{"slug":"khazarzar-didymus-the-blind-fragmenta-in-epistulam-ii-ad-corinthios","id":"greek:khazarzar:khazarzar-didymus-the-blind-fragmenta-in-epistulam-ii-ad-corinthios","title":"Fragmenta in epistulam ii ad Corinthios","title_source":"Fragmenta in epistulam ii ad Corinthios","author":"Didymus the Blind","genre":"letter","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:56:22Z","cost_usd":0.005328},"source":{"registry_id":"greek:khazarzar:khazarzar-didymus-the-blind-fragmenta-in-epistulam-ii-ad-corinthios","work_id":"khazarzar-didymus-the-blind-fragmenta-in-epistulam-ii-ad-corinthios","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":44,"english_words":13252,"coptic_letters":0,"source_letters":50646,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-didymus-the-blind-fragmenta-in-epistulam-ii-ad-corinthios","status":"pass","blocking":[],"warnings":[],"stats":{"passages":44,"translated":44,"commentary_passages":0,"commentary_units":0,"english_words":13252,"source_letters":50646,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily 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: letter in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 44 narrative."},{"kind":"caution","severity":"caution","text":"1 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: Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":44},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Πάντας τοὺς ἐν τῇ Ἀχαΐᾳ προσαγορεύει· μέρος γὰρ τῆς Ἀχαΐας ἡ Κόρινθος. προσφωνεῖ δὲ τὴν ἐπιστολὴν ὡς ὑπ' αὐτοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου γραφεῖσαν, καίτοι οὐκ ἀεὶ τοῦτο ποιῶν· τοῦτο δὲ οἴομαι αὐτὸν ποιεῖν, ὅταν γράφῃ ἐκκλησίᾳ γνωριζούσῃ κατὰ πρόσωπον αὐτόν τε καὶ τοὺς παραλαμβανομένους ἐν τῇ συντάξει. εἰσὶ δὲ οἱ περὶ τῶν οὕτως ἐχόντων λέγοντες, ὅτι εἴ ποτε γράφοντος αὐτοῦ ὑπέβαλον νοήματά τινες τῶν συνόντων, καὶ τούτων τὰ ὀνόματα προέταττεν, δεικνὺς ὅτι καὶ αὐτοὶ συνεβάλοντο τῇ γραφῇ· ἐπράττετο δὲ τοῦτο διὰ πολλὴν ἀτυφίαν. εἰ δὲ ὑγιῶς ἔχει τὸν ἐξ ἁγίου πνεύματος γράφοντα δεῖσθαι τῆς πρὸς ἕτερον συλλήψεως, ἐπίστησον· ὅμως δὲ εἰ καὶ ἐκ τριῶν ἐστιν ἡ ἐπιστολή, ἀλλά γε αὐτὸς μόνος ἀπόστολος Χριστοῦ διὰ θελήματος θεοῦ σημαίνεται τῶν σὺν αὐτῷ προσφωνούντων μαθητῶν ὄντων ἀποστόλων. Τὸ σὺν τοῖς ἁγίοις πᾶσιν ἀμφιβόλως λέγεται· ἤτοι γὰρ σὺν ἡμῖν πάντες οἱ ἅγιοι προσαγορεύουσιν ὑμᾶς, ἢ σὺν ὑμῖν πάντας τοὺς ἁγίους προσαγορεύομεν. οὐκ ἀγνοητέον ἔν τισιν ἀντιγράφοις φέρεσθαι, ὡς ὑπὸ Παύλου καὶ Τιμοθέου μόνον κεχάρακται τὸ προκείμενον γράμμα. Ἐπεύχονται οἱ γράφοντες χάριν καὶ εἰρήνην ὑπαρχθῆναι Κορινθίοις ἀπὸ θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ, τῆς αὐτῆς δηλονότι ἐκ πατρὸς καὶ υἱοῦ διδομένης δωρεᾶς· ὡς γὰρ τὰ ἔργα ἃ ποιεῖ ὁ πατήρ, ταῦτα ὁ υἱὸς ὁμοίως ὑφίστησιν, οὕτως ἃ δίδωσιν ὁ πατὴρ χαρίσματα, ὁ υἱὸς δωρεῖται· μία γὰρ χάρις καὶ εἰρήνη μία πρὸς τῆς τριάδος δίδοται.","english":"He greets all those in Achaia; for Corinth is a part of Achaia. He addresses the letter as written by himself and Silvanus and Timothy, although he does not always do this; but I think he does this whenever he writes to a church that knows him and those included in the greeting by face. There are some who say concerning such matters that if ever, while he was writing, certain of those with him suggested thoughts, he also placed their names first, showing that they too contributed to the writing; and this was done because of his great freedom from vanity. But if it is sound that one who writes from the Holy Spirit needs the assistance of another, consider it; nevertheless, even if the letter is from three, he alone is signified as an apostle of Christ through the will of God, while the disciples who greet together with him are apostles. The phrase \"with all the saints\" is said ambiguously; for either all the saints greet you together with us, or we greet all the saints together with you. It must not be overlooked that in some copies the present letter is recorded as by Paul and Timothy only. Those who write pray that grace and peace be granted to the Corinthians from God the Father and the Lord Jesus Christ, clearly the same gift being given from the Father and the Son; for just as the works that the Father does, the Son likewise brings about, so the gifts that the Father gives, the Son bestows; for one grace and one peace is given by the Trinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"καὶ τοῦτο δὲ λεκτέον, πατέρα ἑαυτῶν τὸν θεὸν εἰρηκότες οὐκέτι ἀδελφὸν ἀλλὰ κύριον ἑαυτῶν τὸν σωτῆρά φασιν, δεικνύντες ὅτι κἂν υἱοὶ θεοῦ γένωνται οἱ γενητοί, οὐδὲν ἧττον δοῦλοι μένουσι τοῦ κυρίου Ἰησοῦ δημιουργοῦ αὐτῶν τυγχάνοντος· μόνος γὰρ αὐτὸς ἀληθείᾳ καὶ οὐ θέσει υἱὸς ὢν θεοῦ δεσπότης ἐστὶ τῶν υἱοποιουμένων. 15 2 Εὐλογητὸν τὸν θεόν φασιν οἱ θεῖοι λόγοι, οὐ τῷ εὐλογίαν δεδέχθαι ἀλλὰ τῷ παρέχειν αὐτήν· ὡς γὰρ ἅγιος καὶ ἀγαθὸς μόνος αὐτός, ἁγιάζων καὶ ἀγαθοὺς ποιῶν, καὶ οὐ γινόμενος ταῦτα ἅπερ ἑτέρους ποιεῖ, οὕτω μόνος εὐλογητός ἐστιν, εὐλογίαν παρέχων ἀλλ' οὐ δεχόμενος. οὗτος ὁ εὐλογητὸς θεὸς θεὸς καὶ πατὴρ τοῦ κυρίου Ἰησοῦ ὑπάρχει, θεὸς μὲν διὰ τὴν οἰκονομίαν, πατὴρ δὲ διὰ τὸ λόγον καὶ μονογενῆ υἱὸν ὑπάρχειν. Πατὴρ οἰκτιρμῶν ἐστι κατ' οὐσίαν, πηγὴ αὐτῶν τυγχάνων· οὐ γὰρ ἐξ ἀναλήψεως ἀρετῆς εὑρίσκεται τοιοῦτος οἷοί εἰσιν οἱ γινόμενοι οἰκτίρμονες. ὡς ὁ πατὴρ οὐράνιος, οἰκτίρμων ἐστίν· ὁ γὰρ τῶν οἰκτιρμῶν πατὴρ μεταδίδουσι τοῖς σπεύδουσι μιμεῖσθαι αὐτόν, οὐκ εἶναι ἀλλὰ γίνεσθαι οἰκτίρμοσιν. πρὸς τούτοις καὶ πάσης παρακλήσεως, ἐμπαθείας καὶ χάριτος ὢν θεός. αὕτη ἐστὶν ἐν ᾗ καὶ δι' ἧς παρακαλοῦνται πάντες οἱ ὑπὲρ ἀληθείας μᾶλλον δὲ εὐσεβείας θλιβόμενοι· οὕτω γὰρ καὶ τοὺς ἄλλους θλιβομένους ὄντας αὐτῶν ὑποδεεστέρους διδάξουσι παρακαλεῖσθαι ὑπὸ τῶν θλιβόντων.","english":"And this too must be said: when they have called God their Father, they no longer call the Savior brother but their Lord, showing that even if those who are created become sons of God, they nonetheless remain servants of the Lord Jesus, who is their Creator. For he alone, being truly and not by position a son of God, is master of those who are adopted as sons. The divine words say that God is blessed, not because he has received blessing but because he provides it. For just as he alone is holy and good, sanctifying and making others good, and not becoming these things that he does for others, so he alone is blessed, providing blessing but not receiving it. This blessed God is God and Father of the Lord Jesus: God by reason of the economy, but Father by reason of his being the Word and only-begotten Son. He is by essence the Father of mercies, being their source; for he is not found to be such by the acquisition of virtue, as those who become merciful are. As the heavenly Father, he is merciful; for the Father of mercies imparts to those who strive to imitate him, not to be but to become merciful. In addition to these things, he is the God of all consolation, of compassion and grace. This is the consolation in which and through which all who are afflicted for the sake of truth—or rather of piety—are comforted; for in this way they will