, who was born of the seed of David according to the flesh. The one who was born of the seed of David, he says, was marked out according to the flesh as Son of God in power according to the Spirit of holiness from the resurrection of the dead. For we too have been marked out as sons, but not so much in power, but rather as in a portion of grace, being deemed worthy of the calling and gaining the thing by the will alone of God and the Father. But Emmanuel would not be so; far from it. For even if he was born of the seed of David according to the flesh, and is reckoned as one of us as Son of God because of the human nature, yet he is Son in power and truth according to nature, through whom we too are made sons; if indeed it is true to say that, having been enriched with his Spirit through holy baptism, then indeed then we say without reproach, \"Abba, the Father.\" Therefore, as images are to the archetype, so also are we who are sons by adoption in relation to the one who is testified by the Father to be so by nature and in power and truly. His eternal power and divinity. But how is his eternal power known through creation? Because, since the things brought into being have a corruptible nature and were called into existence in time, the creator of these things will surely be in every way incorruptible and eternal. Therefore they will find no defense in the day of judgment. Will their unbelief nullify the faith of God? Those foreknown and allotted the law as a pedagogue are more honored than the others, and having promises in Christ, and indeed having received them and having been called before the others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"ἔφασκεν γὰρ ὁ Σωτήρ \"Οὐκ ἀπεστάλην εἰ μὴ πρὸς τὰ \"πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ·\" καὶ τῶν διὰ πίστεως ἀνασεσωσμένων ἀπαρχὴ γεγονότες. οὐ γὰρ εἴ τινες ἐκ φρενοβλαβείας τοῦ πιστεύειν ἀπώλισθον, ταύτῃτοι, φησὶν, ἀφαμαρτήσειεν ἂν τοῦ καὶ ἀληθὴς εἶναι Θεός; οὐκοῦν πέπομφε μὲν ἐξ οὐρανοῦ τὸν Υἱὸν ὁ Πατὴρ, πεπιστεύκασι γεμὴν οὐ πάντες αὐτῷ· ἆρ' οὖν ὅτι γεγόνασί τινες ὑβρισταί τε καὶ ἄπιστοι, οὐκ ἔσται ὁ Θεὸς ἀληθὴς διὰ τοῦτο; μὴ γένοιτο· γινέσθω δὲ ὁ Θεὸς ἀληθὴς, πᾶς δὲ ἄνθρωπος ψεύστης· ἀντὶ τοῦ νοείσθω τε καὶ λεγέσθω πρὸς ἡμῶν ἀληθὴς, καθοριζέσθω δὲ ὥσπερ ἀνθρώπου παντὸς τοῦ ψεύδους τὸ κατηγόρημα. ἄτρεπτος μὲν γὰρ καὶ ἀναλλοίωτος παντελῶς ἡ θεία φύσις ἐστίν· σεσάλευται δὲ λίαν ἡ ἀνθρώπου φύσις καὶ ὅσον ἧκεν εἰς τὸ ἐγχωροῦν πᾶς ἄνθρωπος Ψεύστης· καταθλεῖ γὰρ ἔσθ' ὅτε τῆς ἀνθρώπου διανοίας ὡς ἁμαρτία τὸ ψεῦδος, καὶ δέχεταί πως ἡ φύσις καὶ τοῦ τοιοῦδε τὴν νόσον· ἐπὶ δέ γε τοῦ πάντων κρατοῦντος Θεοῦ, τοιοῦτόν τι νοεῖν ἢ λέγειν οὐ θέμις. οὐκοῦν τό γε δύνασθαι παθεῖν τὸ ψεῦδος τὴν ἀνθρώπου φύσιν, ἤγουν τὴν διάνοιαν, ἀληθὲς ἔσται τὸ κατηγόρημα· οὕτω που φησὶ καὶ ὁ μακάριος Δαυείδ \"̓Εγὼ εἶπα ἐν τῇ ἐκστάσει μου Πᾶς ἄνθρωπος ψεύστης·\" ὁ αὐτὸς δ' ἂν γένοιτο λόγος περί τε Θεοῦ καὶ ἡμῶν καὶ ἐπὶ τῶν ἄλλων ἁπάντων· οἷον ἐπὶ τῆς δικαιοσύνης, φαίη γὰρ ἄν τις καὶ οὐκ ἔξω λόγου Γινέσθω δίκαιος ὁ Θεὸς, πᾶς δὲ ἄνθρωπος ἄδικος. Εἰ δὲ ἡ ἀδικία ἡμῶν Θεοῦ δικαιοσύνην συνίστησι. Ἡ τῆς τοιαύτης διαβολῆς πρόφασις ἐντεῦθεν γεγενήται·","english":"For the Savior said, \"I was not sent except to the lost sheep of the house of Israel\"; and they became a firstfruits of those saved through faith. For if some have slipped away from believing through madness, does he say that on this account he would fail to be true God? Therefore the Father has sent the Son from heaven, yet not all have believed him. Is it therefore the case that because some have become insolent and faithless, God will not be true for this reason? By no means. Let God be true, and every man a liar—that is, let him be conceived and spoken of by us as true, and let the charge of all falsehood be defined as belonging to man. For the divine nature is utterly immutable and unchangeable; but the nature of man has been greatly shaken, and as far as it was possible every man is a liar. For sometimes falsehood oppresses the human mind like sin, and nature in some way receives even the disease of such a thing; but concerning God who rules over all, it is not lawful to think or say any such thing. Therefore, as regards the capacity of human nature—that is, the mind—to suffer falsehood, the charge will be true. Thus indeed the blessed David also says: \"I said in my ecstasy, Every man is a liar.\" The same account would apply both to God and to us, and to all other things as well; for example, concerning righteousness, one might say, and not without reason, \"Let God be righteous, and every man unrighteous.\" But if our unrighteousness commends the righteousness of God. The pretext for this slander has arisen from this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον οἱ υἱοὶ Ἰσραὴλ κελευσθέντες ὑπὸ Κύρου ἀναδείμασθαι τὸν νεὼν καὶ πληροῦν εὐχὰς καὶ προσάγειν θυσίας, γεγόνασι ῥᾴθυμοι, προφασιζόμενοι πτωχείαν καὶ τὴν ἀπὸ τῆς αἰχμαλωσίας ταλαιπωρίαν· ταύτῃ συμμέτροις ἐσωφρονίζοντο παιδείαις, ἀφορίαις\n\nκαρπῶν καὶ ὑετῶν ἐνδείαις· ἀσχάλλοντες δὲ πρὸς τὰς τοιαύτας πληγὰς, ἐμακάριζον μὲν τοὺς ἀλλογενεῖς καὶ τοὺς μὴ δουλεύοντας τῷ Θεῷ ὡς ἐν εὐθυμίᾳ διάγοντας, καὶ ἔφασκον ἀμείνους ἑαυτῶν ὑπάρχειν ἐκείνους· καὶ γοῦν ἔφασκε πρὸς αὐτοὺς Μαλαχίας ὁ προφήτης \"Ἐβαρύνατε ἐπ' ἐμὲ τοὺς \"λόγους ὑμῶν, λέγει Κύριος, καὶ εἴπατε Ἐν τίνι κατελα\"λήσαμεν κατὰ σοῦ; εἴπατε, φησί Μάταιος ὁ δουλεύων \"Θεῷ, καὶ τί πλέον ὅτι ἐφυλάξαμεν τὰ φυλάγματα αὐτοῦ, \"καὶ διότι ἐπορεύθημεν ἱκέται πρὸ προσώπου Κυρίου παν\"τοκράτορος; καὶ νῦν ἡμεῖς μακαρίζομεν ἀλλοτρίους, καὶ \"ἀνοικοδομοῦνται ποιοῦντες ἄνομα· ἀντέστησαν Θεῷ καὶ \"ἐσώθησαν. ταῦτα κατελάλησαν οἱ φοβούμενοι τὸν Κύριον, 178 \"ἕκαστος πρὸς τὸν πλησίον αὐτοῦ· καὶ προσέσχε Κύριος \"καὶ εἰσήκουσε.\" ταύτης ἕνεκα, φησὶ, τῆς αἰτίας ᾤοντό τινες τοὺς ἰουδαίους λέγειν Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά· ἔνδικον γεμὴν τὸ κρῖμα εἰπὼν, ἢ τῶν ἰουδαίοις ἐπιφημιζόντων ἐκεῖνα, ἤγουν τῶν λέγειν ἀποτολμώντων Ὅτι ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά. Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη Θεοῦ πεφανέρωται.","english":"After the return from Babylon, the sons of Israel, commanded by Cyrus to rebuild the temple and to fulfill vows and to bring sacrifices, became slack, making excuses of poverty and the hardship from the captivity; by proportionate disciplines they were brought to their senses, by failures\n\nof crops and lack of rain. And being vexed at such plagues, they called the foreigners and those not serving God blessed, as living in cheerfulness, and they said that those were better than themselves. At any rate, Malachi the prophet said to them: \"You have weighed down my words against me, says the Lord, and you have said, In what did we speak against you? You have said, he says, Vain is the one who serves God, and what profit is it that we kept his observances, and that we went as suppliants before the face of the Lord Almighty? And now we call strangers blessed, and those who do lawless things are built up; they resisted God and were saved. These things those who fear the Lord spoke against, 178 each to his neighbor; and the Lord gave heed and heard.\" For this reason, he says, some thought the Jews were saying, Let us do evil things so that good things may come. But having said the judgment is just, either of those who fasten those things upon the Jews, or of those who dare to say, \"That we may do evil things so that good things may come.\" But now, apart from the law, the righteousness of God has been revealed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Οἶδα ὅτι γέγραπται περί τινων, ὅτι \"ἦσαν δίκαιοι ἀμφό\"τεροι πορευόμενοι ἐν ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ \"Χριστοῦ ἄμεμπτοι,\" καὶ ὁ μακάριος δὲ Παῦλος ἔφη, ὅτι καὶ αὐτὸς \"κατὰ δικαιοσύνην τὴν ἐν νόμῳ γέγονεν ἄμεμ\"πτος.\" ἀλλ' ὁ ἐν τούτοις ἄμεμπτος, οὔπω πέπραχε τὰ δι' ὧν ἔσται λαμπρὸς καὶ ἀοίδιμος· καὶ γοῦν αὐτὸς ἔφη πάλιν ὁ μακάριος Παῦλος, ὡς ἡγεῖτο μὲν ἅπαντα τὰ ἐν νόμῳ ζημίαν καὶ ἐν ἴσῳ σκυβάλοις κατελογίζετο· ζητοίη δὲ πάλιν \"τὸ \"ὑπερέχον τῆς γνώσεως Χριστοῦ.\" κατακρίνει δὲ πάλιν ὁ νόμος τοὺς παραβαίνοντας· ταύτῃ τοι ἑτέρωθί φησιν \"Εἰ \"γὰρ τῇ διακονίᾳ τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον \"περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ·\" πλείστης δὲ οὔσης ἐντολῆς ἐν αὐτῷ, πᾶσά πως ἀνάγκη καὶ τὸν ἀκριβῆ νομοφύλακα διαπταίειν ἔν τισι, καὶ παραβάτην νόμου καθίστασθαι. καὶ ὅτι φορτικὸς ἀληθῶς, διωμολογήκασιν ἐναργῶς οἱ θεσπέσιοι μαθηταί· ἔφασκον γάρ \"Νῦν οὖν τί πειράζετε \"τὸν Θεὸν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, \"ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;\" ὅτε τοίνυν Ἕλληνες μὲν ἦσαν ὑφ' ἁμαρτίαν ὡς ἠγνοηκότες τὸν δημιουργὸν, Ἰουδαῖοι δὲ ὡς τῆς τοῦ νόμου παραβάσεως ἔνοχοι, ἐδέησεν ἀναγκαίως τοῖς οὖσιν ἐπὶ τῆς γῆς τοῦ δικαιοῦντος Χριστοῦ·","english":"I know that it has been written concerning certain people, that \"they were both righteous, walking blameless in the commandments and ordinances of Christ,\" and the blessed Paul also said that he himself \"according to the righteousness which is in the law had become blameless.\" But the one who is blameless in these things has not yet accomplished those things through which he will be radiant and renowned; and indeed the blessed Paul himself said again that he regarded all things in the law as loss and counted them as equal to refuse; and he sought again \"the surpassing value of the knowledge of Christ.\" But the law again condemns those who transgress; for this reason he says elsewhere, \"For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory.\" And since the commandment in it is very great, there is in every way a necessity that even the exact guardian of the law should stumble in some things and be established as a transgressor of the law. And that it is truly burdensome, the divine disciples have clearly acknowledged; for they said, \"Now therefore why do you tempt God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?\" Since, therefore, the Greeks were under sin as having been ignorant of the Creator, and the Jews as being guilty of transgression of the law, it was necessarily needful for those who are on the earth to have Christ who justifies;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"δεδικαιώμεθα γὰρ \"οὐκ ἐξ ἔργων τῶν ἐν \"δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ 179 \"αὐτοῦ ἔλεος·\" αὐτὸς γὰρ ἦν ὁ καὶ πάλαι λέγων διὰ φωνῆς προφητῶν \"Ἐγώ εἰμι ὁ ἐξαλείφων τὰς ἀνομίας σου, καὶ οὐ \"μὴ μνησθήσομαι·\" διάττει γεμὴν ἡ δικαιοῦσα χάρις εἰς πάντας ἐν ἴσῳ, ἰουδαίους τέ φημι καὶ ἕλληνας, ὅτι καὶ πάντες ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ· δόξα Θεοῦ δὲ νοοῖτ' ἂν εἰκότως, τὸ μήτε εἰδέναι μήτε μὴ πεφυκέναι πλημμελεῖν· κατόπιν δὲ πάντως τῶν τῆς θεότητος αὐχημάτων, πᾶσα ἡ γενητὴ κτίσις· παρώλισθον γὰρ καὶ τῶν ἀγγέλων τινές. πλὴν εὐδόκησεν ὁ Θεὸς καὶ Πατὴρ \"ἀνακεφαλαιώ\"σασθαι τὰ πάντα ἐν τῷ Χριστῷ\" τῷ δικαιοῦντι δωρεὰν τῇ αὐτοῦ χάριτι· τέθειται γὰρ ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι· ἐπειδὴ γὰρ πεποίηται τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὸ ἴδιον αἷμα, σέσωκε τὴν ὑπ' οὐρανὸν, ἵλεών τε καὶ εὐμενῆ κατέστησεν ἡμῖν τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν. Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. Τίς γὰρ ὅλως ἢ ἐπὶ τίσιν καυχήσεται, πάντων ἠχρειωμένων καὶ ἐκκεκλικότων τῆς εὐθείας ὁδοῦ, καὶ οὐδενὸς ὄντος παντελῶς τοῦ ποιοῦντος χρηστότητα; οὐκοῦν ἐξεκλείσθη φησὶν ἡ καύχησις, τουτέστιν ἐκβέβληται καὶ ἀνῄρηται, τόπον οὐκ ἔχουσα παρ' ἡμῖν οὐδένα· ἐξεκλείσθη δὲ τίνα τρόπον; τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων πεπλουτήκαμεν, ἐλέῳ καὶ χάριτι δικαιούμενοι δωρεὰν ἐν Χριστῷ. Νόμον οὖν καταργοῦμεν διὰ πίστεως; Ἔφη τῷ θεσπεσίῳ Μωυσεῖ ὁ τῶν ὅλων Θεός \"Προ\"φήτην","english":"For we have been justified: \"not by works of righteousness that we ourselves did, but according to his great mercy.\" For he himself was the one who long ago said through the voice of the prophets: \"I am he who blots out your lawless deeds, and I will not remember them.\" Indeed, the grace that justifies extends equally to all—I mean Jews and Greeks alike—because all have sinned and fall short of the glory of God. And \"the glory of God\" would reasonably be understood as neither knowing nor being naturally inclined to transgress. But after all the boasts of the divinity comes every created order; for some of the angels too slipped. Nevertheless, God and Father was well pleased \"to sum up all things in Christ,\" who justifies freely by his grace; for he has been set forth as a propitiation through faith in his blood. Since his own blood has been given as the ransom for the life of all, he has saved what is under heaven, and has made the Father and God in the heavens propitious and gracious to us. Where then is boasting? It has been shut out. For who at all, or over what, will boast, when all have become worthless and have turned aside from the straight way, and there is absolutely no one who does good? Therefore, he says, boasting has been shut out—that is, it has been cast out and abolished, having no place among us. And in what way has it been shut out? We have been enriched with the remission of former sins, being justified freely by mercy and grace in Christ. Do we then abolish the law through faith? God, the God of all, said to the divinely inspired Moses: \"A prophet","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"αὐτοῖς ἀναστήσω ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ \"σε καὶ δώσω τὸ ῥῆμά μου ἐν τῷ στόματι αὐτοῦ, καὶ λα\"λήσει αὐτοῖς καθότι ἂν ἐντείλωμαι αὐτῷ· καὶ ὁ ἄνθρω\"πος ἐκεῖνος ὃς ἐὰν μὴ ἀκούσῃ τῶν λόγων αὐτοῦ ὅσα ἂν 180 \"λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ \"αὐτοῦ.\" πῶς οὖν οὐχ ἱστῶμεν νόμον διὰ τῆς πίστεως τὸν παρ' αὐτοῦ προσιέμενοι λόγον; καὶ προφήτης ὠνόμασται διὰ τὸ ἀνθρώπινον ὁ Ἐμμανουὴλ, ὁ ὡς ἐν τάξει Μωσέως μεσίτης Θεοῦ καὶ ἀνθρώπων. καὶ πάλιν ὁ μὲν νόμος ἦν ἐν σκιαῖς, πλὴν ὠδίνων ὁρᾶται τῆς ἀληθείας τὴν μόρφωσιν· οὐκ ἀναιρεῖ δὲ τοὺς τύπους ἡ ἀλήθεια, καθίστησι δὲ ἐμφανεστέρους. Εἰ γὰρ Ἁβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα ἀλλ' οὐ πρὸς τὸν Θεόν. Χρῆναι δὲ ὑπολαμβάνω, ἔφη τις, τὸν περὶ τοῦ προπάτορος Ἁβραὰμ πολυπραγμονοῦντας λόγον, ἐκεῖνο εἰπεῖν Εἴρηταί που τινὶ τῶν ἁγίων μαθητῶν, δίχα τῶν ἔργων τὴν πίστιν εἶναι νεκράν· προσεπάγει δὲ τούτοις τό \"Θέλεις δὲ \"γνῶναι, ὦ ἄνθρωπε κενὲ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων \"νεκρά ἐστιν; Ἁβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδι\"καιώθη ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσια\"στήριον;\" ἆρ' οὖν ἀλλήλοις τἀναντία φασὶν οἱ πνευματοφόροι; τί οὖν πρὸς ταῦτά φαμεν; εἰς γῆρας ἐληλακότι λοιπὸν, ἀδοκήτως λίαν ἐπηγγέλλετο αὐτῷ υἱὸν ὁ τῶν ὅλων Θεός· ἔφασκέ τε ὅτι τῇ τῶν ἄστρων ἀναριθμήτῳ πληθύϊ φιλονεικοῦν τὸ ἐξ αὐτοῦ γενήσεται σπέρμα· ὁ δὲ ἐπείπερ ἐτίμα τὸν ὑπισχνούμενον τὸ πάντα δύνασθαι κατορθοῦν, διὰ τούτου ἐπιμαρτυρῶν τῷ Θεῷ, δεδικαίωται παρ' αὐτῷ, καὶ γέρας ἀντάξιον τῆς οὕτω θεοφιλοῦς ἐκομίζετο γνώμης τῶν ἀρχαίων αἰτιαμάτων τὴν ἀμνηστίαν.","english":"I will raise up for them from their brothers one like you, and I will put my word in his mouth, and he will speak to them whatever I command him; and that man, whoever does not listen to his words, whatever the prophet speaks in my name, I myself will require it of him.\" How then do we not establish the law through faith, when we accept the word that comes from him? And Emmanuel was called a prophet because of his human nature, he who stands in the order of Moses as mediator between God and men. And again, the law was in shadows, yet it is seen to bear the form of the truth as in travail; but the truth does not abolish the types, rather it makes them more manifest. For if Abraham was justified by works, he has a boast—but not before God. Now I think it necessary, as someone said, that those who make a great inquiry into the account of our forefather Abraham should say that which was spoken somewhere by one of the holy disciples, that faith apart from works is dead; and he adds to this: \"But do you wish to know, O empty man, that faith apart from works is dead? Was not Abraham our father justified by works when he offered up Isaac his son upon the altar?\" Are the Spirit-bearers, then, saying things contrary to one another? What then do we say to these things? When he had already come to old age, the God of all unexpectedly promised him a son; and he declared that his offspring would be as countless as the multitude of the stars. And he, since he honored the one who promised that he was able to accomplish all things, bearing witness to God through this, was justified before him, and he received as a prize worthy of so God-loving a disposition the forgetting of his ancient accusations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"πλὴν ἐποιεῖτο κατὰ καιροὺς γύμνασμα τῷ δικαίῳ Θεὸς τὸ ἐπί γε τῷ Ἰσαὰκ χρησμῴδημα· ἀλλ' ἦν καὶ ἐπ' αὐτῷ πιστὸς καὶ φιλόθεος, ὡς τῆς πρὸς Θεὸν ἀγάπης προτάξας οὐδέν. πλὴν καθά φησι τοῦ Σωτῆρος ὁ μαθητής \"Ἡ πίστις συνήργει τοῖς ἔργοις \"καὶ ἐκ τῶν ἔργων ἡ πίστις ἐβεβαιώθη·\" ἔφη δέ που καὶ αὐτὸς ὁ θαυμάσιος Παῦλος περὶ τοῦ προπάτορος Ἁβραάμ \"Πίστει προσενήνοχε τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν \"μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, \"πρὸς ὃν ἐλαλήθη Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα· \"λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεός.\" οὐκοῦν κἂν εἰ λέγοιτο τυχὸν ἐξ ἔργων δεδικαιῶσθαι διά τοι τὸ προσενεγκεῖν τὸν Ἰσαὰκ πειραζόμενον, ἀλλ' ἦν καὶ τοῦτο αὐτῷ πίστεως τῆς ἑδραιοτάτης ἀπόδειξις ἐναργής. Οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμενοι ἐν τῷ Θεῷ. Ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τὴν ἀξιάγαστον ἀληθῶς τοῦ Θεοῦ καὶ Πατρὸς ἀγάπησιν, ἣν εἰς ἡμᾶς ἐπεδείξατο, καθιστὰς ἐναργῆ, τῆς μετὰ σαρκὸς οἰκονομίας τὸ πέρας καὶ τὸ ἐπὶ τῷ σταυρῷ πάθος παρεκόμιζεν εἰς ἀπόδειξιν, ὧδέ πη λέγων \"Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν \"υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς \"αὐτὸν μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον.\" ἔδωκε γὰρ ὡς ἀληθῶς ὑπὲρ ἡμῶν τὸν ἴδιον υἱόν· ἐκλελυτρώμεθα δὲ ἡμεῖς, ἀπηλλάγμεθα θανάτου καὶ ἁμαρτίας· οὐ γὰρ ἑτέρου τινὸς χάριν γέγονε \"σὰρξ ὁ Λόγος καὶ ἐσκήνωσεν ἐν ἡμῖν,\" ἢ ἵνα τὸν τῆς σαρκὸς θάνατον ἀνατλὰς, θριαμβεύσῃ μὲν ἀρχὰς καὶ ἐξουσίας, καταργήσῃ δὲ καὶ αὐτὸν \"τὸν τὸ κράτος 182 \"ἔχοντα τοῦ θανάτου, τουτέστι τὸν\" σατανᾶν·","english":"Nevertheless, God at times made the oracle concerning Isaac a training exercise for the righteous man; but he too was faithful and a lover of God, so as to set nothing before his love for God. Yet, as the Savior's disciple says, \"Faith was working together with his works,\" and \"by his works faith was confirmed\"; and the wondrous Paul himself somewhere said concerning the forefather Abraham: \"By faith, when he was tested, he offered up Isaac, and he who had received the promises offered up his only-begotten son, to whom it was said, 'In Isaac shall your seed be called,' reasoning that God is able even to raise him from the dead.\" Therefore, even if he should be said perhaps to have been justified by works because he offered up Isaac when tested, yet this too was for him a clear proof of the most steadfast faith. And not only this, but also \"boasting in God.\" Our Lord Jesus Christ, making evident the truly admirable love of God and the Father which he showed toward us, brought forward the completion of the economy with the flesh and the passion upon the cross as proof, saying somewhere thus: \"For God so loved the world that he gave his only-begotten Son, so that everyone who believes in him should not perish but have eternal life.\" For he truly gave his own Son for us; and we have been redeemed, we have been delivered from death and sin; for it was for no other reason that \"the Word became flesh and dwelt among us\" than that, having endured the death of the flesh, he might triumph over principalities and powers, and might bring to nothing even \"the one who has the power of death, that is, the\" Satan.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":8,"ref":"p8","source":"καὶ ἀνέλῃ μὲν τὴν φθορὰν, ἀποστήσῃ δὲ σὺν αὐτῇ καὶ τὴν καθ' ἡμῶν τυραννήσασαν ἁμαρτίαν· ἄπρακτόν τε οὕτως ἀποφήνῃ λοιπὸν τὴν ἀρχαίαν ἐκείνην ἀρὰν, ἣν ἡ τοῦ ἀνθρώπου φύσις ὑπέμεινεν ἐν Ἀδὰμ ὡς ἐν ἀπαρχῇ τοῦ γένους καὶ ὡς ἐν ῥίζῃ τῇ πρώτῃ. παραβὰς γὰρ τὴν ἐντολὴν ὁ Ἀδὰμ, προσκέκρουκε τῷ δημιουργῷ· ταύτῃ τοι γέγονε καὶ ἐπάρατος καὶ θανάτῳ κάτοχος. ὁλοτρόπως δὲ ἀπολωλότας κατηλέησε πάλιν ὁ τῶν ὅλων δεσπότης· καθίκετο γὰρ ἐξ οὐρανῶν ὁ Υἱὸς, ἀνιεὶς ἐγκλήματα, δικαιῶν ἐν πίστει τὸν ἀσεβῆ, μεταχαλκεύων ὡς Θεὸς τὴν ἀνθρώπου φύσιν εἰς ἀφθαρσίαν, καὶ ἀνακομίζων εἰς τὸ ἀπ' ἀρχῆς· καινὴ γὰρ\n\nκτίσις τὰ ἐν Χριστῷ, ὅτι καὶ ῥίζα τέθειται καινή· γέγονε δὲ καὶ δεύτερος Ἀδάμ· καὶ οὐχ ὥσπερ ἐκεῖνος ὀργῆς παραίτιος καὶ ἀποστροφῆς τῆς ἄνωθεν τοῖς ἐξ αὐτοῦ γεγονόσι, πρόξενος δὲ μᾶλλον καὶ δοτὴρ τῆς πρὸς Θεὸν οἰκειότητος, δι' ἁγιασμοῦ τε καὶ ἀφθαρσίας καὶ τῆς ἐν πίστει δικαιοσύνης. ταῦτα ἡμῖν ὁ σοφὸς ἐξηγεῖται Παῦλος διὰ τῆς προκειμένης ῥήσεως· οὐκοῦν ὡς δι' ἑνὸς ἀνθρώπου φησὶν ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθε, καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφ' ᾧ πάντες ἥμαρτον· εἰσέδυ μὲν γὰρ, ὡς ἔφην, διὰ τῆς ἁμαρτίας ὁ θάνατος ἐν τῷ πρωτοπλάστῳ καὶ ἐν τῇ τοῦ γένους ἀρχῇ· εἶτα ὅλον ἐφεξῆς κατενεμήθη τὸ γένος. ἀλλὰ καὶ ὁ τῆς ἁμαρτίας εὑρετὴς δράκων ἰσχύσας ἐν Ἀδὰμ τοῖς τῆς φαυλότητος τρόποις, βατὴν εἴργασται τὴν ἀνθρώπου διάνοιαν·","english":"And he will destroy corruption, and with it he will put away the sin that tyrannized over us; and thus he will render ineffectual henceforth that ancient curse which human nature endured in Adam, as in the firstfruits of the race and as in the first root. For Adam, having transgressed the commandment, offended the Creator; for this reason he became both accursed and held fast by death. But the Master of all things again had compassion on those who were utterly lost; for the Son came down from heaven, remitting charges, justifying the ungodly by faith, refashioning human nature as God into incorruption, and restoring it to its original state. For those in Christ are a new creation, since a new root has also been laid down; and he has become a second Adam; and he is not, like that one, the cause of wrath and of estrangement from above for those born of him, but rather the provider and giver of nearness to God, through sanctification and incorruption and the righteousness that is in faith. The wise Paul explains these things to us through the present passage: therefore, he says, as through one man sin entered into the world, and through sin death, and thus death passed through into all men, in that all sinned. For death, as I said, entered in through sin in the first-formed man and in the beginning of the race; then it was distributed throughout the whole race in succession. But also the dragon, the inventor of sin, having prevailed in Adam by the ways of wickedness, made the mind of man passable;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"\"Πάντες γὰρ ἐξέκλιναν, ἅμα ἠχρειώθησαν.\" ἐκ προσώπου δὴ οὖν γεγονότες τοῦ παναγίου Θεοῦ διά τοι τὸ ἐπιμελῶς ἐγκεῖσθαι τὴν ἀνθρώπου διάνοιαν \"ἐπὶ τὰ πονηρὰ \"ἐκ νεότητος,\" ἀλογώτερον διέζωμεν βίον· καὶ \"κατέπιεν \"μὲν ὁ θάνατος ἰσχύσας,\" ὡς ὁ προφήτης φησὶν, ἐπλάτυνε δὲ καὶ \"ὁ ᾅδης τὴν ψυχὴν αὐτοῦ καὶ διήνοιξε τὸ στόμα \"αὐτοῦ τοῦ μὴ διαλιπεῖν·\" ἐπειδὴ γὰρ τῆς ἐν Ἀδὰμ παρα βάσεως γεγόναμεν μιμηταὶ καθ' ὃ πάντες ἥμαρτον, ταῖς ἴσαις ἐκείνῳ δίκαις ὑπενενήγμεθα· ἀλλ' οὐ μεμένηκεν ἀνεπικούρητος ἡ ὑπ' οὐρανὸν, καθῄρηται γὰρ ἡ ἁμαρτία, πέπτωκεν ὁ σατανᾶς, κατήργηται δὲ καὶ ὁ θάνατος. Ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ. Ὁ νόμος ὁ διὰ Μωυσέως, ἔλεγχος ἦν, ὡς ἔφην, τῆς τῶν πταιόντων ἀσθενείας, οὐ λυτικὸς ἁμαρτίας· κατειργάζετο δὲ μᾶλλον ὀργήν· ἦν γὰρ ἀνάγκη τοὺς παραβαίνοντας ταῖς ἐν νόμῳ διωρισμέναις ὑποφέρεσθαι δίκαις· οὗ δὲ δὴ ὅλως παραβάσεως τρόπος, ἐκεῖ που πάντως καὶ ἁμαρτία. καὶ εἴπερ ἐστὶν ἁμαρτία θανάτου πρόξενος, πᾶσά πως ἀνάγκη συνεῤῥῶσθαι λέγειν αὐτῇ καὶ τὸν ἐξ αὐτῆς ἀναφύντα θάνατον· καθῃρημένῃ τε πάντως συγκατασείεσθαι, καὶ οἷά περ ἰδίᾳ συνδιολλύσθαι μητρί· ἦν οὖν ἄχρι νόμου ἁμαρτία φησὶν ἐν κόσμῳ· κειμένου γὰρ ἔτι τοῦ νόμου, καὶ τὰ τῆς παραβάσεως ἐγκλήματα κατὰ τῶν πταιόντων ἐκρατύνετο· ἀργοῦντος δὲ ἤδη, πέπαυται σὺν αὐτῷ τοῦ παραβαίνειν ἡ γραφή· πεπαυμένης δὲ τῆς ἁμαρτίας, ὡς ἔφην, συμπεπαύσεται καὶ ὁ θάνατος. Ἀλλ' ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωσέως κ.τ.λ. Ἀλλ' εἰ τοῦτο, τίνα τρόπον φαίη τις ἂν κατεκράτησε τῶν ἐπὶ τῆς γῆς καὶ πρὸ νόμου θάνατος;","english":"For all have turned aside, together they have become useless.\" Since we have been made from the person of the all-holy God, because the mind of man lies earnestly \"on evil from youth,\" we have lived a more irrational life; and \"death prevailed and swallowed up,\" as the prophet says, and \"Hades enlarged his soul and opened his mouth without ceasing.\" For since we became imitators of the transgression in Adam, in that all sinned, we were subjected to the same judgments as he. But the world under heaven has not remained without help, for sin has been destroyed, Satan has fallen, and death has been abolished. For until the law, sin was in the world. The law given through Moses was, as I said, a conviction of the weakness of those who stumble, not a release from sin; rather it worked up wrath, for it was necessary that transgressors undergo the judgments prescribed in the law. And where there is any manner of transgression at all, there surely is sin as well. And if sin is the cause of death, it is altogether necessary to say that the death which springs from it is bound fast to it, and that when it is destroyed, death is wholly shaken down with it and, as it were, perishes together with its own mother. So, he says, sin was in the world until the law; for while the law was still in force, the charges of transgression against those who stumbled were strengthened; but now that it is idle, transgression has ceased together with it. And when sin has ceased, as I said, death will cease with it. \"But death reigned from Adam until Moses,\" etc. But if this is so, in what way could one say that death prevailed over those on the earth even before the law?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"εἰ γὰρ καί τινες οὐ γεγόνασι ταῖς τοῦ νόμου παραβάσεσιν ἔνοχοι, διά τοι τὸ μήπω τεθεῖσθαι τὸν νόμον, ἀλλ' ὑπέδυσαν καὶ αὐτοὶ τὴν φθορὰν ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ· ὅμοιον ὡσεὶ λέγοι τυχόν Ἐπιτρέχοντος τοῦ θανάτου καθ' ὁμοιότητα τὴν Ἀδὰμ τὸ ἐξ αὐτοῦ πᾶν γένος, ὥσπερ φυτοῦ παθόντος βλάβος εἰς ῥίζαν, πᾶσά πως ἀνάγκη τοὺς ἐξ αὐτοῦ γεγονότας μαραίνεσθαι κλῶνας. τύπον γεμὴν αὐτὸν τοῦ μέλλοντος εἶναί φησι, τουτέστι Χριστοῦ, καίτοι παραγεγονότος ἤδη, καὶ τῆς μετὰ σαρκὸς οἰκονομίας διαπεράναντος τὸ μυστήριον. πῶς οὖν μέλλοντα καλεῖ, φαίη τις ἂν ἴσως; παραθεὶς γὰρ ἡμῖν τὸν πρῶτον ἄνθρωπον, καὶ τῶν τῆς παραβάσεως διαμνημονεύσας καιρῶν, ὡς μετ' αὐτοὺς παρεσόμενόν τε καὶ ἔσχατον Ἀδὰμ ὠνόμασε τὸν Χριστόν· προώριστο μὲν γὰρ ὡς ἐν θελήσει τε καὶ προμηθείᾳ τοῦ Θεοῦ καὶ Πατρὸς σωτήρ τε καὶ λυτρωτὴς, ἐπέφανε δὲ καιροῖς ἰδίοις καθ' οὓς ἠθέλησεν ὁ δυνάστης· οὗτοι δέ εἰσιν οἱ ἐν ἐσχάτοις καὶ οἷον ἐπὶ δυσμαῖς τοῦ παρόντος αἰῶνος. οὐκοῦν τεθεικὼς εἰς τύπον τοῦ πρώτου τὸν δεύτερον, μονονουχὶ καὶ διαπυνθάνεται τὸν ἀκροώμενον, ὡς ἐν ὑποστιγμῇ τε καὶ ἐρωτήσει λέγων τὰ ἑξῆς· Ἀλλ' οὐχ ὡς τὸ παράπτωμα, οὕτω καὶ τὸ χάρισμα; Ὅμοιον γὰρ ὡς λέγοι Κατακεκρίμεθα τῷ θανάτῳ διὰ τῆς ἐν Ἀδὰμ παραβάσεως, ὅλης τῆς ἀνθρωπείας φύσεως τοῦτο παθούσης ἐν αὐτῷ· καὶ γὰρ ἦν ἀπαρχὴ τοῦ γένους· ἀλλ' ἐν Χριστῷ πάλιν ἀνεθάλλομεν εἰς ζωήν· τύπος δὲ ἦν ὁ Ἀδὰμ τοῦ μέλλοντος,","english":"For even if some were not liable to the transgressions of the law, because the law had not yet been given, nevertheless they too underwent corruption in the likeness of Adam's transgression. It is as if he were saying, perhaps: Since death runs through the whole race from Adam in his likeness, just as when a plant has suffered damage at its root, all its branches that have grown from it must in some way wither. He says that he is a type of the one who was to come, that is, of Christ, although he has already come and has accomplished the mystery of the economy in the flesh. How then, someone might ask, does he call him \"one who was to come\"? For after setting the first man before us and recalling the times of the transgression, he named Christ the last Adam, as one who would come after them. For he was foreordained as Savior and Redeemer in the will and foreknowledge of God the Father, but he appeared at his own times, at those times when the Sovereign willed—and these are the last times, as it were at the setting of the present age. Therefore, having set the second as a type of the first, he all but questions the hearer, speaking the following words as if in a pause and a question: \"But not as the transgression, so also is the gift?