also teach the others who are afflicted, being inferior to them, to be comforted by those who afflict them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"2 Θλίβεσθαί φασιν οἱ διδάσκαλοι ὑπὲρ προκοπῆς καὶ σωτηρίας τῶν πεπαιδευμένων, ἵν' ὑπομονὴν ἔχοντες τελείαν βεβαιωθῶσιν, ἐλπίζοντες τυχεῖν ἐπαξίων ἀμοιβῶν δοθησομένων τοῖς ὑπὲρ ἀληθείας ἀγωνιζομένοις ἀποστόλοις καὶ τοῖς τούτων ἀκροαταῖς. Ἐπείπερ κοινωνίαν εἶχον τῶν παθημάτων ἐφ' οἷς ἡ παράκλησις, δηλοῖ αὐτοῖς τὴν ὑπάρξασαν θλίψιν οὖσαν μεγάλην ἐν τῇ Ἀσίᾳ ἐκ διαβολῆς καὶ συκοφαντίας Δημητρίου· καὶ εἰκότως γε, ἐπείπερ εἶπεν πάσχειν ὑπὲρ τῆς ἐκείνων παρακλήσεως καὶ σωτηρίας, ὅπως κτήσωνται ὑπομονὴν τὴν ἐν τοῖς αὐτοῖς παθήμασιν ἐνεργουμένην, φανεροῖ αὐτοῖς ὡς ὑπὲρ δύναμιν διωγμὸν καὶ θλίψιν ὑπέμεινεν αὐτός τε καὶ οἱ σὺν αὐτῷ, ὡς μικροῦ δεῖν ἐξαπορηθῆναι, τοῦτ'\n\nἔστιν ἐκπεσεῖν, τοῦ ζῆν. παρίστησι δὲ τὴν αἰτίαν τοῦ μικροῦ δεῖν τοῦτο παθεῖν, εἰπών· ἐπεὶ γὰρ πεπειθότες ἦμεν ἐφ' ἑαυτοῖς ὡς πρὸς πᾶσαν θλίψιν ἀνενδότως ἵστασθαι βοηθῶν ἡμῖν ὁ θεός, ὅπως ἐν αὐτῷ καὶ δι' αὐτοῦ πάντων ἐπιπόνων περιέσεσθαι θαρρῶμεν, ὀλίγον πως γυμνώσας τῆς παρ' αὐτοῦ βοηθείας ἔπεισεν ὡς δεῖ πάντοτε ἐπ' αὐτῷ πεποιθέναι· ἡ γὰρ τοιαύτη πεποίθησις οὐ μόνον ἐν. ζωῇ τοὺς ζῶντας φυλάττει, ἀλλὰ καὶ τοὺς ταύτην ἀποβαλόντας αὖθις εἰς αὐτὴν ἄγει ἐγείρας αὐτοὺς ἐκ νεκρῶν. ὅθεν καὶ ἑαυτοὺς διεγείρομεν, καὶ ὑμῖν παρεγγυῶμεν μὴ ἐπ' οἰκείᾳ δυνάμει τὴν πεποίθησιν ἔχειν, ὅπως μὴ τῆς ζωῆς ἐκπέσωμεν, ἀλλ' ἐπὶ τῷ θεῷ ἐλπίσωμεν, ὅστις ἡμᾶς ζωοποιήσει κἂν ἐν νεκρότητι γενώμεθα. ἴστε δὲ ὅτι, εἰ καὶ τάραχον καὶ ἀγωνίαν ἔσχομεν ἐκ τῆς καταλαβούσης βαρυτάτης θλίψεως, ἀλλ' οὖν μέχρι τῆς καρδίας ἔστη τὰ τοῦ κλόνου·","english":"The teachers say that they are afflicted for the progress and salvation of those they have taught, so that having complete endurance they may be confirmed, hoping to obtain the rewards worthy of them, which will be given to the apostles who struggle for the truth and to those who hear them. Since they had a sharing in the sufferings for which the consolation exists, he makes clear to them the affliction that came upon them, which was great in Asia, from the slander and false accusation of Demetrius. And reasonably so, since he said that he suffered for their consolation and salvation, so that they might acquire the endurance that is worked out in the same sufferings, he shows them that he himself and those with him endured persecution and affliction beyond their strength, so that they were almost at a loss—that is, they nearly fell away from living. And he sets forth the reason why he almost suffered this, saying: For since we were persuaded in ourselves that we could stand unyielding against every affliction with God helping us, so that in him and through him we might have courage to prevail over all hardships, he, having for a little while in some way stripped us of the help that comes from him, persuaded us that we must always trust in him. For such trust not only guards the living in life, but also leads those who have lost it back to it again, raising them from the dead. Therefore we also stir ourselves up, and we urge you not to place your trust in your own power, so that we may not fall away from life, but to hope in God, who will give us life even if we come to be in deadness. But you know that, even if we had confusion and agony from the most grievous affliction that came upon us, nevertheless the waves of the shaking stopped at the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"ἔσχομεν γὰρ τὸ ἀπόκριμα τοῦ θανάτου καταψηφισάμενοι ἑαυτῶν θάνατον μέχρι τῶν λογισμῶν. οὐδὲν ταραχῶδες πράξαντες... ὅθεν καὶ ἔννοιαν ἔσχομεν ἀγαθὴν περὶ τοῦ δεῖν πεποιθέναι ἐπὶ τῷ ἐγείροντι ἐκ νεκρῶν καὶ ῥυομένῳ ἐκ θανάτου. τοῖς προκειμένοις συνᾴδει τὸ ἐταράχθην καὶ οὐκ ἐλάλησα, καὶ τὸ περὶ τοῦ Ἰὼβ ὡς οὐχ ἥμαρτεν τοῖς χείλεσιν ἐναντίον κυρίου, πικρῶν καὶ φοβερῶν συμβεβηκότων αὐτῷ. φανερὸν δὲ ὅτι οὐ περὶ τοῦ κοινοῦ ζῆν καὶ θανάτου γράφεται τὰ προκείμενα· φησὶ γάρ· ὃς ἐκ τηλικούτου θανάτου ἐρρύσατο καὶ ῥύεται καὶ ἔτι ῥύσεται εἰς ὃν ἠλπίκαμεν. εἰ γὰρ περὶ τοῦ κοινοῦ θανάτου ἐλέγετο ταῦτα, οὐ τεθνήξονταί ποτε οἱ ταῦτα λέγοντες κατὰ χρόνον ἔξω αὐτοῦ γινόμενοι, ἀλλὰ μὴν τεθνήκασι τὸν κοινὸν θάνατον οἱ ταῦτα βεβαιούμενοι· περὶ γὰρ τοῦ θανάτου φασὶ τοῦ κατασπῶντος τὴν ψυχὴν ἀπὸ τῆς αἰωνίου ζωῆς. Ἐν τοῖς προκειμένοις διδάσκει ὡς τὰ μεγάλα ὄντως καὶ θεῖα δωρήματα δίδοται, εὐχῆς πλειόνων ὑπὲρ ἑνὸς λαμβάνοντος ἀναπεμπομένης. διὸ καὶ εἰς εὔνοιαν καὶ διάθεσιν τὴν πρὸς αὐτὸν διεγείρων φησίν· ἐκ τηλικούτου θανάτου ἐρρύσθην ὑπὸ τοῦ θεοῦ συμβαλλομένων καὶ ὑμῶν τῇ δεήσει ὑπὲρ ἐμοῦ, ἵνα ἐκ πολλῶν πρεσβευόντων προσώπων τὸ εἰς ἡμᾶς τοὺς θλιβέντας γενόμενον χάρισμα ὑπὸ πλειόνων εὐχαριστηθῇ. εἰ γὰρ πολλοὶ οἱ συνυπουργήσαντες τῇ δεήσει εἰς τὴν ὑπάρξασαν δωρεάν, ἀκόλουθόν ἐστι τοὺς αὐτοὺς τούτους εὐχαριστῆσαι τῷ παρασχόντι θεῷ. Τὸ πρὸς θεὸν ἡμῶν καύχημα μαρτυρεῖται ἐκ τῆς συνειδήσεως· εἴρηται δὲ περὶ τῆς συνειδήσεως τῆς μὴ δεχομένης πρόσωπον.","english":"For we had the sentence of death, having condemned ourselves to death down to our very thoughts. Having done nothing that causes disturbance... hence we also had a good thought concerning the necessity of trusting in the one who raises the dead and rescues from death. With what has been set forth agrees the saying \"I was troubled and did not speak,\" and the saying concerning Job, that he did not sin with his lips before the Lord, when bitter and fearful things had befallen him. But it is clear that what has been set forth is not written concerning common life and death; for it says: \"who from so great a death rescued and rescues and will yet rescue us, in whom we have hoped.\" For if these things were said concerning common death, those who say these things would never die, since in time they come to be outside it; but indeed those who affirm these things have died the common death. For they speak concerning the death that drags the soul down from eternal life. In what has been set forth he teaches that the truly great and divine gifts are given, when prayer is sent up by many on behalf of one. Therefore, stirring them to goodwill and disposition toward him, he says: \"I was rescued from so great a death by God, with you also contributing by your supplication on my behalf, so that the grace that came to us who were afflicted, from many persons interceding, might be thanked by more.