\" For it is as if he were saying: We were condemned to death through the transgression in Adam, since the whole human nature suffered this in him—for he was the firstfruits of the race—but in Christ we bloom again unto life. Adam was a type of the one who was to come,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"τουτέστι Χριστοῦ, τῇ τῶν φθασάντων σκαιότητι τὴν ἰσομοιροῦσαν ἡμῖν εἰσκομίζοντος χάριν· ἆρα οὖν, φησὶ, τοῦτο λέγων διημάρτηκα τἀληθοῦς; ἔξω φέρομαι τοῦ εἰκότος; οὐχ ὡς τὸ παράπτωμα οὕτω καὶ τὸ χάρισμα; ἀλλ' ἴσχυσε μὲν δι' ἑνὸς ὁ θάνατος, ἀτονήσει δὲ δι' ἑνὸς ἡ ζωή; καίτοι πῶς οὐκ ἀληθὲς ἐκεῖνο εἰπεῖν; εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ὑπερίσσευσεν· ἀνέξεται γὰρ ἥκιστά γε, φιλάνθρωπος ὢν ὁ δημιουργὸς, κατισχῦσαι μὲν θάνατον διὰ τοῦ ἑνὸς, ἀπρακτῆσαι δὲ τὴν δι' ἑνὸς ἀνθρώπου ζωήν· ὑπερκείσεται δὲ ἡ χάρις τὰ ἐξ ὀργῆς. Καὶ οὐχ ὡς δι' ἑνὸς ἁμαρτήσαντος τὸ δώρημα. Ἀνατίθησιν ὥσπερ τὴν τοῦ πράγματος φύσιν καὶ τὴν τοῦ νοήματος δύναμιν ἐπὶ τὸ ὅτι μάλιστα πρέπον τῷ Θεῷ· εἰ γὰρ δὴ, φησὶ, τὸ ἐξ ἑνὸς, ἤτοι δι' ἑνὸς, κατάκριμα τοῦ Ἀδὰμ ἀπεφοίτησεν εἰς πάντας καθ' ὁμοιότητα τὴν αὐτοῦ· ῥίζα γὰρ ἦν ὡς ἔφην τοῦ γένους παθοῦσα τὴν φθορὰν, πῶς οὐκ ἂν γένοιτο καὶ πίστει παράδεκτον καὶ ἀγαπητὸν τῷ Θεῷ τὸ δεῖν ἐξ ἑνὸς δικαιώματος ἐκ πολλῶν παραπτωμάτων δικαιοῦσθαι πολλούς; ἢ οὐχ αἱρετὸν τὸ σώζειν μᾶλλον ἢ ἀπολλύναι παρὰ Θεῷ; ὥσπερ τοίνυν καταδεδίκασται μὲν ὁ Ἀδὰμ, κατεκράτησε δὲ Μωυσέως ἡ τῆς ἀρᾶς δύναμις ὑποφέρουσα τῇ φθορᾷ τοὺς ἐπὶ τῆς γῆς, οὕτως ἐπειδήπερ δεδικαίωται Χριστὸς ὁ δεύτερος Ἀδὰμ, ὁδῷ τῇ πρώτῃ βαδιεῖταί που πάντως καὶ εἰς ἡμᾶς ἡ δικαίωσις.","english":"that is, of Christ, who, by the perversity of those who came before, brings in the grace that is shared equally with us. Is it the case, then, he says, that in saying this I have missed the truth? Am I carried outside what is fitting? Is not the free gift like the transgression? But death prevailed through one, and will life be powerless through one? And yet how is it not true to say that? For if by the transgression of the one the many died, much more did the grace of God and the gift in grace of the one man Jesus Christ abound for the many. For the Creator, being a lover of humanity, will least of all endure that death should prevail through the one, while the life that comes through one man should be ineffectual; rather, grace will surpass the things that come from wrath. And the gift is not as through one who sinned. He attributes, as it were, the nature of the matter and the force of the meaning to what is most fitting for God. For if, he says, the condemnation from one, that is, through one, proceeded from Adam to all in his likeness—for he was, as I said, the root of the race, having suffered corruption—how would it not be acceptable by faith and beloved to God that many should be justified from one righteous act out of many transgressions? Or is it not preferable with God to save rather than to destroy? Just as, therefore, Adam has been condemned, and the power of the curse prevailed over Moses, bearing up those on earth to corruption, so, since Christ the second Adam has been justified, the justification will surely proceed in the first way even to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"δεδικαιῶσθαι δέ φαμεν τὸν Χριστὸν, οὐχ ὡς ἄδικον μὲν γεγονότα ποτὲ, προήκοντα γεμὴν ἐξ ἐπιδόσεως τῆς εἰς τὰ ἀμείνω εἰς δικαίωσιν, ἀλλ' ὅτι πρῶτός τε καὶ μόνος ἄνθρωπος αὐτὸς ἐπὶ γῆς \"οὐκ ἐποίησεν ἁμαρτίαν οὐδὲ εὑρέθη δόλος ἐν τῷ στό\"ματι αὐτοῦ.\" Εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσε διὰ τοῦ ἑνὸς κ.τ.λ. Ἄθρει δὴ πάλιν ὡς ἀλκιμωτέραν τῆς κατακρινούσης ἀρᾶς καταλογίζεται τὴν δικαιοῦσαν χάριν· οὐ γὰρ δὴ, φησὶ, φαίη τις ἂν ὡς ἦν εἰκὸς κατισχῦσαι μὲν τῶν ἐπὶ τῆς γῆς τὸν δι' ἑνὸς θάνατον, εὐσθενείας γεμὴν ἀμοιρῆσαι τὴν ζωήν· πολλῷ γὰρ μᾶλλον οἱ χάριν ἔχοντες τὴν διὰ Χριστοῦ καὶ τὴν τῆς δικαιοσύνης δωρεὰν ἐκ φιλοτιμίας τῆς ἄνωθεν, ἀποσείσονται μὲν τοῦ θανάτου τὸ κράτος, συμβασιλεύσουσι δὲ τῷ ζωοποιοῦντι τὰ πάντα Χριστῷ. Ἄρα οὖν ὡς δι' ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα κ.τ.λ. Προσεπάγει ταῖς προκειμέναις ἐννοίαις ὁ θεσπέσιος Παῦλος οἱονεὶ τὸ συμπέρασμα καί φησιν Ἄρα οὖν ὡς δι' ἑνὸς παραπτώματος καὶ τὰ ἑξῆς. κατακεκρίμεθα μὲν γὰρ, ὡς προεῖπον, ἐν Ἀδὰμ, καὶ ὡς ἐκ ῥίζης τῆς πρώτης εἰς ἅπαν διέβη τὸ ἐξ αὐτῆς, γενόμενος ὁ ἐξ ἀρᾶς θάνατος· δεδικαιώμεθα δὲ καὶ ἀνεβλαστήσαμεν εἰς ζωὴν, δικαιωθέντος ὑπὲρ ἡμῶν τοῦ Χριστοῦ. ἀφειδήσας μὲν γὰρ τῆς αὐτῷ δοθείσης ἐντολῆς ὁ προπάτωρ, προσκέκρουκε τῷ Θεῷ καὶ ὑπομεμένηκε τὰ ἐκ θείας ὀργῆς· κατώλισθε γὰρ εἰς φθοράν· τότε καὶ εἰσήλατο τὴν ἀνθρώπου φύσιν ἡ ἁμαρτία· οὕτω καὶ ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, τουτέστιν οἱ ἀνὰ πᾶσαν τὴν γῆν.","english":"We say that Christ has been justified, not as one who was once unjust and then advanced by progress toward better things into justification, but because he is the first and only man on earth who \"did not commit sin, nor was deceit found in his mouth.\" For if by the trespass of the one death reigned through the one, etc. Observe again how he reckons the grace that justifies to be stronger than the curse that condemns; for surely, he says, no one would say that it was reasonable for death through one man to prevail over those on earth, while life should lack strength. For much more will those who have grace through Christ and the gift of righteousness from above, by God's generosity, shake off the power of death and reign together with Christ, who gives life to all things. Therefore, just as through one trespass it came to all men unto condemnation, etc. The inspired Paul adds, as it were, the conclusion to the thoughts set before us, and says, \"Therefore, just as through one trespass,\" and the rest. For we were condemned, as I said before, in Adam, and as from the first root that which came from it passed into all, namely the death that comes from the curse; and we have been justified and have sprouted forth unto life, since Christ was justified on our behalf. For our first father, disregarding the commandment given to him, struck against God and endured the consequences of divine wrath; for he sank down into corruption; then sin also leaped upon human nature; thus also the many became sinners, that is, those throughout the whole earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ἀλλ' εἴποι τις ἄν Ναὶ παρώλισθεν ὁ Ἀδὰμ, καὶ τῆς θείας ἀλογήσας ἐντολῆς, φθορᾷ καὶ θανάτῳ κατεδικάζετο· εἶτα πῶς ἁμαρτωλοὶ δι' αὐτὸν κατεστάθησαν οἱ πολλοί; τί πρὸς ἡμᾶς τὰ ἐκείνου πταίσματα; πῶς δὲ ὅλως οἱ μήπω γεγενημένοι καταδεδικάσμεθα σὺν αὐτῷ; καίτοι Θεοῦ λέγοντος \"Οὐκ ἀποθανοῦνται πατέρες ὑπὲρ τέκνων,\" οὔτε τέκνα ὑπὲρ πατέρων, \"ψυχὴ ἡ ἁμαρτάνουσα αὕτη ἀποθανεῖται·\" τίς οὖν ἂν γένοιτο πρὸς ἡμᾶς τῆς ἀπολογίας ὁ τρόπος; οὐκοῦν ψυχὴ μὲν ἡ ἁμαρτάνουσα αὕτη ἀποθανεῖται· ἁμαρτωλοὶ δὲ γεγόναμεν διὰ τῆς παρακοῆς τοῦ Ἀδὰμ διὰ τοιόνδε τρόπον· πεποίητο μὲν γὰρ ἐπὶ ἀφθαρσίᾳ καὶ ζωῇ, ἦν δὲ αὐτῷ καὶ ὁ βίος ἁγιοπρεπὴς ἐν τῷ παραδείσῳ τῆς τρυφῆς, ὅλος ἦν καὶ διὰ παντὸς ἐν θεοπτίαις ὁ νοῦς, ἐν εὐδίᾳ δὲ καὶ γαλήνῃ τὸ σῶμα, κατηρεμούσης ἁπάσης αἰσχρᾶς ἡδονῆς· οὐ γὰρ ἦν ἐκτόπων κινημάτων θόρυβος ἐν αὐτῷ· ἐπειδὴ δὲ πέπτωκεν\n\nὑφ' ἁμαρτίαν, καὶ κατώλισθεν εἰς φθορὰν, ἐντεῦθεν εἰσέδραμον τὴν τῆς σαρκὸς φύσιν ἡδοναί τε καὶ ἀκαθαρσίαι, ἀνέφυ δὲ καὶ ὁ ἐν τοῖς μέλεσιν ἡμῶν ἀγριαίνων νόμος. νενόσηκεν οὖν ἡ φύσις τὴν ἁμαρτίαν διὰ τῆς παρακοῆς τοῦ ἑνὸς, τουτέστιν Ἀδάμ· οὕτως ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὐχ ὡς τῷ Ἀδὰμ συμπαραβεβηκότες, οὐ γὰρ ἦσαν πώποτε, ἀλλ' ὡς τῆς ἐκείνου φύσεως ὄντες τῆς ὑπὸ νόμον πεσούσης τὸν τῆς ἁμαρτίας. ὥσπερ τοίνυν ἠῤῥώστησεν ἡ ἀνθρώπου φύσις ἐν Ἀδὰμ διὰ τῆς παρακοῆς τὴν φθορὰν, εἰσέδυ τε οὕτως αὐτὴν τὰ πάθη, οὕτως ἀπήλλακται πάλιν ἐν Χριστῷ· γέγονε γὰρ ὑπήκοος τῷ Θεῷ καὶ Πατρὶ, καὶ οὐκ ἐποίησεν ἁμαρτίαν. Νόμος δὲ παρεισῆλθεν, ἵνα πλεονάσῃ τὸ παράπτωμα.","english":"But someone might say: Yes, Adam slipped and, having disregarded the divine commandment, was condemned to corruption and death; then how did the many become sinners because of him? What concern are his transgressions to us? And how, in general, have we who were not yet born been condemned together with him, although God says, \"Fathers shall not die for children,\" nor children for fathers, \"the soul that sins, it shall die\"? What, then, would be the manner of our defense? Well, \"the soul that sins, it shall die\"; but we became sinners through the disobedience of Adam in the following way. He was made for incorruption and life, and his life in the paradise of delight was also holy and fitting for saints; his mind was wholly and at all times engaged in visions of God, and his body was in calm and tranquility, with every shameful pleasure lulled to rest; for there was in him no tumult of disordered impulses. But when he fell under sin and slipped down into corruption, from that point pleasures and impurities rushed into the nature of the flesh, and the law that rages in our members also sprang up. So the nature has been sickened with sin through the disobedience of the one, that is, Adam; thus the many were made sinners, not as having transgressed together with Adam—for they never existed—but as being of his nature, which fell under the law of sin. Just as, therefore, the nature of man became sick with corruption in Adam through disobedience, and the passions thus entered into it, so again it has been set free in Christ; for he became obedient to God the Father, and did not commit sin. But the law entered in, so that the transgression might abound.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Διαλογιεῖταί τις, φησὶ, κατὰ τὸ εἰκὸς ἐκεῖνό που καὶ λέγει \"Τύπος ἦν τοῦ μέλλοντος\" ὁ Ἀδὰμ, καὶ ὥσπερ ἐν ἐκείνῳ κατεστάθημεν ἁμαρτωλοὶ διὰ τὴν παράβασιν, οὕτως ἐν Χριστῷ δεδικαιώμεθα δι' ὑπακοῆς. ἔδει τοίνυν μεσολαβοῦντος, φησὶν, οὐδενὸς τὴν ἐν Χριστῷ δικαίωσιν τοῖς ἐπὶ γῆς ἀναφαίνεσθαι· εἶτα ποία γέγονε τῶν διὰ Μωυσέως νόμων ὡς ἐξ ἀνάγκης ἡ χρεία; πρὸς δὴ τὰ τοιαῦτα πάλιν ὁ θεσπέσιος Παῦλος μονονουχὶ καὶ ἀνίσταται λέγων Νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· τὸ δέ Παρεισῆλθεν, ἀντὶ τοῦ παρεισβέβληκε μεταξὺ τῆς τε ἐν Ἀδὰμ κατακρίσεως καὶ τὴς ἐν Χριστῷ δικαιοσύνης. καὶ τίς ἂν νοοῖτο πάλιν τῆς τοῦ νόμου παρεισδρομῆς ἡ χρεία, σαφῶς ἀκούσει λέγοντος Ἵνα πλεονάσῃ τὸ παράπτωμα. τί φῂς, ὦ Παῦλε; ἆρα καὶ ἁμαρτίας ὁ νόμος ἦν πρόξενος, καὶ πεπλήθυνται δι' αὐτοῦ τὸ παράπτωμα; μὴ γένοιτο. χρὴ τοίνυν κατευρῦναι τῆς μυσταγωγίας τὸν τρόπον. ἔφη τοιγαροῦν ὁ Δαυεὶδ ὅτι \"πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἦν ὁ ποιῶν χρη\"στότητα, οὐκ ἦν ἕως ἑνός·\" διεφθάρκασι μὲν γὰρ πάντες οἱ ἐπὶ τῆς γῆς τὴν ὁδὸν αὐτῶν μετὰ τὴν ἐν Ἀδὰμ παράβασιν· ταύτῃτοι καὶ ἐκολάζοντο, κοινὴν μὲν ἅπαντες ὑπομείναντες δίκην τὸν κατακλυσμὸν, ἰδικῶς δὲ καὶ κατὰ καιροὺς καὶ κατὰ χώρας τε καὶ πόλεις· εἰ γὰρ καὶ νόμος οὐκ ἦν, ἀλλ' οὖν καὶ ἐξ ἐμφύτων κινημάτων ἐπαιδαγωγεῖτο παρὰ Θεοῦ πρὸς εἴδησιν τῶν ἀγαθῶν ἡ ἀνθρώπου φύσις. πεπραχότας δὴ οὖν ἀθλίως τοὺς ἐπὶ γῆς κατηλέει Θεὸς, καὶ τῆς τυραννούσης αὐτοὺς ἁμαρτίας ἀπαλλάττειν ἐν Χριστῷ φιλαγάθως ἐσκέπτετο·","english":"Someone, he says, will reasonably argue at that point and say: \"Adam was a type of the one who was to come,\" and just as we were made sinners in him through his transgression, so in Christ we have been justified through obedience. It was necessary, he says, that the justification in Christ appear to those on earth with nothing intervening; then what need was there, as if by necessity, of the laws given through Moses? To such arguments, again, the inspired Paul all but rises up and says: \"But the law entered in, so that the transgression might abound.\" And \"entered in\" means \"was inserted\" between the condemnation in Adam and the righteousness in Christ. And what again would be understood as the need for the law's insertion, he will clearly hear when he says: \"So that the transgression might abound.\" What are you saying, Paul? Was the law also the cause of sin, and did the transgression increase through it? By no means. It is necessary, then, to broaden the manner of the mystical teaching. David, then, said: \"All have turned aside, together they have become worthless; there was none who does good, there was not even one.\" For all those on earth corrupted their way after the transgression in Adam; for this reason they were also punished, all alike enduring a common penalty, the flood, but also individually, at various times and in various regions and cities. For even if there was no law, nevertheless the nature of man was trained by God, even from innate impulses, toward knowledge of good things. Since those on earth had therefore acted miserably, God had compassion on them, and in his love of goodness he planned to deliver them in Christ from the sin that tyrannized them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ἀλλὰ δεῖν ᾠήθη καὶ μάλα ὀρθῶς πολὺ νοσοῦντας προαναφαίνεσθαι τοὺς ἐπὶ τῆς γῆς, ἵνα χρειωδεστάτην ἔχουσα τὴν εἰς τὸν κόσμον εἰσβολὴν, ἡ ἐν Χριστῷ δικαίωσις ὁρῷτο λοιπόν· δικαιοῦσθαι γάρ φαμεν οὐ τὸν ἤδη δίκαιον, ἀλλ' εἴ τις ἐστὶν ἁμαρτίαις ἔνοχος· πῶς οὖν ἔδει προαναδείκνυσθαι τοὺς ἐπὶ τῆς γῆς τῆς ἐν Χριστῷ χάριτος δεδεημένους; παρεισῆλθε νόμος ἵνα πλεονάσῃ τὸ παράπτωμα· τουτέστιν, ἵνα ἐν τοῖς ὑπὸ νόμον πολὺ φαίνοιτο τὸ παράπτωμα, μηδενὸς δηλονότι δικαιοῦσθαι δυναμένου διὰ τὸ τῆς φύσεως ἀσθενὲς, ὑποπιπτόντων δὲ ὥσπερ ἁπάντων ταῖς ἐκ παραβάσεως αἰτίαις. τέθειται τοίνυν ὁ νόμος ἔλεγχος οἷά τις τῆς ἁπάντων ἀσθενείας, ἵνα φαίνοιτο τὰ ἀνθρώπινα μόνης τῆς διὰ Χριστοῦ θεραπείας δεδεημένα· ταύτῃτοί φησιν Οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία ὑπερεπερίσσευσεν ἡ χάρις· ἔδει γὰρ εἶναι τοσαύτην ὡς ἀμείνω φαίνεσθαι τοῦ κατακρίνοντος νόμου. Ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν; Βεβαπτίσμεθα μὲν ὁμολογουμένως εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος· εἰ δὲ δὴ λέγοι ὡς εἰς Χριστὸν Ἰησοῦν βεβαπτίσμεθα, οὐκ ἔξω τοῦ εἰκότος ἐρεῖ· μάλιστα μὲν γὰρ ὀνόμασί τε καὶ ὑποστάσεσι καὶ προσώπων διαφοραῖς εἰς ἰδικὴν ἑτερότητα διεστήξει πως Πατὴρ πρὸς Υἱὸν καὶ πρὸς ἄμφω τὸ Πνεῦμα· Πατὴρ γάρ ἐστιν ὁ Πατὴρ καὶ οὐχ Υἱός· Υἱὸς δ' αὖ πάλιν κατὰ φύσιν ὁ ἐξ αὐτοῦ καὶ οὐ Πατὴρ, Πνεῦμα δὲ ἰδικῶς τὸ Πνεῦμα τὸ Ἅγιον· ἐπειδὴ δὲ ἐν Πατρὶ μέν ἐστιν ὁ Υἱὸς, ἐν Υἱῷ δὲ Πατὴρ, ὄντος ἐν ἀμφοῖν τοῦ Ἁγίου Πνεύματος διὰ τὸ τῆς οὐσίας ταὐτὸν, κἂν εἰ ἕν τις ὀνομάσῃ, δυνάμει θεωρημάτων τὴν τοῦ παντὸς δήλωσιν","english":"But he thought it necessary, and quite rightly, that those on earth who were greatly sick should first be shown forth, so that the justification in Christ, having the most needful entrance into the world, might then be seen. For we say that the one who is justified is not the one already righteous, but the one who is guilty of sins. How, then, was it necessary that those on earth who needed the grace in Christ should first be exhibited? The law entered in so that the transgression might abound—that is, so that among those under the law the transgression might appear great, since clearly no one was able to be justified because of the weakness of nature, but all alike were subject to the charges arising from transgression. The law, then, was set as a kind of proof of the weakness of all, so that human things might appear to need only the healing that comes through Christ. For this reason he says, Where sin abounded, grace superabounded. For it was necessary that it be so great as to appear better than the law that condemns. Or do you not know that as many of us as were baptized into Christ Jesus? We have been baptized, by common confession, into the name of the Father and of the Son and of the Holy Spirit. But if he should say that we have been baptized into Christ Jesus, he will not speak unreasonably. For especially by names and hypostases and differences of persons, the Father is somehow distinguished in his own particular identity from the Son, and the Spirit from both. For the Father is Father and not Son; the Son again is by nature the one from him and not Father; and the Spirit is particularly the Holy Spirit. But since the Son is in the Father and the Father in the Son, with the Holy Spirit present in both because of the sameness of essence, even if one should name one, in the power of the conceptions the declaration of the whole","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"ἐποιήσατο. οὐκοῦν ὁ Χριστὸν ὀνομάσας οὐκ ἀμνημονεύσει τοῦ Πατρὸς ἢ τοῦ Πνεύματος. ἐπειδὴ δὲ γενόμενος ἄνθρωπος, τὸν ὑπὲρ τῆς ἁπάντων ζωῆς ἀνέτλη θάνατον ὁ Ἰησοῦς, κεχώρηκεν ἀναγκαίως ὁ μακάριος Παῦλος ἐπὶ τὸ ὅτι μάλιστα τῇ προκειμένῃ μυσταγωγίᾳ χρειωδέστατον· ἔδει γὰρ ὀνομάσαι τὸν πεπονθότα· ταύτῃτοί φησιν Ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν. προκαταθέμενοι γὰρ ὥσπερ τὸ ἐκ συνειδήσεως ὀρθῆς ἀγαθὸν ἐπερώτημα εἰς Χριστὸν, καὶ πίστει παραδεξάμενοι ὅτι καὶ ἀπέθανεν ὑπὲρ ἡμῶν καὶ ἐτάφη καὶ ἀνεβίω, τὴν ἄφεσιν τῶν ἁμαρτιῶν ἐσχήκαμεν διὰ τοῦ ἁγίου βαπτίσματος, καὶ τὴν τῆς ἁμαρτίας ὑπομένοντες νέκρωσιν, καὶ οἷον τῷ δι' ἡμᾶς τεθνεῶτι συναποθνήσκοντες διὰ τὸ νεκροῦν τὰ μέλη τὰ ἐπὶ τῆς γῆς. ὁ μὲν γὰρ Χριστὸς \"τῇ ἁμαρτίᾳ \"ἀπέθανεν ἐφάπαξ, ὃ δὲ ζῇ, ζῇ τῷ Θεῷ·\" ἡμεῖς δὲ τὸν ἴσον αὐτῷ θάνατον ὑπομένομεν, καὶ μονονουχὶ συντεθάμμεθα, τὴν αὐτοῦ νέκρωσιν περιφέροντες ἐν ἰδίοις σώμασιν, συνετάφημεν δὲ τῷ Χριστῷ. τί δὴ ἄρα ἐντεῦθεν ἀποκερδαίνοντες, σαφηνιεῖ λέγων αὐτός Ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρὸς, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν· δεῖ γὰρ ἡμᾶς ὡς συντεθαμμένους καὶ συνανίστασθαι νοητῶς· καὶ εἴπερ ἐστὶ τεθνάναι τῇ ἁμαρτίᾳ τὸ συνθάπτεσθαι τῷ Χριστῷ, δῆλον ἂν εἴη δήπουθεν ὡς οὐχ ἕτερόν τι τὸ συνανίστασθαι νοοῖτ' ἂν εἰκότως, πλὴν ὅτι τὸ ζῆν ἐν δικαιοσύνῃ. Ἐγηγέρθαι μὴν διαβεβαιοῦται Χριστὸν διὰ τῆς δόξης τοῦ Πατρὸς, οὐχ ὡς ἰσχύος ἐπιδεᾶ· καὶ γάρ ἐστιν αὐτὸς ὁ τῶν δυνάμεων Κύριος·","english":"He made it. Therefore, having named Christ, he will not be unmindful of the Father or of the Spirit. But since Jesus, having become man, endured death on behalf of the life of all, blessed Paul has necessarily proceeded to what is most needful for the present mystical teaching. For it was necessary to name the one who suffered. In this way he says, \"That as many of us as were baptized into Christ Jesus were baptized into his death.\" For having first set forth, as it were, the good confession from a pure conscience into Christ, and having received by faith that he both died for us and was buried and rose again, we have obtained the forgiveness of sins through holy baptism, and we endure the mortification of sin, and as it were die together with the one who died for us, because we put to death the members that are upon the earth. For Christ \"died to sin once for all, but the life he lives, he lives to God\"; and we endure the same death as he, and we have been buried together, so to speak, carrying his mortification in our own bodies, and we were buried together with Christ. What then do we gain from this? He himself will make it clear, saying, \"That just as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.\" For it is necessary that we, as those buried together with him, also rise together with him spiritually. And if indeed to die to sin is to be buried together with Christ, it would surely be clear that rising together with him would reasonably be understood as nothing other than living in righteousness. He affirms that Christ was raised through the glory of the Father, not as though he were in need of power—for he himself is the Lord of the powers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"ἀλλ' ὅτι τὰ ὑπὲρ ἀνθρώπου φύσιν τῇ τῆς ἀνωτάτω φύσεως δόξῃ προσάπτειν ἔθος αὐτῷ τε Χριστῷ καὶ τοῖς αὐτοῦ. οὐκοῦν κἂν εἴ τι λέγοιτο κατορθοῦν ὁ Θεὸς καὶ Πατὴρ, οὐκ ἐξ οἰκείου μὲν τῆς ἐφ' ἅπασιν ἐνεργείας αὐτοῦ τὸν Υἱόν· εἰ γὰρ πάντα γέγονε δι' αὐτοῦ, πῶς ἂν ἐνδοιάσειέν τις ὡς ἐνήργηκε διὰ Υἱοῦ καὶ αὐτοῦ τοῦ ἁγίου σώματος τὴν ἀνάστασιν; καὶ γοῦν ὁ Υἱὸς ἐνεργὸν εἰς τοῦτο δεικνὺς ἑαυτὸν, τοῖς Ἰουδαίοις ἔφασκε \"Λύσατε τὸν ναὸν \"τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.\" ἄθρει δὴ οὖν ὅπως αὐτὸς ἐγείρειν ἐπαγγέλλεται τὸν ἴδιον ναὸν, καίτοι τοῦ Θεοῦ καὶ Πατρὸς ἀναστῆσαι λεγομένου· ἐπειδὴ γάρ ἐστιν αὐτὸς ἡ ζωοποιὸς δύναμις τοῦ Θεοῦ καὶ Πατρὸς, τὸν ἴδιον ἐζωοποίει ναόν. Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ κ.τ.λ. Χρῆναί φησιν ὁ θεσπέσιος Παῦλος τοὺς συντεθαμμένους Χριστῷ καὶ συναναστήσεσθαι προσδοκᾶν· καὶ τὸ μὲν σύμφυτοι, τὸ οἱονεὶ σύμμορφοί τε καὶ ταυτοειδεῖς νοητῶς ὑπεμφήνειεν ἄν. πλὴν ἐκεῖνο περιαθρεῖν ἀναγκαῖον· τέθεικεν ὑπὲρ ἡμῶν τὴν ἑαυτοῦ ψυχὴν ὁ Ἐμμανουὴλ καὶ ἀπέθανε κατὰ σάρκα· συντεθάμμεθα δὲ αὐτῷ τίνα δὴ τρόπον ἡμεῖς οἱ βεβαπτισμένοι; ἆρα ὡς ἀνατλάντες σὺν αὐτῷ τὸν τῆς σαρκὸς θάνατον; οὐμενοῦν. πῶς οὖν ἄρα σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, φέρε δὴ φέρε λέγωμεν· ἀπέθανε μὲν γὰρ κατὰ σάρκα Χριστὸς, ἵνα λύσῃ τοῦ κόσμου τὴν ἁμαρτίαν· ἀποθνήσκομεν δὲ ἡμεῖς οὐ κατά γε τὴν σάρκα· πόθεν;","english":"But rather, because it is his custom to attribute things beyond human nature to the glory of the highest nature, both to Christ himself and to those who are his. Therefore, even if something is said to be accomplished by God and the Father, the Son is not excluded from his own activity upon all things; for if all things came to be through him, how could anyone doubt that he also worked through the Son the resurrection of his own holy body? And indeed the Son, showing himself active for this, said to the Jews, \"Destroy this temple, and in three days I will raise it up.\" Observe, then, how he himself promises to raise his own temple, although God and the Father is said to raise it; for since he is himself the life-giving power of God and the Father, he gave life to his own temple. For if we have been united with the likeness of his death, etc. The divinely inspired Paul says that those who have been buried together with Christ ought also to expect to be raised together with him; and the word \"united\" would suggest, in a sense, those who are conformed and of the same form in a spiritual sense. But it is necessary to consider this: Emmanuel laid down his own soul for us and died according to the flesh; but in what manner have we who have been baptized been buried together with him? Was it as having endured the death of the flesh together with him? By no means. How then have we been united with the likeness of his death? Come now, come, let us say: Christ died according to the flesh in order to destroy the sin of the world; but we die, not according to the flesh—from what source, then?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"ἀλλὰ τῇ ἁμαρτίᾳ, καθὰ γέγραπται, τουτέστιν ἀεργῆ τε καὶ ἄπρακτον ἐν ἑαυτοῖς ἀποφαίνοντες τὴν ἁμαρτίαν διὰ τοῦ κατανεκροῦν \"τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρ\"σίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν.\" σύμφυτοι δὴ οὖν γεγόναμεν, οὐχὶ δὴ μόνον τῷ κατὰ σάρκα θανάτῳ Χριστοῦ, ἀλλὰ καὶ τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ. τοῦτο δ' ἂν εἶναι νοοῖτο τὸ ὑπὲρ τῆς ἁμαρτίας ἀποθανεῖν, καὶ οὐχ ὑπέρ τε τῆς ἰδίας, πολλοῦ γε καὶ δεῖ· καὶ γάρ ἐστιν ἄμωμος ὁ Θεὸς καὶ τοῦ δύνασθαι πλημμελεῖν ἀπωτάτω· ἀλλ' ἵνα, ὡς ἔφην, ὑπὲρ τῆς τοῦ κόσμου ἁμαρτίας· \"ὃ γὰρ \"ἀπέθανε τῇ ἁμαρτίᾳ, ἀπέθανεν ἐφάπαξ.\" οὐκοῦν σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ. ἐσόμεθα δὲ πάντως σύμφυτοί τε καὶ ταυτοειδεῖς καὶ τῆς ἀναστάσεως αὐτοῦ· ζησόμεθα γὰρ ἐν Χριστῷ, καὶ ἀναβιώσεται μὲν ἡ σὰρξ, ζησόμεθα\n\nδὲ καὶ καθ' ἕτερον τρόπον, αὐτῷ τὴν οἰκείαν ἀναθέντες ψυχὴν, μεταστοιχειούμενοι τὲ πρὸς ἁγιασμὸν καὶ εἰς εὐκλεᾶ πολιτείαν ἐν Ἁγίῳ Πνεύματι. Τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος κ.τ.λ. Τίς ὁ παλαιὸς ἡμῶν ἄνθρωπος, ποῖον δὲ δὴ τὸ σῶμα τῆς ἁμαρτίας τὸ καταργούμενον, καὶ τίνα δὴ τρόπον συνεσταυρώθη Χριστῷ, πολυπραγμονεῖν ἀναγκαῖον· ἴσως μὲν οὖν οἰήσονταί τινες ἁμαρτίας εἰρῆσθαι σῶμα τὴν ἀπὸ γῆς σάρκα, καθάπερ ἐν τάξει δίκης τῇ τοῦ ἀνθρώπου δοθεῖσαν ψυχῇ, διὰ τὸ καὶ πρὸ σωμάτων ἡμαρτηκέναι· δοκεῖ γὰρ ὧδέ τισι καὶ φρονεῖν καὶ λέγειν· Ἑλλήνων δὲ οὖσαν τὴν δόξαν ὡς οὐκ ἀληθῆ διωσώμεθα.","english":"But to sin, as it is written, that is, showing sin to be idle and inactive in themselves by putting to death \"the members that are upon the earth, fornication, uncleanness,\" passion, evil desire, \"and covetousness.\" We have therefore become united, not only to the death of Christ according to the flesh, but also to the likeness of his death. And this would be understood to be dying for sin, and certainly not for one's own sin—far from it; for God is blameless and far removed from the ability to transgress—but, as I said, for the sin of the world: \"For what he died to sin, he died once for all.\" Therefore we have become united to the likeness of his death. But we shall certainly also be united and made like to his resurrection; for we shall live in Christ, and the flesh shall live again, and we shall live also in another way, having dedicated our own soul to him, being transformed for sanctification and into a glorious citizenship in the Holy Spirit. Knowing this, that our old man, etc. Who our old man is, and what sort of body of sin is the one being abolished, and in what way it was crucified together with Christ, it is necessary to investigate thoroughly. Perhaps, then, some will think that the flesh from the earth was called a body of sin, as though given to the soul of man in the manner of a penalty, because they had sinned even before bodies; for some seem to think and say this here. But since this is a Greek opinion, let us reject it as untrue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"σῶμα τοίνυν ἁμαρτίας καὶ παλαιὸν ἡμῶν ἄνθρωπον, τὸ σῶμα λέγει τὸ ἀπὸ γῆς, ἔχον ὥσπερ ἐκ παλαιότητος τῆς ἐν Ἀδὰμ τὸ καταφθείρεσθαι δεῖν· καὶ καταδεδικάσμεθα γὰρ ἐν ἐκείνῳ καὶ πρώτῳ· ἠῤῥωστηκὸς δὲ πρὸς τούτῳ καὶ τὸ φιλήδονον· ἔχει γὰρ οὕτω κατὰ φύσιν ἡ σὰρξ ἐξ ἐμφύτων κινημάτων. πῶς οὖν ἄρα συνεσταύρωται τῷ Χριστῷ; γέγονεν ἄνθρωπος ὁ Μονογενὴς, καὶ σάρκα τὴν ἀπὸ γῆς ἠμπέσχετο καταῤῥωστοῦσαν, ὡς ἔφην, ὡς ἐκ παλαιότητος τῆς ἐν Ἀδὰμ τὸν θάνατον· ὠδίνουσαν δὲ ὥσπερ ἐν ἑαυτῇ καὶ τὸ ἐξ ἐμφύτων κινημάτων ἀκονᾶσθαι πρὸς ἁμαρτίαν· κατηρεμεῖ μὲν τῆς ἁμαρτίας ὁ νόμος ἐν τῇ ἁγίᾳ καὶ πανάγνῳ σαρκὶ τοῦ Χριστοῦ· καὶ οὔ τι που κεκινῆσθαί φαμεν ἐν αὐτῷ τὰ τῶν ἀνθρωπίνων παθῶν ἐκτοπώτερα, πλὴν ὅσα τὴν κίνησιν ἀδιάβλητον ἔχει, τὸ πεινῆν δὴ λέγω καὶ τὸ διψῆν καὶ τὸ κοπιᾶν καὶ ὅσα καὶ παρ' ἡμῖν ὁ τῆς φύσεως νόμος ἔξω τετήρηκεν αἰτίας· ὅμως εἰ καὶ μὴ κεκίνηται τυχὸν ἐν Χριστῷ τῆς ἁμαρτίας ὁ νόμος, διά τοι τὸ κατηυνᾶσθαι τῇ τοῦ οἰκονομοῦντος Λόγου δυνάμει τε καὶ ἐνεργείᾳ, ἀλλ' οὖν ὅταν αὕτη καθ' ἑαυτὴν ἡ τῆς σαρκὸς δοκιμάζεται φύσις, κἂν εἰ ἐν Χριστῷ νοοῖτο τυχὸν, οὐχ ἑτέραν οὖσαν παρὰ τὴν ἡμῶν εὑρήσομεν. συνεσταυρώμεθα τοίνυν αὐτῷ, σταυρωθείσης αὐτοῦ τῆς σαρκὸς, καὶ οἷον ὅλην ἐχούσης ἐν ἑαυτῇ τὴν φύσιν· καθάπερ ἀμέλει καὶ ἐν Ἀδὰμ, ὅτε γέγονεν ἐπάρατος, ὅλη νενόσηκε τὴν ἀρὰν ἡ φύσις· οὕτω γὰρ καὶ συνεγηγέρθαι λεγόμεθα τῷ Χριστῷ, συγκαθῆσθαι δὲ καὶ ἐν τοῖς ἐπουρανίοις·","english":"Therefore the body of sin and our old man—he calls \"body\" the body from the earth, which, as it were from the oldness that is in Adam, has the necessity of being corrupted; for we were condemned in him, the first. And in addition to this, the fleshly-pleasure-loving part has been weakened; for the flesh is thus by nature, from innate motions. How then, after all, has it been crucified with Christ? The Only-begotten became man, and put on flesh from the earth, which was diseased, as I said, as from the oldness that is in Adam, unto death, and which was, as it were, in travail within itself, and also sharpened from innate motions toward sin. The law of sin was quieted in the holy and all-pure flesh of Christ; and we do not say that the more outlandish of human passions were in any way moved in him, except such as have their motion blameless—I mean being hungry and being thirsty and being weary, and whatever else the law of nature has kept even among us apart from blame. Nevertheless, even if perhaps the law of sin was not moved in Christ, because it was lulled to rest by the power and energy of the governing Word, yet when this nature of the flesh is examined by itself, even if it be conceived perhaps in Christ, we shall find it to be no other than our own. We have therefore been crucified with him, his flesh having been crucified, and having, as it were, the whole nature in itself; just as indeed also in Adam, when he became accursed, the whole nature was diseased with the curse. For so we are also said to have been raised together with Christ, and to be seated together in the heavenly places.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"εἰ γὰρ καί ἐστιν ὑπὲρ ἡμᾶς ὡς Θεὸς ὁ Ἐμμανουὴλ, ἀλλ' οὖν ἐπεί τοι γέγονε καθ' ἡμᾶς ὡς εἷς ἐξ ἡμῶν, ἐγήγερταί τε καὶ συνεδρεύει τῷ Θεῷ καὶ Πατρί. συνεσταυρώθη τοίνυν ὁ παλαιὸς ἄνθρωπος· λέλυται γὰρ διὰ τῆς ἀναστάσεως τῆς ἀρχαίας ἐκείνης ἀρᾶς ἡ δύναμις· κατήργηται δὲ καὶ τὸ σῶμα τῆς ἁμαρτίας, καὶ οὐχὶ δὴ πάντως ἡ σὰρξ, ἀλλὰ τῶν ἐν αὐτῇ κινημάτων ἡ ἔμφυτος ἀγριότης, κατασείουσα μὲν ἀεὶ πρὸς τὰ αἰσχίω τὸν νοῦν, ἐνιεῖσα δὲ ὥσπερ πηλῷ καὶ τέλμασι ταῖς γεωδεστέραις ἡδοναῖς· ὅτι γὰρ ἐν Χριστῷ καὶ τοῦτο κατώρθωται τῇ ἀνθρωπείᾳ φύσει, πῶς ἂν ἐνδοιάσειέ τις, Παύλου λέγοντος ἐναργῶς \"Τὸ \"γὰρ ἀδύνατον τοῦ νόμου ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς, ὁ \"Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρ\"τίας καὶ περὶ ἁμαρτίας, κατέκρινε τὴν ἁμαρτίαν ἐν τῇ \"σαρκί;\" ὁρᾷς οὖν ὅπως τὸ τῆς ἁμαρτίας κατήργηται σῶμα; κατακέκριται γὰρ ἐν τῇ σαρκὶ τῆς ἁμαρτίας τὸ κέντρον· καὶ νενέκρωται μὲν ἐν πρώτῳ Χριστῷ, διαβέβηκε δὲ παρ' αὐτοῦ τε καὶ δι' αὐτοῦ καὶ εἰς ἡμᾶς ἡ χάρις. Ἡ ἀγνοεῖτε, ἀδελφοί· γινώσκουσι γὰρ νόμον λαλῶ.","english":"For even if Emmanuel is above us as God, yet since he has become as one of us, he has been raised and sits with God the Father. Therefore the old man has been crucified with him; for the power of that ancient curse has been loosed through the resurrection; and the body of sin has also been abolished—not, to be sure, the flesh in every respect, but the inborn wildness of the motions in it, which always shakes the mind toward baser things and injects it, as into mud and mire, with the more earthy pleasures. For that this too has been set right for human nature in Christ, how could anyone doubt, when Paul says plainly: \"For what the law could not do, in that it was weak through the flesh, God, having sent his own Son in the likeness of sinful flesh and concerning sin, condemned sin in the flesh\"? You see, then, how the body of sin has been abolished; for the sting of sin has been condemned in the flesh; and it has been put to death in Christ the first, and grace has passed over from him and through him even to us. Or do you not know, brothers? For I speak to those who know the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Πανταχοῦ ἐπισφαλὲς ἀποφαίνει τὸ ὑπὸ νόμῳ κεῖσθαι ζητεῖν· προτρέπει δὲ μᾶλλον ἐφίεσθαι καὶ ὅλῃ διανοίᾳ διψῆν τὴν διὰ πίστεως χάριν, τουτέστι τὴν ἐν Χριστῷ δικαίωσιν· ᾧ καὶ συντεθάφθαι διισχυρίσατο τοὺς βεβαπτισμένους, ἵνα νεκρωθέντες τῇ ἁμαρτίᾳ, Θεῷ ζήσειαν ἐν δικαιοσύνῃ. τοιγάρτοι καὶ ἔφασκεν \"Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ \"θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις \"αὐτοῦ, μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ \"ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ Θεῷ ὡσεὶ ἐκ \"νεκρῶν ζῶντας, καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ \"Θεῷ· ἁμαρτία\n\nγὰρ ὑμῶν οὐκέτι κυριεύσει· οὐ γάρ ἐστε \"ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν.\" ἄθρει δὴ οὖν ὅπως ἀποφοιτᾶν ἐπιτάττει τῆς τοῦ νόμου σκιᾶς, ὑποτρέχειν δὲ μᾶλλον τὴν ἐν Χριστῷ χάριν· πλὴν οὐκ ἠγνόησεν ὁ πνευματοφόρος ὅτι δὴ πάντως ἐροῦσί τινες, ἤγουν διαλογιοῦνται, ὅτι διημαρτήκασιν ἄρα τῆς εὐθείας ὁδοῦ καὶ ζωῆς οἱ πατέρες· ὤνησε δὲ αὐτοὺς ὁ νόμος οὐδὲν, καὶ φροῦδά πως ἤδη τῆς ἐκείνων πολιτείας τὰ αὐχήματα· εἰ γάρ ἐστι τῶν ἀτόπων τὸ ὑπὸ νόμῳ κεῖσθαι ζητεῖν, καὶ ἦν οὗτος τοῖς ἀρχαίοις ὁ τοῦ βίου σκοπὸς, πῶς οὐκ ἀληθὲς εἰπεῖν ὡς τοῦ πρέποντος διημαρτήκασιν; ἀγωνίζεται τοίνυν ὁ Χριστὸν ἔχων ἐν ἑαυτῷ· καὶ ὑποπλάττεται μὲν εὐφυῶς τὸ καὶ αὐτοῖς βούλεσθαι συνειπεῖν τοῖς ὑπὸ νόμον βεβιωκόσι, περιτρέπει δὲ ποικίλως εἴς γε τὸ δεῖν οἴεσθαι, καιροῦ καλοῦντος εἰς πίστιν, μὴ λίαν ἐθέλειν τοῖς ἀρχαίοις ἔθεσιν ἐμφιλοχωρεῖν· ταύτῃτοί φησιν Ἢ ἀγνοεῖτε, ἀδελφοὶ, γινώσκουσι γὰρ νόμον λαλῶ, ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ' ὅσον χρόνον ζῇ;","english":"Everywhere he shows it to be precarious to seek to be under the law; rather he urges us to desire and with the whole mind to thirst for the grace that is through faith, that is, the justification in Christ; with whom he strongly affirmed that those who have been baptized have been buried together, so that, having been put to death to sin, they might live to God in righteousness. Therefore he also said, \"Let not sin therefore reign in your mortal body, to obey its desires, neither present your members as weapons of unrighteousness to sin, but present yourselves to God as those alive from the dead, and your members as weapons of righteousness to God; for sin shall no longer lord it over you; for you are not under law, but under grace.\" Observe, then, how he commands us to depart from the shadow of the law, and rather to run to the grace that is in Christ. Yet the Spirit-bearer did not fail to know that some will certainly say, or rather will reason, that the fathers then missed the straight road and life, and the law profited them nothing, and the boasts of their way of life are now somehow gone. For if it is among the absurd things to seek to be under the law, and this was the aim of life for the ancients, how is it not true to say that they missed what was fitting? He struggles, therefore, who has Christ in himself; and he skillfully feigns that he wishes to speak in favor of those who lived under the law, but he turns it about in various ways so that one must think that, when the time calls to faith, one should not be too eager to linger in ancient customs. In this way he says, \"Or do you not know, brothers—for I speak to those who know the law—that the law lords it over a man for as long as he lives?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ὅρος οὗτος γενικὸς κατά τε νόμου παντὸς καὶ τῶν ὑπὸ νόμον· ἅπασι μὲν γὰρ τοῖς ὑπὸ σκῆπτρα βασιλέων διορίζουσι νόμοι τό τε πρακτέον καὶ τὸ μή· ἰσχύουσι δὲ παρά γε τοῖς ζῶσιν ἔτι· εἰ δὲ δή τις τῶν ὑπὸ νόμον τῆς ἐνσωμάτου ζωῆς ἀπαλλάττοιτο, συναπεδύσατο τῇ ζωῇ καὶ τῶν νόμων τὴν ἐξουσίαν· εἰ γὰρ πέπαυται τοῦ πλημμελεῖν, ἀπρακτήσει που πάντως καὶ ὁ νόμος ἐπ' αὐτῷ. ἀληθὲς οὖν ὅτι κυριεύει τοῦ ἀνθρώπου ἐφ' ὅσον χρόνον ζῇ· καὶ τίς ἄρα ἐστὶν ὁ τοῦ λόγου σκοπὸς, ἀναγκαῖον εἰπεῖν· δύο κατ' αὐτὸν εἰσκομίζει χρήσιμα· ἡμεῖς μὲν γὰρ, φησὶν, οἱ συντεθαμμένοι Χριστῷ διὰ τοῦ βαπτίσματος, οἱ ἀποθανόντες τῇ ἁμαρτίᾳ, ἔξω γεγόναμεν τῆς ἐξουσίας τοῦ νόμου, μετεστοιχειώμεθα γὰρ εἰς ζωὴν ἑτέραν· οἱ δέ γε πρὸ τῆς ἐπιδημίας, οὔπω τὸν ἐν Χριστῷ νοούμενον θάνατον ὑπομείναντες, ἔζων ἔτι τῇ ἁμαρτίᾳ. ἐκράτει δὴ οὖν ὡς ζώντων ὁ νόμος, καθάπερ ἀμέλει καὶ γυναικὸς ὁ ἀνήρ· ὥσπερ γὰρ ἡ ὕπανδρος γυνὴ, ζῶντος μὲν ἔτι τοῦ κατὰ νόμον συνῳκηκότος, οὐκ ἀνεύθυνον ποιεῖται τὴν ὑφ' ἑτέρῳ σύνοδον· εἰ δὲ δὴ τεθναίη, φησὶν, ἔξω κείσεται δίκης, κἂν εἰ ἕλοιτο τοῦτο δρᾶν ἐννόμως· κατὰ τὸν ἴσον οἶμαι τρόπον οἱ μήπω τῆς ἁμαρτίας τὴν νέκρωσιν ἔχοντες ἐν Χριστῷ, ζῶντες δὲ ὥσπερ ἐν αὐτῇ, πεπράχασιν εἰκότως καὶ ὑπὸ νόμον· κυριεύει γὰρ τοῦ ἀνθρώπου ἐφ' ὅσον χρόνον ζῇ· οἱ δέ γε ὑπὸ χάριν ἤδη γεγονότες τὴν ἐν Χριστῷ, δι' ἧς καὶ τεθνήκασι τῇ ἁμαρτίᾳ καὶ νενέκρωνται τῇ σαρκὶ, τουτέστι τοῖς πάθεσι τῆς σαρκὸς, εἰ μηκέτι χρηματίζουσιν ὡς ζῶντες ἐν κόσμῳ, ἀκαταιτίατον ποιοῖντο ἂν τὴν ἔξω νόμου ζωήν·","english":"This is a general boundary applying both to every law and to those under the law; for laws that define what is to be done and what is not are laid down for all who are under the scepters of kings, and they have force among those still living. But if any of those under the law should be released from bodily life, he has put off together with his life the authority of the laws as well; for if he has ceased from transgression, the law too will surely be inactive in his case. It is true, then, that it lords it over the man for as long as he lives. And what the aim of the argument is, it is necessary to state: he brings in two useful points by it. For we, he says, who have been buried with Christ through baptism, who have died to sin, have come to be outside the authority of the law, for we have been transferred to another life; but those before the coming, who had not yet undergone the death that is understood in Christ, were still living to sin. The law, then, held sway over them as over living men, just as, to be sure, a husband does over a wife. For just as the married woman, while the one who has been joined to her according to law is still alive, does not make her union with another free from liability; but if he should die, he says, she will be outside the penalty, even if she should choose to do this lawfully—in the same manner, I think, those who do not yet have the mortification of sin in Christ, but are living as it were in it, have reasonably also been under the law; for it lords it over the man for as long as he lives. But those who have now come to be under the grace that is in Christ, through which they have both died to sin and been made dead to the flesh, that is, to the passions of the flesh, if they no longer bear the name of living in the world, would make their life outside the law free from blame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"τεθανάτωνται γὰρ ὡς ἔφην διὰ τοῦ σώματος τοῦ Χριστοῦ, καὶ ἀπέθανον τῷ νόμῳ δικαιούμενοι διὰ πίστεως. Ὅτε γὰρ ἦμεν ἐν τῇ σαρκὶ, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο κ.τ.λ. Σάρκα μὲν τὸ σαρκικὸν ὀνομάζει φρόνημα, ὡς καὶ ἐν ἑτέροις φησίν \"Οἱ δὲ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύναν\"ται·\" καίτοι πῶς οὐκ ἀληθὲς ὡς οὐκ ἔξω γεγονόσι τοῖς παρ' αὐτοῦ μυσταγωγουμένοις τὰ τοιάδε παρεγγυᾷ; τί δὲ βούλεται δηλοῦν, πολυπραγμονεῖν ἀναγκαῖον· ὅτε τοίνυν σαρκικῶς ἐπολιτευόμεθα, φησὶ, καὶ τὸ γεῶδες ἐν ἡμῖν ἐκράτει φρόνημα, τότε καὶ ἐνηργεῖτο ἐν ἡμῖν τὰ τῆς σαρκὸς πάθη διὰ τοῦ νόμου πρὸς τὸ καρποφορῆσαι τῷ θανάτῳ· τί οὖν; φαίη τίς ἄν· τὰ πάθη τῆς σαρκὸς εἰσεκομίσθη διὰ τοῦ νόμου; εἶτα πῶς αὐτὸν ἐγκλημάτων ἀπαλλάξωμεν; τί οὖν πρὸς τοῦτό φαμεν; οὐ διὰ νόμου τὰ τῆς σαρκὸς ἐν ἡμῖν κεκίνηται πάθη, τίκτεται δὲ μᾶλλον καὶ ἐξ ἐμφύτου μὲν ἡδονῆς, τὸν δὲ ἀσθενῆ καταληΐζεται νοῦν· καὶ τοῦτο ἡμῖν ἐμφανὲς καθίστησι λέγων \"Ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ \"πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκὸς, ταῦτα δὲ ἀλ\"λήλοις ἀντίκειται.\" νυνὶ δὲ τοῦτο παρεὶς, ἀντεξάγειν τὴν σάρκα τῷ πνεύματί φησι, διὰ μέσου τιθεὶς οὐδέν. οὐκοῦν οὐ διά γε τοῦ νόμου τὰ τῆς σαρκὸς ἐν ἡμῖν κινεῖται πάθη, μᾶλλον δὲ φυσικῶς· καὶ τό γε παράδοξον τοῖς τοῦ νόμου θελήμασιν ἀντανίσταται, ὡς αὐτός που","english":"For they have been put to death, as I said, through the body of Christ, and they died to the law while being justified through faith. For when we were in the flesh, the passions of sins that were through the law were at work, etc. He calls the fleshly mindset \"flesh,\" as he also says elsewhere: \"But those who are in the flesh cannot please God.\" And yet how is it not true that he gives such instructions to those who have not gone outside, being initiated by him? But what he wishes to make clear, it is necessary to investigate carefully. When, then, he says, we conducted ourselves in a fleshly manner, and the earthly mindset prevailed in us, then the passions of the flesh were also at work in us through the law, so as to bear fruit for death. What then, someone might say: were the passions of the flesh introduced through the law? Then how shall we acquit it of charges? What then do we say to this? It is not through the law that the passions of the flesh have been stirred up in us, but they are begotten rather from innate pleasure as well, and they seize the weak mind. And he makes this clear to us when he says: \"The flesh desires against the spirit, and the spirit against the flesh, and these things are opposed to one another.\" But now, passing over this, he says that the flesh is set in opposition to the spirit, placing nothing in between. Therefore it is not through the law that the passions of the flesh are stirred up in us, but rather naturally; and the paradoxical thing is that it resists the will of the law, as he somewhere","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"φησὶν ὁ Παῦλος ὅτι \"τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν· τῷ γὰρ νόμῳ \"τοῦ Θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται.\" εἰ δὲ μάχεται τῷ νόμῳ τὸ φρόνημα τῆς σαρκὸς, πῶς οὐκ ἀπόπληκτον ἐννοεῖν δι' αὐτοῦ κινεῖσθαι πρὸς ἐνέργειαν τὰ οὕτως ἀνθεστηκότα; τί οὖν ὁ Παῦλός φησιν; ὡς τεθνεῶσι τῇ ἁμαρτίᾳ διαλέγεται τοῖς διὰ τοῦ βαπτίσματος συντεθαμμένοις Χριστῷ, καὶ ὡς ἤδη τὴν τῶν παθῶν νέκρωσιν πεπλουτηκόσιν, οἷς ἂν πρέποι καὶ τὸ ἔξω δεῖν ἰέναι τοῦ νόμου, διά γε τοῦ ἀπηλλάχθαι παθῶν τῶν διὰ τοῦ νόμου καταδεδικασμένων. οὐκοῦν ἔτι μενόντων ἡμῶν ἐν τῷ φρονήματι τῆς σαρκὸς, πάθη τὰ διὰ τοῦ νόμου κατειρημένα τε καὶ ὠνομασμένα, φησὶν, ἐνηργεῖτο ἐν ἡμῖν· ἦμεν δὲ καὶ ὑπεύθυνοι τὸ τηνικάδε τῷ νόμῳ, ἅτε δὴ καὶ ζώσης ἐν ἡμῖν τῆς ἁμαρτίας ἔτι.\n\nΝυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα. Ἔνοχοι μὲν γὰρ ἦμεν τῷ νόμῳ, φησὶν, ὑποθείσης ἡμᾶς τῆς ἁμαρτίας αὐτῷ· εἰ δὲ ἀπεθάνομεν ἐν ᾧ κατειχόμεθα, τουτέστι τῇ ἁμαρτίᾳ, συναπρακτήσει πάντως αὐτῇ καὶ ὁ νόμος· τεθέσπισται γὰρ δι' αὐτὴν, ἵνα ἐλέγχῃ τοὺς παραβαίνοντας. ἔξω δὴ οὖν τῆς τοῦ νόμου χρείας οἱ τῇ ἁμαρτίᾳ νενεκρωμένοι· γεγόναμεν γὰρ ἑτέρῳ, καὶ αὐτῷ δουλεύσωμεν ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; Ἄθρει δὴ ὅπως σοφῶς τοὺς ἐπὶ τῷ νόμῳ ποιεῖται λόγους· ἔφη μὲν γὰρ, ὅτι \"ὅτε ἦμεν ἐν τῇ σαρκὶ, τὰ παθήματα τῶν \"ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν \"ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ·\" ἀπήλλακτο δ' ἂν οὐδαμῶς ὑποψίας ὁ λόγος·","english":"Paul says that \"the mind of the flesh is enmity toward God; for it does not submit to the law of God, nor indeed can it.\" But if the mind of the flesh fights against the law, how is it not absurd to think that things so opposed are moved through it to action? What then does Paul say? He speaks to those who have died to sin, who through baptism have been buried with Christ, and who have already been enriched with the mortification of the passions, to whom it would also be fitting that they must go outside the law, precisely because they have been released from the passions that were condemned through the law. Therefore, while we were still remaining in the mind of the flesh, the passions that were spoken of and named through the law, he says, were at work in us; and we were at that time also liable to the law, since sin was still alive in us.\n\nBut now we have been discharged from the law, having died in that by which we were held. For we were liable to the law, he says, since sin had subjected us to it; but if we died in that by which we were held, that is, in sin, the law would certainly be abolished along with it; for it was ordained because of it, in order to convict transgressors. So then those who have been put to death to sin are outside the need of the law; for we have become another's, and let us serve him in newness of spirit and not in oldness of letter. What then shall we say? Is the law sin? Observe how wisely he makes his arguments about the law; for he said, \"when we were in the flesh, the passions of sins that were through the law were at work in our members to bear fruit for death\"; and the argument would in no way have been free from suspicion—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"ἔφη γὰρ ἄν τις πρὸς ταῦτα εὐθύς Βραβευτὴς οὖν ἆρα καὶ εἰσηγητὴς ἁμαρτίας ὁ νόμος; εἰ γάρ ἐστιν ἀληθὲς ὡς ἐν ἡμῖν ἐνεργεῖται δι' αὐτοῦ τὰ παθήματα τῆς σαρκὸς, πῶς οὐκ ἂν νοοῖτο καὶ ἁμαρτίας γένεσις; τί οὖν ὁ μυσταγωγός; δριμὺς ὑπαντᾷ, καὶ ἀποφάσκει μὲν ὅτι πατὴρ ἁμαρτίας ὁ νόμος, αἰτιᾶται δὲ μᾶλλον τὴν ἀνθρώπου φύσιν ὡς ἀσθενῆ καὶ δι' αὐτοῦ παθοῦσαν τὸ ἐναλῶναι δίκαις· ταύτῃτοί φησι Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο· ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου. ὅρα τὴν νῆψιν· οὐ γὰρ ἔφη Τὴν ἁμαρτίαν οὐκ εἶχον, εἰ μὴ διὰ νόμου, ἀλλ' ὅτι μὴ ἔγνων μᾶλλον αὐτήν· οὐκοῦν οὐ πρόφασις ἁμαρτίας ὁ νόμος, παραδεικτικὸς δὲ μᾶλλον αὐτῆς, τοῖς οὐκ εἰδόσιν αὐτὴν ἐμφανῆ καθιστὰς, οὐχ ἵνα μαθόντες ἐργάσαιντο, εἴ γε καὶ πρὶν εἰδέναι, πάντως που καὶ ἔδρων· \"οὐ γὰρ ἦν δίκαιος, οὐδὲ εἷς,\" κατὰ τὴν τοῦ ψάλλοντος φωνήν· ἀλλ' ἵνα τὸ ἀδικοῦν εἰδότες, πρὸς τὰ ἀμείνω μεταχωρήσειαν. καί μοι δοκεῖ γενέσθαι τι τοιοῦτον τοῖς ἀρχαιοτέροις διὰ τῆς Μωσέως ἐντολῆς. ὑποκείσθω τῷ λόγῳ πλατεῖά τις οἶμος ἀποκομίζουσά ποι, καὶ διεῤῥίφθω μὲν ἐν αὐτῇ πολλὴ διὰ μέσου χερμὰς, ὀρωρύχθω δὲ εἰ δοκεῖ καὶ βόθροι· εἶτά τινες ἔστωσαν οἱ ἐν νύκτι καὶ σκότῳ βαδίζοντες ἐν αὐτῇ, περιπταίοντές τε καὶ μάλα συχνῶς τοῖς διὰ μέσου κειμένοις, καὶ μὴν βόθροις ἀβουλήτως ἐγκαθιέμενοι· ἔχοντος δὲ ὧδε τοῦ πράγματος, δᾷδά τις λαβὼν ἐπ' αὐταῖς ἔστησε ταῖς τριόδοις, ἐμφανῆ καθιστὰς τοῖς οὖσι τὰ μεταξὺ, οὐχ ἵνα πάλιν αὐτοῖς περιπταίωσιν, ἀλλ' ἵνα μᾶλλον ὑπερφέροιντο καὶ ἀπαλλάττοιντο τοῦ κακοῦ·","english":"For someone might immediately say to this: Is the law, then, a judge and introducer of sin? For if it is true that the passions of the flesh are wrought in us through it, how would it not be understood also as a genesis of sin? What then does the mystagogue say? He meets it sharply, and denies that the law is the father of sin, but rather blames human nature as weak and, through it, suffering to be caught in judgments. To this he says: \"What then shall we say? Is the law sin? May it not be! But I did not know sin except through the law.\" Observe the sobriety: for he did not say, \"I did not have sin except through the law,\" but that I did not know it rather. Therefore the law is not a pretext for sin, but rather a pointer to it, making it manifest to those who do not know it—not so that, having learned, they might practice it, since even before knowing it they surely were already doing it; \"for there was no righteous man, not even one,\" according to the voice of the psalmist—but so that, knowing what is unjust, they might turn to better things. And it seems to me that something like this happened to the ancients through the commandment of Moses. Let there be set before the argument a certain broad road leading somewhere, and let there be scattered along it much rubble in the middle, and let pits, if you please, be dug as well; then let there be some who walk on it in night and darkness, stumbling and very often falling over the things lying in the middle, and indeed unwittingly falling into pits. With the matter thus, let someone take a torch and stand at the very crossroads, making the things in between manifest to those present—not so that they might stumble over them again, but rather so that they might pass over them and escape the evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"ἆρα οὖν ἠδίκησε τὸ φῶς, ὅτι παρέδειξε τὸ λυποῦν; ἢ μᾶλλον ἐκεῖνό φαμεν, ὡς πλείστην ὅσην αὐτοῖς ἐνεποίει τὴν ὄνησιν, ἀπετέλει δὲ καὶ ἀσφαλεστέρους; ἀλλ' οἶμαι τοῦτό ἐστιν οὐδενὶ τῶν ὄντων ἀσυμφανές. ὅτε τοίνυν ὄντες ἁμαρτωλοὶ, πλείστοις τε ὅσοις ἐγκλήμασι περιπταίοντες, ἐγνώκαμεν διὰ τοῦ νόμου τὴν ἁμαρτίαν, οὐχ ἁμαρτία μᾶλλον ὁ νόμος νοοῖτ' ἂν εἰκότως ἢ λέγοιτο, πολλοῦ γε καὶ δεῖ, παραδεικτικὸς δὲ μᾶλλον τῆς ἁμαρτίας, ὡς ἔφην. Τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν, εἰ μὴ ὁ νόμος οὐκ ἐπιθυ μήσεις ἔλεγεν. ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν. Καὶ τὸ τῆς ἡμετέρας φύσεως ἀδρανὲς παρεισάγει, ὅτι δοθεὶς ὁ νόμος εἰς\n\nὄνησιν, ἐπεβούλευσεν ἀδοκήτως, ὡς καὶ τοῖς τὸν ὀφθαλμὸν ἀσθενοῦσι τοῦ ἡλίου τὸ φῶς. ὅταν οὖν λέγῃ ἀφορμὴν ταῖς ἐπιθυμίαις τρόπον τινὰ τὴν ἐντολὴν γεγενῆσθαι, μηδεὶς κατηγορεῖν αὐτὸν οἰέσθω τοῦ νόμου, ἀλλὰ κατακεκραγέναι μᾶλλον τῆς ἐν ἡμῖν ἀσθενείας· ἀνθ' ὧν ἐχρῆν ἀνακόπτεσθαι διὰ τοῦ νόμου, διὰ τούτων εἰς τὰ χείρω παροτρυνομένους. ἡ γὰρ ἀνθρώπου διάνοια τὸ φιλόκενον ἀεὶ πρὸς ἐπιθυμίας νοσεῖ. καὶ ὁ μὲν ποιῶν τὰς ἐπιθυμίας, ὡς θέλει ζῇ, ἀνενόχλητος ὤν· ὁ δὲ ἀνακόπτων αὐτὰς, ἀγριωτέραν εἰσδέχεται τὴν τῶν παθῶν ἔφοδον· καὶ τῶν μὲν προχείρων οὐδεὶς ἐπιθυμεῖ· ὧν δὲ κωλύεταί τις ἐπιθυμεῖ. ὅθεν τοῦ νόμου κωλύσαντος τὸ βλάπτον, γέγονεν ἀφορμὴ τοῖς ἀσθενεστέροις τοῦ πλέον αὐτοῦ ἐπιθυμεῖν. Χωρὶς γὰρ νόμου ἁμαρτία νεκρά. Εἰ γὰρ μὴ κέοιτο, φησὶν, ὁ τὸν τῆς φαυλότητος τρόπον καταδικάζων νόμος, ἀδρανὲς ἂν γένοιτο τὸ κακόν·","english":"Is the light, then, doing wrong because it points out what causes pain? Or rather do we say this: that it brought them the greatest possible benefit, and also made them more secure? But I think this is evident to no one among beings. Since, then, while we were sinners and stumbling into the greatest number of accusations, we came to know sin through the law, the law would not reasonably be understood or called sin—far from it—but rather a pointer to sin, as I said. For I would not have known desire if the law had not said, You shall not desire. And sin, taking occasion through the commandment, wrought in me all manner of desire. And he brings in the weakness of our nature, that the law, given for benefit, plotted unexpectedly, as the sun's light does for those with weak eyes. When, then, he says that the commandment became in some way an occasion for desires, let no one think he is accusing the law, but rather that he has denounced the weakness in us: that for the things from which we ought to have been restrained through the law, through these we are urged on to worse things. For the human mind, always fond of empty things, is sick toward desires. And he who indulges his desires lives as he wishes, being undisturbed; but he who restrains them receives a fiercer assault of the passions. And no one desires things readily available; but what a person is prevented from, he desires. Hence, when the law prevented what was harmful, it became an occasion for the weaker to desire it more. For apart from the law sin is dead. For if, he says, the law that condemns the way of wickedness were not laid down, the evil would be inert.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"κατερεθίζεται γὰρ μονονουχὶ πρὸς ἰσχὺν διὰ τοῦ νόμου, καὶ ῥᾳθυμότερον μέν τισι τὸ τῆς ἡδονῆς ἐγκείσεται κέντρον, ἐπιτιμῶντος αὐτῷ μηδενός· μόνον δὲ οὐχὶ καὶ ἀπαμβλύνεται τῷ τῆς ἐξουσίας πλάτει γοητευόμενον· οὗ γὰρ ὅλως τὸ ἀντιστατοῦν οὐδὲν, ἐκεῖ που πάντως ἀργεῖ καὶ τὸ φιλόνεικον. νεκρὰ τοιγαροῦν ἡ ἁμαρτία, νόμου τὸ πρακτέον μὴ διαγορεύοντος· ἐζηκέναι δέ φησιν ὁ μυσταγωγὸς χωρὶς νόμου ποτέ· εἶτα τῆς ἐντολῆς ἐλθούσης, ἀναβιῶναι μὲν τὴν ἁμαρτίαν, τεθνάναι γεμὴν ἑαυτὸν διισχυρίζεται. Καὶ σχηματίζει μὲν ἐν τούτοις ἐφ' ἑαυτῷ τὸν λόγον· οἶμαι δὲ ἔγωγε τοιοῦτόν τι βούλεσθαι δηλοῦν αὐτόν· ὑπὸ δίκην μὲν γὰρ ὁμολογουμένως ἐστὶ καὶ τὸ ἐν ἀγνοίᾳ πλημμελεῖν· ἔσται δὲ ὅτι φορτικωτέρα τοῖς εἰδόσιν ἡ κόλασις, πεπληροφόρηκεν ὁ Σωτὴρ λέγων Ὁ εἰδὼς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ποιήσας, δαρήσεται πολλάς· ὁ δὲ μὴ εἰδὼς, καὶ μὴ ποιήσας, δαρήσεται ὀλίγας. οὐκοῦν ἄμεινον ὁμολογουμένως τὸ ἐν ἀγνοίᾳ πλημμελεῖν, ἢ τὸ ἐν εἰδήσει νόμων. εἰ δὲ δή τις γέγονεν ὑπὸ νόμον, τὴν ἔξω νόμου ποτὲ διαζήσας ζωὴν, εἶτα τῶν τεθεσπισμένων ἀφειδεῖν ᾑρημένος, ἥλω γραφῇ ἁμαρτίας καὶ πέπτωκεν ὑπὸ δίκην· τότε δὴ τότε ταῖς ἑαυτοῦ ῥᾳθυμίαις ἐπιστυγνάσας, καὶ τῆς ἀκριβείας τοῦ νόμου μονονουχὶ κατακεκράξεται λέγων Ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ· ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, ἐγὼ δὲ ἀπέθανον.","english":"For it is provoked, one might almost say, to strength through the law, and for some the sting of pleasure will lie in them more sluggishly, since no one rebukes it; and it is all but blunted, bewitched by the breadth of license. For where there is nothing at all that resists, there too the love of contention is entirely idle. Dead, therefore, is sin, when the law does not prescribe what must be done; and the mystagogue says that he once lived without the law; then, when the commandment came, sin revived, but he insists that he himself died. And in these words he shapes the argument upon himself; but I for my part think he wishes to make something like this clear: that to sin in ignorance is admittedly subject to judgment; but the punishment will be more burdensome for those who know, as the Savior has assured us, saying, The servant who knows his lord's will and does not do it will be beaten with many blows; but the one who does not know and does not do it will be beaten with few blows. Therefore it is admittedly better to sin in ignorance than in knowledge of the laws. But if someone has come under the law, having once lived a life outside the law, and then, having chosen to disregard the divinely ordained precepts, has been convicted by the charge of sin and has fallen under judgment—then indeed, then, grieving over his own negligence and all but crying out against the strictness of the law, he will say, I once lived without the law; but when the commandment came, sin revived, and I died.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"εἰ γάρ ἐστιν ἀληθῶς ἁμαρτία νεκρὰ χωρὶς νόμου, πῶς οὐ πιθανὸν ἐννοεῖν ζωοποιεῖσθαι τρόπον τινὰ διὰ τοῦ νόμου τὴν ἁμαρτίαν τοῦ καὶ ἐμφανῆ καθιστάντος αὐτὴν, καὶ οἷον ἔμπνουν ἀποτελοῦντος, καίτοι πάλαι μὴ ἐγνωσμένην, εἰ καὶ ἦν ἐν ἡμῖν; οὐ γὰρ ἦμεν δίκαιοι, ὥσπερ δὲ νεκρᾶς οὔσης τῆς ἁμαρτίας, διά τοι τὸ μὴ εἶναι τυχὸν τὸν καταδικάζοντα νόμον, ἐζῶμεν ἡμεῖς τῆς ἀγνοίας τὴν παραίτησιν εὐάφορμον ἔχοντες· \"οὗ γὰρ οὐκ ἔστι νόμος, οὐδὲ παράβασις,\" καθά φησιν αὐτός. οὕτω παρελθούσης εἰς μέσον τῆς ἐντολῆς, ἀνεβίω μὲν ὥσπερ ἡ ἁμαρτία, κατηρτίσθη δὲ ὁ θάνατος καὶ ἀρὰ καὶ δίκη τῶν ταῖς παραβάσεσιν ὑποπιπτόντων ἐξ ἀσθενείας. καὶ τί τὸ ἐντεῦθεν; πέπρακταί τι τῶν ἐλπίδος ἔξω καὶ ἀδοκήτων ἐφ' ἡμῖν· εὕρηται γὰρ ἡ ἐντολή φησιν ἡ δοθεῖσα πρὸς ζωὴν, αὕτη εἰς θάνατον. ὥσπερ γὰρ κατασίνεταί πως τῆς ἡλιακῆς ἀκτῖνος τὸ φῶς τοὺς οἵπερ ἂν εἶεν τὴν ὄψιν ἠῤῥωστηκότες, καίτοι πεφυκὸς εἶναι γλυκὺ καὶ τριπόθητον, καὶ οὐκ αὐτὸ πάντως ἐστὶ τὸ ἀδικοῦν, νοοῖτο δὲ μᾶλλον τῆς τῶν πεπονθότων ἀῤῥωστίας ἔγκλημα τὸ ἀδικεῖσθαι παρ' αὐτοῦ· κατὰ τὸν ἴσον οἶμαι τρόπον πρόφασιν διδόσθαι τῇ ἁμαρτίᾳ φησὶ τὴν ἐντολὴν, ἐξηπατῆσθαί τε δι' αὐτῆς, κατακομισθῆναι δὲ καὶ εἰς θάνατον. φαίη δ' ἄν τις καὶ ἑτέρως ὅτι δὴ σφόδρα φιλεῖ ταῖς τοῦ νόμου βουλαῖς ἀεί πως μάχεσθαι τὸ φιλήδονον· καὶ οἱ τῆς φαυλότητος τρόποι ταῖς ἐπιεικείαις ἀνακοπτόμενοι, γενικώτερον ἀντεξάγουσι, καὶ τὸν νοῦν ἐσθ' ὅτε καταληΐζονται καταστρέφοντες εἰς παράβασιν, καὶ ταῖς ἐκ νόμου ποιναῖς ὑποφέροντες, καίτοι νόμον ἐσχηκότες τοῦ πολέμου τὴν ἀφορμήν.","english":"For if sin is truly dead apart from the law, how is it not persuasive to think that sin is in some way made alive through the law, which makes it visible and, as it were, renders it breathing, even though it was previously unknown, if indeed it was in us? For we were not righteous, but since sin was, as it were, dead—because perhaps the law that condemns was not present—we lived, having ignorance as an easy excuse for our dismissal; \"for where there is no law, neither is there transgression,\" as he himself says. Thus, when the commandment came into the midst, sin, as it were, came back to life, and death was brought about, along with the curse and the penalty for those who fall into transgressions from weakness. And what follows from this? Something beyond hope and unexpected has been done in our case; for the commandment, he says, which was given for life, this very commandment has been found unto death. For just as the light of the sun's ray is, in a way, injured for those whose sight is weak, although it is by nature sweet and much desired, and it is certainly not the light itself that does the harm, but the harm done by it would be understood rather as an accusation of the weakness of those who suffer; in the same way, I think, he says that the commandment gives an occasion to sin, and that through it we are deceived, and are brought down even to death. But one might also say in another way that the pleasure-loving part always very much loves to fight against the counsels of the law; and the ways of wickedness, when checked by gentleness, counterattack more generally, and sometimes plunder the mind, turning it to transgression, and subjecting it to the penalties that come from the law, although they have received the law as the starting point of war.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"ταύτῃτοί φησι σοφὸς ὢν ὁ Παῦλος ἠπατῆσθαί τε διὰ τῆς ἐντολῆς, καὶ δι' αὐτῆς ἀποθανεῖν· ἀπέκτεινε γὰρ μονονουχὶ καταθήγουσα πρὸς ἀντίστασιν τὰς ἐν ἡμῖν ἡδονὰς, κατά γε τοὺς προειρημένους τρόπους. Ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. Ἅγιος ὁ νόμος καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή· ἀποφαίνει γὰρ ἁγίους τε καὶ δικαίους καὶ ἀγαθοὺς τοὺς οἵ περ ἂν ἕλοιντο φυλάττειν αὐτὸν, ἵνα δὴ γένοιντο ταῖς ἐκ παραβάσεων αἰτίαις οὐδαμόθεν ἁλώσιμοι. ἀλλ' ἦν τοῦτό πως ἀνέφικτον· \"Παραπτώματα γὰρ τίς συνήσει,\" κατὰ τὸ γεγραμμένον; Τὸ οὖν ἀγαθὸν ἐμοὶ γέγονε θάνατος; Ἅγιος μὲν ὁ νόμος, ἁγία δὲ καὶ ἡ ἐντολὴ καὶ ἀγαθή. εἶτα πῶς ἔφασκε \"Καὶ εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν, αὕτη εἰς \"θάνατον;\" ἆρα οὖν εἰπέ μοι γέγονε τὸ ἀγαθὸν ὀλέθρου πρόξενον; μὴ γένοιτο, φησίν· ἐπαιτιῶμαι γὰρ ἐν τούτοις ἥκιστα μὲν τὸν νόμον, ἕστηκα δὲ ὥσπερ τῆς ἁμαρτίας κατήγορος· καταβιάζεται γὰρ οὕτω τὴν ἀνθρώπου φύσιν, καὶ τῆς ἐν ἡμῖν διανοίας κεκράτηκεν· ὥστε αὐτὸν τὸν εἰς σωτηρίαν ἡμῖν καὶ ζωὴν δοθέντα νόμον, τὴν ἁγίαν ὄντως καὶ ἀγαθὴν ἐντολὴν, θανάτου γενέσθαι πρόφασιν τοῖς ὑπεζευγμένοις· πῶς ἢ τίνα τρόπον; εἰ γὰρ ἕψεται μὲν ἀεὶ τοῖς παρανομοῦσιν ἡ δίκη, διεληλάκαμεν δὲ πρὸς τοῦτο λοιπὸν ἀσθενείας ἡμεῖς, ὡς ἀεὶ ταῖς παραβάσεσιν ἐναλίσκεσθαι, ἐναργὲς ἤδη πως, ὅτι κατὰ τοῦτον τὸν τρόπον ὁ σώζων νόμος, ὁ ἅγιός τε καὶ ἀγαθὸς, νεῦρά πως δοκεῖ γενέσθαι τῇ ἁμαρτίᾳ καὶ ὁδὸς εἰς θάνατον τοῖς ὑφ' ἁμαρτίαν· καὶ τάχα που, φησὶν, ἵνα γένηται καθ' ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς·","english":"In this way, Paul says—being wise—that he was deceived through the commandment, and through it he died; for it all but killed him by sharpening our pleasures toward resistance, in the ways already mentioned. So then, the law is holy, and the commandment is holy and just and good. The law is holy, and the commandment is holy and just and good; for it shows to be holy, just, and good those who choose to keep it, so that they may become in no way liable to the charges arising from transgressions. But this was in some way unattainable; for \"who will understand his trespasses,\" according to what is written? So then, did what is good become death to me? The law is holy, and the commandment is also holy and good. Then how did he say, \"And the commandment that was for life, this was found to be for death\"? Tell me, then, did what is good become the cause of destruction? By no means, he says; for in these matters I blame the law least of all, but I stand as it were as an accuser of sin; for it thus violently constrains human nature and has gained mastery over the mind within us; so that the very law given to us for salvation and life—the truly holy and good commandment—becomes an occasion of death for those subject to it. How, or in what way? For if the penalty always follows those who break the law, and we have by now been brought to such weakness in this regard that we are always caught in transgressions, it is already in some way clear that in this manner the saving law, the holy and good one, seems to have become as it were sinews for sin and a road to death for those under sin; and perhaps, he says, so that sin might become exceedingly sinful through the commandment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"τοῖς μὲν γὰρ ἠγνοηκόσι τὸ τῷ Δεσπότῃ δοκοῦν, ἕψεται μὲν πάντως τὸ ἐναλῶναι δίκαις· ἠνομήκασι γὰρ, εἰ καὶ μὴ ἐγνώκασι. πλήν ἐστί τις αὐτοῖς καὶ ἀπολογίας οὐκ ἀπίθανος οἶμαι λόγος· προβαλοῦνται γὰρ κατὰ τὸ εἰκὸς τὴν ἄγνοιαν· τοῖς γεμὴν ἐν νόμῳ τὸ μὴ εἰδέναι λέγειν τὸ θέλημα τὸ δεσποτικὸν, εἰκαῖον ἤδη πως. οὐκοῦν εἰ φαίνοιτο διαβιοῦν ᾑρημένος ἀνοσίως, οὐκ ἀγνοίας ἔσται ἀλλ' ἀπονοίας τὸ κατηγόρημα, καὶ τῆς ἀνωτάτω λοιπὸν ἀφιλοθεΐας· οὕτως ἂν λέγοιτο καθ' ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία, ἁμαρτωλοῦ μὲν γὰρ ὑπάρχοντος καὶ τοῦ πεπλημμεληκότος ὡς ἐν ἀγνοίᾳ, ἥκιστα γεμὴν καθ' ὑπερβολὴν λεγομένου τε καὶ ὄντος ἁμαρτωλοῦ. Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν. Πνευματικόν φησι τὸν νόμον, ὡς ἀποτελοῦντα πνευμα τικοὺς τοὺς ἑπομένους αὐτῷ· νοεῖται δὲ πνευματικὸς ὁ μὴ κατὰ σάρκα ζῶν, ἀπονενευκὼς δὲ μᾶλλον ἐπὶ τὸ θέλειν ἕπεσθαι τῇ θελήσει τοῦ πνεύματος· ἔφη δὲ καὶ ὁ μακάριος Δαυείδ \"Ὁ νόμος Κυρίου ἄμωμος ἐπιστρέφων ψυχὰς, ἡ \"μαρτυρία Κυρίου πιστὴ σοφίζουσα νήπια· ὁ φόβος Κυρίου \"ἁγνὸς διαμένων εἰς αἰῶνα αἰῶνος.\" ὥσπερ οὖν ἄμωμόν φησιν εἶναι τὸν νόμον, οἶδε γὰρ ἀμώμους ἀποτελεῖν, πιστὴν δὲ τὴν μαρτυρίαν ὡς πιστοὺς ἀποφαίνουσαν, καὶ ἁγνὸν τὸν φόβον, ἔστι γὰρ ἁγνοποιὸς, οὕτως ἐκδέξῃ κἀνθάδε πνευματικὸν εἰρῆσθαι τὸν νόμον, ὡς πνευματικοὺς ἀποφαίνοντα τοὺς ἑπομένους αὐτῷ· εἰ γὰρ καί ἐστιν ἐν σκιαῖς, ἀλλ' οὖν ἔχει τῆς ἀληθείας τὴν μόρφωσιν. τί οὖν ὁ Παῦλος; ἰσχυρίζεται μὲν, ὅτι πνευματικὸς ὁ νόμος, αἰτιᾶται δὲ τὴν ἀνθρώπου φύσιν ὡς πολὺ νοσοῦσαν τὴν ἁμαρτίαν·","english":"For those who were ignorant of what the Master thinks, condemnation by judgment follows in every case, for they have broken the law, even if they did not know it. Nevertheless, I think they have a defense that is not unconvincing: they will plausibly plead ignorance. But for those who are in the law, to claim not to know the Master's will is now somehow futile. Therefore, if someone should appear to have chosen to live impiously, the charge will be not of ignorance but of recklessness, and thenceforth of the utmost impiety. In this way sin would be called exceedingly sinful—since even the one who has transgressed in ignorance is a sinner, yet is in no way called or actually exceedingly sinful. For we know that the law is spiritual. He says the law is spiritual, as making those who follow it spiritual; and the one who does not live according to the flesh but has rather inclined toward willing to follow the will of the Spirit is understood to be spiritual. And blessed David also said: \"The law of the Lord is blameless, converting souls; the testimony of the Lord is faithful, making infants wise; the fear of the Lord is pure, enduring forever and ever.