\" For if many were those who cooperated in the supplication for the gift that came to be, it follows that these same persons should give thanks to God who provided it. Our boasting toward God is testified by our conscience; and it has been said concerning the conscience that does not accept a person's face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"αὕτη οὖν ἡ καύχησις ἥτις μαρτύριον τῆς συνειδήσεως ἡμῶν ὑπάρχει, παρεσκεύασεν ἐν ἁγιότητι καὶ εἰλικρινείᾳ ἀλλὰ μὴ ἐν ἀνθρωπίνῃ παιδεύσει ἀναστραφῆναι ἐν παντὶ τῷ κόσμῳ, μάλιστα δὲ πρὸς ὑμᾶς· ὁ γὰρ κατὰ τὸ εὐαγγέλιον παιδεύων οὐκ ἀνθρωπίνην ἐπαγγέλλεται διδασκαλίαν ἀλλὰ τὴν ἐκ τῶν ἁγίων γινομένην γραφῶν, ἥτις διὰ τὸ ἐκτὸς εἶναι κηλῖδός τινος εἰλικρινής ἐστιν. σαρκίνην δὲ σοφίαν τὴν περὶ αἰσθητῶν ὠνόμασεν, ἣν ὁ ἔχων οὐ χωρεῖ τὴν τοῦ πνεύματος σοφίαν, μωρίαν αὐτὴν λογιζόμενος. ἔθος δὲ τῇ γραφῇ τὰ περὶ τῶν κοσμικῶν καὶ ὑλικῶν μαθήματα σάρκινα καλεῖν· οὕτω γοῦν καὶ φρόνημα λέγεται τῆς σαρκός, καὶ ἐν τοῖς ἔργοις τῆς σαρκὸς καταλέγονται αἱρέσεις, φαρμακεῖαι, εἰδωλολατρεῖαι. οὐ γὰρ ἔτι ταῦτα σάρκινα ῥητέον παρονομαζόμενα ἀπὸ τῆς αἰσθητῆς σαρκός· εἴρηται γὰρ ἀπὸ τῆς ὑλικῆς ἕξεως καθ' ἣν ὁ ἐνεργῶν κατὰ σάρκα περιπατεῖν λέγεται, καὶ γίνεται σάρκινος πραθεὶς ὑφ' ἁμαρτίαν. ὅμως δὲ εἰ καὶ ἐν πάσῃ τῇ οἰκουμένῃ ἀνεστράφημεν ἐν ἁγιότητι καὶ εἰλικρινείᾳ, ἀλλ' οὖν τοῦτο πρὸς ὑμᾶς μᾶλλον καὶ μᾶλλον πεποιήκαμεν. Παρειληφόσιν ὑμῖν ἀναγινώσκειν τὰ εὐαγγέλια καὶ τὸν νόμον καὶ τοὺς προφήτας, οὐχ ἕτερα ὧν ἀναγινώσκετε γράφομεν· ὡσαύτως γὰρ ἐκείνοις ἐστὶ θεόπνευστα ἃ χαράττομεν ἐν ταῖς ἐπιστολαῖς. ἐπιγινώσκετε οὖν καὶ ὑμεῖς αὐτὸ τοῦτο, μερικὴν διάληψιν τέως ἔχοντες. προσδοκῶμεν δὲ σὺν θεῷ φάναι ἐπιγνῶναι ὑμᾶς ἕως τέλους, τοῦτ' ἔστι τελείως καὶ ἀνελλειπῶς· ἐπιγνόντες γὰρ ἡμᾶς ἐκ μέρους,","english":"This boasting, then, which is the testimony of our conscience, prepared us to conduct ourselves in holiness and sincerity, but not in human instruction, in all the world, and especially toward you. For he who instructs according to the gospel does not proclaim human teaching but that which comes from the holy Scriptures, which is sincere because it is free from any stain. He called \"fleshly wisdom\" that which concerns perceptible things, which the one who has it cannot receive the wisdom of the Spirit, reckoning it folly. It is the custom of Scripture to call the learning that concerns worldly and material things \"fleshly\"; thus, at any rate, the mind of the flesh is also spoken of, and among the works of the flesh are listed heresies, sorceries, idolatries. For these things are no longer to be called fleshly, being derived by name from perceptible flesh; for it is spoken from the material condition according to which the one who works is said to walk according to the flesh, and becomes fleshly, sold under sin. Nevertheless, even if we conducted ourselves in holiness and sincerity in all the inhabited world, yet we have done this toward you more and more. Since you have received to read the Gospels and the Law and the Prophets, we do not write other things than those which you read; for what we inscribe in our letters is likewise God-inspired, just as those are. You also recognize this very thing, having for now a partial understanding. But we hope, God willing, that you will come to know fully, that is, perfectly and without deficiency; for having known us in part,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"προσλαμβάνοντες ἀεὶ τῇ φθασάσῃ ἐπιγνώσει ἐπίτασιν τῶν γνωσθέντων καὶ ἕτερα θεωρήματα, τελείαν ἕξετε θεωρίαν ὡς τὰ αὐτὰ γράφομεν Μωϋσεῖ καὶ τοῖς προφήταις καὶ τοῖς εὐαγγελισταῖς· ὁ γὰρ πρὸς ἐκείνους γενόμενος θεὸς λόγος καὶ ἐν ἡμῖν λαλεῖ, οὐχ ἕτερος ὢν τοῦ Χριστοῦ. πέποιθα δὲ ὅτι οὕτως ὑμῶν διακειμένων, ὅτι καυχᾶσθε ἐν ἡμῖν· καὶ γὰρ ἡμῶν τὸ καύχημα ὑμεῖς ἐστε ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἐν ᾗ κρινεῖ τοὺς φανερουμένους ἐν τῷ βήματι αὐτοῦ. δυνατὸν δὲ τὸν ὑπὸ τοῦ ἀληθινοῦ φωτὸς γινόμενον ἐν ταῖς ψυχαῖς φωτισμὸν ἡμέραν εἶναι τοῦ κυρίου Ἰησοῦ Χριστοῦ. Διὰ ταύτης τῆς λέξεως παρίστησιν ὅτι χαρὰν ἔσχεν ὠφελουμένων Κορινθίων ἐν τῷ βελτιοῦν αὐτούς. διὸ ταύτῃ ἐμμένων τῇ προθέσει ἠβούλετο πάλιν ἐπιδημῆσαι αὐτοῖς ἀπιὼν ἐν τῇ Μακεδονίᾳ, κἀκεῖθεν ἐπιστρέφων πάλιν αὐτοὺς ἰδεῖν, ἵνα πάλιν εὐφρανθῇ ὠφελουμένων αὐτῶν· φαίνεται γὰρ διὰ τῆς λέξεως πρὸ τῆς γραφῆς ἀμφοτέρων τῶν πρὸς αὐτοὺς ἐπιστολῶν γενόμενος ἐν Κορίνθῳ. ἀλλὰ καὶ διὰ τοῦ φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον, τὸ αὐτὸ τοῦτο παρίσταται. Εἰδὼς τὸ εἰρημένον πρὸς τοῦ σωτῆρος ἐν ἐπαγγελίᾳ περὶ τοῦ μὴ δεῖν ὀμνύναι, ἀλλ' ἔχειν λόγον ἀκατάγνωστον περὶ τοῦ ναὶ ὡς ὄντος ναί, καὶ τοῦ οὒ ὡς οὕτως ἔχοντος, διαβεβαιούμενος ἐνταῦθα ὀμνύναι δοκεῖ. καὶ μάλα γε δικαίως·","english":"Always adding to the knowledge already attained an increase of what is known and other visions, you will have perfect vision, since we write the same things to Moses and the prophets and the evangelists; for the God-Word who came to them also speaks in us, being no other than Christ. And I am confident that, since you are so disposed, you boast in us; for you are our boast in the day of the Lord, on which he will judge those who are made manifest at his judgment seat. And it is possible that the illumination which comes to be in souls from the true light is the day of the Lord Jesus Christ. Through this phrase he shows that he had joy when the Corinthians were benefited, in his making them better. Therefore, abiding in this purpose, he wished to come to them again as he was departing for Macedonia, and returning from there to see them again, so that he might again be gladdened by their being benefited; for it appears through this phrase that he had been in Corinth before the writing of both letters to them. But also through the words \"sparing you, I did not come again to Corinth,\" this same point is established. Knowing what was said by the Savior in promise about not needing to swear, but to have an irreproachable word concerning \"yes\" as being yes, and \"no\" as being so, he seems here to swear in giving assurance. And very justly so;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"ἐπεὶ γὰρ διάθεσιν ἑαυτοῦ ἣν εἶχεν πρὸς Κορινθίους ἀπαγγέλλει, αὕτη δὲ ἐν διανοίᾳ καὶ καρδίᾳ τὸ εἶναι ἔχει, εἰκὸς δὲ ἦν τοὺς ἀγαπωμένους ἀμφιβάλλειν περὶ τῆς οὕτω πρὸς αὐτοὺς γνησίας ἀγάπης, μάρτυρα τῶν λεγομένων καλεῖ τὸν θεὸν ἐπὶ τὴν ἑαυτοῦ ψυχήν, ἐπιστάμενον καὶ τὰ ἐν τῷ κρυπτῷ ταύτης κείμενα. φησὶ γάρ· ἐπιδημῶ πρὸς ὑμᾶς ποθῶν ὑμᾶς, καὶ ὅτε δὲ τοῦτο οὐ πράττω, πάλιν φειδοῖ τῇ πρὸς ὑμᾶς ἐπέχω· ἴστε γὰρ ὅτι πρότερον ἐλθὼν εἰς τὴν πόλιν ὑμῶν ὅλον ἐνιαυτὸν καὶ μῆνας ἓξ ἐπιδιέτριψα, χαίρων ἐν τῷ καθ' ἡμέραν ὑμᾶς κατὰ Χριστὸν ὠφελουμένους προκόπτειν. ἀμέλει γοῦν πρὸς τῇ κοινῇ διδασκαλίᾳ καὶ μυστικὰς παραδόσεις παρέθηκα ὑμῖν· τοῦτο γὰρ ἐν τῇ πρὸ ταύτης ἐπιστολῇ ἐδήλωσα, διεγείρων κατασχεῖν ὑμᾶς ἃ παρειλήφατε. ἐπειδὴ δὲ νῦν ἀκριβῶς πέπεισμαι ὡς ψευδοδιδάσκαλοί τινες ἀπατῶσιν, ἀθετοῦντες τὴν ἐκ νεκρῶν ἀνάστασιν καὶ τὴν ἐπὶ διαμονὴν τῆς ψυχῆς, ἔτι μὴν καὶ τὴν περὶ ἀδιαφόρων γνῶσιν διαστρέφοντες, τούτου χάριν ἐπέσχον νῦν πρὸ θεραπείας τινὸς διὰ γραμμάτων ὑπαρχθῆναι δυναμένης ἐπιδημῆσαι ὑμῖν. ταῦτα δὲ ἐπιστέλλω οὐ κύριον τῆς πίστεως ὑμῶν ἐμαυτὸν ἀναγορεύων–συνεργοῦμεν γὰρ εἰς τὸ πιστεύειν ὑμᾶς διὰ διδασκαλίας–καὶ ἐπεὶ ἐκ κατηχήσεως ἡμῶν τῇ πίστει προσεληλύθατε, ὥσπερ ἐδιδάξαμεν, οὕτω καὶ ὑπομιμνήσκομεν, ὅπως ἐμμένητε ᾗ κατωρθώσατε πίστει· κἂν γάρ τινες ἐκλονήθησαν ὑπὸ τῶν ἀπατεώνων, ἀλλ' οὖν θαρρῶ ὡς ἑστήκατε ἐν ᾗ παρελάβετε πίστει, ὄντες ἐν αὐτῇ βέβαιοι. Ἡ χαρὰ ἡ ἐμή, φησί, πάντων ὑμῶν ἐστι διὰ τοῦ εὐφήμου, καὶ τὸ πρὸ αὐτοῦ δηλῶν λέγω δὴ τὸ ἡ λύπη ἡ ἐμὴ πάντων ὑμῶν ἐστιν·","english":"For since he declares the disposition he had toward the Corinthians, and this has its being