\" Just as, then, he says the law is blameless—for it knows how to make people blameless—and the testimony faithful, as making people faithful, and the fear pure—for it is purity-making—so you should understand that here too the law is called spiritual, as making those who follow it spiritual. For even if it exists in shadows, nevertheless it has the form of the truth. What then does Paul say? He insists that the law is spiritual, but he blames human nature as being greatly sick with sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"καὶ πειρᾶται πληροφορεῖν, ὡς ἐπείπερ ἐστὶ πνευματικὸς ὁ νόμος, ταύτῃτοι μάλιστα φορτικός ἐστι τῇ τοῦ ἀνθρώπου φύσει· τί γὰρ, εἰπέ μοι, φησὶν, εἰ ὁ μὲν νόμος ἐστὶ πνευματικὸς, ἐγὼ δὲ σαρκικός εἰμι, τουτέστι τῷ τῆς σαρκὸς φρονήματι τυραννούμενος; ὁρᾷς ὅπως εἰς ὅσην ἡμῖν ἐναντιότητα θελημάτων τίθησι τὰ δηλούμενα; ἕτερον γὰρ τὸ θέλημα τοῦ πνεύματος, καὶ ἕτερον ἂν νοοῖτο τὸ τῆς σαρκός· ἀντίκεινται γὰρ ἀλλήλοις, καὶ ἀσύμβατον ἔχουσι τὴν εἰς ταυτότητα συνδρομήν· ὅτε τοίνυν σαρκικὸς μὲν ὁ ἄνθρωπος, πνευματικὸς δὲ ὁ νόμος, πῶς ἂν γένοιτο καὶ οἰστὸς τοῖς οὕτως ἠῤῥωστηκόσι τὴν ἁμαρτίαν; καὶ μάλα ἐμφρόνως· εἰ γάρ ἐστι σαρκικὸς, νοηθείη ἂν οἷά τις αἰχμάλωτος καὶ\n\nἐν τάξει τῇ οἰκετικῇ. Ὃ γὰρ κατεργάζομαι οὐ γινώσκω. Οἴονται κατὰ τὸ εἰκὸς τῶν ἀμαθεστέρων τινὲς τῶν Ἑλλήνων μῦθον ἐμπεδοῦν ἐθέλειν αὐτόν· ὃν οὐκ οἶδ' ὅπως ἐκεῖνοι πρεσβεύειν ἐγνώκασι, πλανῶντές τε καὶ πλανώμενοι· εἱμαρμένην γάρ τινα πλαστουργοῦντες καὶ τύχην κατὰ τὸ σφίσι δοκοῦν, εἶτα τὸ κρατεῖν τῶν καθ' ἡμᾶς πραγμάτων ταῖς οὐκ οὔσαις ἀνάπτοντες, παραιροῦνται τὸν ἄνθρωπον τοῦ ὅτι μάλιστα πρέποντος αὐτῷ, φημὶ δὲ τοῦ χρῆναι βιοῦν ἐλευθέρως, ἀνειμένην τε καὶ ἐθελούσιον ἔχοντα τὴν ῥοπὴν τὴν ἐφ' ὅπερ ἂν ἕλοιτο τῶν πρακτέων. ἀνάγκη δὲ ὥσπερ καὶ τοῖς παρ' ἐκείνων ὅροις τε καὶ ψήφοις ὑπάγοντες, οὐ μετρίως ἀδικοῦσι τοὺς κατὰ τόνδε τὸν βίον· εἰ γάρ τις ἴοι κατ' αὐτοὺς ἐπὶ τὸ δρᾶν ἃ μὴ θέμις, οὐκ ἐνὸν αὐτῷ κἂν εἰ βούλοιτο τυχὸν τῆς εἱμαρμένης τὸ νεῦμα διαφυγεῖν, οὐδ' ἂν ὅλως διαμωμήσαιτό τις εὖ φρονῶν, κἂν εἰ ὁρῷτο πλημμελῶν.","english":"And he tries to give full assurance that, since the law is spiritual, for this very reason it is especially burdensome to human nature. For what, tell me, he says, if the law is spiritual, but I am fleshly—that is, tyrannized by the mind of the flesh? Do you see into how great a opposition of wills the things indicated place us? For the will of the spirit is one thing, and the will of the flesh would be understood as another; for they are opposed to each other, and their convergence into the same identity is incompatible. When, then, the human being is fleshly but the law is spiritual, how could it be even bearable to those who are so diseased by sin? And very sensibly; for if he is fleshly, he would be understood as something like a captive and\n\nin the rank of a slave. For what I do, I do not know. Some of the more unlearned Greeks suppose, as is likely, that he wishes to establish a myth—which I do not know how those men have come to honor, deceiving and being deceived. For by fashioning some fate and fortune according to their own opinion, and then attaching the control of our affairs to things that do not exist, they deprive the human being of what is most especially fitting to him—I mean that he ought to live freely, having his inclination relaxed and voluntary toward whatever of the things to be done he might choose. And by subjecting themselves, as it were, to their definitions and votes, they do no small injustice to people in this life. For if someone were to proceed according to them to do what is not lawful, it would not be possible for him, even if he wished, to escape the nod of fate, nor could anyone of sound mind altogether find fault, even if he were seen to be erring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"ὃ γὰρ ἦν ἀνάγκη καὶ οὐχ ἑκόντα δρᾶν, εἰ ἁλίσκοιτο πεπραχὼς, ἔξω που πάντως αἰτίας ἔσται καὶ δίκης· ἐπαινέσειε δ' ἄν τις οὐ λίαν ἐμφρόνως τὸν ἐπιεικῆ καὶ κόσμιον· τί γὰρ εἰ γέγονε τοιοῦτος οὐχ ἑκὼν, ἀλλὰ τοῖς ἑτέρου νεύμασι παρενηνεγμένος εἰς τοῦτο, μᾶλλον δὲ καὶ ἄμαχον αὐτῷ τὴν ἀνάγκην κατεξανιστάσης τῆς τύχης;\n\nΟὐκοῦν ἀπηχὲς μὲν παντελῶς τὸ ταῖς Ἑλλήνων τερθρείαις συναποφέρεσθαι λέγειν τὸν τῶν καλλίστων εἰσηγητὴν, ἤγουν οἴεσθαι τῆς ἐκείνων ἀβελτερίας ἰέναι κατόπιν τὸν τῶν θείων ἡμῖν μυστηρίων γεγονότα ταμίαν, εἰ λέγοι τυχόν Ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλ' ὃ μισῶ τοῦτο ποιῶ. εἰ γὰρ δή τις ὅλως διισχυρίσαιτο, καὶ δὴ καὶ ἕλοιτο φρονεῖν, ὡς εἱμαρμένῃ μὲν καὶ τύχῃ τὴν τῶν καθ' ἡμᾶς ἀπονενέμηκεν ἐξουσίαν, πῶς οὐκ ἂν εἰκότως ἐροῖτο ἂν αὐτὸν ἐκεῖνό που λέγων Εἰ σκληραῖς καὶ δυσαντήτοις ἀνάγκαις ἐνειλημμένοι τῶν πρακτέων, ἢ μὴ, κύριοι μὲν ἡμεῖς οὐδαμόθεν καθεστήκαμεν, εἴκομεν δὲ μᾶλλον ὡς κρατοῦσιν ἑτέροις καὶ τοῦ κατὰ γνώμην εἱργόμεθα, πῶς ἡμῖν γέγραφας αὐτός \"Ἢ ἀγνοεῖτε ἀδελφοὶ, γινώσκουσι γὰρ \"νόμον λαλῶ, ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ' ὅσον 204 \"χρόνον ζῇ;\" κυριεύει δὴ οὖν τινα τρόπον τῶν ζώντων ὁ νόμος· ἀπρακτήσει μὲν γὰρ ἀραρότως ἐπὶ τοῖς τεθνεῶσιν· ὁρίζεται δὲ οὐκ ἐκείνοις· πόθεν; ἀλλὰ τοῖς ἔτι τὸν ἐν σώματι τρίβουσι βίον· καὶ στεφανοῖ μὲν ἐπαίνοις τὸν εὐδοκιμεῖν εἰωθότα, καταψηφίζεται δὲ τῶν βεβήλων τὴν δίκην· εἶτα πῶς ὁ νομοθέτης ὅσιος ἔσται κριτὴς κολάζων ἡμαρτηκότας τοὺς εἰς τοῦτο πεσεῖν ἀβουλήτως ἐκ τύχης ἠναγκασμένους;","english":"For what someone was compelled to do unwillingly, if he is caught having done it, will surely be entirely free from blame and punishment; and one would praise the decent and orderly man, though not very sensibly. For what if he became such a person unwillingly, but was carried away into this by another's nod, or rather, when fortune set up necessity against him as irresistible?\n\nTherefore it is wholly discordant that the introducer of the noblest teachings should be carried along with the vanities of the Greeks—that is, to think that the steward of the divine mysteries for us follows after their folly, if he should perhaps say, \"For what I do, I do not know; for I do not do what I want, but what I hate, this I do.\" For if anyone at all should insist, and indeed choose to think, that he has assigned the authority over our affairs to fate and fortune, how would he not reasonably be asked that very thing, saying: If we are entangled in harsh and hard-to-face necessities regarding what must be done or not, and we are in no way masters, but rather yield to others as rulers and are held back from acting according to our judgment, how have you yourself written to us, \"Or do you not know, brothers—for I speak to those who know the law—that the law rules over a person for as long as he lives?\" So in some way the law rules over the living; for it will certainly have no effect upon the dead, nor is it defined for them. From where? But for those still spending their life in the body. And it crowns with praises the one accustomed to being well spoken of, and condemns the profane to punishment. Then how will the lawgiver be a holy judge, punishing those who have sinned, who were compelled by fortune to fall into this unwillingly?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"μᾶλλον δὲ τί καὶ ὅλως τὸν νόμον ὡρίσατο; τοῖς μὲν γὰρ ἔχουσιν ἐπ' ἐξουσίας ἃ ἂν βούλοιντο δρᾶν, ὁσίαν ὁ νόμος ὁρίζει τὴν δίκην, εἰ παρὸν εὐδοκιμεῖν ταῖς ἀγαθουργίαις ἐπιδόντας τὸν νοῦν, αὐτοὶ τὰ αἰσχίω τετιμήκασι, καὶ τῶν ἀμεινόνων ἠλλάξαντο τὰ διὰ νόμου κατεγνωσμένα· τοῖς γεμὴν ἐπηρτημένον ἔχουσι τὸν τῆς ἀνάγκης ζυγὸν, καὶ ᾗπερ ἂν τοῖς κρατοῦσι δοκῇ τρεπομένοις ἀεὶ, περιττὸν οἶμαί που τὸ θέσπισμα. καίτοι πῶς οὐκ ἀληθὲς εἰπεῖν ὡς οὐδ' ἂν ἡμῖν ὁ πάντα εἰδὼς τὸν ἐκ τοῦ νόμου ζυγὸν ἐπετίθει, τὸ αὐτῷ δοκοῦν εὖ μάλα βραβεύοντα καὶ παιδαγωγοῦντα πρὸς τὸ συμφέρον, εἰ τοῖς εἱμαρμένης βρόχοις ἐνειλημμένους ἠπίστατο; ἢ γὰρ ἐκεῖνο λεγόντων οἱ δι' ἐναντίας, ὡς ἠγνόηκε τοῦτο Θεὸς, ἢ εἴπερ ὀρθὰ φρονεῖν ᾑρημένοι δεδίασι σφόδρα τὸ τῆς ἀῤῥήτου δόξης καταχέαι τὴν ἄγνοιαν· νενομοθετηκέναι δέ φασι, καὶ μὴν καὶ τῶν πλημμελούντων καθορίσαι τὰς δίκας ὁμολογήσουσιν ἐναργῶς· οἶδέ που πάντως ἐλευθέρῳ φρονήματι διαζῶντα τὸν ἄνθρωπον καὶ ῥοπαῖς ἐθελουσίοις ἐφ' ὅπερ ἂν καὶ βούλοιτο διάττειν ἰσχύοντα, παραποδίζοντος οὐδενός. ταύτῃτοι καὶ ὁ θεσπέσιος Παῦλος κυριεύειν ἔφη τοῦ ἀνθρώπου τὸν νόμον ἐφ' ὅσον χρόνον ζῇ· οὐκοῦν οὐχ ὡς τῆς ἀνθρώπου διανοίας τοῖς ἑτέρων ὑποκειμένης νεύμασι τὰ τοιάδε φησί· φιλοσοφεῖ δὲ καὶ τῆς ἀνθρώπου 205","english":"But rather, why did he define the law at all? For to those who have it in their power to do whatever they wish, the law ordains a just penalty: if, when it was possible for them to be well esteemed by applying their mind to good works, they themselves have honored what is more shameful, and have exchanged the better things for those condemned by the law. But for those who have the yoke of necessity hanging over them, and who are always turned whichever way it seems good to their masters, the decree is, I think, superfluous. And yet how is it not true to say that the all-knowing God would not have laid the yoke of the law upon us either, judging and training us toward what is beneficial in accordance with what seems good to him, if he had known us to be entangled in the snares of fate? For either those of the opposite opinion say that God was ignorant of this, or, if they have chosen to think rightly, they greatly fear to pour ignorance upon the ineffable glory; and they say that he has legislated—and indeed they will clearly admit that he has also appointed the penalties for transgressors. He knows, surely, that man lives altogether with a free mind and is able by voluntary inclinations to rush toward whatever he wishes, with nothing tripping him up. For this reason also the inspired Paul said that the law rules over a man for as long as he lives; therefore he does not say these things as though man's mind were subject to the nod of others; but he philosophizes also about man's—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"φύσεως τὰ πάθη περιεργάζεται, μόνον δὲ οὐχὶ καὶ ἀνορύττει λεπτῶς τὰ εἰς νοῦν ἔσω τῶν ἀῤῥωστημάτων, καὶ τῆς ἐμφύτου φιληδονίας τὸ σῶμα γράφεται, τοῦ νοσοῦντος ἔτι τὴν φιλοσαρκίαν ἑαυτῷ τὸ πρόσωπον εὖ μάλα περιτιθείς. εἰ γὰρ καὶ ἐσταύρωται μὲν αὐτὸς τῷ κόσμῳ, καὶ μὴν ὁ κόσμος αὐτῷ, καὶ ἦν ἀξιάγαστος ἀληθῶς, ἀλλ' ἡγεῖτο σοφὸν μὴ εἰς τὸ οἰκεῖον χάρισμα βλέπειν, ἀλλὰ τὴν τῶν οὔπω γεγονότων κατ' αὐτὸν ἀσθένειαν ὑπόθεσιν ἀναγκαίαν ποιεῖσθαι τῷ λόγῳ. ὅταν οὖν ἀκούσῃς λέγοντος Ὃ γὰρ κατεργάζομαι οὐ γινώσκω, ἐννόει τινὰς τῶν ὑπεράγαν ἁμαρτωλῶν οἰομένους, ὅτι τὸν πανάριστον ἀληθῶς διαζῶσι βίον, καὶ ὅτι τῆς ἐν τῷδε τῷ κόσμῳ τρυφῆς καὶ ἐξιτηλίας οὐδὲν ἂν γένοιτο τὸ ἰσοστατοῦν· καταμυσάττονται μὲν γὰρ τῆς ἐπιεικείας τοὺς τρόπους, ἐναβρύνονται δὲ καὶ ἐνσπαταλῶσι λίαν ταῖς σφῶν αὐτῶν ἡδοναῖς· καὶ περὶ αὐτῶν οἶμαί που φησὶν ὁ Παῦλος \"Οἱ τὰ \"ἐπίγεια φρονοῦντες, ὧν ὁ θεὸς ἡ κοιλία, καὶ ἡ δόξα ἐν τῇ \"αἰσχύνῃ αὐτῶν.\" οὗτοι φαῖεν ἂν εἰκότως ὥς τι τῶν ἄγαν ἐπαινουμένων πληροῦντες τὸ φαῦλον Ὃ γὰρ κατεργάζομαι οὐ γινώσκω. οὐκοῦν ἀκουέτωσαν \"Ἐκνήψατε οἱ μεθύοντες \"ἐξ οἴνου αὐτῶν·\" ὅνπερ γὰρ τρόπον οἱ φιλοπόται καὶ κάτοινοι παρακεκομμένοι τῷ πάθει τῆς διανοίας τὸ ἀκριβὲς, οὐκ ἂν εἰδεῖεν τὰ σφίσι δρώμενα κατὰ τὸν τοῦ μεθύειν καιρὸν, οὕτως οἱ τὴν φρένα κατηῤῥωστηκότες ἐκ φιλοσαρκίας καὶ τῶν αἰσχίστων ἡδονῶν, οὐδὲ ὅ τι ποτὲ δρῶσιν εἰδεῖεν ἄν· νόσημα δὴ οὖν ἀνθρώπου καρδίας ὁ Παῦλος ἡμῖν ἐξηγεῖται λέγων Ὃ γὰρ κατεργάζομαι οὐ γινώσκω·","english":"He busies himself with the passions of nature, and almost digs out in fine detail the things that lie within the mind of the sicknesses, and he inscribes the body of innate pleasure-loving, still wrapping the face of the sick man very well around himself in his love of the flesh. For even if he himself has been crucified to the world, and indeed the world to him, and he was truly worthy of admiration, nevertheless he considered it wise not to look to his own gift, but to make the weakness of those not yet become as he is a necessary basis for his argument. When, therefore, you hear him saying, For what I do, I do not know, understand that certain of those who are exceedingly sinners imagine that they are truly living the most excellent life, and that nothing could be equal to the luxury and transitoriness of this world. For they loathe gentleness of character, and they exult and revel exceedingly in their own pleasures; and I think Paul says somewhere concerning them, Those who set their minds on earthly things, whose god is their belly, and their glory is in their shame. These would reasonably say, as though fulfilling something of the greatly praised, the base thing: For what I do, I do not know. Let them therefore hear, Awake, you who are drunk from their wine. For just as lovers of drink and drunkards, with the sharpness of their understanding deranged by the passion, would not know what is being done by them at the time of their drunkenness, so those whose mind has been broken down by love of the flesh and the most shameful pleasures would not know even what they are ever doing. Paul therefore explains to us a disease of the human heart when he says, For what I do, I do not know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"εἰ δὲ δή τις εἴη τοῖς μὲν ἀπὸ τοῦ συνειδότος ἐλέγχοις τρυφερωτέραν ὥσπερ ὑπέχων τὴν ἑαυτοῦ καρδίαν, καὶ ἀσχάλλων μὲν ὅτι πλημμελεῖ, πλὴν ἔτι πλεονεκτούμενος ταῖς εἰς ἁμαρτίαν ἡδοναῖς, καὶ οἷον ἀβουλήτως ἰὼν πρὸς τὸ πλημμελὲς, φαίη ἂν εἰ κότως Οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλ' ὃ μισῶ τοῦτο ποιῶ· ὡς πόσοι ποσάκις τεθαυμάκασι μὲν τὴν ἐγκράτειαν, καὶ δὴ καὶ μελέτης τῆς εἰς αὐτὴν ἀρξάμενοι, τοῖς τῆς μυσαρᾶς ἡδονῆς νενίκηνται κέντροις, καὶ ὀκλάσαντος αὐτοῖς τοῦ νοῦ πρὸς τὸ χεῖρον, ἐνηργήκασι τὴν ἁμαρτίαν, κατηφείας γεμὴν μετὰ τοῦτο μεμέστωνται· τούτοις ἂν πρέποι καὶ μάλα εἰκότως μονονουχὶ καὶ ἀβουλήτως ἠσθηνηκόσι τὸ φάναι δὴ πάλιν \"Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλ' ἡ \"οἰκοῦσα ἐν ἐμοὶ ἁμαρτία.\" Εἰ δὲ ὃ οὐ θέλω, τοῦτο ποιῶ, σύμφημι τῷ νόμῳ ὅτι καλός.\n\nἘνίησι πάλιν τῆς θεωρίας τὸ ἀκριβὲς τῇ τοῦ σώματος φύσει, καὶ τῶν ἐνόντων αὐτῷ φυσικῶς ἀῤῥωστημάτων τὴν δύναμιν κατασκέπτεται. αἵ τε γὰρ ὀρέξεις αἱ πρὸς πᾶν ὁτιοῦν ἀποκομίζουσαι τῶν παθῶν, καὶ τῆς φιληδόνου ζωῆς τὰ ἐγκλήματα, πηγὴν ἔχουσι τὴν σάρκα· καὶ πρός γε τοῦτο ἡμᾶς ἐμπεδοῖ λέγων τοῦ Σωτῆρος ὁ μαθητής \"Πόθεν πόλε\"μοι ἐν ὑμῖν καὶ πόθεν μάχαι; οὐκ ἐντεῦθεν, ἐκ τῶν ἡδονῶν \"ὑμῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν;\" Τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν, οὐχ εὑρίσκω. Τὸ γὰρ θέλειν φησὶ παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· καὶ τὰ ἑξῆς·","english":"But if someone should be rather too soft, as it were, in the reproofs that come from conscience, bearing his own heart, and is grieved that he does wrong, yet is still overcome by the pleasures that lead to sin, and goes, as it were, unwillingly toward wrongdoing, he would rightly say, \"For what I will, this I do not practice, but what I hate, this I do.\" For how many, and how often, have admired self-control, and indeed begun the practice of it, yet have been conquered by the stings of vile pleasure, and when their mind has grown weak toward the worse, they have wrought sin, and after this they are filled with dejection; to these it would fit, and very reasonably, having been pleased, so to speak, almost unwillingly, to say again, \"But now it is no longer I who work it, but the sin that dwells in me.\" But if what I do not will, this I do, I agree with the law that it is good.\n\nAgain he applies the precision of his contemplation to the nature of the body, and examines the power of the infirmities that are naturally present in it. For the appetites that carry us away toward any passion whatsoever, and the accusations of the pleasure-loving life, have the flesh as their source; and to this the disciple of the Savior confirms us, saying, \"Where do wars come from among you, and where do fights come from? Is it not from here, from your pleasures that war in your members?\" For to will lies near me, but to work out the good I do not find. For to will, he says, lies near me, but to work out the good, no; and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"εἰς ἀπόδειξιν τοῦ κατηγορεῖσθαι τὴν σάρκα δεινῶς ὠδίνουσαν ἐν ἑαυτῇ τὴν ἁμαρτίαν, παραδέχεται σοφῶς τὸ παρακεῖσθαι μὲν ἡμῖν τὸ ἀγαθὸν, μὴ μὴν ἔτι καὶ τὸ δύνασθαι διαπεραίνειν αὐτό· καταβιάζεται γὰρ εἰς ἀβούλητον ἐκτροπὴν καὶ οὐχ ἑκόντα τὸν νοῦν. οὐκοῦν ὅσον ἧκεν εἴς γε τὸ αὐτῷ δοκοῦν, ἦν ἂν ἔξω καὶ ἁμαρτίας· ἐπειδὴ δὲ δυσδιάφυκτον ὑπομένει πλεονεξίαν, εἴη ἂν εἰκότως, οὐκ αὐτοῦ δὴ μᾶλλον, ἀλλὰ τοῦ πλεονεκτοῦντος ἡ αἰτία· ταύτῃτοί φησιν Εἰ δὲ ὃ οὐ θέλω ἐγὼ, τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλ' ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. Εἴποι δὲ ἄν τις Ἆρα εἴ τινες τῶν ἀλιτηρίων βαρβάρων πόλιν ἢ χώραν καταδῃώσαντες, εἶτα δορυκτήτους τῶν ἐνοικούντων ἑλόντες τινὰς τὸν τῆς δουλείας αὐτῶν ἐπιτιθεῖεν ζυγόν· οἱ δὲ τοῦτο πεπονθότες ὡς ἐξ ἀναγκαίου δεσμοῖς τοῖς τῶν\n\nκρατούντων εἴκοιεν νόμοις, μώμου καὶ γραφῆς εἶεν ἂν ἄξιοι, ὅτι μήτε ἀμείνους τῆς ἀνάγκης εἰσὶ, μήτε μὴν τὸ σφίσιν αὐτοῖς ἡδὺ διαπεραίνειν σπουδάζουσι, τῆς τῶν τετυραννηκότων ἀλογήσαντες ἐξουσίας; ἀλλ' οὐκ ἂν οἶμαί τις αὐτοὺς εἰκότως διαμωμήσαιτο. οὐ γὰρ ἐξὸν ἀνεῖσθαι δουλεύουσιν, εἴκουσι δὲ ὡς ἔφην ταῖς ἀβουλήτοις συμφοραῖς. ἀλύοντες μὲν ὅτι τῆς ἐλευθερίας ἐστέρηνται, τοῖς γεμὴν ἀλκιμοτέροις ἐξ ἀνάγκης ἡττώμενοι καὶ οὐχ ἕκοντες δουλεύουσιν. ἀλλ' εἴπερ ἐστὶ τοῦτο τοῦ εἰκότος οὐ μακρὰν, ἀπηλλάχθω γραφῆς ὁ ἀνθρώπινος νοῦς ἐπὶ τοῖς τῆς σαρκὸς ἀῤῥωστήμασιν. ἀλλ' ἦν ἐπ' αὐτῷ, φησὶ, καὶ τὸ μὴ ἑλέσθαι δρᾶν· ἔχει γὰρ αὐτὸς τὰς τῶν θελημάτων ἡνίας. οὐκοῦν ἔστω καὶ πλεονεξίας ἀμείνων καὶ ἀτυράννευτος ἁμαρτίαις.","english":"To demonstrate that the flesh is accused, painfully laboring with sin within itself, he wisely accepts that the good lies near us, but that the power to accomplish it is no longer present; for the mind is forcibly dragged into an unwilling deviation, and not willingly. Therefore, as far as depended on its own judgment, it would have been outside even sin; but since it endures an advantage that is hard to escape, the cause would reasonably be, not so much its own, but that of the one taking advantage. In this way he says, \"But if I do what I do not want, it is no longer I who work it, but the sin that dwells in me.\" But someone might say: If some of the abominable barbarians, after ravaging a city or a country, then taking some of the inhabitants as captives of war, should impose on them the yoke of slavery; and those who have suffered this, as if by necessity, should yield to the laws of their masters in bonds, would they be worthy of blame and condemnation, because they are neither better than necessity, nor do they strive to accomplish what is pleasant to themselves, having disregarded the power of those who have tyrannized over them? But I do not think anyone would reasonably find fault with them. For they do not serve with the ability to be set free, but, as I said, they yield to unwilling misfortunes. They are distressed that they have been deprived of freedom, yet they serve the stronger by necessity and not willingly. But if this is not far from what is reasonable, let the human mind be acquitted of blame for the weaknesses of the flesh. But it was in its power, he says, not to choose to act; for it itself holds the reins of the will. Therefore let it be better than covetousness and untyrannized by sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"εἰ δὲ δύσοιστος καὶ οὐκ εὐάντητος ἡ τῆς σαρκὸς φύσις, κατεξανιστᾶσα τῷ νῷ τὴν ἀτίθασον ἡδονὴν, ἀργότερος δὲ πρὸς ἐπικουρίαν ὁ νόμος· οὐ γὰρ ἔχει τὸ δύνασθαι νεκροῦν ἁμαρτίας· οὐκ ἂν ἐγκαλέσειέ τις δικαίως ὅτι μὴ δρᾷ τὸ ἀμεῖνον τὰ αἰσχίω μεθείς· κἂν εἰ ἔχοι τυχὸν τὰς τῶν ἐν ἡμῖν θελημάτων ἡνίας. Εὑρίσκω ἄρα τὸν νόμον τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν, ὅτι ἐμοὶ τὸ κακὸν παράκειται. Ἄθρει δὴ πάλιν ὡς σοφῶς καὶ εὐτέχνως ἀποδέχεται τὸν νόμον, οὐχ ὡς τῆς ἁμαρτίας τὸ κέντρον ἀπαμβλύνειν ἰσχύοντα, οὔτε μὴν κατανεκροῦν οἷόν τε τὴν ἐν ἡμῖν ἁμαρτίαν, ἀλλ' ὡς ἐνιέντα μόνον τῷ νῷ τὴν τοῦ συμφέροντος γνῶσιν. εἰ γὰρ ἐμοί φησι παράκειται τὸ κακὸν ὡς ἐνοικοῦν τῇ σαρκὶ, κατακιβδηλεύει γεμὴν ὁ νόμος αὐτὸ, χαρίζεται τὴν ἐπικουρίαν καὶ νοεῖται σύμβουλος, οὐ μὴν ἔτι καὶ λυτρωτής· δεῖ δὲ δὴ πάντως τοῖς ἀῤῥωστοῦσι τὴν ἁμαρτίαν, οὐ τοῦ διειδέναι μόνον ὅτι τὰ ἀμείνω προσήκει δρᾶν αὐτοὺς, ἀλλὰ καὶ τοῦ δύνασθαι κατορθοῦν ἅπερ ἂν εὖ ἔχοι καὶ τῷ νόμῳ δοκῇ· καθάπερ ἀμέλει καὶ τοῖς ἐθέλουσιν εὐδοκιμεῖν ἐν μάχαις οὐκ ἀπόχρη πρὸς τοῦτο γυμνὴ καὶ μόνη τῶν τακτικῶν ἡ εἴδησις, ἀλλ' εἰ προσυπάρχοι τούτῳ καὶ τὸ εὐσθενὲς, εἶεν ἂν οἱ τοιοίδε τότε δὴ μόλις λαμπροὶ καὶ ἀπόβλεπτοι. οὐκοῦν εἰ διδάσκει μὲν ὁ νόμος τὸ ἐν ἀγαθοῖς εὐτεχνὲς, κατ' οὐδένα δὲ τρόπον τοῖς πλεονεκτουμένοις ἐπικουρεῖ τὴν ἁμαρτίαν ἀπονευρῶν, καλὸς μὲν ὅτι καὶ διδάσκαλος, οὐ μὴν ἔτι καὶ ἐν ἴσῳ χάριτι τῇ διὰ Χριστοῦ καταλογισθείη ἂν εἰκότως, τοῦ καὶ σοφοῦν ἰσχύοντος καὶ ἀλκιμωτέρους ἡμᾶς ἀποφαίνοντος τοῦ κακοῦ.","english":"But if the nature of the flesh is hard to bear and not easily met, setting up untamed pleasure against the mind, and the law is too slow to help—for it does not have the power to put sin to death—no one could justly accuse a person of not doing the better, having let go of the worse, even if perhaps he holds the reins of the desires within us. I find, then, the law for the one who wills to do the good, that evil lies near me. Observe again how wisely and skillfully he accepts the law, not as one able to blunt the sting of sin, nor indeed capable of putting to death the sin within us, but as one that only implants in the mind the knowledge of what is advantageous. For if, he says, evil lies near me as dwelling in the flesh, the law indeed debases it, grants its assistance, and is understood as a counselor, but no longer as a redeemer. Yet for those sick with sin there is absolutely need not only of discerning that they ought to do the better things, but also of being able to accomplish whatever would be well and seems good to the law; just as, to be sure, for those who wish to be distinguished in battles, the bare and sole knowledge of tactics is not sufficient for this, but if strength were also present with it, such men would then at last be brilliant and admired. Therefore, if the law teaches skill in good things, but in no way assists those who are overcome by sin, weakening it, it is good because it is also a teacher, but it would not reasonably be reckoned equal to the grace through Christ, which is able both to make us wise and to render us stronger than evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Συνήδομαι γὰρ τῷ νόμῳ τοῦ Θεοῦ κατὰ τὸν ἔσω ἄνθρωπον. Ὡς ἔφην ἤδη, διψᾷ μὲν ὁ νοῦς τὸ ἐλεύθερον, καὶ τῶν διαβεβλημένων ἀπαλλακτιᾷ, καὶ ταῖς ἀνωτάτω τιμαῖς στεφανοῖ τὸν νόμον ὡς τῶν καλλίστων εἰσηγητήν· καταβιάζεται δὲ εἰς ἐκτόπους ἡδονὰς ἡ τῆς σαρκὸς φύσις, πολεμοῦντός τε καὶ ἐγκειμένου τοῦ νόμου τῆς ἁμαρτίας· νόμον δὲ ἁμαρτίας εἶναί φησι τὸ ἔμφυτον κίνημα, καὶ ὅπερ ἂν ὑπάρχειν οἴοιτό τις τῆς φιλοσαρκίας τὸ πάθος, καθάπερ ἀμέλει καὶ νόμον ἔφη νοὸς τὴν εἴς γε τὸ ἀγαθὸν αὐτοῦ ῥοπήν τε καὶ θέλησιν. Ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; εὐχαριστῶ τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν. Τέως δὲ σχετλιάζει καὶ κατακράζει τῆς σαρκός· καὶ σῶμα θανάτου, τὸ ἀπὸ γῆς καὶ φιλήδονον καλεῖ διὰ τὸ νοσεῖν ἐν αὐτῷ τῆς ἁμαρτίας τὸν νόμον· ζητεῖν δὲ λέγει τὸν δυνάμενον τῶν τοιούτων ἀπαλλάξαι κακῶν, καὶ ἵν' εὐαφόρμως ἡμῖν εἰσαγάγῃ τὸν λυτρωτὴν, τουτέστι, Χριστὸν, ᾧ καὶ τὴν πᾶσαν ὁμολογεῖ χάριν· δι' αὐτοῦ γὰρ λελυτρώμεθα, οὐ τῆς σαρκὸς, ἀλλὰ τοῦ θανάτου τῆς σαρκός· οὐκ ἀποθάνοντες, ἀλλὰ τοῦ ἐν τοῖς μέλεσι θανάτου, τουτέστι τῆς ἐν τοῖς μέλεσιν ἀγρίας ἡδονῆς, ἐλευθερωθέντες. κρείττους γὰρ ἡμᾶς ἀπέφηνεν ὁ Χριστὸς ἡδονῆς καὶ ἁμαρτίας. Ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ, μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα. Μακρὸς μὲν αὐτῷ ἐκπεποίηται λόγος, βασανίζοντι λεπτῶς ἕκαστα τῶν ἐν ἡμῖν καὶ τῆς πλεονεξίας τοὺς τρόπους, οὓς ὑπομένειν ἔθος τὴν","english":"For I delight in the law of God according to the inner man. As I have already said, the mind thirsts for freedom and longs to be rid of the things that have been condemned, and it crowns the law with the highest honors as the introducer of the noblest things; but the nature of the flesh is forced violently into unnatural pleasures, while the law of sin wages war and presses upon it. And he calls the innate motion a law of sin, and whatever passion of flesh-loving one might suppose to exist, just as indeed he also called the inclination and will of the mind toward the good a law of the mind. Wretched man that I am! Who will rescue me from this body of death? I give thanks to God through Jesus Christ our Lord. For the time being he laments and cries out against the flesh; and he calls the body of death that which is from the earth and pleasure-loving, because the law of sin is sick within it; and he says that he seeks the one who is able to set him free from such evils, and so that he may smoothly introduce to us the Redeemer, that is, Christ, to whom he also confesses all grace. For through him we have been redeemed, not from the flesh, but from the death of the flesh—not by dying, but by being set free from the death that is in our members, that is, from the wild pleasure that is in our members. For Christ has shown us to be stronger than pleasure and sin. So then, I myself serve the law of God with my mind, but with my flesh the law of sin. There is therefore now no condemnation for those who are in Christ Jesus, who walk not according to the flesh but according to the spirit. He has made a long argument for himself, examining minutely each of the things within us and the ways of greed, which it is customary to endure","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"ἀνθρώπου διάνοιαν, ἀντεξάγοντος αὐτῇ τοῦ κακοῦ· διισχυρίζετο δὲ ὡς ἀσχάλλει μὲν ἔσθ' ὅτε τῶν ἐπιεικεστέρων ὁ νοῦς τοῖς τῆς σαρκὸς πάθεσι τυραννούμενος, ἀλύει δὲ σφόδρα καὶ ἀσθενῶν αἰσχύνεται· τὸ γεμὴν ἀποφορτίσασθαι τὴν ἀβούλητον ἁμαρτίαν οὐδαμόθεν ἔχει, δεινῶς κατεμπιπτούσης τῆς ἡδονῆς. ταύτῃτοι καὶ ἀσθενεῖ πρὸς ἀντίστασιν, οὐδὲν τὸ παράπαν διά γε τοῦ νόμου πρὸς τοῦτο ἐπικουρούμενος. ἀληθεύει δὴ οὖν ὁ θεσπέσιος Παῦλος εἰ τῷ μὲν νοῒ δουλεύειν τῷ θείῳ διισχυρίσαιτο νόμῳ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας· καὶ τοῦτο οἶμαί ἐστιν ὅπερ ἔφη \"Τὸ γὰρ \"θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ.\" 210 πάλαι μὲν οὖν, ὡς ἔφην, ἐνυπῆρχεν ἡμῖν τό γε ἧκον εἰς νοῦν καὶ τὴν ἐν αὐτῷ θέλησιν, τὸ ἑλέσθαι τῷ θείῳ δουλεύειν νόμῳ, κατεβιάζετο δὲ πρὸς ἁμαρτίαν ἡ σὰρξ τὸ οἰκεῖον ὥσπερ ἀντανιστᾶσα θέλημα. ἦν οὖν ἄρα κατάκριμα τοῖς ἐθέλουσι μὲν ἀποπεραίνειν τὸ ἀγαθὸν, οὐ μὴν ἔτι καὶ δυναμένοις διὰ τὸ τυραννεῖσθαι τοῖς πάθεσιν· ἀλλ' ἐν Χριστῷ πέπαυται τὸ κατακρίνον, τουτέστιν ἡ τῶν σαρκικῶν κινημάτων πλεονεξία. Ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ.","english":"the mind of man, with evil arrayed against it; and he maintained that the mind sometimes chafes when it is tyrannized by the passions of the flesh over the better things, and is greatly distressed and, in its weakness, ashamed; yet it has no means from anywhere to unload the unwilling sin, since pleasure falls upon it fiercely. For this reason it is also weak for resistance, being helped not at all in this regard by the law. So then the inspired Paul speaks truly if he maintained that with the mind he serves the divine law, but with the flesh the law of sin; and this, I think, is what he said: \"For to will is present with me, but to accomplish the good is not.\" 210 Formerly, then, as I said, there was in us, as far as pertains to the mind and the will within it, the choosing to serve the divine law, but the flesh forcibly drove us toward sin, as it were setting its own will in opposition. So then there was condemnation for those who will to accomplish the good but are no longer able, because they are tyrannized by the passions; but in Christ the condemning power has ceased, that is, the greed of fleshly motions. For the law of the Spirit of life in Christ Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Ἀναγκαῖον δὲ οἶμαι πρὸς ἀκριβῆ διασάφησιν τῶν ἐν τούτοις ἐννοιῶν ἐκεῖνο εἰπεῖν· ὥσπερ γὰρ ἁμαρτίας καὶ θανάτου νόμον τὸ σαρκικὸν ὀνομάζει φρόνημα, πρὸς πᾶν εἶδος φαυλότητος ἀποφέρον ἡμᾶς, οὕτω καὶ νόμον πνεύματος ζωῆς τὸ θέλημα τὸ πνευματικὸν, τουτέστι τὴν εἴς γε τὸ ἀγαθὸν τῆς διανοίας ῥοπήν· ἀλλ' \"ὁ μὲν σπείρων εἰς τὴν σάρκα ἐκ τῆς \"σαρκὸς θερίσει φθοράν· ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ \"τοῦ πνεύματος θερίσει ζωὴν αἰώνιον.\" οὐκοῦν ὁ μὲν νόμος τοῦ πνεύματος τῆς ζωῆς, τουτέστι τὸ θέλημα τοῦ νοῦ τὸ ἀποφέρον εἰς ζωὴν, ἦν μὲν ἐν ἡμῖν καὶ πάλαι· ἐδουλεύομεν γὰρ τῷ νοῒ νόμῳ Θεοῦ· ἀλλ' ἠῤῥώστησεν, ὡς ἔφην, τὸ ἀδρανὲς εἰς ἀντίστασιν, καὶ ταῖς τῆς σαρκὸς ἐπιθυμίαις ἡττώμενος κατεκρίνετο τῷ νόμῳ. ἐπειδὴ δὲ τὸ νοσεῖν ἀποβαλὼν, ἐῤῥώσθη διὰ Χριστοῦ· κατεσφραγίσμεθα γὰρ δι' αὐτοῦ τῷ Ἁγίῳ Πνεύματι, καὶ τὴν \"ἐξ ὕψους δύναμιν\" ἠμφιέσμεθα, ταύτῃτοι καὶ λελυτρώμεθα, καὶ ὑπεζεύγμεθα μὲν οὐκ ἔτι τῷ κακῷ· κεκλήμεθα δὲ, ὡς ἔφην, εἰς ἐλεύθερον ἀξίωμα. οὐκοῦν ὁ νόμος τοῦ πνεύματος τῆς ζωῆς, τουτέστι τὸ θέλημα τοῦ νοῦ, τὸ νενευκὸς εἰς ἀγαθουργίαν καὶ εἰς ζωὴν ἀποφέρον, ὅτε τὴν διὰ Χριστοῦ πεπλούτηκε χάριν, καὶ τῆς ἀρχαίας ἀσθενείας ἀπήλλακται, τότε τῶν ἐξ ἁμαρτίας ἀλογήσας κακῶν καὶ τοῦ τῆς σαρκὸς κατευμεγεθήσας νόμου, ἠλευθέρωσέ με, φησί· καὶ οὐκ αὐτός που πάντως τὴν ἐλευθερίαν διδοὺς, γεγονὼς δὲ μᾶλλον ἡμῖν ἐλευθερίας πρόξενος τῆς διὰ Χριστοῦ.","english":"I think it is necessary, for the precise clarification of the concepts in these matters, to say this: just as he calls the fleshly mind a law of sin and death, which carries us away toward every form of wickedness, so too he calls the spiritual will a law of the Spirit of life—that is, the inclination of the mind toward the good. But \"the one who sows to the flesh will reap corruption from the flesh; the one who sows to the Spirit will reap eternal life from the Spirit.