in the mind and heart, and it was likely that those who were loved would doubt concerning the genuine love thus shown toward them, he calls God as witness to what is said, upon his own soul, knowing also the things that lie hidden within it. For he says: I come to you longing for you, and when I do not do this, again I hold back out of sparing you; for you know that when I first came to your city I stayed a whole year and six months, rejoicing that you were being benefited day by day according to Christ and advancing. Indeed, in addition to the common teaching I also set before you mystical traditions; for this I made clear in the letter before this one, stirring you up to hold fast to what you received. But since I am now firmly convinced that certain false teachers are deceiving you, setting aside the resurrection from the dead and the continuance of the soul, and moreover distorting the knowledge concerning things indifferent, for this reason I have now held back from coming to you before some service that can be rendered through letters. And I write these things, not proclaiming myself lord of your faith—for we work together for your believing through teaching—and since you came to the faith through our catechesis, just as we taught, so also we remind you, that you may remain in the faith in which you have been established; for even if some were shaken by the deceivers, nevertheless I am confident that you stand in the faith you received, being firm in it. My joy, he says, is that of all of you through the good report, and declaring what is before it I mean indeed that my grief is that of all of you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"ἔδει γὰρ λυπουμένῳ τῷ ἀποστόλῳ συλλυπεῖσθαι Κορινθίους, ἵνα καὶ χαίροντι συγχαίρωσιν. ὅτι δὲ ἐκ γνησίας διαθέσεως ἐπιστέλλω ταῦτα, φησί, γινώσκετε ἐκ πολλῆς θλίψεως καὶ συνοχῆς καρδίας διὰ πολλῶν δακρύων ὑπηγορεῦσθαι τὴν ἐπιστολήν· οὐ γὰρ ἐβουλόμην τοιούτων ὑμᾶς δεῖσθαι ἐπιπλήξεων, ἀλλ' ἀποδείξεων τῶν περὶ τῆς ἀληθείας δογμάτων καὶ ὑπομνήσεως, μᾶλλον δὲ προτροπῆς πρὸς τελείαν ἀρετήν. 19 2 Διττὴν τοῦτο διάνοιαν ἔχει τὸ ἐν προσώπῳ Χριστοῦ· δηλοῦται γὰρ ἤτοι ἐν προσώπῳ, τοῦτ' ἔστι ἐνώπιον καὶ βλέποντος Χριστοῦ, ἀλλὰ καὶ τὸ φέρων τὸ Χριστοῦ πρόσωπον κεχάρισμαι, εἰδὼς ὅτι καὶ αὐτὸς πάντα τὰ πρὸς μακαριότητα χαρίσασθαι κρίνας ἐπεδήμησε τῷ βίῳ. αὐτοῦ τοίνυν φέρων τὸ πρόσωπον–μιμεῖσθαι γὰρ αὐτὸν εὔχομαι καὶ σύμμορφος αὐτοῦ εἶναι–συνεχώρησα τὴν ἁμαρτίαν τῷ μετανοήσαντι· ὅθεν καὶ ὑπο... τῆς γνώμης εἶναι προτρέπομαι. οὐκ ἀγνοεῖν γὰρ τοῦ\n\nσατανᾶ τὰ πανουργεύματα δεῖ, ὡς πάλαι τῆς πορνείας γινομένης αὐξάνειν τὴν βλάβην θέλων παρεσκεύαζε τὸ ἀσυμπαθές, ὡς μὴ πενθεῖσθαι τὸν ἑαλωκότα τῇ κακίᾳ· νὺν δὲ ἔπεισεν ἀσπλαγχνίαν εἶναι πρὸς τὸν παυσάμενον τοῦ κακοῦ, ἵνα διὰ τούτου κἀκεῖνον ἀπολέσῃ καὶ ὑμᾶς ἀλαζόνας καὶ ὑπερηφάνους κατ' αὐτοῦ ἀποδείξῃ. ἀλλ' ὅρα μή τις ἀπεκδεχόμενος τὸ βούλημα τοῦ ἀποστόλου, δόξῃ φαῦλον εἶναι τὸ γνῶσιν ἔχειν τῶν σατανικῶν νοημάτων–βλαπτικὸν γὰρ ἥκιστα τὸ τοιοῦτον ἀλλὰ μᾶλλον ὠφελητικόν–τὸ γὰρ εἰδέναι τὴν νόησιν καὶ προαίρεσιν οὐ ποιεῖ κακόν, ἀλλὰ τὸ αἱρεῖσθαι.","english":"For it was necessary that the Corinthians grieve together with the grieving apostle, so that they might also rejoice with him when he rejoices. And that I write these things from a genuine disposition, he says, you know—that the letter was dictated out of much affliction and anguish of heart and through many tears. For I did not wish you to need such rebukes, but rather demonstrations concerning the doctrines of the truth and reminders, or rather exhortations, toward perfect virtue. 19 2 The phrase \"in the person of Christ\" has a twofold meaning. For it is shown either as \"in the person,\" that is, in the presence and sight of Christ, or also as \"bearing the person of Christ, I have forgiven,\" knowing that he himself, having judged it right to grant all things that lead to blessedness, came into this life. Therefore, bearing his person—for I pray to imitate him and to be conformed to him—I forgave the sin to the one who repented. Hence I also urge that you be of the same mind. For one must not be ignorant of Satan's cunning devices: as formerly, when fornication was occurring, wishing to increase the harm, he contrived that there be no fellow-feeling, so that the one captured by evil might not be mourned; but now he has persuaded you to be without compassion toward the one who has ceased from evil, so that through this he might destroy both that one and show you to be boastful and arrogant against him. But see that no one, awaiting the apostle's will, should think it a base thing to have knowledge of Satanic thoughts—for such a thing is least harmful but rather beneficial. For knowing the thought and purpose does not make one evil, but choosing it does.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"ἀμέλει γοῦν καὶ τοὺς ἐλέγχειν τοὺς ἀπατεῶνας προαιρουμένους, εἰδότας τὰ τῆς ἀπάτης ἐκείνων οὐ μεμφόμεθα, ἀλλὰ καὶ πάνυ ἀποδεχόμεθα· οὐ γὰρ τὸ εἰδέναι ἀλλὰ τὸ προαιρεῖσθαι τὰ φαῦλα κακοὺς ποιεῖ. ἴσμεν τοιγαροῦν τὰ νοήματα τοῦ σατανᾶ, οὐχ ὅπως ἐνεργῶμεν κατ' αὐτά, ἀλλ' ἵνα μὴ ἀπατώμενοι παγιδευθῶμεν. Γέγονεν αὐτῷ ἡ ἐκ Τρῳάδος εἰς Μακεδονίαν μετάβασις ἐξ ὀπτασίας· ἐν γὰρ τῇ γραφῇ τῶν Πράξεων τῶν ἀποστόλων εἴρηται, ὡς ὄντι αὐτῷ ἐν Τρῳάδι ἀνὴρ Μακεδὼν ὤφθη ἀποκαλύψεως τρόπῳ κελεύων. ἔφασκε γάρ· διαβὰς εἰς Μακεδονίαν βοήθησον ἡμῖν. ἐσιώπησε δὲ τοῦτο γράφων τὴν ἐπιστολήν, γνώμης μετριότητι δοκιμάσας μὴ εὔκαιρον εἶναι τὸ λέγειν τοιαῦτα περὶ ἑαυτοῦ, ὡς ἐν τοῖς ἑπομένοις δείξει. ἀμέλει γοῦν χάριν ὁμολογεῖ τῷ θεῷ ἐπὶ τῇ μεταβάσει, ὡς ἑξῆς ἐπιφέρων ἐρεῖ. ἐπίστησον δὲ τί βούλεται· θύρας μοι ἀνεῳγμένης μεγάλης ἐν κυρίῳ· τάχα γὰρ ἀνοίγεται θύρα τοῦ λόγου πρὸς τοῦ κυρίου τοῖς ἐξ ἐπινοίας θείας δεχομένοις τὸ λέγειν, ἀλλ' οὐκ ἐξ ἀνθρωπίνης τέχνης παρασκευὴν ἔχουσιν. λέγει γοῦν θεός· πλάτυνον τὸ στόμα σου καὶ πληρώσω αὐτό. καὶ ὁ σοφὸς κέκραγεν· ἄνοιγε σὸν στόμα λόγῳ θεοῦ, τοῦτ' ἔστι παρεσκευασμένος ἔσω πόθῳ καὶ προθυμίᾳ πρὸς τὸ λαβεῖν ἐκ θεοῦ διδασκαλίαν. τάχα δὲ ἀνοίγνυται θύρα τοῦ λόγου, καὶ ὅταν οἱ ἀκροαταὶ ἕτοιμοι πρὸς παραδοχὴν τῆς παιδεύσεως ὦσιν. Διὰ τοῦτο, φησί, φανεροῖ ὁ θεὸς δι' ἡμῶν τὴν ὀσμὴν τῆς γνώσεως τοῦ Χριστοῦ ἐν παντὶ τόπῳ, ἐπείπερ Χριστοῦ εὐωδία ἐσμέν· ὡς γὰρ φωτὸς αὐτοῦ τυγχάνοντος οἱ μέτοχοι φῶς εἰσι τοῦ κόσμου, οὕτω καὶ μύρου ὄντος οἱ ἑνούμενοι αὐτῷ εὐωδία αὐτοῦ εἰσιν.","english":"At any rate, we do not blame those who set out to refute the deceivers, knowing their deceptions, but we fully approve of them; for it is not the knowing but the choosing of evil things that makes people bad. We therefore know the thoughts of Satan, not so that we may act in accordance with them, but so that we may not be ensnared by being deceived. His passage from Troas to Macedonia came about through a vision; for in the writing of the Acts of the Apostles it is said that, while he was in Troas, a Macedonian man appeared to him in the manner of a revelation, commanding him. For he kept saying: Cross over into Macedonia and help us. But he kept silent about this