\" Therefore the law of the Spirit of life—that is, the will of the mind that leads to life—was in us even long ago; for we were subject to the law of God in our mind. But it grew weak, as I said, its powerlessness for resistance, and being defeated by the desires of the flesh it was condemned by the law. But when it had cast off its sickness and was strengthened through Christ—for we have been sealed through him with the Holy Spirit and have been clothed with the \"power from on high\"—for this very reason we have also been redeemed, and we are no longer yoked to evil, but have been called, as I said, to a free status. Therefore the law of the Spirit of life—that is, the will of the mind, inclined toward doing good and leading to life—when it has been enriched with the grace that comes through Christ and has been released from its ancient weakness, then, having disregarded the evils that come from sin and having prevailed over the law of the flesh, it has set me free, he says; and it is not itself in any way the giver of freedom, but has rather become for us the procurer of the freedom that comes through Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"ὥσπερ δὲ τοὺς ὑπὸ νόμον ὄντας τὸν τῆς ἁμαρτίας πᾶσά πως ἀνάγκη καὶ τοῖς τοῦ θανάτου καταδεσμεῖσθαι βρόχοις, οὕτω τοὺς ἔξω γεγονότας αὐτῆς, ἠλευθερωμένους τε διὰ Χριστοῦ, δεῖ δὴ πάλιν ἔξω τε εἶναι θανάτου, καὶ ἀμείνους ὁρᾶσθαι φθορᾶς, καὶ ζῆν ἐν ἁγιασμῷ. Τὸ γὰρ ἀδύνατον τοῦ νόμου ἐν ᾧ ἠσθένει διὰ τῆς σαρκός. Ἀξιάγαστος μὲν ὁ μυσταγωγὸς καὶ ἰσχνὸς ἄγαν εἰς θεωρίας, ἰδιώτης δὲ εἶναί φησι τῷ λόγῳ. ταύτῃτοί φαμεν ἐρυθριῶντες οὐδὲν, ὅτι τῇ συνθήκῃ τῶν προκειμένων λέξεων λείπει τι βραχὺ πρὸς ἐντελῆ διασάφησιν· ἔδει γὰρ εἰπεῖν Τὸ γὰρ ἀδύνατον τοῦ νόμου ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς λέλυται τυχὸν ἢ πέπαυται· εἶτα προσεπενεγκεῖν τοῦ πράγματος τὴν ἀπόδοσιν, καὶ τοῦ λελύσθαι συνάψαι τὸν τρόπον, προστιθέντα πάλιν Ὁ γὰρ Θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατήργηκε τὴν ἁμαρτίαν ἐν τῇ σαρκί· καὶ τὰ τούτοις ἐφεξῆς. ἐχούσης δὲ ὧδε τῆς τῶν λέξεων συνθήκης, κατά γε τὸν ἐνόντα σκοπὸν αὐτῷ, φέρε καταθρήσωμεν τῆς διὰ Χριστοῦ θεραπείας τὸν τρόπον, πέπαυται δὲ ὅπως τὸ ἀδύνατον τοῦ νόμου, καὶ ποῖον ἂν ὅλως τὸ ἀδύνατον νοοῖτο τοῦ νόμου, καὶ ποίου νόμου· λεπτομυθεῖ γὰρ λίαν ὁ θεηγόρος ἐν τούτοις.","english":"Just as it is altogether necessary that those who are under the law be bound also by the snares of death, so those who have come to be outside it, and have been set free through Christ, must in turn be outside death, and be seen to be better than corruption, and to live in sanctification. For the impossibility of the law, in that it was weak through the flesh. Admirable indeed is the mystagogue, and exceedingly subtle in contemplation, yet he says that he is unskilled in speech. In this we say nothing, being ashamed, that in the composition of the words set before us something is slightly lacking for a complete clarification; for it was necessary to say, For the impossibility of the law, in that it was weak through the flesh, has perhaps been loosed or has ceased; and then to add the explanation of the matter, and to join to \"has been loosed\" the manner, adding again, For God, having sent his own Son in the likeness of sinful flesh and concerning sin, has condemned sin in the flesh; and the things that follow these. But since the composition of the words stands thus, at least according to the aim present in him, come, let us observe the manner of the healing that is through Christ, and how the impossibility of the law has ceased, and what in general the impossibility of the law might be understood to be, and of what law; for the God-inspired writer speaks very subtly in these matters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"ἀποδέχεται τοίνυν ὡς ὠφελεῖν εἰδότας, τόν τε τοῦ Θεοῦ νόμον, φημὶ δὲ δὴ τὸν ἐν γράμμασι, καὶ τόν γε τοῦ πνεύματος, καθ' ὃν ἐσχήκαμεν τὸ θέλειν τὸ ἀγαθὸν, κἂν εἰ μὴ παρακέοιτο τυχὸν τὸ δύνα σθαι δρᾶν αὐτό· ἔφη γὰρ ὅτι \"Τὸ γὰρ θέλειν παράκειταί \"μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ·\" πλεονεκτούσης δηλονότι τῆς ἁμαρτίας, καὶ τοῦ τῆς σαρκὸς νόμου καταστρέφοντος εἰς τὰ οἰκεῖα καὶ οὐχ ἑκόντα τὸν νοῦν· κατὰ τὸν αὐτὸν δὲ οἶμαι τουτονὶ τρόπον νοοῖτ' ἂν εἰκότως τὸ ἀδύνατον τοῦ νόμου, τοῦ τε ἐν γράμμασι καὶ διὰ Μωυσέως, καθάπερ ἔφην ἀρτίως, καὶ μέντοι τοῦ ἐμφύτου καὶ ἐν ἡμῖν, καθ' ὃν καὶ τὰ ἔθνη, καίτοι τὸν γραπτὸν οὐκ ἔχοντα νόμον, φύσει τὰ τοῦ νόμου ποιοῦντα φαίνεται, καὶ νόμος εἰσὶν ἑαυτοῖς· \"ἐνδείκνυνται γὰρ τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς \"καρδίαις αὐτῶν,\" καθὰ γέγραπται. ποῖον δὲ τὸ ἐν ἀμφοῖν ἀδύνατον, βασανίσαι καιρός· ὁ μὲν γὰρ ἐν γράμμασι νόμος διδάσκαλος ἦν εὐκοσμίας καὶ τῶν ἀρίστων εἰσηγητὴς, δεδικαίωκε δὲ παντελῶς οὐδένα· ὁ γεμὴν ἔμφυτός τε καὶ ἐν ἡμῖν, ὃν καὶ ὀνομάζει τοῦ πνεύματος, ἀπονένευκε μὲν εἰς τὸ ἀγαθὸν, ἡττᾶται δὲ λίαν τοῦ πρὸς τὰ αἰσχίω καλοῦντος νόμου. οὐκοῦν τὸ ἀδύνατον, τουτέστι τὸ ἀσθενοῦν, εἴτε τοῦ ἐν γράμμασιν εἴτε τοῦ ἐμφύτου νόμου, πέπαυται διὰ Χριστοῦ. νενεκρωμένης γὰρ τρόπον τινὰ τῆς σαρκὸς, καὶ οἷον ἀνῃρημένης τῆς ἐν ἡμῖν ἡδονῆς, κατ' οὐδένα τρόπον ὁ τοῦ πνεύματος ἤτοι τοῦ νοὸς ἀσθενήσει νόμος· νενέκρωται δὲ τίνα τρόπον ἡ ἐν ἡμῖν ἁμαρτία, φέρε λέγωμεν ὡς ἔνι·","english":"He therefore accepts them as knowing how to profit—both the law of God, I mean the one in letters, and the law of the spirit, according to which we have the willing of the good, even if the ability to do it should perhaps not be present. For he said, \"For to will is present with me, but to accomplish the good is not\"; obviously because sin has the advantage, and the law of the flesh perverts the mind even against its will. And in this same way, I think, one would reasonably understand the impossibility of the law—both of the law in letters and through Moses, as I said just now, and indeed of the innate law within us, according to which even the Gentiles, though they do not have the written law, are shown to do by nature the things of the law, and are a law to themselves; \"for they show the work of the law written in their hearts,\" as it is written. But what is the impossibility in both cases, it is time to examine. For the law in letters was a teacher of good order and an introducer of the best things, but it has justified no one at all; while the innate law within us, which he also calls that of the spirit, inclines toward the good, but is greatly defeated by the law that calls us toward the baser things. Therefore the impossibility, that is, the weakness, whether of the law in letters or of the innate law, has ceased through Christ. For since the flesh has in a manner been put to death, and the pleasure within us has as it were been destroyed, the law of the spirit, that is, of the mind, will in no way be weak. But in what manner sin within us has been put to death, come, let us say as far as possible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"ὁ γὰρ τοῦ Θεοῦ Λόγος ἐν εὐδοκίᾳ τοῦ Θεοῦ καὶ Πατρὸς ἐν ὁμοιώματι γέγονε σαρκὸς ἁμαρτίας, ἵνα κατακρίνῃ τὴν ἁμαρτίαν ἐν τῇ σαρκί· γέγονε γὰρ ἄνθρωπος, καθεὶς ἑαυτὸν εἰς κένωσιν, καὶ ὁμοειδὲς μὲν ὅτι καὶ ὁμοφυὲς τοῖς ἡμετέροις σώμασι τὸ αὐτοῦ, πῶς ἂν ἐνδοιάσειέ τις; πλὴν τὰ μὲν τῶν ἄλλων ἁπάντων σώματα σάρκες ἂν λέγοιντο τῆς ἁμαρτίας, διά τοι τὸ πεφυκέναι νοσεῖν τῶν ἐκτόπων ἡδονῶν τὴν γένεσιν· τὸ δέ γε σῶμα Χριστοῦ φαίη τις ἂν οὐχ ἁμαρτίας εἶναι σάρκα· μὴ γένοιτο· ὁμοίωμα δὲ μᾶλλον σαρκὸς ἁμαρτίας· τουτέστι προσεοικὸς μὲν τοῖς ἡμετέροις σώμασιν, οὐ μὴν ἔτι καὶ νοσεῖν εἰδὸς σαρκικὴν ἀκαθαρσίαν· ἅγιος γὰρ ἐκ μήτρας ὁ θεῖος ἐκεῖνος νεώς. καὶ ὅσον μὲν ἧκεν εἰς ἐννοίας τε καὶ λόγους τοὺς ἐν τῇ φύσει, κατοκνήσειεν ἂν οὐδεὶς ἐκεῖνο εἰπεῖν, ὡς ἐπείπερ ἦν σὰρξ, ἔσχεν ἂν ἐν ἑαυτῇ τὸ ἴδιόν τε καὶ ἔμφυτον κίνημα· ἐπειδὴ δὲ ὁ πᾶσαν τὴν κτίσιν ἁγιάζων Λόγος κατῴκηκεν ἐν αὐτῇ, κατακέκριται τῆς ἁμαρτίας ἡ δύναμις, ἵνα καὶ εἰς ἡμᾶς διαβαίνῃ τὸ κατωρθωμένον· μετεσχήκαμεν γὰρ αὐτοῦ πνευματικῶς τε καὶ σωματικῶς· ὅταν γὰρ καὶ ἡμῖν ἐναυλίζηται Χριστὸς διὰ τοῦ Ἁγίου Πνεύματος καὶ διὰ τῆς μυστικῆς εὐλογίας, τότε δὴ πάντως καὶ ἐν ἡμῖν ὁ τῆς ἁμαρτίας κατακρίνεται νόμος. Ἀληθὲς οὖν ὅτι τὸ ἀδύνατον τοῦ νόμου ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς πέπαυται διὰ Χριστοῦ κατακρίναντός τε καὶ κατηργηκότος τὴν ἁμαρτίαν ἐν τῇ σαρκὶ ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν·","english":"For the Word of God, in the good pleasure of God the Father, came to be in the likeness of sinful flesh, in order that he might condemn sin in the flesh. For he became man, emptying himself into kenosis; and that his body is of the same form and the same nature as our bodies, how could anyone doubt? Except that the bodies of all others might be called flesh of sin, because of their natural tendency to contract the generation of aberrant pleasures; but the body of Christ one would say is not flesh of sin—may it never be!—but rather a likeness of sinful flesh; that is, resembling our bodies, yet not knowing how to contract fleshly uncleanness; for that divine temple was holy from the womb. And as far as it pertains to the concepts and accounts that are in nature, no one would hesitate to say that, since it was flesh, it would have had in itself its own natural motion; but since the Word who sanctifies all creation dwelt in it, the power of sin has been condemned, so that the right accomplishment might pass over even to us. For we have partaken of him spiritually and bodily; for whenever Christ takes up his dwelling in us through the Holy Spirit and through the mystical blessing, then surely the law of sin is condemned in us as well. True, therefore, is it that the impossibility of the law, wherein it was weak through the flesh, has ceased through Christ, who condemned and abolished sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"πεπλήρωται γὰρ τὸ δικαίωμα τοῦ νόμου, τουτέστιν ἡ δύναμις τῶν τεθεσπισμένων διὰ τοῦ νόμου, ἤγουν τὸ θέλημα τὸ βλέπον εἰς ἀρετὴν, τοῦ ἐν ἡμῖν ὄντος νόμου κατ' οὐδένα τρόπον ὡς ἔφην ἀσθενοῦντος ἔτι διὰ τοῦ τυραννεῖσθαι ταῖς ἐμφύτοις ἡδοναῖς. πεπλήρωται τοίνυν ἐν ἡμῖν τὸ δικαίωμα τοῦ νόμου τοῖς μὴ κατὰ σάρκα περιπατοῦσι, ζῆν δὲ μᾶλλον ἐθέλουσι πνευματικῶς. Τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ Πνεύματος ζωὴ καὶ εἰρήνη. Θάνατον μὲν εἶναί φησι τὸ τῆς σαρκὸς φρόνημα, καὶ μάλα ὀρθῶς· τὸ δέ γε τοῦ πνεύματος, ζωὴν καὶ εἰρήνην· θανάτου μὲν γὰρ ἀληθῶς ἡ φιλοσαρκία πρόξενος· ζωῆς δὲ τῆς εἰς αἰῶνα καὶ τῶν ἄνωθεν ἀγαθῶν, τὸ διαβιοῦν ἑλέσθαι πνευματικῶς· εἰ γὰρ τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεὸν, ὡς οὐκ ἀνεχόμενον τοῖς θείοις ὑπείκειν νόμοις, οὐδὲ γὰρ δύναται· πῶς γὰρ ἀρέσει Θεῷ μυσαρὰ καὶ βέβηλος ἡδονή; πάντως ὁ καθαρὸς ῥύπου καὶ παθῶν νοῦς κατὰ τὸ δυνατὸν\n\nτῇ ἀνθρώπου φύσει πρὸς Θεὸν εἰρηνεύει. Οἱ δὲ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύνανται· ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλ' ἐν πνεύματι, εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν. Ἐπικρατούσης μὲν τῆς τοῦ ἀνθρώπου διανοίας τῆς γεώδους ἡδονῆς, ἐν σαρκί τις ἐστὶν ὡς τὰ τῆς σαρκὸς φρονῶν· καὶ ὁ τοιοῦτος οὐκ ἂν ἀρέσῃ Θεῷ· καταπλουτήσαντος δὲ τοῦ νοῦ τὴν διὰ Χριστοῦ χάριν, καὶ τῆς ἄνωθεν ἰσχύος μεμεστωμένου, καὶ ζέοντος τῷ πνεύματι, καὶ ἐπὶ ἀρετὴν σπεύδοντος· οὐ νοεῖται ὁ τοιοῦτος ἐν σαρκὶ ἀλλ' ἐν πνεύματι, καὶ εὐκόλως ποιεῖ τὰ ἀρεστὰ τῷ Θεῷ. Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.","english":"For the requirement of the law has been fulfilled, that is, the power of the things divinely ordained through the law, or rather the will that looks toward virtue, since the law that is in us is in no way, as I said, still weak through being tyrannized by innate pleasures. Therefore the requirement of the law has been fulfilled in us, in those who walk not according to the flesh but rather wish to live spiritually. For the mind of the flesh is death, but the mind of the Spirit is life and peace. He says that the mind of the flesh is death, and quite rightly; but the mind of the Spirit is life and peace. For the love of the flesh is truly the cause of death, while choosing to live spiritually is the cause of life unto the age and of the good things from above. For if the mind of the flesh is enmity toward God, as not enduring to submit to the divine laws—for indeed it cannot—how shall foul and profane pleasure please God? Certainly the mind that is pure from defilement and passions, as far as is possible\n\nfor human nature, is at peace with God. But those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. When the earthly mind of the man prevails over pleasure, one is in the flesh, as thinking the things of the flesh; and such a one would not please God. But when the mind has been enriched by the grace through Christ, and is filled with the strength from above, and boils in the Spirit, and hastens toward virtue, such a one is not conceived of as being in the flesh but in the Spirit, and easily does the things pleasing to God. But if anyone does not have the Spirit of Christ, this one is not his.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Εἴ τις οὖν ἐστιν ἐν πνεύματι, οὗτος ἔσται καὶ ἐν δικαιοσύνῃ καὶ ἐν ζωῇ, μονονουχὶ τεθνεῶτος τοῦ τῆς ἁμαρτίας σώματος καὶ πάσης ἀτόπου σβεσθείσης ἡδονῆς· ἀδύνατον γὰρ ἐν ταὐτῷ καὶ καθ' ἕνα καιρὸν δικαιοσύνην εἶναι καὶ ἀδικίαν, ἁγιασμόν τε καὶ ἀκαθαρσίαν. πνεῦμα δέ φαμεν τὸ ἀνθρώπινον· ἐν δὲ τῷ Τὸ πνεῦμα ζωὴ, τῇ τοῦ Ἁγίου Πνεύματος ζωοποιούμενον χάριτι, καὶ τῇ πρὸς αὐτὸ κοινωνίᾳ πλουτοῦν δικαιοσύνην· οὕτω γὰρ ἐσμὲν θείας φύσεως κοινωνοί· ἐνοικίζεται γὰρ ἐν ἡμῖν διὰ τοῦ Ἁγίου Πνεύματος ὁ Χριστός. Εἰ δὲ τὸ Πνεῦμα τοῦ ἐγείραντος Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν. Ἐγήγερται ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς παρὰ τοῦ Πατρὸς, ἐνεργουμένης περὶ τὴν σάρκα αὐτοῦ τῆς ζωῆς διὰ τοῦ Ἁγίου Πνεύματος, ὅ ἐστιν αὐτοῦ· ὅτι γὰρ αὐτὸς τὸν ἴδιον ἐζωοποίει ναὸν, λέγει πρὸς Ἰουδαίους \"Λύσατε τὸν \"ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτὸν·\" οὐκοῦν κἂν εἰ ἐγηγέρθαι λέγοιτο παρὰ τοῦ Πατρὸς, ἀλλ' οὖν αὐτὸς ἦν ὁ ἀνιστὰς διὰ τοῦ Ἁγίου Πνεύματος· πάντα γὰρ ἐνεργεῖται τὰ θεοπρεπῆ παρὰ τοῦ Πατρὸς διὰ Υἱοῦ ἐν Πνεύματι· ἐγερεῖ τοίνυν καὶ τὰ ἡμῶν σώματα ἐκ νεκρῶν ὁ Χριστός. Ὅσοι γὰρ Πνεύματι Θεοῦ ἄγονται, οὗτοι εἰσιν υἱοὶ Θεοῦ. Οἱ δὲ πνεύματι ζῶντες, οὗτοι καὶ Πνεύματι ἄγονται, διὰ τὸ κατεσφραγίσθαι τῷ Ἁγίῳ Πνεύματι, καὶ δουλείας μὲν ἀπηλλάχθαι τῆς ἐν νόμῳ καὶ γράμματι, μεταφοιτῆσαι δὲ μᾶλλον εἰς ἐλευθερίαν, καὶ μαρτυρεῖσθαι τῷ τῆς υἱοθεσίας Πνεύματι, ὅτι τε εἰσὶν υἱοὶ Θεοῦ, καὶ ἐν αὐτῷ τῷ τῆς υἱοθεσίας πνεύματι διακεκράγασιν Ἀββᾶ ὁ πατήρ. Εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν.","english":"If anyone, then, is in the Spirit, he will also be in righteousness and in life, the body of sin being, so to speak, dead and every disordered pleasure extinguished; for it is impossible for righteousness and unrighteousness, sanctification and impurity, to exist at the same time and in one moment. And we say \"spirit\" of the human spirit; but in the phrase \"The spirit is life,\" it is given life by the grace of the Holy Spirit and enriched with righteousness through communion with him; for in this way we are partakers of the divine nature, for Christ dwells in us through the Holy Spirit. But if the Spirit of him who raised Jesus from the dead dwells in you. Our Lord Jesus Christ was raised by the Father, life being wrought in his flesh through the Holy Spirit, which is his own; for since he himself was giving life to his own temple, he says to the Jews, \"Destroy this temple, and in three days I will raise it up.\" Therefore, even if he is said to have been raised by the Father, nevertheless it was he himself who raised it through the Holy Spirit; for all things befitting God are wrought by the Father through the Son in the Spirit. Christ will therefore also raise our bodies from the dead. For as many as are led by the Spirit of God, these are sons of God. And those who live by the spirit, these are also led by the Spirit, because they have been sealed with the Holy Spirit and have been set free from the slavery that is in the law and the letter, and have rather passed over into freedom, and are testified to by the Spirit of adoption, both that they are sons of God and that in the very spirit of adoption they have cried out, \"Abba, Father.\" If indeed we suffer with him, in order that we may also be glorified with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Κατορθοῦται μὲν οὐ[κ ἄνευ πόνου] τὸ ἀγαθὸν, πλὴν ἐπὶ μεγάλαις ἐλπίσι τοῖς ἁγίοις ὁ πόνος· τῶν γὰρ ἐπιγείων οὐδὲν αὐτοῖς ἐπήγγελται, ἀλλὰ δόξα ἀμήρυτος, καὶ τῶν ὑπὲρ νοῦν καὶ λόγον ἡ μέθεξις. οἱ γὰρ τῶν ἐπὶ γῆς ὑπερορῶντες, ἄξιοι καὶ τῶν ἀνωτάτω γερῶν· καὶ οἱ προπεπονηκότες ἐν ἀνδρείᾳ καὶ ὑπομονῇ, μέλλουσι στεφάνων ἀπολαύειν ἐν ἀσυγκρίτοις ὑπεροχαῖς· μειονεκτεῖται γὰρ ὁ εἰς ἀρετὴν πόνος τῶν μετὰ ταῦτα τιμῶν. δόξαν δὲ λέγει τῶν ἁγίων, ἐπείπερ ἐκλάμψουσιν οἱ δίκαιοι κατὰ καιροὺς ὡς ὁ ἥλιος, ἐν τιμῇ καὶ δόξῃ καὶ ἀφθαρσίᾳ γεγονότες, ἐν τῷ μεταβληθῆναι αὐτῶν τὸ σῶμα, καθὼς μετεμορφώθη ὁ Χριστὸς ἐν τῷ ὄρει. Ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται. Ἀποκαραδοκία μέν ἐστιν ἡ ἐλπὶς, καὶ ἡ τῆς τῶν πραγμάτων ἐκβάσεως προσδοκία τε καὶ ἐπιτήρησις· ἐκδέχεται γεμὴν ἡ κτίσις τὴν ἀποκάλυψιν τῶν τέκνων τοῦ Θεοῦ, οὐκ αὐτή που πάντως εἰδυῖα τὸ ἐσόμενον, πῶς γὰρ ἢ πόθεν; ἀλλ' ὅτι ταῖς ἀποῤῥήτοις οἰκονομίαις τοῦ πάντα μεταρυθμίζοντος εἰς τὸ ἄμεινον Θεοῦ, πρὸς τοῦτο ἥξει τὸ τέλος· μεταπλαττομένων γὰρ ὥσπερ εἰς δόξαν ἐξ ἀτιμίας, καὶ ἐκ φθορᾶς εἰς ἀφθαρσίαν, τῶν τοῦ Θεοῦ τέκνων, τουτέστι τῶν τὴν εὐδόκιμον κατωρθωκότων ζωὴν, καὶ αὐτή που πάντως ἡ κτίσις μεθαρμοσθήσεται πρὸς τὸ ἄμεινον· καὶ πρός γε τοῦτο ἡμᾶς ὁ θεσπέσιος Πέτρος ἐνδοιάζειν οὐκ ἐᾷ εἰπὼν ὅτι \"καινοὺς \"οὐρανοὺς καὶ καινὴν γῆν καὶ τὰ ἐπαγγέλματα αὐτοῦ \"προσδοκῶμεν.\" Τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη. Ματαιότητα ἐνθάδε φησὶ τοὺς ζῶντας ἐν ματαιότητι, τουτέστιν ἐν φρονήματι σαρκικῷ·","english":"Good is achieved not without toil, yet for the saints the toil is attended by great hopes; for nothing earthly has been promised to them, but glory that cannot be worn away, and participation in things beyond mind and reason. For those who look down on things on earth are worthy even of the highest honors; and those who have toiled beforehand in courage and endurance are about to enjoy crowns in incomparable preeminence; for the toil spent on virtue falls short of the honors that follow. He calls it the glory of the saints, since the righteous will shine at times like the sun, having come to be in honor and glory and incorruption, when their body is transformed, just as Christ was transfigured on the mountain. For the earnest expectation of creation awaits the revelation of the sons of God. Earnest expectation is hope, and the looking forward to and watching for the outcome of affairs; creation awaits the revelation of the children of God, not itself surely knowing in any way what is to be—for how, or from where?—but because by the ineffable dispensations of God, who reshapes all things for the better, it will come to this end; for when the children of God—that is, those who have lived the life that is approved—are refashioned, as it were, from dishonor into glory and from corruption into incorruption, creation itself will surely be adjusted for the better; and concerning this the inspired Peter does not allow us to doubt, saying that we await new heavens and a new earth and his promises. For creation was subjected to vanity. By vanity here he means those who live in vanity, that is, in a fleshly mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":47,"ref":"p47","source":"περὶ ὧν ἂν λέγοιτο καὶ μάλα εἰκότως \"Ἄνθρωπος ματαιότητι ὡμοιώθη·\" καὶ μὴν καὶ ὅτι\n\n\"παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις καὶ ὡμοιώθη \"αὐτοῖς·\" ματαιότης γὰρ ἀληθῶς τῶν τοιούτων ὁ βίος· τούτοις ἡ κτίσις ὑποτάσσεται, καὶ οὔτι που πάντως ἑκοῦσα· πόθεν; πῶς δὲ δὴ ἄρα καὶ τοῦτό φαμεν; οἶδε μὲν γὰρ ὅλως τῶν καθ' ἡμᾶς οὐδὲν ἡ αἰσθητή τε καὶ ὁρωμένη κτίσις· οὐ γάρ ἐστι λογική· ἀλλ' εἰ καί τις δοίη τὸ δύνασθαί τι νοεῖν αὐτὴν, οὐκ ἂν ἠνέσχετό φησι τῆς οὕτως αἰσχρᾶς δουλείας, οὐδ' ἂν ἠθέλησεν ὑποτετάχθαι τε καὶ ὑπηρετεῖν τοῖς ἐπ' οὐδενὶ τῶν ἀναγκαίων ἤγουν ἀγαθῶν διαβιοῦν ἑλομένοις· ἀλλ' ἐπ' ἐλπίδι, φησὶ, τῶν σωθησομένων καὶ τῶν κατὰ καιροὺς ἁγίων τε καὶ ἐκλεκτῶν, ὑποτέτακται τέως, καταζευγνύντος αὐτὴν τοῦ Θεοῦ καὶ οἷον τηροῦντος εἰς ἐλευθερίαν τὴν ὑπό γε τοῖς ἁγίοις καὶ τοῖς ἀγαπῶσιν αὐτὸν, ἵνα δὴ μόνοις ὑπηρετῇ τοῖς αὐτοῦ τέκνοις, καὶ ταῖς τῶν ἐξειλεγμένων παρακέοιτο χρείαις· ἀλύει μὲν γὰρ μονονουχὶ καὶ ὠδίνουσα καὶ ἀλγυνομένη· καὶ εἴπερ ἦν αὐτῇ τὸ καὶ εἰδέναι τι δύνασθαι τῶν καθ' ἡμᾶς πραγμάτων, τάχα που καὶ ἀνοιμώζουσα· πλὴν τοῖς θείοις εἴκουσα νεύμασι, καραδοκεῖ τρόπον τινὰ \"τὴν ἀποκάλυψιν, ὡς ἔφην, τῶν υἱῶν τοῦ Θεοῦ.\" Οὐ μόνον δὲ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες, καὶ ἡμεῖς αὐτοὶ ἐν ἑαυτοῖς στενάζομεν.","english":"Concerning such things it would very reasonably be said, \"Man was likened to vanity\"; and indeed also that \"he was compared to the senseless beasts and was likened to them\"; for truly the life of such people is vanity. To these the creation is subjected, and not at all willingly—how so? And how indeed do we say this? For the perceptible and visible creation knows nothing at all of our affairs, for it is not rational; but even if someone were to grant that it is able to think something, it would not, he says, have endured such shameful slavery, nor would it have wished to be subjected and to minister to those who have chosen to live their lives for nothing that is necessary or good; but in hope, he says, of those who are to be saved and of the saints and elect in their seasons, it has been subjected for now, God yoking it and, as it were, preserving it for the freedom that is under the saints and those who love him, so that it might minister to his children alone and attend to the needs of the chosen; for it is distressed, all but in travail and in pain; and if it were possible for it even to know anything of our affairs, perhaps it would even be lamenting; nevertheless, yielding to the divine nod, it awaits in a certain manner \"the revelation, as I said, of the sons of God.\" And not only this, but we ourselves also, having the firstfruits of the Spirit, groan within ourselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Δέχεται πρὸς ἀπόδειξιν τῶν εἰρημένων τὸ ἐν ἡμῖν γίνεσθαι πεφυκός· αὐτοὶ γὰρ ἡμεῖς φησιν οἱ τὴν ἀπαρχὴν τοῦ Πνεύματος ἔχοντες αὐτοὶ ἐν ἑαυτοῖς στενάζομεν βαρούμενοι, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. ἀληθὲς γὰρ ὅτι \"φθαρτὸν σῶμα βαρύνει ψυχὴν, καὶ βρίθει τὸ \"γεῶδες σκῆνος νοῦν πολυφρόντιδα.\" γεγονότος δὲ ἅπαξ ἐν ἡμῖν τοῦ Πνεύματος, καὶ μεταστοιχειοῦντος ἡμᾶς εἰς ἔφεσιν ἀρετῆς, ἀντεξάγει ὥσπερ ἡ φιλοσαρκία, καὶ ὁ τοῖς μέλεσιν ἡμῶν ἐγκατασκήψας νόμος, ἀεὶ καταθήγων εἰς ἐκτόπους ἡδονὰς, ἀπηνῶς ἀντανίσταται. ταύτῃτοι στενάζομεν τὴν τοῦ σώματος ἡμῶν ἀπολύτρωσιν εἰς υἱοθεσίαν καταλογιζόμενοι· δεδιψήκαμεν γὰρ οὐ τὴν τῶν σωμάτων ἀπόθεσιν, οὔτε μὴν ταύτην εἶναί φαμεν τὴν λύτρωσιν· ἔσεσθαι δὲ προσδοκῶμεν τὸ σῶμα πνευματικὸν, τουτέστιν ἀποβεβληκὸς εἰσάπαν φρόνημα τὸ σαρκικὸν καὶ γεῶδες, καὶ τῆς ἁμαρτίας τὸ κέντρον· τοῦτο εἶναί φαμεν τὸ σῶμα τὸ πνευματικόν. Εἰ δὲ τῆς υἱοθεσίας ἡ χάρις τὴν τοῦ σώματος ἡμῶν ἀπολύτρωσιν ἔχει, μὴ δή τινες ὅλως συκοφαντείτωσαν ἡμῖν τὴν ἀνάστασιν· μήτε μὴν εἰς τοῦτο ἡκόντων ἀσυνεσίας, ὡς ἀπόβλητον μὲν ποιεῖσθαι τὴν σάρκα, καὶ ἀφανισθήσεσθαι λέγειν εἰς ἅπαν αὐτὴν πεσοῦσαν εἰς γῆν, ἀντανίστασθαι δὲ ὥσπερ ἕτερόν τι πνευματικὸν, ἰσχνόν φημι καὶ ἀερῶδες· νοοῦσι γὰρ ὧδε τὸ πνευματικὸν αὐτοί.","english":"He accepts as proof of what has been said that which naturally occurs in us. For he says that we ourselves, who have the firstfruits of the Spirit, groan within ourselves, being burdened, awaiting adoption as sons, the redemption of our body. For it is true that \"a corruptible body weighs down the soul, and the earthly tabernacle presses heavily upon the much-caring mind.\" But since the Spirit has once come to be in us and transforms us into a desire for virtue, the love of the flesh, as it were, contends against it, and the law that has settled in our members, ever sharpening us toward misplaced pleasures, stands opposed relentlessly. For this reason we groan, counting the redemption of our body as adoption; for we have thirsted not for the putting away of bodies, nor do we say that this is the redemption; but we expect that the body will be spiritual, that is, having wholly cast off the fleshly and earthly mindset and the sting of sin—this we say is the spiritual body. But if the grace of adoption has the redemption of our body, let no one at all slander us regarding the resurrection, nor let them reach such a depth of foolishness as to make the flesh something to be cast away and to say that it will be utterly destroyed, having fallen to the earth, and that something else spiritual stands in its place—I mean something thin and airy; for it is thus that they themselves understand the spiritual.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Τῇ γὰρ ἐλπίδι ἐσώθημεν. Πιστεύομεν ὅτι μέλλει καὶ τὰ ἡμῶν σώματα κρείττω γίνεσθαι φθορᾶς καὶ θανάτου· ἀπόκειται δὲ τοῦτο ἡμῖν ἐν ἐλπίσιν, οὐχ ὡς ἤδη παρὸν, ἀλλ' ὡς πάντη τε καὶ πάντως ἐσόμενον· καὶ ἐκδεχόμεθα δι' ὑπομονῆς τληπαθοῦντες, ἵνα τύχωμεν τῆς οὕτω σεπτῆς δωρεᾶς. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται ταῖς ἀσθενείαις ἡμῶν κ.τ.λ. Ἀλλ' αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις. Στεναγμοῖς ἀλαλήτοις ἐντυγχάνει ὑπὲρ ἡμῶν τὸ ἡμῶν δηλονότι πνεῦμα· στενάζομεν γάρ ἐσθ' ὅτε, τὰς πρὸς τὸν Θεὸν ἱκετείας ποιεῖσθαι σπουδάζοντες. οὐκοῦν ἐν Ἁγίῳ Πνεύματι καὶ τοῦτο μανθάνομεν· σοφὸν γάρ ἐστι καθάπερ καὶ ὁ Υἱός. ἐπειδὴ δέ φησι Τὸ τί προσευξόμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἐκεῖνο ζητήσωμεν· καίτοι τὸ τίνα δὴ τρόπον προσεύξεσθαι δεῖ, προπεπαιδεύμεθα παρὰ Χριστοῦ λέγοντος ἐναργῶς 219 \"Οὕτως οὖν ὑμεῖς προσεύχεσθε Πάτερ ἡμῶν ὁ ἐν τοῖς οὐ\"ρανοῖς, ἁγιασθήτω τὸ ὄνομά σου, ἐλθέτω ἡ βασιλεία σου, \"γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς·\" καὶ ὅσα τούτοις ἐστὶν ἐφεξῆς. ὅτε τοίνυν ἐγνώκαμεν καθ' ὃν ἂν πρέποι τρόπον","english":"For in hope we were saved. We believe that our bodies too will become better than corruption and death; and this is stored up for us in hopes, not as though already present, but as what will altogether and certainly come to be; and we await it through endurance, enduring suffering, so that we may obtain so revered a gift. Likewise also the Spirit helps our weaknesses, etc. But the Spirit himself intercedes for us with groanings too deep for words. With groanings too deep for words our spirit—clearly our own spirit—intercedes for us; for we groan at times, striving to make our supplications to God. Therefore we learn this too in the Holy Spirit; for it is wise, just as the Son also is. But since he says, We do not know what we should pray for as we ought, let us seek that very thing; although we have been taught beforehand by Christ how we ought to pray, when he says plainly, \"Pray then in this way: Our Father who is in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven,\" and all that follows these. When, therefore, we have come to know in what manner it would be fitting","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"ποιεῖσθαι τὰς ἱκετείας, τίς ἂν εἰπέ μοι γένοιτο λόγος τῶν ἀποστολικῶν γραμμάτων; ἢ ὅποι περ ἂν βλέποι τὸ διὰ τῆς τοῦ Παύλου φωνῆς; φαμὲν οὖν, ὅτι προσευχόμεθα μὲν τὴν τῶν ἀγαθῶν ζητοῦντες αἴτησιν, καὶ πρό γε τῶν ἄλλων τὰ εἰς δόξαν Θεοῦ, καὶ τὰ δι' ὧν ἂν γένοιτο βιῶναί τε ὀρθῶς καὶ τὴν εὐδόκιμον ἀληθῶς κατορθῶσαι ζωήν· \"τὴν δὲ ἀπαρχὴν τοῦ Πνεύματος ἔχοντες καὶ \"αὐτοὶ στενάζομεν ἐν ἑαυτοῖς, υἱοθεσίαν ἀπεκδεχόμενοι τὴν \"ἀπολύτρωσιν τοῦ σώματος·\" καὶ ὡς ἔν γε τούτῳ τῷ μέρει, τὸ τί προσευξόμεθα καθὸ δεῖ οὐκ οἴδαμεν· εἰ γὰρ \"ὀφθαλμὸς \"οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ \"ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτὸν,\" τί προσιόντες αἰτήσομεν; ἢ πῶς ἂν εἰδείημεν ἃ μὴ τεθεάμεθα, μᾶλλον δὲ καὶ τὰ ἐπέκεινα νοῦ καὶ ταῖς ἀνθρώπων καρδίαις οὐκ ἐγνωσμένα; ποία δ' ἂν γένοιτο καὶ ἡ τοῦ σώματος ἀπολύτρωσις, ἢ τίς ὁ μεταπλασμὸς, ἀναστοιχειοῦται δὲ ὅπως εἰς ἀφθαρσίαν καὶ δόξαν, αὐτὸς ἂν εἰδείη καὶ μόνος ὁ τούτων τεχνίτης. ἔφη δέ που πρός τινας τοῦ Σωτῆρος ὁ μαθητὴς καθὸ δεῖ προσεύχεσθαι μὴ εἰδότας \"Αἰτεῖτε, καὶ οὐ λαμ\"βάνετε, διότι κακῶς αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν \"δαπανήσητε.\" οὐκοῦν πρέποι ἂν καὶ μάλα εἰκότως τοῖς ὧδε διακειμένοις εἰπεῖν τό Τί προσευξόμεθα καθὸ δεῖ οὐκ οἴδα μεν· ἀλαλήτοις δὴ οὖν στεναγμοῖς αἰτοῦμεν ἐν πνεύματι, ἃ καὶ ὅτι μὲν ἔσται πεπιστεύκαμεν, τίνα δὲ τρόπον ἀγνοοῦμεν παντελῶς.","english":"What would be the meaning of the apostolic writings, tell me, or to what end would the voice of Paul look? We say, then, that we pray seeking the request of good things, and before all others the things that pertain to the glory of God, and those through which one might live rightly and truly accomplish the approved life. \"But having the firstfruits of the Spirit, we ourselves groan within ourselves, awaiting adoption, the redemption of our body.\" And as in this part, we do not know what we should pray for as we ought. For if \"eye has not seen and ear has not heard and it has not entered into the heart of man, what God has prepared for those who love him,\" what shall we ask when we come near? Or how would we know things we have not seen, or rather even the things beyond the mind and unknown to the hearts of men? And what would be the redemption of the body, or what is the transformation, and how it is reconstituted into incorruption and glory, he himself alone who is the craftsman of these things would know. And the disciple of the Savior said somewhere to certain people who did not know how one ought to pray: \"You ask and do not receive, because you ask wrongly, so that you may spend it on your pleasures.\" Therefore it would be fitting, and very reasonably so, for those thus disposed to say, \"We do not know what we should pray for as we ought.\" With inexpressible groanings, then, we ask in the Spirit for things which we believe will be, but in what manner we are wholly ignorant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἰς ἀγαθὸν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. Συνεργεῖ μὲν ἅπαντα πρὸς τὸ ἀγαθὸν τοῖς ἀγαπῶσι Θεὸν τοῖς κατὰ πρόθεσιν κλητοῖς οὖσι· κατὰ πρόθεσιν δὲ ἄρα τὴν τίνων; τί δ' ἂν νοοῖτο τὸ κατὰ πρόθεσιν; οὐκοῦν τὸ κατὰ πρόθεσιν εἴη ἂν τὸ κατὰ βούλησιν· κέκληνται δὴ οὖν οἱ περὶ ὧν ὁ λόγος κατὰ βούλησιν τίνων; πότερον δὴ τοῦ κεκληκότος, ἢ καὶ αὐτῶν τῶν κεκλημένων; οὐκοῦν ἅπασα μὲν ἔφεσις πρὸς δικαιοσύνην ἡμᾶς ἀποφέρουσα, γένοιτ' ἂν ἡμῖν παρὰ τοῦ Θεοῦ καὶ Πατρός· ἔφη γάρ που ὁ Χριστός \"Οὐ\"δεὶς δύναται ἐλθεῖν πρὸς μὲ, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας \"με ἑλκύσῃ αὐτόν·\" πλὴν ἔν γε τούτοις οὐκ ἄν τις ἁμάρτοι τοῦ πρέποντος λέγων, ὡς κλητοὶ γεγόνασί τινες κατὰ πρόθεσιν, τήν τε τοῦ κεκληκότος καὶ τὴν ἑαυτῶν. Ὅτι οὓς προέγνω, καὶ προώρισε συμμόρφους κ.τ.λ. Πολλοὶ μὲν, φησὶν, οἱ κατὰ πρόθεσιν κλητοὶ, οὐ μὴν ἅπαντες ἐκλεκτοὶ, μόνοι δὲ οὗτοι τετίμηνται οἳ καὶ προεγνώσθησαν ὡς ἔσονται σύμμορφοι τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ. εἰκὼν δὲ τοῦ Υἱοῦ αὐτοῦ τίς ἂν νοοῖτο, πάλιν σαφηνιεῖ λέγων αὐτὸς ὁ μακάριος Παῦλος \"Ὥσπερ γὰρ ἐφορέσαμεν \"τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ \"ἐπουρανίου.\" οἱ γὰρ τῶν σαρκικῶν ἐπιθυμιῶν ἀλογήσαντες, οὗτοι τὴν εἰκόνα μεμίμηνται τοῦ Χριστοῦ τουτέστι τὴν ἐν ἁγιασμῷ πολιτείαν καὶ ζωήν. ὥσπερ γὰρ εἰκόνα τοῦ χοικοῦ, τουτέστιν Ἀδὰμ, τὴν ἐν παρακοῇ τε καὶ ἁμαρτίαις ζωὴν εἶναί φαμεν, οὕτω καὶ εἰκόνα τοῦ ἐπουρανίου, τουτέστι Χριστοῦ, τὸν ἁγιασμὸν καὶ τὴν δικαίωσιν καὶ τὴν ὑπακοήν.","english":"We know that to those who love God all things work together for good, to those who are called according to purpose. All things work together for good to those who love God, to those who are called according to purpose. According to purpose, then, of whom? And what would \"according to purpose\" be understood to mean? So then, \"according to purpose\" would be \"according to will.\" They have been called, therefore—those about whom the word speaks—according to the will of whom? Is it of the one who called, or also of those who were called themselves? Every impulse that leads us toward righteousness would come to us from God and the Father; for Christ said somewhere, \"No one can come to me unless the Father who sent me draws him.\" Nevertheless, in these matters one would not err from what is fitting in saying that certain people have become called according to purpose—both the purpose of the one who called and their own. \"For those whom he foreknew, he also predestined to be conformed, etc.\" Many, he says, are the called according to purpose, but not all are elect; only those are honored who were also foreknown that they would be conformed to the image of his Son. And who would be understood as the image of his Son? The blessed Paul himself will again make it clear, saying, \"For just as we bore the image of the earthly man, let us also bear the image of the heavenly man.\" For those who have disregarded fleshly desires—these have imitated the image of Christ, that is, the conduct and life that is in holiness. For just as we say that the image of the earthly man, that is, Adam, is the life in disobedience and sins, so too the image of the heavenly man, that is, Christ, is sanctification and justification and obedience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"ὅσοι τοίνυν προεγνώσθησαν ὡς ἐσόμενοι κατὰ καιροὺς τῆς Χριστοῦ ζωῆς σύμμορφοί τε καὶ μιμηταὶ κατά γε τὸ ἐγχωροῦν τῇ ἀνθρωπίνῃ φύσει, οὗτοι καὶ κέκληνται. Οὓς δὲ προώρισε, τούτους καὶ ἐκάλεσε· καὶ οὓς ἐκάλεσε, τού τους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσε, τούτους καὶ ἐδόξασεν.\n\nΕὐάφορμον τῆς ἀπιστίας τὸ χρῆμα ποιεῖσθαί τινας τὸ ἀπεικὸς οὐδὲν, ἐξ ἀμαθίας συνηρπασμένους καὶ λέγοντας Εἰ οὓς αὐτὸς προέγνω κατὰ πρόθεσιν καὶ προώρισεν, οὗτοι καὶ κέκληνται, πρὸς ἡμᾶς τοὺς οὔπω πεπιστευκότας οὐδέν· οὐ γάρ τοι κεκλήμεθα, οὔτε μὴν προωρίσμεθα· πρὸς οὓς ἐροῦμεν, ὅτι ὁ ποιῶν τοὺς γάμους τῷ υἱῷ αὐτοῦ, τοὺς μὲν οἰκέτας ἀπέστειλεν συναγεῖραι τοὺς κεκλημένους, οἱ δὲ οὐκ ἤθελον ἐλθεῖν· εἰσῆλθον δὲ μετ' ἐκείνους οἱ κλητοὶ κατ' ἰδίαν πρόθεσιν, πέπλησται δὲ οὕτως ὁ νυμφὼν\n\nτῶν ἀνακειμένων. οὐδὲν οὖν ἄρα τοῖς ἐθέλουσιν ἐλθεῖν ἐμποδὼν ὁρᾶται κείμενον· ἀδικεῖ δὲ οὐδένα τὸ σύμπαν ἡ πρόγνωσις, οὔτε μὴν ὀνίνησί τινας. ἐπεὶ διδασκόντων εἰ μὴ καὶ αὐτοὶ προεγνώσθησαν, οἱ ταῖς ἀπειθείαις ἐξυβρικότες τὸν κεκληκότα Θεόν· ἀλλὰ καὶ κέκληνται μὲν καὶ εἰσπεπηδήκασί τινες εἰς τὸν γάμον, πλὴν οὐ γεγόνασιν ἐκλεκτοὶ, οὐδὲ δεδικαίωνται οὐδὲ ἐδοξάσθησαν· διὰ ποίαν αἰτίαν; ὅτι μὴ πρέπουσαν τοῖς γάμοις ἠμφιέννυντο στολήν. ἄλλως τε καὶ αὐτὸν εὑρήσομεν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀναφανδὸν εἰρηκότα 222 \"Δεῦτε πρὸς μὲ πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, \"κἀγὼ ἀναπαύσω ὑμᾶς.\" ἰδοὺ ἤδη σύμπαντας ἐκάλει πρὸς ἑαυτόν· ἀμοιρήσειε δ' ἂν οὐδεὶς τῆς ἐπὶ τῷ κεκλῆσθαι χάριτος·","english":"Therefore, as many as were foreknown as those who would at times become conformed to and imitators of the life of Christ, so far as is possible for human nature, these also have been called. And those whom he foreordained, these he also called; and those whom he called, these he also justified; and those whom he justified, these he also glorified.\n\nSome people make the matter of unbelief easy to embrace, thinking it nothing unreasonable, having been carried away by ignorance and saying: If those whom he himself foreknew according to purpose and foreordained, these also have been called, then it is nothing to us who have not yet believed; for we have not been called, nor indeed have we been foreordained. To these we will say that the one who made the wedding feast for his son sent his servants to gather the invited guests, but they were unwilling to come; and after them the called ones entered according to their own purpose, and thus the bridal chamber was filled with those reclining at the table. Nothing, then, is seen to stand in the way of those who wish to come; nor does foreknowledge wrong anyone, nor indeed does it benefit anyone. Since, if even they themselves were not foreknown when they taught, those who by their disobedience had insulted the God who called them—but indeed they have been called, and some have even rushed into the wedding, yet they have not become elect, nor have they been justified nor glorified. For what reason? Because they were not clothed in the garment fitting for the wedding. And besides, we will find our Lord Jesus Christ himself plainly saying, \"Come to me, all you who labor and are burdened, and I will give you rest.\" Behold, he was already calling all to himself; and no one would be deprived of the grace that comes from being called.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"ἐν γὰρ τῷ πάντας εἰπεῖν, ἀπόπεμπτον ποιεῖται παντελῶς οὐδένα. Τί οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ Θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν; ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο. Τοῖς ἀγαθοεργεῖν ᾑρημένοις πάντα συνεργεῖ, Θεοῦ ὑπερασπίζοντος· ὁ γὰρ τοῦ κατὰ φύσιν ἠφειδηκὼς Υἱοῦ, ἵνα σώσῃ κινδυνεύοντας, καὶ ἀπαλλάξῃ κινδύνων, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαριεῖται; Τίς ἐγκαλέσει κατὰ ἐκλεκτῶν Θεοῦ; Θεὸς ὁ δικαιῶν, τίς ὁ κατακρίνων; Τάχα δὲ καὶ οἰκονομικῶς ὁ Παῦλος οὐκ ἐᾷ τὸν νοῦν τῶν κεκλημένων εἰς ἀμηχανίαν ἐμπεσεῖν, ἀλλὰ διδάσκει ὅτι τῶν μὲν ἀρχαίων ἁμαρτιῶν ἐλευθερωθήσονται, δικαιωθήσονται δὲ, Θεοῦ κατανεύοντος. εἰ γὰρ καὶ πᾶσα ἁμαρτία τοῦ θείου νόμου παράβασιν ἔχει καὶ κατακρίνει τὸν ῥαθυμοῦντα, ἀλλ' εἰ καὶ αὐτὸς ὁ τοῦ νόμου Κύριος συγχωρεῖ, τίς ὁ κατακρίνων τὸν ἡμαρτηκότα; Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου. Ἀπόλεκτον μὲν ἐποιεῖτο Θεὸς ἐν ἀρχαῖς τὸν Ἰσραὴλ, καὶ δὴ καὶ πρωτότοκον αὐτὸν ἀπεκάλει· ἀλλὰ γεγόνασιν ἀλαζόνες καὶ ὑβρισταὶ, καὶ τὸ ἔτι τούτων ἐπέκεινα κυριοκτόνοι· ταύτῃτοι διολώλασι, γεγόνασι γὰρ ἀπόπεμπτοι καὶ ἐξεῤῥιμμένοι, καὶ τῆς πρὸς Θεὸν οἰκειότητος εἰς ἅπαν ὠλισθηκότες, τέθεινται κατόπιν ἐθνῶν· πεφήνασι δὲ καὶ τῆς τῶν πατέρων ἐλπίδος ἀλλότριοι.","english":"For by saying \"all,\" he leaves absolutely no one out. What then shall we say to these things? If God is for us, who is against us? He who did not spare his own Son. He works all things together for those who have chosen to do good, with God defending them; for the one who did not spare his Son according to nature, in order to save those in danger and to deliver them from dangers, how will he not also with him freely give us all things? Who will bring a charge against God's elect? God is the one who justifies; who is the one who condemns? Perhaps also, in a providential arrangement, Paul does not allow the mind of those who have been called to fall into perplexity, but teaches that they will be freed from their former sins and will be justified, with God consenting. For even if every sin involves a transgression of the divine law and condemns the careless person, yet if the Lord of the law himself forgives, who is the one who condemns the one who has sinned? I speak the truth in Christ, I do not lie, my conscience bearing witness with me. In the beginning God made Israel his chosen people, and indeed he called him firstborn; but they became arrogant and insolent, and beyond these things, murderers of the Lord; for this reason they have perished utterly, for they have become rejected and cast out, and having slipped entirely from their kinship with God, they have been placed behind the nations; and they have appeared as strangers to the hope of their fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"ἐπειδὴ δὲ ὁ μακάριος Παῦλος τῶν θείων εὐαγγελίων τέθειται λειτουργὸς, καὶ διεκήρυττε τοῖς ἔθνεσιν τὸν Ἰησοῦν, ἄνω τε καὶ κάτω τοὺς ἐξ αἵματος Ἰσραὴλ ἀποπεπτωκέναι λέγων, καὶ τοὺς ἐν σκότῳ ποτὲ καὶ τῶν δαιμονίων θεραπευτὰς κλητοὺς γενέσθαι κατὰ πρόθεσιν καὶ πρόγνωσιν Θεοῦ διισχυριζόμενος, ἵνα μή τινες οἴωνται τῶν ἀμαθεστέρων μονονουχὶ κειμένοις καὶ ἐνάλλεσθαι τοῖς ἐκ γένους αὐτὸν, καὶ πεσοῦσιν ἐπιμειδιᾶν, ἀναγκαίαν ποιεῖται τὴν ἀπολογίαν καί φησιν Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, καὶ τὰ ἑξῆς. ἀλλὰ τοῖς μὲν εἰς τοῦτο σκαιότητος ἐκπεφοιτηκόσιν, ὡς τῆς εἰς Θεὸν ἀγάπης ἀπολισθεῖν, σκληράς τε τὰς ἐπὶ τούτῳ λοιπὸν ἀνατλῆναι δίκας, ἐπιστυγνάσειεν ἄν τις· καὶ τὸ ἐκ φιλαλληλίας αὐτοῖς ἐπιστάξαι δάκρυον εἴη ἂν οὐ πέρα λόγου, μᾶλλον δὲ τῆς ἀγάπης τὴν πλήρωσιν ἔχει· τό γε δὴ καὶ ὑπὲρ αὐτῶν ἀνάθεμα θέλειν εἶναι ἀπὸ Χριστοῦ, μέτρων ἐπέκεινα τῶν ἀγάπης λοιπόν· οὐ γὰρ ἂν ἕλοιτό τις εἴπερ ἐστὶν ἐν καλῷ φρενὸς, τῆς ἑτέρων ἕνεκα σωτηρίας προσκρούειν Θεῷ, καὶ ποιεῖσθαι μὲν παρ' οὐδὲν τὴν ἑαυτοῦ ζωὴν, ἑτέροις γεμὴν τὸ χρῆμα ἐνεῖναι ἑλεῖν.","english":"Since the blessed Paul was appointed a minister of the divine Gospels and was proclaiming Jesus to the nations, saying up and down that those of the blood of Israel had fallen away, and insisting that those who were once in darkness and worshippers of demons had become called according to the purpose and foreknowledge of God, so that none of the more ignorant might think to leap upon him as though he were all but lying prostrate, and to sneer at those of his own race who had fallen, he makes a necessary defense and says, \"I speak the truth in Christ, I do not lie,\" and the rest. But for those who have gone out to such a degree of perversity as to slip away from love toward God, and thereafter to endure harsh penalties for this, one might grieve; and to shed a tear over them out of love for one another would not be beyond reason, but rather has the fullness of love. Yet to wish even to be anathema from Christ on their behalf is now beyond the measures of love; for no one, if he is in his right mind, would choose to offend God for the sake of others' salvation, and to count his own life as nothing, yet to have this thing be for others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"224 Τί οὖν ἄρα φησὶ, τῆς Ἰουδαίων σωτηρίας ἀντάλλαγμα τὴν ἑαυτοῦ προτιθείς; οὐκοῦν ὑπερβολικὸς ὁ λόγος, καὶ ἀγάπης ἀπόδειξιν ἔχει τῆς τελεωτάτης· ηὐχόμην γάρ φησιν ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου· ὅμοιον γὰρ ὡς εἴπερ λέγοι Εἰ προσκεκρουκότος ἐμοῦ τῷ Χριστῷ ὁ Ἰσραὴλ ἀνασώζεται, εἱλόμην ἂν αὐτὸς ἐγώ· ὁ καὶ τοῖς ἐν πίστει δεδικαιωμένοις εἰπών \"Οὐ γὰρ ἔκρινά τι \"εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυ\"ρωμένον,\" ὁ πᾶσι διακηρύττων \"Τίς ἡμᾶς χωρίσει ἀπὸ \"τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις ἢ στενοχωρία ἢ διωγμὸς \"ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα;\" τὸ οὕτω δεινὸν ὑποστῆναι κακὸν, καὶ εἷς ὑπὲρ\n\nπάντων χωρῆσαι πρὸς ὄλεθρον. τοῦτο δὲ ἦν σαγηνεύοντος μὲν τοὺς Ἰουδαίους εἰς εὐπείθειαν, ἀποκρουομένου δὲ τὰς τῶν ἀσυνέτων συκοφαντίας· ᾤοντο γὰρ τῶν Ἰουδαίων τινὲς οἷον ἀπόπληκτον γεγονότα τὸν θεσπέσιον Παῦλον, τοῖς διὰ Μωυσέως ἀντιφέρεσθαι νόμοις· ταύτῃτοι τοῖς πιστεύσασιν ἐπιστέλλει λέγων \"Εἴτε γὰρ ἐξέστημεν, Θεῷ, εἴτε σωφρονοῦμεν, ὑμῖν.\" οὐκοῦν ἑλοίμην ἂν ἔγωγε καὶ μάλα προθύμως, φησὶν, ἵνα τοὺς ἐξ αἵματος ἀνασώσαιμι, ἀνάθεμα εἶναι ἀπὸ Χριστοῦ· προσεπάγει δὲ, ὥσπερ τῆς ἐπ' αὐτοῖς λύπης τὴν αἰτίαν οὐκ ἀνικάνως ἔχουσαν ἀποφαίνων εἴς γε τὸ δύνασθαι τοιαύτην αὐτῷ τὴν διάθεσιν ἐνεργάζεσθαι, ἵνα μή τι δοκοίη σκληρόν τε καὶ ἀπηχὲς εἰπεῖν, τῆς ἑτέρων ζωῆς ἀντάλλαγμα τὴν ἑαυτοῦ δωρούμενος· πρῶτον μὲν γὰρ, φησὶν, εἰσὶν Ἰσραηλῖται, αὐτῶν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι·","english":"What then does he say, offering his own salvation as an exchange for that of the Jews? The statement is therefore hyperbolic, and it contains a proof of the most perfect love. For he says, \"I myself was praying to be anathema from Christ for the sake of my brothers.\" For it is like saying, \"If Israel is saved when I have offended Christ, I myself would have chosen it\"—he who also said to those justified in faith, \"For I did not judge to know anything among you except Jesus Christ, and him crucified,\" who proclaims to all, \"Who will separate us from the love of Christ? Tribulation or distress or persecution or famine or nakedness or danger or sword?\"—to undergo so terrible an evil, and to go forth as one man for all to destruction. But this was both ensnaring the Jews into obedience and repelling the slanders of the senseless. For some of the Jews thought that the divinely inspired Paul had become, as it were, deranged, in opposing the laws given through Moses. For this reason he writes to those who believe, saying, \"For whether we were beside ourselves, it was for God; or whether we are of sound mind, it is for you.\" Therefore, he says, I would choose, and very eagerly, in order to save those of the blood, to be anathema from Christ. And he adds, as if showing that the cause of his grief over them is not insufficient to be able to work such a disposition in him, so that he might not seem to say something harsh and discordant, giving his own life as an exchange for the life of others. For first, he says, they are Israelites, whose is the adoption and the glory and the covenants and the legislation and the worship and the promises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"ἐξ αὐτῶν δὲ τὸ κατὰ σάρκα καὶ αὐτὸς ὁ Χριστός· ἀλλ' εἰ μέν τινες ἦσαν τῶν οὐ πάλαι διεγνωκότων τὸν φύσει τε καὶ ἀληθῶς ὄντα Θεὸν, εἰ μὴ νόμος αὐτοῖς ὁ διὰ Μωυσέως γέγονε βραβευτὴς τῆς εἰς αὐτὸν οἰκειότητος, εἰ μὴ τῆς τῶν ἁγίων πατέρων ἐξέφυσαν ῥίζης καὶ τῆς ἐκείνων εὐκλείας τέθεινται κληρονόμοι, εἰ μὴ πρῶτοι τοὺς τῆς εἰς Θεὸν λατρείας μεμελετήκασι τρόπους, καὶ τὰς τῆς ἐπαγγελίας πεπλουτήκασιν ἐλπίδας, μετριωτέραν ἄν τις τὴν ἐπ' αὐτοῖς ἐποιήσατο λύπην. ἐπειδὴ δὲ αὐτῶν οἱ πατέρες, καὶ τὰ ἄλλα· μόνον δὲ οὐχὶ καὶ ἐξ οὐρίας αὐτοῖς τῶν πραγμάτων ἰόντων, εἰς ἀδόκητον ἐκπεπτώκασι τέλος καὶ διημαρτήκασι τῆς ἐλπίδος· πῶς οὐ πάνδεινον ἀληθῶς τὸ τοῖς ἀθλίοις συμβεβηκός; Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ Θεοῦ.\n\nἈκριβὴς ὁ λόγος· ἥκιστα γὰρ διεψεῦσθαί φησιν, ἤγουν δύνασθαι τῆς ἀληθείας διαπεσεῖν τὸν τοῦ Θεοῦ λόγον· ἐπήγγελται μὲν γὰρ ὁμολογουμένως τῷ Ἁβραὰμ ἐν ἀρχαῖς ὁ τῶν ὅλων Θεὸς, ὅτι πατὴρ ἔσται πολλῶν· καὶ πάλιν \"Πληθύνων πληθυνῶ τὸ σπέρμα σου ὡσεὶ τὰ ἄστρα τοῦ \"οὐρανοῦ τῷ πλήθει·\" ἔδει τοίνυν οὐχὶ μόνων τῶν ἐξ Ἰσραὴλ ἀναδειχθῆναι πατέρα τὸν Ἁβραάμ· ἔθνος γὰρ ἦν ἓν τὸ ἐξ αὐτοῦ πεφηνὸς, μυρία δὲ ὅσα κατὰ πᾶσαν τὴν γῆν, ἃ καὶ εἰς τέκνα τέθεινται τῷ Ἁβραὰμ, εἴπερ εἰσὶν ἐξ ἐπαγγελίας, καὶ \"στοιχοῦσι τοῖς ἴχνεσι τῆς ἐν ἀκροβυστίᾳ \"πίστεως\" αὐτοῦ, κατὰ τὸ γεγραμμένον· ὡς γὰρ αὐτός που φησὶν ὁ μακάριος Παῦλος \"Οὐ διὰ νόμου ἡ ἐπαγγελία τῷ \"̔Αβραὰμ εἰς τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ \"δικαιοσύνης πίστεως·","english":"From them also is Christ according to the flesh. But if some there were who had not long ago recognized the God who by nature and truly is, unless the law given through Moses had become for them an arbiter of their kinship with him, unless they had sprung from the root of the holy fathers and had been made heirs of their glory, unless they had first practiced the ways of worship toward God and had been enriched with the hopes of the promise, one would have made the grief over them more moderate. But since their fathers—and the rest—and, so to speak, with their affairs sailing before the wind, they have fallen into an unexpected end and have missed their hope, how is what has befallen these wretched ones not truly most dreadful? But it is not as though the word of God has failed.\n\nThe statement is precise; for he says that the word of God has least of all been falsified, that is, that it cannot fall away from the truth. For God of all things plainly promised Abraham in the beginning that he would be father of many; and again, \"Multiplying I will multiply your seed as the stars of heaven in number.\" It was necessary, then, that Abraham be shown to be father not of those from Israel alone—for one nation was that which appeared from him, but countless ones throughout all the earth, which also have been set as children to Abraham, if indeed they are from the promise and \"walk in the steps of the faith\" which he had \"in uncircumcision,\" according to what is written. For as the blessed Paul somewhere says, \"Not through the law was the promise to Abraham that he should be heir of the world, but through the righteousness of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, φησὶ, \"κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία.\" ὅτε τοίνυν ὡς ἐν Ἰσαὰκ τὸ ἐξ Ἁβραὰμ λελόγισται σπέρμα, τουτέστιν καθ' ὑπόσχεσιν, ἐπαγγελίας γὰρ ὁ λόγος οὗτος Κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάῤῥᾳ υἱὸς, δῆλον ἂν εἴη δήπουθεν ὅτι οὐ τὰ τέκνα τῆς σαρκὸς καταλογισθεῖεν ἂν πάντη τε καὶ πάντως εἰς τέκνα Θεοῦ, ἔχοιεν δ' ἂν μᾶλλον ἐφ' ἑαυτοῖς τὴν ἐπὶ τῷδε δόξαν τὰ ἐκ τῆς ἐπαγγελίας, τουτέστιν τὰ διὰ πίστεως. Οὐ μόνον δὲ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα Ἰσαὰκ τοῦ πατρὸς ἡμῶν. Ἰστέον ὅτι συμπεπέρασται μὲν οὐδαμῶς ὁ τοῦ λόγου σκοπὸς, ἀπήρτηται δὲ μᾶλλον, καὶ δεῖταί τινος βραχείας ἐπαγωγῆς, ἤγουν προσυπακουομένων, ἵνα μὴ σκάζων ὁρῶτο. ἔστι δὲ ὅ φημι τοιοῦτον· προαπέδειξε μὲν γὰρ ὡς ἀπὸ τοῦ δεδόσθαι τῷ Ἁβραὰμ ἐξ ἐπαγγελίας τὸν Ἰσαὰκ, ὅτι μὴ πάντως τὰ τέκνα τῆς σαρκὸς, ταῦτα αὐτῷ καταλογισθεῖεν ἂν καὶ εἰς σπέρμα, πρέποι δ' ἂν τὸ χρηματίζειν αὐτὸν πατέρα τῶν ἐκ πίστεως καὶ ἐπαγγελίας· εἶτα δέχεται τὴν Ῥεβέκκαν καὶ τὰ ἐπ' αὐτῇ γεγονότα, καί φησιν Οὐ μόνον δὲ, τουτέστιν οὐ μέχρι δὴ μόνης τῆς Ἰσαὰκ γεννήσεως ὁ ἐμὸς ἀφίξεται λόγος, ἀλλὰ γὰρ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα Ἰσαὰκ τοῦ πατρὸς ἡμῶν· καὶ ἦν ἀναγκαῖον προσεπενεγκεῖν, συμπαραληφθήσεται τυχὸν πρὸς ἀπόδειξιν καὶ πληροφορίαν, ἤγουν ἔσται πρὸς ὑποτύπωσιν καὶ εἰκονισμὸν τῆς κατ'","english":"For if those who are from the law are heirs, he says, \"faith has been emptied and the promise has been annulled.\" When, therefore, the seed from Abraham was reckoned as in Isaac, that is, according to promise—for this word is of promise: \"At this time I will come, and there will be a son to Sarah\"—it would surely be clear that the children of the flesh would not be reckoned in every way and altogether as children of God, but rather those from the promise, that is, those through faith, would have upon themselves the glory in this matter. And not only this, but also Rebecca, having a bed from one man, Isaac our father. It must be known that the aim of the argument has by no means been fully completed, but rather hangs suspended, and needs some brief addition, that is, of things understood by implication, so that it may not appear lame. What I mean is this: he has first demonstrated, from the fact that Isaac was given to Abraham by promise, that the children of the flesh would not altogether be reckoned to him also as seed, but that it would be fitting for him to be called father of those from faith and promise; then he takes up Rebecca and the things that happened in her case, and says, \"And not only this,\" that is, my argument will not stop at the birth of Isaac alone, but also Rebecca, having a bed from one man, Isaac our father; and it was necessary to add this besides, which will perhaps be included for the sake of demonstration and assurance, that is, it will serve for the figure and image of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ἐκλογήν τε καὶ πρόγνωσιν κλήσεώς τε καὶ χάριτος· ἐπενηνεγμένου γὰρ τοιούτου τινὸς, ἔδοξεν ἂν τότε ἀρτίως αὐτῷ πεποιῆσθαι λοιπὸν ὁ λόγος· ἀλλ' οὐκ οἶδα ὅπως τοῦτο παρεὶς, ἐπ' αὐτὰ κεχώρηκεν εὐθὺς τὰ ἐπὶ τῇ γενέσει τῶν ἐξ Ἰσαὰκ εἰρημένα τε καὶ πεπραγμένα. Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ Θεῷ; μὴ γένοιτο κ.τ.λ. ἕως καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν. Ἐπειδὴ ἦν εἰκὸς τῶν φιλεγκλημόνων οἴεσθαί τινας, ῥοπῆς θελημάτων ἀβασανίστου τυχεῖν τὸν Ἰακὼβ καὶ τὸν Ἡσαῦ, καὶ τὸν μὲν ἠγαπῆσθαι ἰδίᾳ χάριτι κατανεύοντος τοῦ Θεοῦ, τὸν δὲ μεμισῆσθαι, προαναιρῶν ἀναγκαίως ὁ ἀπόστολος ὡς ὀλέθριον τὴν ἐπὶ τούτῳ διάληψιν, ταῖς ἄνωθεν ψήφοις πειρᾶται συνηγορεῖν, τοῖς αὐτοῦ λόγοις τὸ ἀντιφέρεσθαι δοκοῦν οἱονεί πως ἀντανιστάς· εἰ γὰρ δὴ, φησὶ, καὶ πρίν τι δράσαι τὰ βρέφη καὶ πρὸ πείρας αὐτῆς καὶ πραγμάτων, ὁ μὲν τῆς ἀγάπης ἠξίωτο, ὁ δὲ μεμίσηται, τέτακτο δὲ καὶ εἰς δοῦλον τῷ ἐλάσσονι, τάχα που, φησι, καὶ ἄδικος ὁ Θεός· εἶτα πῶς τοῦτο οὐκ ἀπόπληκτον; εἰ μὲν γὰρ οὐ γέγονεν ἀνὴρ ἀγαθὸς ὁ Ἰακὼβ, εἰ μὴ πονηρὸς ὁ Ἡσαῦ, φαίη τις ἂν εἰκότως πεπλανῆσθαι τάχα που τὴν πρόγνωσιν, καὶ ῥοπῆς εἰκαίας καὶ θελημάτων οὐκ ἀσφαλῶν ἔργον γενέσθαι τὰ ἐπ' ἀμφοῖν ὡρισμένα· ἐπειδὴ δὲ σκαιὸς μὲν ἦν λίαν ὁ Ἡσαῦ, σοφὸς δὲ ὁ Ἰακὼβ, ἀδικήσειεν ἂν ἡ τοῦ Θεοῦ πρόγνωσις τὸ σύμπαν οὐδὲν, χαριζομένη καὶ πρὸ καιροῦ τῷ μὲν ἀγαθῷ τοὺς τρόπους τὸ ἀγαπᾶσθαι δεῖν, τῷ δὲ μὴ τοιούτῳ τὸ κατακρίνεσθαι·","english":"...election and foreknowledge of calling and grace. For when some such thing had been brought forward, the argument would then have seemed to have been made by him just now once and for all; but I do not know how, passing this by, he proceeded at once to the things said and done concerning the birth of those from Isaac. \"What then shall we say? Is there injustice with God? May it not be!\" and so on until \"and he called us not only from the Jews but also from the Gentiles.\" Since it was likely that some of those fond of accusation thought that Jacob and Esau obtained a tilt of wills untested, and that the one was loved by God's own grace consenting, while the other was hated, the apostle, necessarily doing away beforehand with such an interpretation as destructive, tries to advocate for the decisions from above, as it were setting up in opposition what seems to be brought against them by his own words. For if, he says, even before the children had done anything and before any trial and deeds, the one was deemed worthy of love, while the other was hated, and he was appointed also to servitude to the lesser—perhaps, he says, God is also unjust. Then how is this not shocking? For if Jacob had not become a good man, or Esau not wicked, one might reasonably say that the foreknowledge had perhaps been mistaken, and that what was determined concerning both became the work of a random tilt and unsafe wills. But since Esau was exceedingly crooked and Jacob wise, God's foreknowledge would wrong nothing at all, granting even before the time that the one good in character ought to be loved, while the one not such ought to be condemned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"ἀνεξικακῆσαι μὲν γὰρ τὸν Θεὸν, καὶ τὸν τῶν δρωμένων περιμεῖναι καιρὸν χαλεπὸν οὐδὲν, ἵνα ἐξ αὐτῶν ἑκάτερος διαφαίνοιτο τῶν πραγμάτων. ἐπειδὴ δὲ ἦν ἀναγκαῖον τῆς κατ' ἐκλογὴν χάριτος καὶ τῆς ἐν προγνώσει δωρεᾶς προανατυποῦσθαι τὸ μυστήριον, ταύτῃτοι χρησίμως ὁ τῶν τοιούτων ἡμῖν ἀριστοτέχνας Θεὸς, μονονουχὶ καὶ ἐπεδράττετο τοῦ καιροῦ, καὶ ἐν τῇ τῶν παίδων γενέσει πεπληροφόρηκε τὸν Ἰσαὰκ, ὡς εἷς τε καὶ μόνος ὑπάρχων ἐξ Ἁβραὰμ, ἀναριθμήτων ἔσται πατὴρ ἐθνῶν τῶν ἐξ ἐπαγγελίας καὶ ὡς ἐν πίστει κληθησομένων· εἰ δὲ δὴ κατὰ γνῶσιν οὓς ἂν ἕλοιτο τυχὸν, μᾶλλον δὲ καὶ οἷς ἂν εἰκότως τὸ ἐλεεῖσθαι πρέποι, οἰκτείρει πάλιν ὡς Θεὸς, ἔφη γάρ που πρὸς Μωυσέα Ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω, πῶς οὐχ ἁπάσης ἔσται διαβολῆς ἐκτὸς τὸ χρῆμα; προαναθρήσας δὲ οἶμαι σαφῶς ὁ ἀπόστολος ὡς τάχα που οἰήσονταί τινες νεύμασι τοῖς θείοις τοὺς μὲν εἶναι ἀγαθοὺς, τοὺς δὲ ἀπειθεῖς, ἀναγκαίως αὐτὸς ἀνθυποφέρει τὰ ἐκ τῆς ἐκείνων ἀμαθίας καί φησιν Ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ· εἰ γὰρ δὴ μεμίσηται μὲν ὁ Ἡσαῦ καὶ πρίν τι δράσαι τῶν φαύλων, τετίμηται δὲ καὶ πρὸ τῆς εἰς τὸ εἶναι παρόδου ὁ Ἰακὼβ, ἐλεεῖ δὲ πάλιν οὓς ἐλεεῖ, πῶς οὐκ ἐκεῖνο λοιπὸν περινοεῖν ἄξιον, ὡς οὐδὲν ὀνίνησιν ὁ τρέχων ἢ θέλων, τουτέστιν ὁ δράσαι τι τῶν ἀγαθῶν προθυμούμενος, ἀπήρτηται δὲ πάντα τὰ καθ' ἡμᾶς τῶν παρὰ Θεοῦ νευμάτων;","english":"For it is no difficult thing for God to be patient and to wait for the appointed time of what is being done, so that each of the two might become evident from the events themselves. But since it was necessary that the mystery of the grace according to election and of the gift in foreknowledge be prefigured beforehand, for this reason God, the master craftsman of such things for us, as it were, was closely watching the opportune moment, and in the birth of the children He fully assured Isaac that, being one and only from Abraham, he would be father of countless nations—of those from the promise and who would be called in faith. But if, according to His knowledge, He has mercy on whom He may choose—or rather on those to whom being shown mercy reasonably belongs—again as God He pities, for He said somewhere to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. How then will the matter be free from all accusation? But I think the apostle, foreseeing clearly that perhaps some would suppose that by divine nod some are good and others disobedient, necessarily brings forward in reply the objections arising from their ignorance and says: So then it is not of the one who wills nor of the one who runs, but of God who shows mercy. For if Esau was hated even before he did anything wicked, and Jacob was honored even before his entrance into being, and again He has mercy on whom He has mercy, how is it not then worth considering that the one who runs or wills—that is, the one eager to do some good thing—profits nothing, but all our affairs hang upon the divine nod?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Εἶτα τούτοις ἐπισωρεύει καὶ τὰ προσεμπεδοῦν δυνάμενα τὴν ἐπὶ τῷδε δόξαν καί φησι Λέγει γὰρ ἡ γραφὴ τῷ φαραὼ ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου· προσεπάγει δὲ τούτοις τὸ οἱονεὶ συμπέρασμα τοῦ παντὸς προβλήματος καί φησιν Ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει· ἐρεῖς οὖν μοι Τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκε; τίς οὖν ἄρα γέγονεν αὐτῷ τῆς ἀπολογίας ὁ τρόπος; ἀσυμφανὴς μὲν λίαν, καὶ τοῖς παρ' ἐκείνων προβλήμασι τάχα που καὶ ἐπαμύνειν δοκῶν· πλὴν ἀποχρῶν εἰς πληροφορίαν, ὡς οὐκ ἂν γένοιτό τι τῶν ἔξω λόγου τοῦ πρέποντος παρὰ Θεοῦ· διανέμει γὰρ ἑκάστῳ τὸ πρέπον αὐτῷ, κατοικτείρει τε καὶ ἐλεεῖ τοὺς οἷς ἂν ἁρμόσαι τὸ ἐλεεῖσθαι δεῖν, ὑποφέρει δὲ δίκαις τὸν ἀλιτήριον, οὐκ εὐθὺς καὶ κατὰ πόδα τῶν αἰτιαμάτων ἀκολουθούσης ὀργῆς, προεισβαλούσης δὲ μᾶλλον\n\nμακρᾶς ἀνεξικακίας, ὡς οἴεσθαί που τινὰς καὶ ἀφειδῆσαι λοιπὸν τῶν ἐπὶ τῆς γῆς τὸν Θεόν. ἀντεξάγει δὴ οὖν ὁ Παῦλος, καὶ τοῖς ἐκεῖνα λέγουσιν ἀντανίσταται, τοῦ λόγου τὴν δύναμιν ἐπαφεὶς τῷ προσώπῳ τῶν παρενηνεγμένων, Ἡσαῦ τε φημὶ καὶ μέντοι καὶ Φαραώ. ἔφη τοίνυν ὡς πρὸς ἑκάτερον τῶν ὠνομασμένων Ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι Τί με ἐποίησας οὕτως; ἀποφαίνει μὲν γὰρ ὡς ἐκ παραδείγματος ἐναργοῦς, ὅτι παγχάλεπον τὸ θείοις κρίμασιν ἐπιτιμᾶν·","english":"Then to these he also heaps up the things able to confirm further the glory concerning this, and says, \"For the scripture says to Pharaoh, 'For this very purpose I raised you up, in order that I might show in you my power.'\" And he adds to these, as it were, the conclusion of the whole problem, and says, \"So then, he has mercy on whom he wills, and he hardens whom he wills. You will say then to me, 'Why does he still find fault? For who has resisted his will?'\" What then has become his manner of defense? Very obscure indeed, and perhaps appearing somehow to come to the aid of the objections raised by them; nevertheless sufficient for full assurance, that nothing contrary to what is fitting could come from God. For he distributes to each what is fitting to him: he has compassion and mercy on those for whom it would be fitting to be shown mercy, but he bears with the sinner in judgments, not with anger following immediately and on the very heels of the accusations, but rather with great forbearance coming in first, so that some might suppose that God is now even sparing the things on the earth. Paul therefore brings a counter-argument, and stands against those who say those things, directing the force of his argument to the person of those brought forward—I mean Esau and indeed Pharaoh. He said, then, as it were to each of those named, \"O man, who indeed are you, who answers back to God? Will the thing formed say to the one who formed it, 'Why did you make me like this?'\" For he demonstrates, as from a clear example, that it is altogether difficult to find fault with divine judgments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"εἰ γὰρ δή τις ἕλοιτο τὰ εἰκότα φρονεῖν, ἀναθήσει μὲν τῷ πάντα εἰδότι Θεῷ τὸ κρίνειν ἕκαστα καθ' ὃν ἂν αὐτὸς εἰδείη τρόπον, ἐνδοιάσει δὲ κατ' οὐδὲν ὡς ἔστιν ὅσιον ὅπερ ἂν ἕλοιτο δρᾶν, διαπλάττων ἐπ' ἐξουσίας τὰ ἐφ' ἑκάστου τυχόν. οὐκοῦν αἰτιᾶται λίαν τοὺς τοῖς θείοις νεύμασιν ἐνιέντας ὅλως τὸν βασανίζοντα νοῦν πότερον καλῶς ἢ οὐχ οὕτως ἔχει· ἔδει γάρ φησιν, ἀπομιμεῖσθαι μᾶλλον αὐτοὺς τὸ διὰ χειρὸς κεραμέως πλαττόμενον, καὶ μετὰ σιγῆς ὑπομένειν τὰ παρὰ Θεοῦ· οὐ γὰρ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι Τί με ἐποίησας οὕτως; Ἀλλ' ἴσως καὶ πρός γε τοῦτό τινες ἐκεῖνό φασιν Εἰ κεραμέως δίκην καθ' ὃν ἂν βούλοιτο τρόπον διαπλάττει Θεὸς, ὡς τὸ μὲν εἰς τιμὴν ποιῆσαι σκεῦος, τὸ δὲ εἰς ἀτιμίαν, πῶς οὐχ ἁπαστισοῦν ἀναπείσει λόγος, τὸ γεγονὸς οἴεσθαι πάντη τε καὶ πάντως τοιοῦτον ἔχειν τὸν τρόπον καθ' ὃν καὶ πεποίηται; ὥστε ὁ μέν τις ἐστὶν εἰς ἀτιμίαν γεγονὼς, καὶ φύσιν τοιαύτην ἀπεκληρώσατο, πεποίηται δέ τις ἕτερος ἤγουν ἐξεγήγερται σκληρὸς, ἵνα ὡς αὐτός φησι διαγγελῇ τὸ ὄνομα αὐτοῦ ἐν πάσῃ τῇ γῇ· ποία τοίνυν ἔτι τοῖς πταίουσιν ἡ γραφή; γεγόνασι γὰρ εἰς τοῦτο. Πρὸς δὴ τὰ τοιαῦτα φαίη τις ἂν, ὅτι μάλιστα μὲν οὐκ ἂν ἔχοιεν εἰπεῖν ὅτι φύσεων διαφορὰς ἐν τούτοις ἡμῖν ἡ τῶν νοημάτων δύναμις ὑπεσήμηνεν· οὐ γὰρ ἔφη πεποιῆσθαί τινας ὠμοὺς καὶ ἀπεσκληκότας, ἤγουν εἰς σκεύη τιμῆς τε καὶ ἀτιμίας, οὐδὲ φύσιν αὐτοῖς τὴν τοιαύτην ἐκνενέμηκεν ὅλως· ἐκεῖνο δὲ μᾶλλον ἀναπείθει φρονεῖν, ὅτι διαπλάττονταί τινες οἷά περ σκεύη κεραμικὰ, ἃ μὲν εἰς τιμὴν, ἃ δὲ εἰς ἀτιμίαν·","english":"For if anyone should choose to think what is fitting, he will assign to the God who knows all things the judging of each one in whatever way He Himself knows, and he will hesitate in nothing, as though whatever he might choose to do were not holy, fashioning at will the things that fall to each one. Therefore he blames exceedingly those who, to the divine noddings, altogether yield the scrutinizing mind—whether it is well or not so. For it was necessary, he says, that they rather imitate the clay molded by the hand of the potter, and with silence await the things from God; for the molded vessel will not say to the one who molded it, \"Why have you made me thus?