when writing the letter, judging in moderation of mind that it was not timely to say such things about himself, as he will show in what follows. At any rate, he acknowledges thanks to God for the passage, as he will say in what follows. Consider what he means: A great door has been opened to me in the Lord; for perhaps a door of the word is opened by the Lord to those who receive the ability to speak from a divine design, but do not have their preparation from human skill. At any rate, God says: Widen your mouth and I will fill it. And the wise man has cried out: Open your mouth for the word of God—that is, being prepared inwardly with longing and eagerness to receive teaching from God. And perhaps a door of the word is opened also when the hearers are ready to receive instruction. Therefore, he says, God makes manifest through us the fragrance of the knowledge of Christ in every place, since we are the sweet savor of Christ; for just as, since he is light, those who partake of him are the light of the world, so too, since he is myrrh, those who are united to him are his sweet savor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"αὕτη δὲ ἡ εὐώδης πνοή, τοῖς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, τοῖς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωὴν ὑπάρχει. ἀλλ' οὐκ αἰτιατέον εἰ γίνεται ἡ ὀσμὴ ἐκ θανάτου εἰς θάνατον· παρὰ γὰρ τὴν πρόφασιν τῶν οἷς συμβεβήκει τοῦτο γίνεται, ὥσπερ καὶ ἡ ὑγιεινὴ τροφὴ βλάπτειν δοκεῖ τοὺς νοσοῦντας ἀκαίρως προσφερομένη. ὅσοι γὰρ ὑπὸ θάνατον ὄντες τὸν ἐπιγινόμενον τῇ ἁμαρτίᾳ δέχονται οὐκ ὀρθῇ γνώμῃ τὴν θείαν γνῶσιν, ἐκ θανάτου πρακτικῶν ἁμαρτημάτων ἐπὶ θάνατον τὸν ἀκολουθοῦντα τοῖς ἀσεβέσι φρονήμασιν ἔρχονται, ὥσπερ τοὺς παραδεχομένους αὐτὴν μετὰ πράξεων ζωοποιῶν ἐκ ζωῆς εἰς ζωὴν φέρει· ὡς γὰρ τὸ αἰσθητὸν μύρον πρὸς ὑγείαν καὶ εὐεξίαν συμβαλλόμενον βλάπτει τὰ ἔντομα ζῶα οὐ φέροντα αὐτοῦ τὴν ἀκροτάτην πνοήν, οὕτως ἡ θεία εὐωδία ὠφελεῖ καὶ εἰς ὑγείαν ἄγει, μᾶλλον δὲ ζωήν, τοὺς τηροῦντας τὸ κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ–οὗτοι γὰρ ἀληθῶς ἄνθρωποί εἰσιν–βλαπτομένων ἐξ αὐτῆς τῶν κατὰ τὸν ἔσω ἄνθρωπον μεταβαλλόντων, ὡς καλεῖσθαι ἀλληγορικῶς μυίας σαπριούσας σκευασίαν ἐλαίου ἡδύσματος κατὰ τὸν Ἐκκλησιαστικήν. Οὐ προσεκτέον τοῖς ἀπὸ τῶν ἑτεροδόξων λέγουσιν, ὅτι οἱ ἀπόστολοι ἐν Χριστῷ διδάσκοντες κατεναντίον τοῦ θεοῦ τοῦ ἑτέρου παρὰ τὸν πατέρα τοῦ σωτῆρος, τοῦτ' ἔστιν ἐναντία αὐτῷ φθεγγόμεθα. πολλοὺς δὲ λέγει τοὺς ἀπατῶντας διὰ τὸ χυδαῖον. καὶ γὰρ αὕτη ἡ φωνή, λέγω δὲ οἱ πολλοί, ὁμώνυμος οὖσα σημαίνει πλείονα· λέγεται γάρ ποτε ἀντὶ τοῦ “τινές”, ὡς ὅταν ὁ κύριος λέγῃ· πολλοὶ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ· ἀλλὰ καὶ ἀντὶ τῶν πρὸς ὀλίγους διαστελλομένων, ὡς ἐν τῷ πολλοὶ μὲν κλητοί, ὀλίγοι δὲ ἐκλεκτοί.","english":"This fragrant breath is, for some, an odor from death to death, and for others an odor from life to life. But one must not blame it if the odor becomes from death to death; for this happens because of the pretext of those to whom it has befallen, just as healthy food seems to harm the sick when it is taken unseasonably. For as many as, being under death, receive the divine knowledge that arises in connection with sin with an incorrect judgment, come from death—that is, from practical sins—to the death that follows upon impious thoughts, just as it leads those who receive it with life-giving deeds from life to life. For just as perceptible myrrh, which contributes to health and good condition, harms insects because they cannot bear its most extreme breath, so the divine fragrance benefits and leads to health—or rather to life—those who keep the image and likeness of God (for these are truly human beings), while those who change in the inner human being are harmed by it, so that they are called allegorically flies that rot the preparation of oil of perfume, according to Ecclesiastes. One must not pay attention to those from the heterodox who say that the apostles, teaching in Christ, speak contrary to the other god besides the Father of the Savior—that is, we speak things contrary to him. And he calls many the deceivers because of the common crowd. For this word too—I mean \"many\"—being homonymous, signifies more than one thing; for it is sometimes used in place of \"some,\" as when the Lord says, \"Many will say to me in that day\"; but also in place of those distinguished in relation to few, as in \"Many are called, but few are chosen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"δηλοῖ ἡ λέξις καὶ τοὺς πάντας, ὡς ἐν τῷ ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί· πάντες γὰρ\n\nἄνθρωποι παρακούσαντος τοῦ Ἀδὰμ ὑπὸ ἁμαρτίαν εἰσίν. δηλοῖ δὲ καὶ τοὺς χυδαίους, ὡς ἐν τῷ προκειμένῳ καὶ τῷ μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί· σημαίνει δὲ καὶ τοὺς ὅπως ποτὲ πλείονας ὄντας, καθάπερ ἐν τῷ πολλοὶ ἐπανίστανται ἐπ' ἐμέ, καὶ πολλοὶ λέγουσι τῇ ψυχῇ μου. ἐν τῇ ἐκκειμένῃ φωνῇ τῇ οὔκ ἐσμεν ὥς τινες καπηλεύοντες τὸν λόγον τοῦ θεοῦ, τοῦτ' ἔστιν ἐξυδαροῦντες αὐτὸν διὰ ψυχρολογίας καὶ μωρᾶς ἐξηγήσεως, ἀλλ' ὡς ἐξ εἰλικρινείας ἀδόλως καὶ καθαρῶς αὐτὸν προσφερόμεθα.\n\n2 Ἐπιπλήττει ἠρέμα Κορινθίοις ὡς ἔτι ἀγνοοῦσι τὸ ἀποστολικὸν μέγεθος, φάσκων· ὡς ἐξ εἰλικρινείας ἐκ θεοῦ κατέναντι θεοῦ λαλοῦντες δοκῶμεν καὶ ὑμῖν πεφανερῶσθαι ὡς οὕτως ἔχομεν γνώμης, εἰ μὴ ἄρα οὕτως διάγετε ὡς δεῖσθαι συνιστάσης ὑμᾶς ἐπιστολῆς πρὸς ὑμᾶς. οὕτω δὲ φανερὰ τὰ καθ' ἡμᾶς ἐστιν, ὡς μήτε ὑμᾶς συνιστᾶν [ὑμᾶς] ἄλλοις, μηδὲ ἑτέρους ὑμῖν· καὶ γὰρ αὐτοὶ ὑμεῖς ἐπιστολή ἐστε Χριστοῦ ὑφ' ἡμῶν διακονηθεῖσα, πραγματικῶς γεγραμμένη πνεύματι θεοῦ ζῶντος ἀλλ' οὐ μέλανι. λόγοι μὲν γὰρ χαράττονται μέλανι, πραγματικὸς δὲ καὶ θεωρητικὸς βίος πνεύματι θεοῦ ζῶντος χαρακτηρίζεται, ὡς τὸν οὕτω γραφέντα ζῆν κατὰ θεὸν πνεύματι· οἱ γὰρ ἠλίθιοι τὰς ψυχὰς ὡς πλάκες λίθιναι δέχονται ἐκ μέλανος τοὺς τύπους, οἱ δὲ εὔεικτοι πρὸς συγκατάθεσιν τῶν θείων ἐν καρδίαις σαρκίναις, τοῦτ' ἔστιν αἰσθητικαῖς, δέχονται γραφὴν τὴν ἐκ ζῶντος θεοῦ πνεύματος·","english":"The phrase makes clear also all people, as in the passage “For just as through the disobedience of the one man the many were made sinners”; for all human beings, since Adam disobeyed, are under sin. It makes clear also the common sort, as in the passage before us and in “Do not many of you become teachers, brothers”; and it signifies also those who are ever so many, as in “Many rise up against me,” and “Many say to my soul.” In the cited utterance, “we are not like some who peddle the word of God,” that is, watering it down through cold talk and foolish exposition, “but as from sincerity” we offer it guilelessly and purely.