\" But perhaps some also say this in response to that: If God, after the manner of a potter, molds in whatever way He might wish, so as to make one vessel for honor and another for dishonor, how will any argument whatsoever persuade us to think that what has come to be is in every way and altogether of such a sort as that in which it has also been made? So that one is made for dishonor, and has obtained such a nature by lot, and another has been made—that is, raised up—hardened, in order that, as He Himself says, His name might be proclaimed in all the earth. What scripture, then, remains for those who stumble? For they have come to this. To such things one might say that, most of all, they could not say that the power of the thoughts has indicated to us differences of natures in these matters; for He did not say that certain ones were made savage and hardened—that is, into vessels of honor and dishonor—nor did He at all allot such a nature to them; but rather this persuades us to think, that certain ones are molded like pottery vessels, some for honor and some for dishonor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"καὶ τόν γε τοῦ παραδείγματος τρόπον ἐκ προφητικῶν ἡμῖν πεπαίδευται λόγων· τίνα οὖν ἄρα τρόπον διαπλάττονταί τινες, οἷά περ ἐκ κεραμέως, οἱ μὲν εἰς τιμὴν οἱ δὲ εἰς ἀτιμίαν καὶ ἐπὶ ποίαις αἰτίαις, εἰδείη τις ἂν τοῖς Ἱερεμίου λόγοις ἐντυχών· γέγραπται δὲ οὕτως \"Ἀνάστηθι \"καὶ κατάβηθι εἰς τὸν οἶκον τοῦ κεραμέως, καὶ ἐκεῖ ἀκούσῃ \"τοὺς λόγους μου· καὶ κατέβην εἰς τὸν οἶκον τοῦ κεραμέως, \"καὶ ἰδοὺ αὐτὸς ἐποίει ἔργον ἐπὶ τῶν λίθων· καὶ ἔπεσε τὸ \"ἀγγεῖον ὃ αὐτὸς ἐποίει ἐν ταῖς χερσὶν αὐτοῦ· καὶ πάλιν \"αὐτὸς ἐποίησεν αὐτὸ ἀγγεῖον ἕτερον, καθὼς ἤρεσεν ἐνώπιον \"αὐτοῦ τοῦ ποιῆσαι· καὶ ἐγένετο, φησὶ, λόγος Κυρίου πρὸς \"μὲ λέγων Εἰ ὡς ὁ κεραμεὺς οὗτος οὐ δυνήσομαι τοῦ ποιῆ\"σαι ὑμᾶς οἶκος Ἰσραήλ; ἰδοὺ ὡς πηλὸς τοῦ κεραμέως \"ὑμεῖς ἐστε ἐν ταῖς χερσί μου· πέρας λαλήσω ἐπὶ ἔθνος ἢ \"ἐπὶ βασιλείαν τοῦ ἐξᾶραι αὐτούς· καὶ ἐπιστρέψουσι τὸ \"ἔθνος ἐκεῖνο ἀπὸ πάντων τῶν κακῶν αὐτῶν, καὶ μετανοήσω \"περὶ τῶν κακῶν ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς· καὶ \"πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν τοῦ ἀνοικοδο\"μεῖσθαι καὶ τοῦ καταφυτεύεσθαι καὶ ποιήσουσι τὰ πονηρὰ \"ἐναντίον μου τοῦ μὴ ἀκοῦσαι τῆς φωνῆς μου, καὶ μετα\"νοήσω περὶ τῶν ἀγαθῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς.\" ὁρᾷς πῶς πλάττονταί τινες εἰς τιμήν τε καὶ ἀτιμίαν, οὐ φύσιν λαχόντες τὴν ὧδε πεποιημένην, ἀλλ' οἷς ἂν δράσειαν τὴν ἰσοπαλῆ καὶ πρέπουσαν ἀντίδοσιν κομιζόμενοι;","english":"And the manner of this example has been taught to us from the prophetic words. In what way, then, are some molded, as it were from clay, some to honor and some to dishonor, and for what causes, one may know by encountering the words of Jeremiah. For it is written thus: \"Arise and go down to the house of the potter, and there you shall hear my words; and I went down to the house of the potter, and behold, he himself was making a work upon the stones; and the vessel which he himself was making fell in his hands; and again he himself made it another vessel, as it pleased before him to make it; and the word of the Lord came to me, he says, saying, If as this potter I shall not be able to make you, house of Israel? Behold, as clay of the potter you are in my hands; at the end I shall speak against a nation or against a kingdom to uproot them; and that nation shall turn from all their evils, and I shall repent concerning the evils which I purposed to do to them; and at the end I shall speak against a nation and against a kingdom to rebuild and to plant, and they shall do evil things before me so as not to hear my voice, and I shall repent concerning the good things which I spoke to do to them.\" Do you see how some are molded to honor and dishonor, not having received a nature made in this way, but receiving the equal and fitting recompense for the things they would do?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"οὐκοῦν εἰ κολάζει τῶν ὅλων ὁ ποιητὴς τὸν ἐκ τρόπων ἀγαθῶν μεταφοιτῶντα πρὸς τὰ αἰσχίω, καὶ τὸν ἐκ τῶν αἰσχιόνων μεταχωροῦντα πρὸς τὰ βελτίω τιμαῖς στεφανοῖ, πῶς οὐκ ἀληθὲς εἰπεῖν ὡς ἥκιστα μὲν φαῦλοι γεγόνασι κατὰ φύσιν τινὲς, ἤγουν διαπλάττονται δι' αὐτοῦ, σκεύη δὲ μᾶλλον γεγόνασιν ἀτιμίας, ὅτι καίτοι μετὸν αὐτοῖς εὐδοκιμεῖν ἑλέσθαι παρὰ Θεῷ, ἐθελούσιον ἠῤῥωστήκασι τὴν εἰς τὰ φαῦλα ῥοπήν; Ἀλλ'\n\nἐσκλήρυνεν αὐτὸς, φησὶ, τὴν καρδίαν Φαραώ· καὶ δὴ καὶ ἔφασκε πρὸς αὐτόν Εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου· οὐκοῦν εἰ καὶ σκληρύνει τινὰς καὶ ἐξανίστησιν αὐτοὺς ὀργῆς ὄντας σκεύη, καὶ κατηρτίσθαι λεγόμενα εἰς ἀπώλειαν, τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκε; πῶς δὲ ἂν γέγονεν ἀγαθὸς ὁ παρ' αὐτοῦ σηληρυνόμενος;\n\nΤί οὖν ἂν ἔχοιμι πρὸς ταῦτα εἰπεῖν; ἀπόχρη πρός γε τὸ εἰδέναι τὸ ἀληθὲς, τὸ διακεῖσθαί τε καὶ φρονεῖν ὡς οὐκ ἂν γένοιτό ποτε τῶν φαύλων δημιουργὸς ὁ Θεός· πάντα γὰρ ὅσα ἐποίησε, καλὰ λίαν. εἰ μὲν οὖν οὐκ ἄνθρωπον εἶναι διατείνονται τὸν Αἰγύπτιον καὶ τῆς αὐτῆς ἡμῖν φύσεως μεταλαχεῖν, ἀποδεικνύντων, καὶ ἡμεῖς σιωπήσομεν· εἰ δὲ ἦν καθ' ἡμᾶς, ἢ τῆς θείας ἐναργῶς καταγορευόντων φωνῆς, ὡς οὐ τὸ καλὸν ὁρώσης καὶ τὸ μὴ οὕτως ἔχον· ἢ εἰ τοῦτο καταπεφρίκασιν, ὁμολογούντων εἶναι καλὰ τὰ παρ' αὐτοῦ πρὸς ὕπαρξιν παρενηνεγμένα· οὕτω γὰρ τὴν προαλεστάτην ἀποκρούσονται δόξαν.","english":"If, then, the Maker of all things punishes the one who passes over from good habits to worse ones, and crowns with honors the one who moves from worse things to better, how is it not true to say that certain people are least of all evil by nature, or rather are molded by him, but have become vessels of dishonor, because although it was possible for them to choose to be well esteemed before God, they have willingly weakened their inclination toward base things? But\n\nhe hardened, it says, the heart of Pharaoh; and indeed he also said to him, For this very purpose I raised you up, that I might show my power in you. If, then, he hardens some and raises them up, they being vessels of wrath, and said to have been prepared for destruction, why does he still find fault? For who has resisted his will? And how could one have become good who is hardened by him?\n\nWhat, then, could I say to these things? It is sufficient for knowing the truth to be disposed and to think that God would never be a maker of evil things; for all things that he made were exceedingly good. If, then, they insist that the Egyptian was not a man and did not partake of the same nature as we do, let them demonstrate it, and we will be silent. But if he was as we are, either let them plainly denounce the divine voice, as though it did not see the good and what is not so, or if they recoil from this, let them confess that the things brought by him into existence are good; for in this way they will repel the most readily accepted opinion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"τὸ δέ Εἰς αὐτὸ τοῦτο ἐξήγειρά σε πρὸς τὸν Φαραὼ εἰρημένον, κατασημαίνει οὐ τὸ ἔκτισα ἢ δεδημιούργηκα, κέκληκα δὲ μᾶλλον εἰς τὸ ἐθελῆσαι δεῖν ἀντιπράττειν ἐμοὶ, καὶ οὐκ ἐν ἀρχῇ τῆς γεννήσεως, ἀλλ' ὅτε Μωυσῆς ἀπεστέλλετο λυτρωσόμενος τὸν Ἰσραήλ· καὶ ἐπὶ ποίοις τισὶν, ἢ καὶ ὅτου χάριν, ὁ πάνσοφος ἡμῖν διατρανώσει Παῦλος· θέλων γάρ φησιν ὁ Θεὸς ἐνδείξασθαι τὴν ὀργὴν, καὶ τὰ ἑξῆς· πεπλάνητο ἡ σύμπασα γῆ κατά γε τοὺς ἄνωθεν ἔτι καιρούς· οἱ μὲν γὰρ τῇ κτίσει λελατρεύκασιν, οἱ δὲ τὸ δοκοῦν ἐποιοῦντο σέβας· κέκληται δὲ μόλις εἰς ἐπίγνωσιν Ἁβραὰμ, ἀνέφυ τε οὕτω τὸ ἐξ αὐτοῦ γένος, ταῖς εἰς Θεὸν λατρείαις προσκείμενον. Ἐπειδὴ δὲ καὶ αὐτοὶ κατέβησαν εἰς Αἴγυπτον, εἶτα χρόνους ἐν αὐτῇ διατετρίφασι μακροὺς, κατώλισθον εἰς ἀπάτην, καὶ τοῖς ἐγχωρίοις λελατρεύκασι θεοῖς· ἀλλ' ἐμέμνητο Θεὸς τῶν τοῖς πατράσιν ἐπηγγελμένων· καὶ προκεχείριστο μὲν εἰς ἀποστολὴν ὁ Μωυσῆς, ἵνα τῆς δουλείας ἀπολύσῃ τὸν Ἰσραήλ· ἀλλ' ἦν ἀναγκαῖον καὶ τοῖς καλουμένοις εἰς τὴν ὑπ' αὐτῷ λατρείαν καὶ πᾶσι τοῖς ἐπὶ γῆς, τὸ μὴ πυθέσθαι μόνον ὅτι πεφανέρωται διὰ χρόνων μακρῶν ὁ τῶν Ἑβραίων Θεὸς, ἀλλὰ γὰρ καὶ ταῖς ὑπεράγαν τερατουργίαις προσεμπεδοῦσθαι εἰς τὴν ὑπ' αὐτῷ πίστιν καὶ δόξαν, ὅτι μὴ κατὰ τοὺς ἄλλους ἐστὶ θεοὺς ἄφωνός τε καὶ ἀναλκής· πηδαλιουχεῖ δὲ μᾶλλον τὸ σύμπαν αὐτὸς, καὶ ὅτι τοῖς ἀντιπράττουσι τοῖς αὐτοῦ νεύμασι κατασκήπτουσιν ὀργαί. ἀλλ' ἔδει πάλιν τερατουργεῖν ἐθέλοντα τὸν Θεὸν εὐαφόρμως ὁρᾶσθαι πρὸς τοῦτο ἰόντα· ἐξεγήγερται τοίνυν ὁ Φαραὼ πρὸς ἀντίστασιν οἰκονομικῶς, καὶ κατεσκληρύνετο τῆς θείας δυνάμεως·","english":"But the saying, \"For this very purpose I raised you up, to deal with Pharaoh,\" does not signify \"I created\" or \"I made,\" but rather \"I called\" him to the point of willing that he must oppose me—and not at the beginning of his birth, but when Moses was being sent to redeem Israel. And for what reasons, or for whose sake, the all-wise Paul will make clear to us; for he says, \"Wishing God to show his wrath,\" and the rest. The whole earth had gone astray, even from times of old; for some had served the creation, while others rendered worship as seemed right to them. Abraham was scarcely called to knowledge, and thus from him a race sprang up, devoted to the worship of God. But when they too went down into Egypt, and then spent long years there, they slipped into deception and served the gods of the land. Yet God remembered what had been promised to the fathers; and Moses had been appointed beforehand for the mission, that he might release Israel from slavery. But it was necessary both for those being called to the worship under him and for all people on earth—not merely to learn that after long ages the God of the Hebrews had been made manifest, but also to be firmly established by exceedingly great wonders in faith and glory under him, because he is not, like the other gods, voiceless and powerless; rather, he himself steers the whole universe, and because acts of wrath fall upon those who oppose his commands. But it was necessary again that God, willing to work wonders, be seen to proceed toward this with good reason; Pharaoh, then, was raised up for resistance by an economy, and was hardened by divine power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"ταύτῃτοι ἐκολάζετο οὐκ ἀδίκως· ἀνόσιός τε γὰρ ἦν καὶ εἰδωλολάτρης, κατῃκίζετό τε πηλῷ καὶ πλινθείᾳ τὸν Ἰσραὴλ, καὶ μισθὸν αὐτοῖς ἐπήρτησε πόνον· διὸ καὶ σκεῦος ὀργῆς κεχρημάτικεν ἀναγκαίως, καὶ κατήρτιστο εἰς ἀπώλειαν, τουτέστιν εἰς τοῦτο φαυλότητος διήλασε τρόπων, ὡς σκεῦος εἶναι λοιπὸν ὀργῆς τε καὶ ἀπωλείας. τούτῳ Θεὸς προσεχρήσατο πρὸς ἔνδειξιν τῆς ἐνούσης ἰσχύος αὐτῷ, ἵνα διαγγελῇ τὸ ὄνομα αὐτοῦ ἐν πάσῃ τῇ γῇ, καὶ ἵνα παθὼν αὐτὸς ὁρῷτο τοῦ παθεῖν ἄξιος· ᾧ γε τὸ παθεῖν ὠφείλετο διὰ πρώτας ἁμαρτίας καὶ εἰ μὴ προσκέκρουκε διὰ τῶν δευτέρων. οὐκοῦν λελύσθω πᾶς μῶμος καὶ φλυαρία κατὰ Θεοῦ· θέλων γὰρ ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν, ἵνα ὠφελήσῃ σκεύη ἐλέους, τουτέστι τοὺς ἠλεημένους διὰ πίστεως· κεκλήμεθα γὰρ οὐ μόνον ἐξ Ἰουδαίων, ἀλλὰ καὶ ἐξ ἐθνῶν. Ὡς καὶ ἐν τῷ Ὠσηὲ λέγει. Ἀλλὰ καὶ οἱ τῶν εἰδώλων θεραπευταὶ, οὐκ εἰδότες τὸν φύσει καὶ ἀληθῶς Θεὸν, οὐκ ἦμεν αὐτοῦ λαός· ἀλλ' ἠλεήθημεν διὰ πίστεως, καὶ ὑπ' αὐτὸν γεγόναμεν, καὶ κεκλήμεθα διὰ χάριτος, δεδικαιώμεθά τε καὶ ἡγιάσμεθα διὰ Χριστοῦ. Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν","english":"For this reason he was punished not unjustly; for he was impious and an idolater, and he maltreated Israel with clay and brickmaking, and he fastened toil upon them as their wage. Therefore he has necessarily been called a vessel of wrath, and was prepared for destruction—that is, he drove himself to such a depth of baseness of ways that he was thereafter a vessel of wrath and destruction. God used him for the demonstration of the power that was in him, so that his name might be proclaimed in all the earth, and so that he himself, having suffered, might be seen to be worthy of suffering—he to whom suffering was owed because of his first sins, even if he had not stumbled again through his second. Therefore let every blame and foolish talk against God be dissolved. For wishing to demonstrate his wrath and to make known his power, he endured in great patience vessels of wrath prepared for destruction, in order to benefit vessels of mercy—that is, those who have been shown mercy through faith; for we have been called not only from the Jews, but also from the Gentiles. As also he says in Hosea. But even the worshippers of idols, who did not know the God who is by nature and truly God, were not his people; but we were shown mercy through faith, and we have come under him, and we have been called through grace, and we have been justified and sanctified through Christ. If the number of the sons","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης. Οὐκοῦν κἂν πολλοὶ εἶεν ὡς ἡ ψάμμος ὁ Ἰσραὴλ, τὸ κατάλειμμα σωθήσεται· τουτέστιν, οἱ διὰ πίστεως τῆς εἰς Χριστὸν δεδικαιωμένοι· τοῦτο δὲ γέγονεν, αὐτοὺς τοῦ Θεοῦ κατηλεήσαντος. Λόγον γὰρ συντελῶν καὶ συντέμνων. Ἔσωσε δέ φησιν λόγον συντελῶν καὶ συντέμνων, τουτέστιν εὐφυὲς καὶ σύντομον καὶ ἵν' οὕτως εἴπω συντετμημένον λόγιον ἡμῖν ἀποφήνας τὸ εὐαγγελικὸν κήρυγμα. ὁ γὰρ νόμος καὶ οἱ προφῆται διὰ πολλοῦ κύκλου λόγων μόλις ἡμῖν τὰς τῶν λεγομένων ἐννοίας διὰ τοῦ γράμματος παριστῶσι· τὸ δὲ κήρυγμα τὸ εὐαγγελικὸν ἁπλοῦν τέ ἐστι καὶ λόγος συντετμημένος. Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης. Ἀποδιδοὺς τοίνυν τὰς αἰτίας τοῦ μὴ πάντας σεσῶσθαι Ἰουδαίους, εὐθὺς ἐπιπλέκει τῷ λόγῳ θαῦμα, καί φησιν Ὢ παραδόξου πράγματος· ἡ τῶν πλανωμένων πληθὺς μὴ ἔχουσα σκοπὸν ὅλως ἀγαθοεργῆσαι, δεδικαίωται, ὁ δὲ Ἰσραὴλ, καίτοι τῷ διὰ Μωσέως νόμῳ πρὸς δικαιοσύνην παιδαγωγούμενος, διήμαρτε τῆς ἐλπίδος καὶ ἀμέτοχος γέγονε τῆς εἰς τοῦτο δωρεᾶς. τίς οὖν ἡ αἰτία, σαφής· οὐ γὰρ προσήκαντο τὴν διὰ πίστεως σωτηρίαν καὶ τὴν ἐν Χριστῷ δικαίωσιν, ἐνόμισαν δὲ αὐτοῖς ἀρκεῖν τὰ ὡς ἐν σκιαῖς αὐχήματα. Λίθον προσκόμματος. Οὐ γὰρ δήπου φαμὲν ὅτι διὰ τοῦτο ἐτέθη Χριστὸς ἐν τῷ Ἰσραὴλ, ἀλλ' ἐπειδὴ τοῦτο προέγνωστο τῷ Θεῷ, τὸ ἐσόμενον προαναπεφώνηκεν ἀναγκαίως, ὡς κείσεται μὲν ὄλισθος εἰς τὰ θεμέλια Σιὼν, μέλλουσι δὲ περιπίπτειν αὐτῷ τῶν ἀσυνέτων τινὲς, καὶ τοῦτο πάσχειν ἐξ ἀπειθείας. ἐποίειτο δὲ τὴν προαγόρευσιν χρησίμως, οὐχ ἵνα προσκόψειαν, ἀλλ' ἵνα προεγνωκότες ἀμείνους γένοιντο τοῦ κακοῦ.","english":"Israel as the sand of the sea. Therefore, even if Israel be many as the sand, the remnant shall be saved; that is, those who have been justified through faith in Christ; and this has come about because God himself had mercy on them. For he is finishing and cutting short a word. He says he saved, finishing and cutting short a word, that is, showing forth to us the gospel proclamation as a concise and brief and, so to speak, cut-short oracle. For the law and the prophets, through a long circuit of words, scarcely present to us the meanings of the things said through the letter; but the gospel proclamation is both simple and a cut-short word. But Israel, pursuing a law of righteousness. Therefore, giving the reasons why not all Jews were saved, he immediately weaves a marvel into his argument, and says: O paradoxical thing! The multitude of those who were going astray, having no good-working aim at all, has been justified, while Israel, though schooled toward righteousness by the law through Moses, missed the hope and became a stranger to the gift unto this. What then is the cause? It is clear: for they did not accept the salvation through faith and the justification in Christ, but thought that the boasts, as it were in shadows, were sufficient for them. A stone of stumbling. For we surely do not say that Christ was placed in Israel for this reason, but since this was foreknown by God, he necessarily fore-announced what was to be, namely that a slippery place would be laid in the foundations of Zion, and that some of the senseless would be about to fall upon it, and to suffer this from disobedience. And he made the fore-announcement usefully, not so that they might stumble, but so that, having foreknown, they might become better than the evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"οὐκοῦν τέθειται μὲν ὁ Χριστὸς ὡς λίθος τίμιος, πλὴν τοῖς μὲν ἐξ ἀπιστίας προσκόπτουσιν, ὄλεθρος ἦν ἡ ζημία· τοῖς δὲ πεπιστευκόσι, ζωὴ καὶ δικαίωσις τὸ κέρδος. Μαρτυρῶ γὰρ αὐτοῖς. Μαρτυρεῖ τοίνυν αὐτοῖς τὸν εἰς Θεὸν ζῆλον· πλὴν ἐλέγχει πεπλανημένους· ὅτι δέον θαυμάζειν τὸν Χριστὸν ἐξ ὧν ἐποίει ὡς φύσει Θεὸν, οἱ δὲ ἔλεγον ὅτι \"Περὶ καλοῦ ἔργου \"οὐ λιθάζομέν σε, ἀλλὰ περὶ βλασφημίας, ὅτι σὺ ἄνθρω\"πος ὢν ποιεῖς σεαυτὸν Θεόν·\" ἢ οὕτως. ἠγνοήκασι μὲν τὴν ἐκ Θεοῦ δικαιοσύνην, τουτέστι Χριστὸν, ἤτοι τὴν διὰ πίστεως τὴν εἰς αὐτόν. οἰόμενοι δὲ τῷ διὰ Μωσέως συνασπίζειν νόμῳ, μεμενήκασιν ἀπειθεῖς· οὐ ζητήσαντες τὸν υἱὸν τὸν ἐλευθεροῦν ἰσχύοντα, τὸν δικαιοῦντα τὸν ἀσεβῆ, καὶ τὴν δυσκατόρθωτον τοῦ νόμου δικαιοσύνην οἰκονομικῶς συστέλλοντα, ἵνα δυσχερείας ἀπαλλάξῃ καὶ τριβῆς. Τέλος γὰρ νόμου Χριστός. Προεισκεκόμισται τοίνυν ὁ νόμος, ἐσόμενος τοῖς ἀρχαίοις παιδαγωγὸς ἐπὶ τὸ τοῦ Χριστοῦ μυστήριον, καὶ δι' αἰνιγμάτων αὐτοῖς ὑποφαίνων τὴν ἀλήθειαν. οὕτω γὰρ εἶναι διοριζόμεθα πλήρωμα νόμου καὶ προφητῶν τὸν Χριστὸν, καὶ μάλα ὀρθῶς. ἢ οὐχὶ παντὸς αἰνίγματος ἀσαφοῦς νοοῖτ' ἂν εἰκότως πλήρωμα ὑπάρχειν τὸ ἀληθές; καίτοι πῶς ἂν ἐνδοιάσειέ τις; οὐκοῦν ἀναίρεσιν τῶν διὰ Μωσέως ποιεῖται νόμων ἡ πρός γε τὸ ἀληθὲς τῶν ἐν σκιαῖς μεταφοίτησις, ἀλλ' ἐκφανεστέραν αὐτῶν καθίστησι τὴν διάνοιαν.","english":"Therefore Christ has been set as a precious stone, except that for those who stumble through unbelief, the loss was destruction; but for those who have believed, the gain is life and justification. For I bear witness to them. He bears witness, then, to their zeal for God; yet he convicts them as having gone astray; because when they ought to have marveled at Christ from the things he did, as being God by nature, they said, \"For a good work we do not stone you, but for blasphemy, because you, being a man, make yourself God;\" or words to that effect. They have ignored the righteousness that is from God, that is, Christ, or rather the righteousness through faith in him. But thinking to shield themselves with the law given through Moses, they have remained disobedient; not having sought the Son, who is able to set free, who justifies the ungodly, and who economically sets aside the hard-to-achieve righteousness of the law, in order to release them from difficulty and hardship. For Christ is the end of the law. The law, then, was introduced beforehand, to be for the ancients a pedagogue leading to the mystery of Christ, and through enigmas dimly showing them the truth. For thus we determine that Christ is the fulfillment of the law and the prophets, and quite rightly. Or would not the truth reasonably be understood to be the fulfillment of every obscure enigma? And yet how could anyone doubt it? Therefore the transition from the shadows to the truth does not bring about the abolition of the laws given through Moses, but makes their meaning more manifest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Μετεῤῥυηκότων λοιπὸν εἰς ἀλήθειαν τῶν πραγμάτων, καὶ τῶν ἐν τύποις καὶ αἰνίγμασι τὴν εἰς τὰ ἀμείνω λαβόντων μεταβολὴν, οὐ καταλελύσθαι φαμὲν τὸν νόμον, ἐκπεπεράνθαι δὲ μᾶλλον ἐπὶ καιροῦ, καθ' ὃν ἡμῖν ἐπέλαμψεν ἡ ἀλήθεια, τουτέστι, Χριστός. τέλος γὰρ νόμου καὶ προφητῶν ὁ Χριστὸς, ὃς οὐκ ἂν διαψεύσαιτο λέγων \"Οὐκ ἦλθον καταλῦσαι \"τὸν νόμον ἀλλὰ πληρῶσαι.\" ὥσπερ γὰρ τὰς ἐν τοῖς πίναξι προανατυπουμένας σκιὰς, τὸ τῶν χρωμάτων πολυειδὲς ἐν καιρῷ προσενηνεγμένον, ἥκιστα μὲν ἀναιρεῖ· μεθίστησι δὲ μᾶλλον εἰς ὄψιν ἐναργεστέραν, κατὰ τὸν ἴσον τουτωΐ τρόπον, οὐκ ἀνατετράφθαι φαμὲν τὰς τοῦ νόμου σκιὰς, ἐκπεπεράνθαι δὲ μᾶλλον ὡς ἐν προόδῳ τῇ πρὸς ἀλήθειαν. Μωσῆς γὰρ γράφει τὴν δικαιοσύνην τὴν ἐκ τοῦ νόμου κ.τ.λ. Μωσῆς γὰρ γράφει τὴν δικαιοσύνην τὴν ἐκ τοῦ\n\nνόμου φησὶν ὁ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτῇ· ἀλλ' ἦν οὐδεὶς παντελῶς ὁ ἀμωμήτως αὐτὴν κατορθῶσαι δυνάμενος· \"Τίς γὰρ συνήσει \"παραπτώματα;\" οὐκοῦν ἀμείνων ἡ δικαιοῦσα χάρις καὶ γραφῆς ἡμᾶς ἀπαλλάττουσα τῆς ἐν νόμῳ. Ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει. Ὁρίζεται χρησίμως καὶ ὅπως ἂν γένοιτο πρὸς ἡμῶν ἡ πίστις, εἰ τὸ ἀμώμητον ἔχοι παρὰ Θεῷ καὶ τό γε δὴ λίαν εὖ πεποιῆσθαι δοκεῖν· τὸ μὲν γὰρ ἐνδοιάζειν ὅλως καὶ καταδονεῖσθαι φιλεῖν εἰς ἀδρανῆ διψυχίαν, ἀπόβλητον παντελῶς· περιττὸν δὲ ἴσως καὶ τῶν ὅτι μάλιστα σφαλερωτάτων τὸ χρῆναι περιεργάζεσθαι τὰ καὶ λόγου πέρα παντὸς, νοῦ τε ἐστὶ τοῦ καθ' ἡμᾶς ἐν ἀμείνοσι· πῶς γὰρ ἂν εἶεν ἐμφανῆ τὰ ἀποῤῥήτως παρὰ Θεοῦ τεχνουργούμενα;","english":"Since the realities have now been changed over into truth, and the things that were in types and riddles have undergone a change into better things, we say that the law has not been abolished but has rather been brought to its fulfillment at the time when the truth shone upon us, that is, Christ. For Christ is the end of the law and the prophets, and he would not speak falsely when he says, \"I did not come to abolish the law but to fulfill it.\" For just as the varied application of colors, when brought in at the proper time, in no way destroys the preliminary sketches outlined on the panels, but rather transfers them into a clearer vision, in the same way we say that the shadows of the law have not been overturned but have rather been brought to fulfillment in the advance toward truth. For Moses writes the righteousness that is from the law, etc. For Moses writes the righteousness that is from the law, saying, \"The man who has done these things shall live in them\"; but there was no one at all able to accomplish it blamelessly. For \"who will understand his transgressions?\" Therefore the grace that justifies is better, and it releases us from the condemnation that is in the law. But the righteousness that is from faith speaks as follows. It is usefully defined also how faith may become ours, if it should have blamelessness before God and should seem to have been done exceedingly well. For to doubt altogether and to be tossed about is wont to lead to feeble double-mindedness, and is wholly to be rejected; but it is perhaps superfluous and among the most dangerous things to busy oneself with matters that are beyond all reason, and belong to a mind better than ours. For how could things secretly wrought by God be manifest?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"καὶ μὴν καὶ καρδίας ὀφθαλμὸς τίς ἂν εἴη τοσοῦτος ὡς καταθρῆσαι δύνασθαι Θεὸν, μᾶλλον δὲ τίς ἄρα συνήσει, κἂν εἴ τις ἕλοιτο λέγειν καὶ ἀφηγοῖτο τὰ πολὺ λίαν ὑπὲρ ἡμᾶς; ὁ μὲν γὰρ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς Νικοδήμῳ ποτὲ τοὺς περὶ τῆς πνευματικῆς ἀναγεννήσεως παρετίθει λόγους καὶ δὴ καὶ ἔφασκεν \"Ἀμὴν \"ἀμὴν λέγω ὑμῖν ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται \"εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ·\" [εἶτα τούτοις προσετίθει τὰ ἐφεξῆς]. συνιέντος δὲ αὐτοῦ παντελῶς οὐδὲν, τότε δὴ τότε Χριστὸς τῆς τῶν ἐννοιῶν ἰσχνότητος ὡς ἀπωτάτω τιθεὶς τῆς ἀνθρώπου διανοίας τὸ πάχος \"Εἰ τὰ ἐπίγεια εἶπον 237 \"ὑμῖν, φησὶ, καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπου\"ράνια πιστεύσετε;\" προσετίθει δὲ τούτοις \"Ἀμὴν ἀμὴν \"λέγω ὑμῖν ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν καὶ τὴν μαρτυρίαν ἡμῶν οὐδεὶς λαμβάνει.\" οὐκοῦν ἀβασάνιστα τὰ ὑπὲρ ἡμᾶς· εἰ γάρ ἐστιν ἀληθὲς ὅτι περ \"τὰ ἐν χερσὶν εὑρίσκομεν μετὰ βίας,\" κατὰ τὸ γεγραμμένον, πῶς οὐκ ἀναγκαῖον ἐννοεῖν, ὡς ἔν γε τοῖς ὑπὲρ λόγον, χρησιμωτάτη λίαν ἡ πίστις, οὐκ ἀκολουθούσης ἐρεύνης, οὐ ζητήσεως εἰκαίας ἐπενηνεγμένης; συνέσει γὰρ τὰ τοιάδε τῶν πραγμάτων τιμᾶται λαμπρῶς. Πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται κ.τ.λ. Μὴ ποιείσθω ἴδιον ἀγαθὸν τὴν διὰ πίστεως σωτηρίαν ὁ Ἰσραήλ· πᾶς γὰρ ὃς ἂν ἐπικαλέσηταί φησι τὸ ὄνομα Κυρίου σωθήσεται, κἂν ἰουδαῖος ᾖ κἂν ἕλλην, κἂν δοῦλος κἂν ἐλεύθερος· ἀδιαφόρως σώζει ὁ Θεὸς τῶν ὅλων, αὐτοῦ γὰρ ἅπαντα· οὕτω φαμὲν ἀνακεφαλαιοῦσθαι τὰ πάντα ἐν τῷ Χριστῷ.","english":"And indeed, what eye of the heart could be so great as to be able to gaze upon God, or rather who will understand, even if someone should choose to speak and recount the things that are far beyond us? For our Lord Jesus Christ once set before Nicodemus the words concerning spiritual regeneration and indeed said, \"Amen, amen, I say to you, unless one is born from above, he cannot enter the kingdom of God.\" [Then he added the things that follow.] And when he understood nothing at all, then indeed Christ, setting far away the thinness of the concepts, [addressed] the thickness of human understanding: \"If I told you earthly things,\" he says, \"and you do not believe, how will you believe if I tell you heavenly things?\" And he added to these, \"Amen, amen, I say to you, we speak what we know and we testify to what we have seen, and no one receives our testimony.\" Therefore the things beyond us are without examination; for if it is true that \"we find the things in our hands with violence,\" according to what is written, how is it not necessary to understand that in things beyond reason faith is most useful, since inquiry does not follow, nor is random seeking brought in? For such matters are honored brightly by understanding. Everyone who believes in him will not be put to shame, etc. Let not Israel make the salvation through faith a private good; for everyone, he says, who calls upon the name of the Lord will be saved, whether Jew or Greek, whether slave or free; God saves all without distinction, for all things are his; thus we say that all things are summed up in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":70,"ref":"p70","source":"Μὴ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ; μὴ γένοιτο. Ἐμφρόνως ὁ Παῦλος καίτοι παθόντα τὸν σκοτισμὸν οὐκ ἐᾷ μειζόνως κατασκληρύνεσθαι τὸν Ἰσραὴλ ταῖς εἰς ἅπαν ἀπογνώσεσι, μέτεισι δὲ ὥσπερ ἐντέχνως ταῖς χρηστοεπείαις. ἄρτι μὲν γὰρ ὡς ἀπειθῆ κατῃτιᾶτο τὸν Ἰσραήλ· ἐλπίδος γεμὴν τῆς ἄνωθεν οὐκ ἀπογυμνοῖ, οὔτε μὴν ὁλοτρόπως τῆς πρὸς Θεὸν οἰκειότητος ἐξωσθῆναί φησι. καὶ σαφῆ τοῦ πράγματος ποιεῖται τὴν ἀπόδειξιν, ἑαυτὸν παραθεὶς ὄντα Ἰσραηλίτην καὶ ἐκ σπέρματος Ἁβραὰμ, εὐφυέστατά τε καὶ Θεοῦ λαὸν ἀποκαλῶν ἔτι, καὶ προστιθεὶς τό Μὴ γένοιτο τοῖς περὶ τοῦ ἀπεῶσθαι λόγοις. ταῦτα δὲ ἦν οἱονεὶ περισαίνοντος τοὺς ἀπειθεῖν ἑλομένους, καὶ θωπικῶς ὑποτρέχοντος, καὶ εἰς ἕξιν αὐτοὺς ἀποφέροντος τὴν εὐσεβῆ καὶ εὐήνιον. εἴπερ οὖν ἐστιν ἐναργὲς ὡς κέκληται πρὸς ἀποστολὴν αὐτὸς, τέθειται δὲ καὶ τῶν τοῦ Σωτῆρος μυστηρίων ἱερουργὸς, εἰς τὰ ἔθνη κήρυξ καὶ ἀπόστολος, καίτοι ὑπάρχων ἐξ Ἰσραὴλ, πρόδηλον ὡς οὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ. Ἢ οὐκ οἴδατε ἐν Ἠλίᾳ τί λέγει ἡ γραφή; Ἐπικαιρότατα καθάπερ εἰκόνα τινὰ τοῦ συμβεβηκότος τῷ Ἰσραὴλ παρακομίζει τὴν ἱστορίαν τὴν ἐπὶ τῷ Ἠλιοῦ· ἔστι γὰρ ὡς ἐξ ὁμοιότητος τῶν τὸ τηνικάδε πραγμάτων κατιδεῖν εὐκόλως, ὡς αὐτὸς ἐφ' ἑαυτῷ πεπαροίνηκεν ὁ Ἰσραήλ· βασιλεύοντος μὲν γὰρ Ἀχαὰβ τῆς Σαμαρείας, ἐκτόπως ἐθρησκεύετο τὰ χειρότμητα παρὰ τοῦ Ἰσραὴλ, θυσίαι τε ἦσαν καὶ τεμένη πανταχοῦ· ἐδεδίεσαν δὲ πάντως οἱ Θεῷ προσκείμενοι καὶ δύσοιστον","english":"Has God rejected his people? By no means. Paul, with understanding, even though the darkening had befallen them, does not allow Israel to be hardened more greatly by utter despair, but rather he proceeds, as it were, skillfully with words of kindness. For just now he was accusing Israel as disobedient; yet he does not strip them bare of hope from above, nor does he say that they have been thrust out entirely from their kinship with God. And he makes the proof of the matter clear by setting himself forward as one who is an Israelite and of the seed of Abraham, and most aptly still calling them the people of God, and adding the words \"By no means\" to the statements about their being rejected. These things were, as it were, of one gently sweeping over those who had chosen to disobey, and soothingly stealing upon them, and bringing them over to a godly and gentle disposition. If, then, it is evident that he himself was called to apostleship, and was also appointed as a minister of the mysteries of the Savior, a herald and apostle to the Gentiles, although he was from Israel, it is manifest that God has not rejected his people. Or do you not know what the Scripture says in Elijah? Most fittingly he brings forward the story concerning Elijah as a kind of image of what happened to Israel; for from the similarity of the circumstances at that time it is easy to see that Israel itself had behaved wantonly against itself. For while Ahab was reigning over Samaria, the things made by hand were being worshipped by Israel in an extraordinary manner, and there were sacrifices and sacred precincts everywhere; and those devoted to God were surely afraid, and [the matter was] hard to bear","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"οὕτω τὴν δίωξιν ὑπομεμενήκασιν, ὡς καὶ ἐν σπηλαίοις καὶ πετρῶν καταδύσεσι κρύπτεσθαι προφήτας, ὅτε καὶ αὐτὸς Ἠλίας ἀνέθει μὲν εἰς βαθεῖαν ἔρημον, προσέπιπτε δὲ τῷ Θεῷ λέγων Τὰ θυσιαστήριά σου κατέσκαψαν, τοὺς προφήτας σου ἀπέκτειναν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσι τὴν ψυχήν μου· ἀντήκουε δὲ πρὸς τοῦτο εὐθύς Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. ἀλλ' ὥσπερ τότε Θεὸς μὲν οὐκ ἦν ὁ ταῖς οὕτω δειναῖς ἀνοσιουργίαις ἐνιεὶς τὸν Ἰσραὴλ, ἰδίαις δὲ μᾶλλον ἀπονοίαις χρώμενοι κατώλισθον αὐτοὶ, οὕτω δὴ πάλιν προθέντος ἅπασι τοῦ Θεοῦ καὶ Πατρὸς τὴν διὰ Χριστὸν σωτηρίαν, διωθουμένου δὲ παντελῶς οὐδένα, κατώλισθον ἐθελοντὶ πρὸς ἀπόστασιν, παρωσάμενοι τὸν λυτρωτήν. οὐκ οῦν οὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ, προὔθηκε γὰρ, ὡς ἔφην, τὸ εἴπερ ἕλοιντο μεταλαχεῖν τῆς διὰ Χριστοῦ σωτηρίας. Εἰ δὲ χάριτι, οὐκ ἔτι ἐξ ἔργων κ.τ.λ. Εἰ δὲ χάριτί φησιν οὐκ ἔτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκ ἔτι γίνεται χάρις· ἔνθα, φησὶν, ἂν οἴοιτό τις ἐξ ἔργων εὐδοκιμεῖν, ἐκεῖ δὴ πάντως εἰκαῖον ἔσται καὶ περιττὸν τὸ τῆς χάριτος ὄνομά τε καὶ χρῆμα· \"Τῷ γὰρ ἐργαζομένῳ, φησὶν, \"ὁ μισθὸς οὐ λογίζεται κατὰ χάριν, ἀλλὰ κατὰ ὀφείλημα·\" οὐκοῦν εἰ ἐξ ἔργων ἡ χάρις, οὐκ ἔτι γίνεται χάρις. Τί οὖν; ὃ ἐπιζητεῖ Ἰσραὴλ, τούτου οὐκ ἐπέτυχεν. Ἔφη μὲν ὅτι \"οὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ·\" ἐπειδὴ δὲ ἦν εἰκὸς ἀνταναστῆναί τινας, ἐκεῖνό που πάντως προϊσχομένους καὶ λέγοντας Καίτοι πῶς οὐκ ἀπώσατο τὸν λαὸν ὁ Θεὸς, εἴπερ ἀπώλισθεν ὁ Ἰσραὴλ, εἰ καὶ μὴ εἰς ἅπαν καὶ ὁλοτελῶς, ἀλλ' οὖν ὡς ἐν μοίρᾳ;","english":"Thus they have endured persecution, so that prophets hid even in caves and clefts of rocks, when Elijah himself also went up into a deep wilderness and fell before God, saying: They have torn down your altars, they have killed your prophets, and I alone am left, and they seek my life; and immediately he heard in reply to this: I have left for myself seven thousand men who have not bowed the knee to Baal. But just as then God was not the one who drove Israel into such terrible impieties, but rather they slipped down of themselves, making use of their own follies, so again, when God the Father set before all the salvation through Christ and rejected no one utterly, they slipped down willingly toward apostasy, thrusting aside the Redeemer. Therefore God did not reject his people, for he set before them, as I said, that they might partake of salvation through Christ, if only they chose it. But if by grace, no longer by works, etc. But if, he says, it is by grace, no longer by works, since grace is no longer grace; where, he says, anyone might think to be approved by works, there surely the name and the thing of grace will be altogether vain and superfluous. For to the one who works, he says, the reward is not reckoned according to grace, but according to debt; therefore if grace is by works, it is no longer grace. What then? What Israel seeks, it did not obtain. He said that God did not reject his people; but since it was likely that some would rise up in opposition, advancing that very point and saying: And yet how did God not reject his people, if Israel slipped away, even if not entirely and completely, but at least in part?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"λεῖμμα γὰρ σέσωσται, καὶ τοῦτο κατ' ἐκλογήν· ὑπαντᾷ δὲ πάλιν καὶ μάλα ἐμφρόνως καί φησι Τί οὖν; τουτέστι, τί δὴ πρὸς ταῦτά φημι; Ὃ ἐπιζητεῖ Ἰσραὴλ, τούτου οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν, οἱ δὲ λοιποὶ ἐπωρώθησαν· ἐπεζήτει μὲν γὰρ ὁ Ἰσραὴλ τὴν ἐκ νόμου δικαίωσιν· εἶτα πῶς ἦν δικαιοῦσθαι αὐτὸν, φησὶ, τετελειωκότος οὐδένα τοῦ νόμου; οὐκοῦν τὴν διὰ τύπου δικαίωσιν ἐπεζήτει μὲν ὁ Ἰσραὴλ, οὐκ ἐπέτυχε δέ· ἀλλ' οἵ γε ἀπολέγδην καὶ τῶν ἄλλων ἐξῃρημένοι διὰ τὸ εὐπειθὲς ἐπέτυχον· δεδικαίωνται γὰρ διὰ πίστεως· πεπώρωνται δὲ οἱ λοιποὶ, τουτέστιν οἱ σκληροί τε καὶ ἀνουθέτητοι. Καὶ Δαβὶδ λέγει Γενηθήτω ἡ τράπεζα αὐτῶν κ.τ.λ. Γενηθήτω φησὶν ἡ τράπεζα αὐτῶν εἰς παγίδα, καὶ τὰ ἑξῆς· παρακομίζει πρὸς ἀπόδειξιν ὧν εἶπε καὶ γράμμα προφητικὸν, οὐχ ἑνὸς ἀλλὰ δύο προφητῶν πρὸς σύστασιν, \"ἵνα ἐπὶ στό\"ματος δύο καὶ τριῶν μαρτύρων σταθῇ πᾶν ῥῆμα.\" ἐπάρατος γὰρ καὶ μᾶλα ὀρθῶς γέγονεν αὐτῶν ἡ τράπεζα, τουτέστιν ἡ κακοξενία καὶ ἡ ὠμότης, ἣν ἐπὶ Χριστῷ πεποίηνται κατὰ τὸν τοῦ σταυροῦσθαι καιρόν· δεδιψηκότι γὰρ αὐτῷ προσεκόμισαν ὄξος χολῇ συμμιγές· διὰ τοῦτο καὶ ἐσκοτώθησαν τὸν νοῦν καὶ κάτω κεκύφασι μόνα φανταζόμενοι τὰ ἐπὶ γῆς. Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσι; μὴ γένοιτο. Ἄγαμαί σε τῆς ἐπιεικείας, ὦ θεσπέσιε Παῦλε, μεταχειρίζῃ γὰρ εὐτεχνῶς τῆς οἰκονομίας τοὺς λόγους·","english":"For a remnant has been saved, and this by election. And again he meets the point, quite sensibly, and says, \"What then?\" That is, what do I say to these things? \"What Israel seeks, it did not obtain, but the election obtained it, and the rest were hardened.\" For Israel was seeking the justification that comes from the law. Then how could it be justified, he says, when the law has perfected no one? So Israel was seeking the justification through the type, but did not obtain it; yet those chosen out from the others by selection obtained it because of their obedience, for they have been justified through faith. But the rest were hardened—that is, those who are stubborn and unreceptive to correction. And David says, \"Let their table become...\" etc. \"Let their table,\" he says, \"become a snare,\" and the rest. He brings forward in proof of what he said a prophetic writing, not of one prophet but of two, for confirmation, \"that by the mouth of two and three witnesses every word may stand.\" For their table has rightly become accursed—that is, their inhospitality and cruelty, which they showed toward Christ at the time of the crucifixion; for when he was thirsty they offered him vinegar mixed with gall. For this reason they were darkened in mind and have bowed down, imagining only the things on earth. \"I say then, have they stumbled so as to fall? By no means.\" I admire your fairness, O divinely inspired Paul, for you handle the arguments of the dispensation skillfully.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"οὐχὶ ταύτης ἕνεκα τῆς αἰτίας κεκλῆσθαι τὰ ἔθνη διατεινόμενος, ἵνα εἰς ἅπαν ἀποπέσοι τῆς εἰς Θεὸν ἐλπίδος ὁ Ἰσραὴλ οἷά τινι λίθῳ περιπταίσαντες Χριστῷ, ἀλλ' ἵνα μᾶλλον τοὺς ἀδοκήτως εἰσδεδεγμένους παραζηλοῦντες, μεταμαθεῖν ἕλοιντο τὰ αἰσχίω, καὶ φρονεῖν ἄμεινον ἢ πρὶν, παραδέξαιντό τε οὕτω τὸν λυτρωτήν. παραστήσεται δὲ ὁ λόγος ὡς ἐν βραχεῖ παραδείγματι· παῖδες μὲν γὰρ ἔσθ' ὅτε μικροί τε καὶ ἄνηβοι, τὰς τοῖς ἔτι νηπίοις πρέπουσας εἰσδέχονται λύπας· εἶτα πατρὸς ἢ μητρὸς ἀποδραμόντες βραχὺ, ἀπροφάσιστον μὲν τῶν ὀμμάτων καταχέουσι δάκρυον, λυποῦσι δὲ οὐ μετρίως τοὺς γεγεννηκότας· φέρει γὰρ εἰς τοῦτο τῆς φυσικῆς φιλοστοργίας ὁ νόμος· καὶ δὴ τῆς μικροψυχίας καὶ εἰκαιότητος νηπιοπρεποῦς ἀφιστάντες εὐτέχνως, παιδίον ἁπλῶς τὸ παρατυχὸν ἁρπάζουσιν, αὐτῷ τε προσάγουσι τὰς παρὰ σφῶν τιμὰς, παραζηλοῦντες ἐκεῖνο καὶ οἷον κατερεθίζοντες εἰς ἐπιστροφὰς καὶ ἀγάπησιν τὴν ἐφ' ἑαυτοῖς·\n\nτοιοῦτόν τι πε241 πράχθαι, καθάπερ ἐγὼ οἶμαι, καὶ ὁ θεσπέσιος ἔφη Παῦλος, ἀπογινώσκειν οὐκ ἐφιεὶς, καίτοι προσκεκρουκότα, τὸν Ἰσραήλ. Εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου. Εἰ γὰρ πεπλούτηκε, φησὶν, ὁ κόσμος τὴν πρὸς Θεὸν οἰκειότητα διά γε τὸ προσκροῦσαι τὸν Ἰσραὴλ καὶ, ἐπείπερ εἰσὶν ἐν ἐνδείᾳ φρενὸς ἀγαθῆς, προσελήφθη τὰ ἔθνη, τίς ἂν εἴη λοιπὸν ἡ πρόσληψις αὐτῶν, ἢ μονονουχὶ καὶ θανάτου λύσις καὶ ζωὴ ἐκ νεκρῶν; Εἴ πως παραζηλώσω μου τὴν σάρκα.","english":"Contending that it was for this reason that the Gentiles were called—not so that Israel might fall away entirely from hope in God, as though they had stumbled against Christ as against some stone, but rather so that, by provoking to jealousy those who had been unexpectedly received, they might choose to unlearn their more shameful ways and to think better than before, and so receive the Redeemer. The argument will be set forth briefly by way of an example: young children, sometimes small and not yet of age, receive the griefs that befit infants; then, running a little way from their father or mother, they pour out an unaccountable tear from their eyes and grieve their parents not moderately—for the law of natural affection brings this about—and so, when they are being led away by artful means from their childish faintheartedness and frivolity, the parents simply snatch up whatever child happens to be at hand, and bring to it the honors that come from them, provoking that child to jealousy and, as it were, pricking it on to turning back and to love for them.\n\nSomething of this sort, as I think, the divinely inspired Paul also said, not permitting Israel to be given up as hopeless, even though it had offended. But if their trespass is the wealth of the world. For if, he says, the world has been enriched in its kinship with God because Israel offended, and because they were lacking in a good mind the Gentiles were taken in, what then would their taking in be, if not virtually the dissolution of death and life from the dead? If somehow I may provoke to jealousy my flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Εἰς ὁμοψυχίαν οὖν καὶ εἰρήνην τοὺς ἐξ ἐθνῶν πιστοὺς καὶ Ἰουδαίων ἐφέλκεται, ἵνα μὴ ἐπαίρωνται, ἀλλὰ τῷ Θεῷ τὰ χαριστήρια ἀναθῶσιν ὡς ἀμνησικάκως χαρισαμένῳ τὴν τῶν παραπτωμάτων ἄφεσιν· δοξάζειν δέ φησι τὴν ἑαυτοῦ διακονίαν, οὐ δόξης εἰκαίας ἐπιθυμῶν· ἀλλ' ἵνα φησὶ παραζηλώσω μου τὴν σάρκα· σάρκα δὲ πάλιν ἰδίαν ἐν τούτοις ὀνομάζει τὸν Ἰσραὴλ, ἤτοι τὸ κατὰ σάρκα γένος. ὅμοιον οὖν ὡσεὶ λέγοι τυχόν Εὐκλεᾶ τε καὶ ἀξιόχρεων καὶ φιλαιτάτην Θεῷ τὴν ἀποστολὴν τὴν ἐμὴν εἶναι λέγω, καὶ τοῖς ἀνὰ πᾶσαν τὴν ὑφήλιον χρειωδεστάτην· οὐχ ἵνα ταῖς διακένοις τιμαῖς καὶ ἐκτόποις φιλοκομπίαις τὴν ἐμαυτοῦ φαίνοιμι στεφανῶν κεφαλὴν, ἀλλ' ἵνα τὸ κατὰ σάρκα γένος ἀνασώσαιμι τὸ ἐμόν· μονονουχὶ διανύττων οἷά τινι κέντρῳ τῷ ζήλῳ, καὶ διανιστὰς εἰς τὸ ἑλέσθαι δεῖν τῇ διὰ Χριστοῦ χάριτι δικαιοῦσθαι. Εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσληψις, εἰ μὴ ζωὴ ἐκ νεκρῶν; Ἐπειδὴ οὖν ἐκ πίστεως ἢ τρόπων οὐκ ἦν ἐπαινέσαι τὸν Ἰσραὴλ, ἐπὶ τοὺς τῆς οἰκονομίας κεχώρηκε λόγους, καὶ τὴν ἐκείνων ἀπιστίαν πρόξενον τῷ κόσμῳ γεγενῆσθαί φησι τῆς πρὸς Θεὸν οἰκειότητος· καὶ πειρᾶται λέγειν ὅτι δι' ὧν προσκεκρούκασι, τάχα που καὶ εὐεργέται τοῦ κόσμου γεγόνασι, καὶ οἱονεὶ πεσόντας καὶ χαμαὶ κειμένους τοὺς Ἰουδαίους στεφανοῖ· ζωὴν γὰρ εἶναί φησιν ἐκ νεκρῶν τὴν πρόσληψιν αὐτῶν, εἴ γε ἐστὶν ἀψευδὲς, ὡς γέγονεν ἡ ἀποβολὴ αὐτῶν κόσμου καταλλαγή. Ἐὰν ἐπιμείνῃς. Εὐτέχνως ἄρα ὁ λόγος κατεσκευάσθη τῷ ἀποστόλῳ·","english":"He draws the faithful from the Gentiles and from the Jews, then, to unity of soul and peace, so that they may not be puffed up, but may render thanks to God, as to one who has freely granted forgiveness of transgressions without remembering their sins. And he says that he glorifies his own ministry, not desiring empty glory; but, he says, so that I might provoke to jealousy my flesh. And again in these words he calls Israel his own flesh, that is, the race according to the flesh. It is therefore as if he were perhaps saying: I say that my apostleship is glorious and worthy and most dear to God, and most useful to those throughout the whole world—not so that I might show myself crowning my own head with vain honors and outlandish boastfulness, but so that I might save my race according to the flesh, all but pricking them, as it were with a goad, by jealousy, and rousing them to choose that they must be justified by the grace through Christ. For if their rejection is the reconciliation of the world, what is their acceptance, if not life from the dead? Since, then, it was not possible to praise Israel on the basis of faith or of conduct, he has proceeded to the words of the divine plan, and says that their unbelief has become the cause for the world of intimacy with God; and he tries to say that through the very things in which they stumbled, they have perhaps also become benefactors of the world, and he crowns the Jews, as it were, as fallen and lying on the ground; for he says that their acceptance is life from the dead, if indeed it is true that their rejection has become the reconciliation of the world. If you remain. The argument, then, was skillfully constructed by the apostle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"ἐπανορθοῖ μὲν γὰρ τοῦ πρέποντος ἡμαρτηκότα τὸν Ἰσραὴλ, καὶ ἐπὶ τὰ λυσιτελῆ προτρέπεται, καὶ τῆς ἰδίας ἀντιποιεῖσθαι ῥίζης διὰ πίστεως τῆς ἐν Χριστῷ. λέγει δὲ τοὺς ἐξ ἐθνῶν τετιμῆσθαι παρὰ Θεοῦ καὶ προτρέπεται εἰς τὸ ἑδραῖον ἐν πίστει καὶ εὐσεβείᾳ· ἐὰν γὰρ οὕτω μείνῃς, κλάδος εὐγενὴς τῆς ἁγίας ἀπομένεις ῥίζης· εἰ δὲ ἀπειθήσεις, ἔξω καὶ αὐτὸς γενήσῃ τῆς ῥίζης. Ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτω πᾶς Ἰσραὴλ σωθήσεται. Ἐκεῖνο δὴ πάλιν ἄθρει καὶ κατασκέπτου· ἔφη μὲν γὰρ ὅτι τὸ πλήρωμα τῶν ἐθνῶν εἰσελεύσεται καὶ πᾶς Ἰσραὴλ σωθήσεται· ἀλλ' εἴ τις ἕλοιτο πρὸς τοῦτο εἰπεῖν Καίτοι πολλοὶ τῶν ἐθνῶν ἐν ἀπιστίᾳ τεθνήκασι, πῶς οὖν εἰσβέβηκε τὸ πλήρωμα τῶν ἐθνῶν; ἀλλ' οὐδὲ πᾶς Ἰσραὴλ σωθήσεται, εἴπερ ἐστὶν ἀληθὲς ὅτι τὸν τῆς ἀνομίας υἱὸν παραδέξονται οἱ Ἰουδαῖοι, τῆς εἰς Χριστὸν ἀγάπης ἠφειδηκότες· τοῦτο γὰρ αὐτὸς ἔφασκεν \"Ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ \"οὐ λαμβάνετέ με· ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, \"ἐκεῖνον λήψεσθε·\" καὶ ὁ σοφώτατος Παῦλος \"Ἀνθ' ὧν \"τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι \"αὐτούς· διὰ τοῦτο πέμπει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης \"εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει.\" τί οὖν ἐροῦμεν πρὸς τοῦτο; φαμὲν, ὅτι Θεοῦ προθέντος ἀδιαφθονήτως ἅπασι τὴν διὰ πίστεως χάριν, ἐξείργοντος δὲ παντελῶς οὐδένα, πῶς οὐκ εἰσβέβηκε τὸ πλήρωμα τῶν ἐθνῶν, τό γε ἧκον εἰς νοῦν καὶ σκοπὸν τὸν τοῦ κεκληκότος; οὐ γὰρ εἴ τινες ἐθελοντὶ παρώλισθον καὶ τῆς δωρεᾶς διημαρτήκασι, ταύτῃτοι κατεψευσμένον τὸν τῆς γραφῆς εὑρήσομεν λόγον·","english":"For he sets Israel, who had erred from what was fitting, back on the right course, and urges them on to what is profitable, and to lay claim to their own root through the faith that is in Christ. And he says that those from the Gentiles have been honored by God, and he urges them to steadfastness in faith and piety; for if you remain thus, you remain a noble branch of the holy root; but if you disobey, you yourself will be outside the root. Until the fullness of the Gentiles comes in, and thus all Israel will be saved. Consider and examine that point again: for he said that the fullness of the Gentiles will enter in and all Israel will be saved; but if someone should object to this, saying, \"Yet many of the Gentiles have died in unbelief—how then has the fullness of the Gentiles come in? Nor will all Israel be saved, if indeed it is true that the Jews will receive the son of lawlessness, having cast off love for Christ\"—for he himself said, \"I have come in the name of my Father, and you do not receive me; if another comes in his own name, you will receive him\"; and the most wise Paul says, \"Because they did not receive the love of the truth so as to be saved, for this reason God sends them a working of error, so that they may believe the lie.\" What then shall we say to this? We say that since God set forth the grace that is through faith for all without envy, and excludes no one entirely, how has the fullness of the Gentiles not come in—so far as it depends on the mind and purpose of the one who called? For it is not because some have willfully slipped in and missed the gift that we shall on this account find the word of Scripture to be false.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"ἐξὸν γὰρ αὐτοῖς τῶν ἅπαξ δεδωρημένων μεταλαχεῖν, ἐθελούσιον ἀνθ' ὅτου πεποίηνται τὴν ἀπόστασιν; οὐκοῦν ὅσον ἧκεν εἰς ἡμερότητα καὶ φιλανθρωπίαν τοῦ κεκληκότος καὶ τὸ πλήρωμα τῶν ἐθνῶν εἰσβέβηκεν, σέσωσται δὲ καὶ ἅπας ὁ Ἰσραήλ· ἐπειδὴ δὲ ἀκαμπεῖς γεγόνασι,\n\nταύτῃτοι καὶ πώρωσιν αὐτοῖς ἀπὸ μέρους γενέσθαι φησί. Καθὼς γέγραπται Ἥξει ἐκ Σιὼν ὁ ῥυόμενος.\n\nὍτι μέλλει σώζεσθαι καὶ ὁ ἀπόβλητος Ἰσραὴλ κατὰ καιροὺς, βεβαιοῖ τὰ τῆς ἐλπίδος, λόγιον παρατιθεὶς ἱερόν· σωθήσεται γὰρ κατὰ καιροὺς ὁ Ἰσραὴλ, ἔσχατος καλούμενος μετὰ τὴν τῶν ἐξ ἐθνῶν κλῆσιν. Ἐχθροὶ δι' ὑμᾶς. Ὅσον μὲν οὖν ἧκεν εἰς τὸ κήρυγμα τὸ εὐαγγελικὸν, γεγόνασιν ἐχθροί· προσκεκρούκασι γὰρ διὰ τὴν εἰς Χριστὸν ἀσέβειαν· διὰ δὲ τὴν τῶν πατέρων εὐγένειαν οἳ ἐτιμήθησαν ὡς ἅγιοι καὶ θεοφιλεῖς, λογισθεῖεν ἂν εἶναι δι' ἐκείνους ἀγαπητοί· ὅμως ἐχθροὶ γεγόνασιν ἵνα τεθῇ εἰς παραζήλωσιν τοῖς ἀπιστήσασιν. Ὥσπερ γὰρ καὶ ὑμεῖς ποτε ἠπειθήσατε τῷ Θεῷ κ.τ.λ. Ἴσα δείκνυσι τὰ ἀμφοῖν ἐγκλήματα, καὶ μιᾷ χάριτι τεθεραπευμένους τούς τε ἐξ ἐθνῶν καὶ τὸν Ἰσραήλ· κέκληται μὲν γὰρ κατὰ καιροὺς διὰ τοῦ Μωσέως ὁ Ἰσραὴλ, καὶ τῆς ἐν Αἰγύπτῳ ταλαιπωρίας ἐξῄρηται· ἀλλ' οἱ τῶν δαιμόνων θεραπευταὶ, τουτέστι τὰ ἔθνη, ὡς διά γε τῶν Αἰγυπτίων νοούμενα, τέως ἠπείθησαν τῷ ἐλέει τῶν ἐξ Ἰσραήλ· οὐ γὰρ πεπιστεύκασι ταῖς θεοσημίαις ταῖς διὰ Μωσέως, οὐκ ἤθελον εἰδέναι τὸν τῶν Ἑβραίων Θεόν. ἀλλ' ἐξεπέμπετο μὲν μόλις ἱερουργήσων κατὰ τὴν ἔρημον τῶν Ἰουδαίων ὁ δῆμος·","english":"For although it was possible for them to partake of what had once been granted, for what reason have they made their apostasy voluntary? Therefore, as far as it depended on the gentleness and love of humanity of the one who called, the fullness of the gentiles has also entered in, and all Israel has been saved; but since they have become inflexible,\n\nfor this very reason he says that a hardening has come upon them in part. As it is written, The deliverer will come out of Zion.\n\nThat the rejected Israel is also to be saved in due time, he confirms the things of hope by setting before them a sacred oracle; for Israel will be saved in due time, called last after the calling of the gentiles. Enemies for your sake. Therefore, as far as the gospel preaching is concerned, they have become enemies; for they have stumbled because of their impiety toward Christ; but because of the nobility of their fathers, who were honored as holy and beloved of God, they might be considered beloved for their sake; nevertheless they have become enemies so that they might be placed as a provocation to jealousy for those who disbelieved. For just as you too once disobeyed God, etc. He shows the accusations of both to be equal, and that both those from the gentiles and Israel have been healed by one grace; for Israel was called in due time through Moses, and was delivered from the misery in Egypt; but the worshippers of demons, that is, the gentiles, understood as being represented through the Egyptians, for a time disobeyed the mercy shown through Israel; for they did not believe the divine signs that were through Moses, they did not wish to know the God of the Hebrews. But the people of the Jews was sent out, scarcely, to perform the sacred rites in the wilderness;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"εἴχοντο δὲ αὐτοὶ τῆς ἀρχαίας ἀπάτης, ἀλλὰ νῦν ἠλέηνται προσκεκρουκότος τοῦ Ἰσραὴλ, ὃς καὶ ἠπείθησε τῷ ἐλέει τῶν ἐθνῶν, ἵνα καὶ αὐτὸς ἐλεηθείη κατὰ καιρούς. ἴσα τοιγαροῦν, ὡς ἔφην, τὰ ἀμφοῖν ἐγκλήματα, τῆς τοῦ κατοικτείροντος ἐπικουρίας ἐν ἴσῳ τρόπῳ δεδεημένα· συγκεκλεῖσθαι δέ φησι τοὺς πάντας εἰς ἀπείθειαν παρὰ Θεοῦ, ἵνα τοὺς πάντας ἐλεήσῃ. καὶ οὔ τι που τῆς θείας βουλῆς ἔργον γενέσθαι λογιούμεθα τὸ ἀπειθῆσαί τινας, ἵνα καὶ κατοικτείροιντο πεσόντες εἰς τοῦτο· συνέκλεισε δὲ μᾶλλον εἰς ἀπείθειαν, ἐνόχους ὄντας ἀποφαίνων τοῖς ἀπειθείας ἐγκλήμασι, καὶ οἷον ἐξ αὐτῶν τῶν πραγμάτων ἐληλεγμένους· ὡς εἰς τοῦτο λοιπὸν καθίκοντο δυσπραξίας, ὡς μονονοὺ δεῖσθαι τοῦ κατοικτείρεσθαί τε καὶ ἐλεεῖσθαι. Οἶδα καὶ πέπεισμαι ἐν Κυρίῳ Ἰησοῦ κ.τ.λ. Οἶδα καὶ πέπεισμαί φησιν ἐν Κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν δι' ἑαυτοῦ, καὶ τὰ ἑξῆς. ἀξιόχρεως ὁ μάρτυς εἰδέναι καὶ πεπεῖσθαι διισχυριζόμενος· προσεπάγει δὲ τό Ἐν Κυρίῳ Ἰησοῦ πρὸς τὸ καὶ ἔτι μειζόνως ἐμπεδοῦσθαι τὸ ἀληθὲς, ἕπεσθαί τε τοῖς ἀκροωμένοις τὴν πίστιν ἐνδοιασμοῦ τινος δίχα· διαμέμνηται δὲ πάντως που εἰρηκότος τοῦ Χριστοῦ \"Οὐ τὸ \"εἰσπορευόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον·\" καὶ ὅτι πᾶν ἔδεσμα χωρεῖ μὲν εἰς τὴν κοιλίαν, ἐκπέμπεται δὲ καὶ εἰς ἀφεδρῶνα· καὶ τοῦτο φύσις αὐτῷ καὶ χρεία. οὐκοῦν ὅσον μὲν ἧκεν εἰς ἰδίαν φύσιν, κοινὸν ἢ βέβηλον οὐδὲν τῶν τελούντων εἰς τροφὰς, \"ἁγιάζεται γὰρ διὰ λόγου Θεοῦ καὶ ἐντεύξεως·\" μεμνήμεθα δὲ ὅτι καὶ πρὸς τὸ εἶναι παρενεγκὼν τὰ πάντα Θεὸς, εἶδεν φησὶν ὅτι \"καλὰ λίαν,\" καὶ εὐλόγησεν αὐτά.","english":"But they themselves clung to their ancient deception; yet now mercy has been shown, since Israel has stumbled, who also disobeyed the mercy shown to the Gentiles, so that he too might be shown mercy in due time. Equal, therefore, as I said, are the charges of both, since both alike need the help of the one who shows compassion. And he says that all were shut up together in disobedience by God, so that he might have mercy on all. And we shall certainly not reckon it to be a work of the divine will that some should become disobedient in order that they might also be shown compassion after falling into this; rather, he shut them up in disobedience, showing them to be liable to the charges of disobedience, and, as it were, convicted by the very facts themselves; so that they had by that time come to such a depth of misfortune that they all but needed to be shown compassion and mercy. I know and am persuaded in the Lord Jesus, etc. I know and am persuaded, he says, in the Lord Jesus that nothing is common of itself, and what follows. The witness is trustworthy, since he asserts that he knows and is persuaded; and he adds \"in the Lord Jesus\" so that the truth might be even more firmly established, and so that faith might follow for the hearers without any hesitation. And he surely remembers somewhere that Christ said, \"Not what enters into the mouth defiles the man,\" and that every food passes into the stomach and is sent out into the privy; and this is its nature and need. Therefore, as far as pertains to its own nature, nothing of the things that belong to food is common or profane, \"for it is sanctified through the word of God and prayer.\" And we remember that God, when he brought all things into being, said, \"they were very good,\" and blessed them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"ἐπαινοῦντος γεμὴν Θεοῦ καὶ μὴν καὶ ἀπηυλογηκότος τὰ ἴδια κτίσματα, τίς ὁ φάναι τολμῶν μολυσμοῦ καὶ βεβηλώσεως εἶναι πρόξενα, καὶ οὐκ αὐτοῦ ποιήσεται τὴν κατάῤῥησιν τοῦ παρενεγκόντος εἰς ὕπαρξιν; οὐκοῦν κοινὸν μὲν τῇ φύσει τῶν πεποιημένων παντελῶς οὐδέν· εἰ δὲ δή τις οἴοιτο κοινὸν εἶναί τι, κεκοίνωται διὰ τοῦτο καὶ νενόσηκεν αὐτὸς ὡς ἐν ἰδίᾳ γνώμῃ τὴν βεβήλωσιν· πάντα μὲν γὰρ καθαρὰ, κοινοῖ δὲ τὸν ἄπιστον ἡ ἐπί τισιν ὀλιγοπιστία, καὶ οὐκ αὐτά που πάντως ἃ νενόμικεν εἶναι κοινά. ὥσπερ γὰρ τοῖς τελείοις τὸν νοῦν εἷς ὁ φύσει Θεὸς καὶ οὐδεὶς ἐπ' αὐτῷ ἕτερος, ἀλλ' οὔτε εἴδωλόν τι ἐστὶν ἐν κόσμῳ, λελόγισται δὲ παρ' οὐδὲν καὶ τὸ εἰδωλόθυτον· ὁ γὰρ εἴδωλον οὐκ εἰδὼς, πῶς ἂν εἰδείη τὸ εἰδωλόθυτον; τοῖς γεμὴν οἰομένοις πολλοὺς εἶναι θεοὺς, ἔσται τι πάντως καὶ εἰδωλόθυτον· οὕτω τοῖς πεπιστευκόσιν ἀβέβηλά τε εἶναι καὶ καθαρὰ τὰ παρὰ Θεοῦ, κοινὸν μὲν τῇ φύσει παντελῶς οὐδέν· ἀνεῖται δὲ πάντως ἐπ' 246 ἐξουσίας τῶν","english":"Since God praises and indeed has blessed his own creatures, who would dare to say that they are the cause of pollution and defilement, and will he not rather make the accusation against him who brought them into existence? Therefore nothing created is altogether common by nature; but if anyone should think that something is common, he himself has been defiled and has become sick because of this, since the defilement is in his own opinion. For all things are indeed pure, but the unbelief of the faithless person in certain matters makes them common, and not the things themselves which he has supposed to be common. For just as for those who are perfect in mind there is one God by nature and no other besides him, nor is there any idol in the world, and food sacrificed to idols has been reckoned as nothing—for the one who does not know an idol, how would he know food sacrificed to idols? Yet for those who think there are many gods, there will certainly also be something that is food sacrificed to idols—so for those who have believed, the things that come from God are undefiled and pure, and nothing at all is common by nature; but it is entirely permitted, at 246, by the authority of those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"ἐδωδίμων ἡ χρῆσις· τοῖς γεμὴν οὔπω πρὸς τοῦτο γνώμης ἱγμένοις, οὔπω μὲν καθαρὰ κατὰ τὸ αὐτοῖς δοκοῦν ἔχειν ὀρθῶς, κοινὰ δὲ, ὅτι σκάζει πως αὐτοῖς πρὸς ἀλήθειαν ὁ νοῦς.\n\nΜὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν· οὐ γάρ Μὴ κατεπαιρέσθω τῶν ἀσθενῶν ἡ τῶν εὐδοκιμούντων λαμπρότης, μήτε τὸ ἀγαθὸν ὑμῶν, τουτέστι τὸ ἀξιάγαστον εἰς πίστιν, βλασφημείσθω πρός τινος· οὐ γὰρ τῆς θεαρέστου πολιτείας τὰ κατορθώματα διὰ βρώσεως γένοιτο, οὔτε ὡς θεοσεβὴς ὁ τοιοῦτος τῆς τῶν οὐρανῶν βασιλείας ἄξιος, εἰ ἀδιακρίτως ἐσθίει τὰ παρατιθέμενα, ἀλλ' ὁ συγκαταβαίνων τῇ τῶν ἀσθενῶν ἀδελφῶν ἀσθενείᾳ καὶ ἀπεχόμενος. καὶ γὰρ εἰ καὶ ἐμέμψατο τῷ Πέτρῳ ὡς ἰουδαικῶς ζησάντι διὰ τοὺς ἐλθόντας εἰς Ἀντιόχειαν ἀπὸ Ἰακώβου, οὐ διὰ τοῦτο ἐμέμψατο ὅτι συγκατέβη τῇ ἀσθενείᾳ τῶν ἐκ περιτομῆς καὶ ἀπείχετο βρωμάτων, ἀλλ' ὅτι πολλοὺς ὄντας τοὺς ἐξ ἐθνῶν παρέσυρε τῷ ἀξιοπίστῳ τοῦ προσώπου ἑαυτοῦ εἰς τὸ νομίσαι ὅτι χρὴ κατὰ νόμον ζῆν, καὶ εἰς οὐδὲν αὐτῷ τὸ κήρυγμα χωρεῖν ἐκινδύνευεν· ἦν γὰρ ἐθνῶν διδάσκαλος. Πάντα μὲν γὰρ καθαρὰ, ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι. Ἔξεστι μὲν γὰρ καὶ κρέα φαγεῖν καὶ οἶνον πιεῖν, ἀλλ' οὐκ εἰσάπαν ἀζήμιον ἡ ἐν τούτοις ἐξουσία. ἀλλὰ καὶ τὸ ἀπέχεσθαι χρήσιμον, ἵνα μὴ τὴν σάρκα παχύνοντες ταῖς τρυφαῖς, τὰ ἐν αὐτῇ καθ' ἑαυτῶν ἐξαγριαίνωμεν πάθη. εἰ οὖν ἐκείνων δι' ἑαυτοὺς ἀπεχόμεθα, πολλῷ μᾶλλον διὰ τὸν ἀδελφόν· ἵνα μὴ προσκόπτῃ διὰ τὸ εἰρημένον \"̓Αγαπήσεις \"τὸν πλήσιον σου ὡς σεαυτόν.\" 247 Διὸ προσλαμβάνετε ἀλλήλους, καθὼς καὶ ὁ Χριστὸς προσελάβετο ὑμᾶς εἰς δόξαν Θεοῦ.","english":"The use of foods is a matter of indifference; but for those who have not yet arrived at this understanding, they are not yet pure—rightly, in their own opinion—but are common, because their mind somehow limps toward the truth.\n\nTherefore let not your good be blasphemed. For let not the splendor of those who are esteemed trample down the weak, nor let your good—that is, what is worthy of admiration in respect to faith—be blasphemed by anyone. For the achievements of a life pleasing to God do not come through eating, nor is such a person, as godly, worthy of the kingdom of heaven if he eats without distinction what is set before him, but rather the one who condescends to the weakness of weak brothers and abstains. For even if he reproved Peter for living in a Jewish manner because of those who came to Antioch from James, he did not reprove him for this—that he condescended to the weakness of those of the circumcision and abstained from foods—but because he dragged along the many who were from the Gentiles, by the credibility of his person, into thinking that one ought to live according to the law, and the preaching was in danger of coming to nothing for him; for he was a teacher of the Gentiles. For all things are indeed pure, but it is evil for the man who eats through stumbling. For it is permitted both to eat meat and to drink wine, but the authority in these things is not entirely without harm. But abstaining is also useful, so that by fattening the flesh with luxuries we may not stir up against ourselves the passions within it. If, then, we abstain from those things for our own sake, much more for the sake of the brother; so that he may not stumble because of what is said: \"You shall love your neighbor as yourself.\" Therefore receive one another, just as Christ also received you to the glory of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Ἓν σῶμα ἐσμὲν οἱ πολλοὶ, καὶ ἀλλήλων μέλη κατὰ τὸ γεγραμμένον, συνείροντος ἡμᾶς εἰς ἑνότητα τοῦ Χριστοῦ τοῖς τῆς ἀγάπης δεσμοῖς· \"αὐτὸς γὰρ ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὸν νόμον \"τῶν ἐντολῶν ἐν δόγμασι καταργήσας.\" δεῖ δὴ οὖν ἄρα τὸ αὐτὸ φρονεῖν εἰς ἀλλήλους, \"καὶ εἴ τι πάσχει ἓν μέλος, \"συμπάσχειν πάντα τὰ μέλη· εἴτε δοξάζεται ἓν μέλος, \"χαίρειν πάντα τὰ μέλη.\" διὸ προσλαμβάνεσθέ φησιν ἀλλήλους καθὼς καὶ ὁ Χριστὸς προσελάβετο ὑμᾶς εἰς δόξαν Θεοῦ· προσληψόμεθα δὲ ἀλλήλους, τὰ αὐτὰ φρονεῖν ᾑρημένοι, βαστάζοντες δὲ καὶ ἀλλήλων τὰ βάρη, καὶ τηροῦντες \"τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης.\" οὕτως ἡμᾶς προσελάβετο καὶ ὁ Θεὸς ἐν Χριστῷ· καὶ γάρ ἐστιν ἀληθὴς οὕτως ἠγαπῆσθαι τὸν κόσμον εἰπὼν παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ὥστε καὶ αὐτὸν ὑπὲρ ἡμῶν δεδόσθαι τὸν Υἱόν· δέδοται γὰρ τῆς ἁπάντων ἡμῶν ζωῆς ἀντάλλαγμα, καὶ θανάτου τὴν καταλλαγὴν ἐσχήκαμεν, καὶ θανάτου καὶ ἁμαρτίας ἐκλελυτρώμεθα. καὶ τόν γε τῆς οἰκονομίας σκοπὸν διαλευκαίνει λέγων Χριστὸν γεγενῆσθαι διάκονον περιτομῆς ὑπὲρ ἀληθείας, καὶ τὰ ἑξῆς. ἐπειδὴ γὰρ τοῖς Ἰουδαίων πατράσι προεπήγγελται Θεὸς, ὅτι καὶ εὐλογήσει τὸ ἐξ αὐτῶν ἐσόμενον σπέρμα καὶ ὡσεὶ \"τὰ ἄστρα τοῦ οὐρανοῦ τῷ \"πλήθει,\" ταύτῃτοι πέφηνεν ἐν σαρκὶ καὶ γέγονεν ἄνθρωπος, Θεὸς ὑπάρχων ὁ Λόγος, αὐτὸς ὢν ὁ πᾶσαν τὴν κτίσιν καὶ εἰς τὸ εἶναι συνέχων, καὶ τὸ εὖ εἶναι τοῖς οὖσιν ἀπονέμων ὡς Θεός·","english":"We, the many, are one body, and members of one another, as it is written, since Christ binds us together into unity by the bonds of love. \"For he himself is our peace, who has made both one and has broken down the middle wall of partition, having abolished the law of commandments in decrees.\" It is necessary, then, that we think the same thing toward one another, and \"if one member suffers, all the members suffer with it; if one member is glorified, all the members rejoice.\" Therefore he says, receive one another just as Christ also received you to the glory of God. And we will receive one another, having chosen to think the same things, bearing one another's burdens and keeping \"the unity of the Spirit in the bond of peace.\" Thus God also received us in Christ; for it is true that he said the world was so loved by God and the Father that he gave even his own Son for us. For he was given as the ransom for the life of us all, and we have received reconciliation from death, and we have been redeemed from death and sin. And he makes clear the purpose of the dispensation when he says that Christ became a servant of circumcision for the truth, and what follows. For since God announced beforehand to the fathers of the Jews that he would bless the seed that would come from them and make it like \"the stars of heaven in multitude,\" for this reason he appeared in the flesh and became man, the Word being God, he himself being the one who holds all creation together into being and, as God, apportions well-being to existing things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"ἦλθε δὲ εἰς τόνδε τὸν κόσμον μετὰ σαρκὸς, πλὴν οὐ διακονηθῆναι μᾶλλον καθά φησιν αὐτὸς, \"ἀλλὰ δια\"κονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ ἀντίλυτρον ὑπὲρ 248 \"πολλῶν.\" ὡμολόγει γεμὴν ἀφῖχθαι σαφῶς, ἵνα πληρώσῃ τῷ Ἰσραὴλ τὴν ὑπόσχεσιν· ἔφασκε γάρ \"Οὐκ ἀπεστάλην \"εἰ μὴ εἰς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ.\" οὐκοῦν οὐ ψευδοεπήσει λέγων ὁ Παῦλος διάκονον αὐτὸν γεγενῆσθαι ἐκ περιτομῆς εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων, τεθεῖσθαί τε πρὸς τούτῳ παρὰ τοῦ Θεοῦ καὶ Πατρὸς καὶ εἰς ἔλαιον τοῖς ἐξ ἐθνῶν, ἵνα καὶ αὐτοὶ δοξάσειαν ὡς τῶν ὅλων γενεσιουργὸν καὶ τεχνίτην τὸν Σωτῆρά τε καὶ λυτρωτήν. ἔδει γὰρ ἔδει διὰ πολλὴν ἀπείθειαν ὑβριζούσης αὐτὸν ἀνοσίως τῆς περιτομῆς, καὶ τὴν παρ'\n\nαὐτοῦ λύτρωσιν οὐ προσιεμένης, μὴ ἀπρακτῆσαι δοκεῖν τὴν ἄφραστον τοῦ Θεοῦ χάριν, ὀλίγων καὶ μόλις κομιδῆ διασεσωσμένων τῶν πεπιστευκότων ἐξ Ἰσραήλ· ταύτῃτοι κατευρυνομένης ὥσπερ ἐφ' ἅπαντας τῆς ἄνωθεν γαληνότητος προσελήφθη τὰ ἔθνη, καὶ τῆς ἐν Χριστῷ σοφίας τὸ μυστήριον οὐχ ἡμαρτηκὸς ὁρᾶται τοῦ πρὸς ἡμερότητα βλέποντος σκοποῦ· σέσωσται γὰρ ἀντὶ τῶν ὠλισθηκότων ἡ ὑπ' οὐρανὸν, κατοικτείροντος Θεοῦ. ὅτι δὲ προαναπεφώνητο τὸ μυστήριον διὰ φωνῆς ἁγίων προεγνωκότων ἐν πνεύματι τὰ ἐσόμενα, καθίστησιν ἐναργεστάτῃ τῶν προφητειῶν παραθέσει.","english":"He came into this world with flesh, yet not to be served rather, as he himself says, \"but to serve and to give his soul as a ransom for many.\" He confessed plainly that he had come in order to fulfill the promise to Israel; for he said, \"I was not sent except to the lost sheep of the house of Israel.\" Therefore Paul will not speak falsely when he says that he became a servant of the circumcision to confirm the promises of the fathers, and was appointed besides this by God the Father also as a light for those of the nations, so that they too might glorify as the creator and craftsman of all things the Savior and Redeemer. For it was necessary—it was necessary—that, because of the great disobedience of the circumcision, which insolently and impiously outraged him and did not accept the redemption that comes from him, the ineffable grace of God should not seem to have failed, since those of Israel who believed were few and saved only with difficulty and barely at all. For this reason, as the calm from above was widened, as it were, to all, the nations were received, and the mystery of the wisdom in Christ is seen to have not missed the goal that looks toward gentleness; for in place of those who had slipped, that which is under heaven has been saved, by the compassion of God. And that the mystery had been proclaimed beforehand through the voice of the saints who foreknew in the Spirit the things to come, he establishes by the most vivid comparison of the prophecies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}