\n\n2 He gently rebukes the Corinthians as still ignorant of the apostolic greatness, saying: “as from sincerity, from God, in the sight of God we speak,” let us seem also to you to have been made manifest, that we hold this conviction—unless indeed you conduct yourselves in such a way as to need a letter commending you to you. For our affairs are so evident that you neither need to commend yourselves to others, nor others to you; for you yourselves are a letter of Christ ministered by us, written in reality by the Spirit of the living God and not with ink. For words are engraved with ink, but the practical and contemplative life is stamped by the Spirit of the living God, so that the one thus written lives according to God in the Spirit; for the foolish receive the impressions into their souls as stone tablets from ink, but those easily yielding to assent to divine things receive the writing in hearts of flesh, that is, perceptive hearts, from the living Spirit of God.","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":12,"ref":"p12","source":"ἀπογράφονται γὰρ τὴν παίδευσιν τρισσῶς ἐπὶ τὸ πλάτος τῆς καρδίας, ἅτε τοῦ θεοῦ διδόντος νόμους ἐν τῇ διανοίᾳ, ἐν τῷ ἐπιγράφειν αὐτοὺς ἐπὶ τὸ πλάτος τῆς καρδίας. Μή τις οἰέσθω βλακεύεσθαι ἡμᾶς ἐφ' ἑαυτοῖς λέγοντας· ὡς ἐξ εἰλικρινείας κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν· οὕτω γὰρ περὶ ἑαυτῶν διακείμεθα ὡς θεὸς ἡμᾶς ἱκανοὺς πρὸς διακονίαν τοῦ λόγου καλέσας ἐποίησεν, οὐκ ἔχοντας ἐξ αὑτῶν τὸ λογίσασθαί τι ὡς ἐξ ἑαυτῶν κατὰ θείαν ἐπιστήμην· αὐτὸς γὰρ ὁ δοὺς διακονεῖν ἡμῖν τὴν καινὴν διαθήκην, τὴν πεποίθησιν τὴν πρὸς τὸ λέγειν ὤρεξεν. ἔστι δὲ ἣν ἐπιστεύθημεν διακονίαν πνεύματος ἀλλ' οὐ γράμματος–ἀποκτέννει μὲν γὰρ τὸ γράμμα, ζωοποιεῖ δὲ τὸ πνεῦμα–τῆς τοῦ ζωοποιοῦντος πνεύματος ἡ διαθήκη καινή, οὐ παλαιουμένη· οὐ γὰρ ἐπιγίνεται διδασκαλία ἄλλη μετ' 22 αὐτὴν ἐν τῷ βίῳ τούτῳ· ἀδιάδοχος γάρ ἐστιν. χρῶνται δὲ καὶ τῇ λέξει ταύτῃ πρὸς διαβολὴν τῆς παλαιᾶς διαθήκης οἱ ἑτερόδοξοι, φάσκοντες ἐκείνην μὲν τὴν γραφὴν θανατοῦν, ζωοποιεῖν δὲ τὴν καινὴν ὡς οὖσαν τοῦ ζωοποιοῦντος πνεύματος· διὸ ἐλεγκτέον αὐτοὺς πολὺ μακρὰν ὄντας τῆς ἀποστολικῆς διανοίας. εἰ γὰρ καὶ ἀποκτέννει τὸ γράμμα, ἀλλ' οὖν ἐπαινετὸν ἐπιφέρει θάνατον τοῖς ἀναιρουμένοις· ζῶντες γὰρ τῇ ἀγνοίᾳ καὶ τῇ κακίᾳ πρὸ παραδοχῆς τῆς νομικῆς διδασκαλίας, μετὰ τὸ παραδέξασθαι αὐτὴν θανατοῦνται ἀποβάλλοντες ἣν εἶχον πονηρὰν ζωήν. οὕτω γὰρ ἕτοιμοι πρὸς τὸ δέξασθαι τὴν τοῦ πνεύματος ζωοποίησιν ἔσονται, οἷον·","english":"For they are enrolled for instruction three times over the breadth of the heart, since God gives laws in the mind, in that he inscribes them on the breadth of the heart. Let no one think that we are being foolish when we say of ourselves: “as from sincerity, as from God, in Christ we speak”; for this is how we are disposed concerning ourselves, since God, having called us, made us sufficient for the ministry of the word, not having from ourselves the ability to reckon anything as from ourselves according to divine knowledge; for he himself, who gave us the new covenant to minister, has supplied the confidence for speaking. And the ministry with which we were entrusted is of spirit, not of letter—for the letter kills, but the spirit gives life—the covenant of the life-giving spirit is new, not growing old; for no other teaching comes after it in this life, for it is without successor. But the heterodox also use this phrase to slander the old covenant, claiming that the former scripture puts to death, while the new gives life, as being of the life-giving spirit; therefore they must be refuted, since they are very far from the apostle’s meaning. For even if the letter kills, it nonetheless brings a praiseworthy death to those who are put to death; for while they were living in ignorance and wickedness before the acceptance of the legal teaching, after accepting it they are put to death, casting off the evil life they had. For in this way they will be ready to receive the life-giving work of the spirit, as it were:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"ὁ ὢν ἐν κακῷ ζῇ κατ' αὐτὸ, ὁ ἐκκλίνας ἀπ' αὐτοῦ ἀποβάλλει ἣν εἶχε κατ' αὐτὸ ζωήν, ἐλευσόμενος διὰ τῆς τοῦ ἀγαθοῦ ποιήσεως ἐπὶ τὸ μακαρίως ζῆν· ὡς γὰρ τὸ κακὸν καὶ ἀγαθὸν ἀσυνύπαρκτα, οὕτω καὶ αἱ ἑκάτεραι ζωαὶ ἅμα εἶναι οὐ δύνανται. οὐ ψέγεται τοιγαροῦν τὸ γράμμα τέλος ἐπιβαλὸν τῇ φαύλῃ ζωῇ· προσάξει γὰρ εὐθέως τῇ κατὰ τὸ πνεῦμα ζωοποιήσει. Συγκρίνει ἀμφοτέρας τὰς διαθήκας, τὴν καινὴν καὶ παλαιάν, ἑκατέρᾳ μαρτυρῶν τὸ ἐν δόξῃ τῇ ἐκ θεοῦ δεδόσθαι. ὅμως δὲ εἰ καὶ ἀμφότεραι δεδοξασμέναι, ἡ ἐν πνεύματι πλείονα δόξαν ἔχει. εἰ δὲ ἐκ συγκρίσεως πλείων ἡ τοῦ πνεύματος δόξα, οὐ ψεκτὴ πρὸς ἣν συγκρίνεται· ἀγαθοῦ γὰρ ἀγαθὸν μᾶλλον ἀγαθόν. διακονία γὰρ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἡ διὰ Μωϋσέως ἐστίν, διακονοῦσα θάνατον ὃν εἴπομεν ἐπιφέρειν τὸ γράμμα. ὥσπερ οὖν ἐκείνη τοῦ λεχθέντος θανάτου ποιητική, οὕτω τῆς μετὰ τὸν θάνατον ἐκεῖνον ζωῆς\n\nπάροχος ἡ τοῦ πνεύματος διακονία. πειρᾶται δὲ ἀπόδειξιν ἐπαγαγεῖν τοῦ ἐν δόξῃ εἶναι τὴν τοῦ πνεύματος διακονίαν, ἐκ τοῦ ἐλάττονος ποιούμενος τὴν ἐπιχείρησιν· φησὶ γάρ· εἰ ἡ τῆς κατακρίσεως διακονία τοσαύτην ἔσχε δόξαν ὡς μὴ πάντας τοὺς υἱοὺς Ἰσραὴλ εἰς τὴν τελείωσιν βλέψαι δύνασθαι–μόγις γὰρ κεκαλυμμένην αὐτὴν ἔφερον–, πόσῳ μᾶλλον ἡ πνευματικὴ διακονία ἔσται ἐκ δόξῃ; τοῦ αὐτοῦ θεωρήματος καὶ ἑτέραν ἐπιχείρησιν ποιεῖται φάσκων· ἡ προτέρα γραφὴ κατακρίνουσα τοὺς ἀξίους ἧς εἶχον κατὰ ἁμαρτίαν ζωῆς ὡς τὸν εἰρημένον ἐνεγκεῖν θάνατον, μέχρι καιροῦ τινος δέδοται· διαδέχεται γὰρ αὐτὴν ἡ εὐαγγελικὴ διδασκαλία αὕτη ἀδιάδοχος οὖσα.","english":"He who is in evil lives according to it; he who turns away from it casts off the life he had according to it, being about to come, through the doing of good, to a life of blessedness. For just as evil and good cannot coexist, so neither can the two lives be at the same time. Therefore the letter is not blamed for having put an end to the worthless life; for it will bring one straightway to the life-giving that is according to the Spirit. He compares both covenants, the new and the old, testifying to each that it was given in glory from God. Nevertheless, even if both have been glorified, the one in the Spirit has greater glory. But if by comparison the glory of the Spirit is greater, that with which it is compared is not blameworthy; for a good is more good than a good. For the ministry of death, engraved in letters on stones, is the one through Moses, ministering death, which we said the letter brings in. Just as, then, that ministry is productive of the death spoken of, so the ministry of the Spirit is the provider of the life that comes after that death. He attempts to bring forward a proof that the ministry of the Spirit is in glory, making his argument from the lesser; for he says: If the ministry of condemnation had such glory that not all the sons of Israel were able to look toward its completion—for they bore it but barely, veiled as it was—how much more will the spiritual ministry be in glory? From the same consideration he also makes another argument, saying: The former scripture, condemning those worthy of the life they had in sin, so as to bring in the death that was mentioned, was given until a certain time; for the gospel teaching succeeds it, being without successor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"εἰ τοίνυν τὸ καταργούμενον τὸ τέλος ἔχει ἐν δόξῃ, πολλῷ πλέον τὸ μένον πλείονα δόξαν ἔχει· ἡ καταργεῖται λέξις οὐ λοιδορικῶς κεῖται. ἀμέλει γοῦν καὶ ἡ ἐκ μέρους τῶν ἁγίων γνῶσις καὶ προφητεία καταργηθήσεται, οὐ καθάπαξ ἀλλὰ παρουσίᾳ τῆς γνώσεως τῆς ἀληθείας. καὶ ὥσπερ εἰ λέγοιμεν καταργεῖσθαι τὴν εἰσαγωγικὴν διδασκαλίαν ἐξ ἐπιστήμης τῶν τελείων θεωρημάτων, οὐχ ὑβριστικῶς φαμεν· δηλῶσαι γὰρ διὰ τῆς λέξεως προτιθεμένης χρείας τῆς πρὸς τὸν εἰσαγόμενον Παῦλον. τοιγαροῦν τοιαύτην πεποίθησιν ἔχοντες, ὡς διάκονοι καινῆς διαθήκης τεθειμένοι, ἀνεγκαλύπτως τὴν διδασκαλίαν προφέροντες πολλῇ παρρησίᾳ χρώμεθα, τελείων ὄντες ἀκροατῶν διδάσκαλοι, ἐπείπερ ἣν προφερόμεθα παίδευσιν οὐκ ἔξωθεν δέεται δόξης, σύμφυτον αὐτὴν ἔχουσα. Μωϋσῆς μὲν γὰρ κάλυμμα ἐπὶ τὸ πρόσωπον ἔφερε τοῖς πολλοῖς τοῦ λαοῦ ὁμιλῶν· οὐ γὰρ ἔφερον τὸ μεγαλοφυὲς τῆς διδασκαλίας. ἀμέλει γοῦν τοῖς πρεσβυτέροις καὶ Ἰησοῦ τῷ τοῦ Ναυῆ καὶ εἴ τις κατ' ἐκείνους διαλεγόμενος γυμνὴν ἐπεδείκνυτο τὴν δόξαν. ἐγίνετο δὲ καὶ τοῦτο ὡς καὶ πλείονα ἄλλα συμβολικῶς ὑπὸ Μωϋσέως· ὁ γὰρ ἀνὴρ οὗτος τοῦ νόμου φέρει τὸ πρόσωπον, καὶ ἐπεὶ ὁ νόμος πρὸς διάνοιαν καὶ ῥητόν ἐστιν εἰρημένος τοῖς κατὰ γράμμα καὶ λέξιν μόνον προσβαλεῖν δυναμένοις, κεκαλυμμένος σκιᾷ καὶ ἱστορίαις προσέρχεται τοῖς ὑπεραναβεβηκόσιν, τὰ κατ' ἀλληγορίαν πνευματικὴν ἄνευ καλύμματος παραδιδούς. κἂν τοίνυν κεκάλυπται Μωϋσῆς τισιν, οὐκ αὐτοῦ ἀλλὰ τῶν μὴ δυναμένων ἄνευ καλύμματος τὴν δόξαν αὐτοῦ ὁρᾶν τὸ ἔγκλημα, ἐπεὶ καὶ τῷ Ἰησοῦ ἐγκλητέον τὰ μυστήρια μὴ πᾶσι φανεροῦντι·","english":"If, then, that which is being done away with has its end in glory, much more does that which remains have greater glory. The word \"is done away with\" is not used as a reproach. Indeed, at any rate, the knowledge and prophecy of the saints that is in part will be done away with, not altogether but by the presence of the knowledge of the truth. And just as if we were to say that introductory teaching is done away with by the knowledge of perfect contemplations, we do not speak insultingly; for Paul sets out to make clear through the word the need that is prior to the one being introduced. Therefore, having such confidence, as those appointed ministers of a new covenant, we bring forth our teaching unveiled and use much boldness, being teachers of mature hearers, since the instruction we bring forth does not need glory from outside, having it as its own by nature. For Moses put a veil over his face when he spoke to the many of the people; for they could not bear the greatness of the teaching. Indeed, at any rate, when he conversed with the elders and with Joshua the son of Nun and with any like them, he showed his glory unveiled. And this too was done, as were many other things, symbolically by Moses; for this man bears the face of the law, and since the law was spoken with a view to both its meaning and its literal expression for those able to approach only according to the letter and the wording, it comes veiled in shadow and histories to those who have risen above, delivering the things according to spiritual allegory without a veil. Even if, then, Moses is veiled to some, the blame is not his but theirs who are unable to see his glory without a veil, since one would also have to blame Jesus for not making the mysteries clear to all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"τοῖς γὰρ ἔξω ἐν παραβολαῖς αὐτὰ ἐλάλει. ὥστε καὶ ὁ εὐαγγελικὸς λόγος τοῖς μὲν ἐξωτερικοῖς κεκαλυμμένως, τοῖς δὲ ἔνδον εἰς τὴν μυστικὴν διάνοιαν εἰσεληλυθόσιν ἀνεγκαλύπτως διαλέγεται, τὴν σαφήνειαν τῶν παραβολῶν ποιούμενος, φάσκων τοῖς εἰς τὴν οἰκίαν αὐτοῦ εἰσιοῦσιν· ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας, τοῖς δὲ ἔξω ἐν παραβολαῖς πάντα γίνεται. ἀμέλει γοῦν προκείμενον αὐτὸ δείκνυσιν, διὰ τοῦτο καλύπτειν Μωϋσέα ἣν ἔχει δόξαν ἐπὶ τοῦ προσώπου, ἐπεὶ πεπώρωνται τὰ νοήματα τῶν μὴ οἵων τε γυμνὸν αὐτὸν ὁρᾶν. φαίνεται διὰ τοῦ εἱρμοῦ πάντων τῶν προκειμένων τὸν νόμον Μωϋσέα καλῶν. Ἐκ τούτων ἀνατρέπεται ὁ μῦθος τῶν διακοπτόντων τὴν θεοῦ γραφήν· μία γάρ ἐστιν ὁτὲ μὲν τύποις καὶ σκιᾷ κεκαλυμμένη, ὁτὲ δὲ ἄνευ καλυμμάτων προφαινομένη, ἐπείπερ ἀπὸ πνεύματος κυριακοῦ τὴν ἀποκάλυψιν αὐτῆς δεχόμεθα, πεπεισμένοι ἐλευθερίαν εἶναι τὸ κυρίου πνεῦμα.\n\n2 Θεὸν τοῦ αἰῶνος τούτου τὸν διάβολον εἶναί φησιν, ὡς καὶ τὰ δαιμόνια τῶν ἐθνῶν θεοί, καὶ ἡ κοιλία τῶν γαστριμάργων. στίζουσι δέ τινες εἰς τὸ ἐν οἷς ὁ θεός, ἑξῆς ἀναγινώσκοντες ἀπ' ἰδίας ἀρχῆς· τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων. ἀμέλει γοῦν καὶ εὐέλεγκτα λέγουσιν· εἰ γὰρ ἄπιστοί τινές εἰσι τούτου τοῦ αἰῶνος, εὑρεθεῖεν ἕτεροι ἄπιστοι οὐκ ὄντες αὐτοῦ. πᾶς γὰρ ἄπιστός ἐστι τούτου τοῦ αἰῶνος· οὐδεὶς γὰρ ὑπερβὰς αὐτὸν καὶ καταξιωθεὶς τοῦ μέλλοντος αἰῶνος, τετύφλωται ἐν νοήμασιν, ἀλλ' ἔχει πεφωτισμένους τοὺς ὀφθαλμούς. ἔγνων","english":"For to those outside he spoke these things in parables. So that even the gospel word converses veiledly with those who are outside, but unveiledly with those inside who have entered into the mystical meaning, making clear the parables, saying to those who enter into his house: \"To you it has been given to know the mysteries of the kingdom, but to those outside all things come in parables.\" At any rate, he shows that this very thing lies before us, that for this reason Moses covers the glory he has on his face, since the thoughts of those who are not able to see him naked have been hardened. It appears through the sequence of all the things set forth that he calls the law Moses. From these things the myth of those who cut up the divine Scripture is overturned; for it is one, sometimes veiled in types and shadow, sometimes appearing forth without veils, since we receive its revelation from the Lord's Spirit, being persuaded that the Lord's Spirit is freedom.\n\nHe says that the god of this age is the devil, as also the demons are gods of the nations, and the belly is the god of gluttons. But some punctuate at \"in whom the god,\" reading what follows as from its own beginning: \"of this age has blinded the thoughts of the unbelievers.\" At any rate, they also say things easily refuted; for if some are unbelievers of this age, others might be found who are unbelievers not of it. For every unbeliever is of this age; for no one who has surpassed it and been deemed worthy of the age to come has been blinded in his thoughts, but he has his eyes enlightened. I knew","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"τινὰς σαφηνίζοντας τὴν προκειμένην λέξιν, φάσκοντας κεκαλυμμένον εἶναι τὸ εὐαγγέλιον οὐ τοῖς πάντη ἀπίστοις· οὐδὲ γὰρ κεκαλυμμένου αὐτοῦ ἢ γυμνοῦ πεῖραν ἔχουσιν. ἔλεγον δὲ οὗτοι ἀπολλυμένους εἶναι ἐν οἷς κεκάλυπται τὸ εὐαγγέλιον, τοὺς παραδεξαμένους μὲν αὐτό, μὴ μὴν ἄνευ καλύμματος προσβαλόντας αὐτῷ. οἷοι ἐτύγχανον οἱ ἐν παραβολαῖς ἀκούοντες τῶν Ἰησοῦ λόγων, τοῦ ἀπολλύμενοι ἐπ' αὐτῶν κειμένου ἐπὶ δηλώσει τοῦ κατ' ἀλλοίωσιν μεταβαλεῖν· οἱ γὰρ προκόπτοντές εἰσι τοιοῦτοι, ἀεὶ ἐξ ἑτέρων ἕτεροι γινόμενοι. ὅθεν οὐκ ἐπὶ ψόγου ἔλεγον κεῖσθαι τὸ ἀπολλύμενοι, ἀλλ' ὡσαύτως τῷ οἱ οὐρανοὶ ἀπολοῦνται, καὶ ἡμεῖς ἀπολλύμενοι τὸν αἰῶνα· αἱ γὰρ λέξεις αὗται ἀπόλλυσθαι τίθενται τοῦ ἐν προκοπῇ ἐκ ποιότητος εἰς ποιότητα μεταβαίνοντος. Ἀναφορὰν ἔχει ἡ προκειμένη λέξις πρὸς τὸ οὐχ ὅτι κυριεύομεν τῆς πίστεως ὑμῶν· ἀκολούθως γὰρ ἐκείνῳ ῥηθείη ἄν· οὐχ ἑαυτοὺς κηρύττομεν, διὸ οὐ κυριεύομεν ὑμῶν τῆς πίστεως· κηρύττομεν γὰρ Ἰησοῦν Χριστὸν θεὸν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Χριστοῦ. ὥστε οὐχ ἡμεῖς ἀλλ' αὐτὸς κυριεύει τῆς πίστεως ἡμῶν, ἀποδεχόμενος ἢ κρίνων ὑμᾶς κατ' αὐτήν. πρὸς τούτοις καὶ τὸ ὅτι ὁ θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, συναπτέον τῷ ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμεθα. ἐκ σκότους δὲ λάμπεται φῶς τῷ ἐξ ἀγνοίας εἰς ἐπίγνωσιν ἀληθείας ἐρχομένῳ· λέγομεν γοῦν ἐξ ἀγνοοῦντος καὶ ἀληθοῦς ἐπιστήμονα καὶ πεπαιδευμένον γίνεσθαι.","english":"Some explain the present word, asserting that the gospel is veiled not to those who are entirely unbelieving; for they have no experience of it either veiled or naked. These said that those in whom the gospel is veiled are the ones perishing—those who have received it, yet did not approach it without a veil. Such were those who heard the words of Jesus in parables, the \"perishing\" being placed upon them to indicate a change by alteration; for those who are advancing are of this sort, always becoming different from different things. Hence they said that \"perishing\" is not placed for blame, but in the same way as \"the heavens will perish,\" and \"we are perishing\" the age; for these words are used of perishing for that which in progress passes from quality to quality. The present word has reference to \"not that we lord it over your faith\"; for in accordance with that it might be said: we do not preach ourselves, therefore we do not lord it over your faith; for we preach Jesus Christ as God and Lord, but ourselves as your servants through Christ. So that not we but he himself lords it over our faith, receiving or judging you according to it. In addition to these things, also the statement \"that God who said light to shine out of darkness\" must be joined to \"but we all with unveiled face beholding as in a mirror the glory of the Lord.\" And light shines out of darkness for the one who comes from ignorance to the knowledge of truth; we say, at any rate, that one becomes knowing and educated out of one ignorant and true.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"τῆς οὖν προκαταλαβούσης τοὺς ἀνθρώπους ἀγνοίας καὶ κακίας ὠνομασμένων σκότους, ἔλαμψεν ὁ θεὸς ἐν ταῖς καρδίαις φωτισμὸν πρακτικῆς καὶ διανοητικῆς ἀρετῆς, ἵν' ἔχωσι θεωρίας τῆς δόξης Χριστοῦ ἐν προσώπῳ αὐτοῦ. δόξαν δὲ ἤτοι καθ' ἣν φρονοῦσι περὶ αὐτοῦ, ἢ δόξαν καθ' ἣν δεδοξασμένον αὐτὸν ἴσμεν. Ὀστράκινα λέγει σκεύη τὰς εὐτελεῖς λέξεις καὶ τὸ ἄπλαστον τῆς ἑρμηνείας. εἰ γὰρ οἱ κήρυκες τοῦ εὐαγγελίου κατ' ἀνθρωπίνην φιλοσοφίαν ἐπρέσβευον τῆς ἀληθείας, ὑπωπτεύθη ἂν ἐξ ἀνθρωπίνης τέχνης καὶ μὴ ἐκ δυνάμεως θεοῦ κεκρατῆσθαι τοὺς ἀνθρώπους τῇ σωτηριώδει παιδεύσει· ἀγραμμάτων δὲ καὶ ἰδιωτῶν ὄντων τῶν διακονουμένων ἡ ὑπερβολὴ τῆς δυνάμεως τοῦ κατὰ τὴν γνῶσιν θησαυροῦ, ἐκ θεοῦ καὶ οὐκ ἐκ θνητῶν ὑποληφθήσεται. τούτῳ συνᾴδει τὸ εἰ καὶ ἰδιώτης τῷ λόγῳ ἀλλ' οὐ τῇ γνώσει, καὶ τὸ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πειθοῖς σοφίας λόγοις· εἶχεν γὰρ τὸν θησαυρὸν τῆς γνώσεως οὐκ ὢν κατ' αὐτὴν ἰδιώτης, ἐν ὀστρακίνοις σκεύεσιν ἰδιώτης ὢν τῷ λόγῳ. εἰσὶ δὲ οἱ ὀστράκινα σκεύη λέγοντες ἃ περικείμεθα σώματα ἐν τοῖς αἰσθητοῖς ὄντες, διανοίᾳ τοιαύτῃ· ἐπεὶ ἔτι σάρκα περικείμενοι τὴν ἐμποδίζουσαν τῇ θεωρίᾳ τῆς ἀληθείας, γνῶσιν ἔχομεν τὴν περὶ τῆς τριάδος, ἡ ὑπερβολὴ τοῦ μεγέθους τῆς γνώσεως οὐκ ἐξ ἡμῶν, ἀλλ' ἐκ θεοῦ δυνάμεως ὑπάρχουσα ἡμῖν γνωρίζεται. Ὅσον ἐπὶ τῇ πικρότητι τῶν περιεστηκότων, ἀπηυδήσαμεν ἂν καὶ ἀπωλόμεθα· ὅσον δὲ ἐπὶ τῷ παρακαλοῦντι θεῷ, πάντα ἡμῖν πρὸς σωτηρίαν εὐμαρῆ. κἂν ἐν παντὶ οὖν πράγματι θλιβώμεθα, γενναιάζοντες οὐ στενοχωρούμεθα·","english":"Since ignorance and evil, called darkness, had beforehand seized human beings, God shone in their hearts an illumination of practical and intellectual virtue, so that they might have the contemplation of the glory of Christ in his face. And glory means either that which they hold concerning him, or the glory according to which we know him to have been glorified. He calls earthen vessels the cheap words and the unformed character of the interpretation. For if the heralds of the gospel had proclaimed the truth according to human philosophy, it would have been suspected that human beings had been overcome by the saving instruction from human skill and not from the power of God; but since those who minister are unlettered and ordinary, the surpassing greatness of the power of the treasure that consists in knowledge will be attributed to God and not to mortal men. With this agrees the saying, \"Even if I am unskilled in speech, yet not in knowledge,\" and \"my word and my preaching were not in persuasive words of wisdom\"; for he possessed the treasure of knowledge, not being unskilled in it, while being unskilled in speech in earthen vessels. And there are those who say that the earthen vessels are the bodies we wear while we are among perceptible things, with this meaning: since, still wearing the flesh that hinders the contemplation of truth, we have knowledge concerning the Trinity, the surpassing greatness of the magnitude of knowledge, existing in us not from ourselves but from the power of God, is made known. As far as the bitterness of the circumstances surrounding us is concerned, we would have fainted and perished; but as far as God who comforts is concerned, all things are easy for us unto salvation. So even if in every matter we are afflicted, being of good courage we are not cramped.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"κἂν ὡς ἀπόρους ἡμᾶς τινες ὑπολαμβάνωσι, διώκοντες καὶ ἀνατρέποντες, ἀλλ' οὖν ἡμεῖς ἐν ἅπασιν εὐποροῦντες οὐκ ἐξαπορούμεθα, οὐκ ἀπολλύμεθα, οὐ καταβαλλόμεθα· ἀνατρεπόντων γὰρ τῶν πονηρῶν στήκομεν ἀκλόνητοι, διωκόμενοι γενναιάζομεν, πορίμων ἡμῖν πάντων ὄντων πρὸς σωτηρίαν. ἰστέον ὅτι τὸ στενοχωρεῖσθαι ὁτὲ μὲν ταὐτόν ἐστι τῷ θλίβεσθαι, ὁτὲ δὲ ἕτερον. ὅταν γὰρ ἀμφότερα λέγηται, δηλοῖ τὸ μὲν θλίβεσθαι τὴν ἔξωθεν περίστασιν, τὸ στενοχωρεῖσθαι τὸ ὀκλάζειν τῇ προαιρέσει καὶ λογισμῷ. ὅταν δὲ μὴ ἀμφότερα λαμβάνηται, ἐκ παραλλήλου δηλοῦσι τὸ αὐτό. 26 2 Τὸ ἀεὶ καὶ πάντοτε κείμενα ἐκ τῇ προκειμένῃ λέξει, οὐ τὸ ἀτελεύτητον καὶ ἄναρχον δηλοῖ, καθὼς λέγομεν τὸ ἀΐδιον, ἀλλὰ τὸ ἄπαυστον καὶ ἀδιάστατον· ὁ γὰρ τὴν νέκρωσιν τοῦ Ἰησοῦ μὴ ποτὲ μέν, ποτὲ δὲ οὔ περιφέρων ἐν τῷ σώματι αὐτοῦ, πάντοτε τοῦτο ποιεῖν ἐρεῖ.\n\nἀλλὰ καὶ ὁ ζωὴν καὶ εὐσέβειαν καὶ σπουδὴν ἔχων ἀδιαστάτως ἀγωνίζεσθαι ὑπὲρ τῆς ἀληθείας λέξει· ὡς ἄρα ἡμεῖς οἱ ζῶντες τὸν εἰρημένον τρόπον, τοῦτ' ἔστιν ἄνευ διαλειμμάτων, εἰς θάνατον παραδιδόμεθα. εἰς τοῦτο λήψῃ καὶ τὸ λεχθὲν ὑπὸ Στεφάνου πρὸς Ἰουδαίους· ἀεὶ γὰρ ὑμεῖς τῷ ἁγίῳ πνεύματι ἀντιπίπτετε· συνέζευξε γὰρ αὐτῷ τὸ τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ἡ μῶν; ταύτης τῆς διανοίας ἐστὶ καὶ τὸ εἶπα· ἀεὶ πλανῶνται τῇ καρδίᾳ, τοῦτ' ἔστιν οὐ ποτὲ μέν, ποτὲ δὲ οὔ, ἀλλ' ἀδιαστάτως. τὸ ἐσιώπησα δέ, μὴ καὶ ἀεὶ σιωπήσομαι; τὸ ἀτελεύτητον καὶ ἄπαυστον δηλοῖ· εἰ γὰρ καὶ νῦν, φησί, μακροθυμῶ ἁμαρτανόντων ὑμῶν, ἀλλ' οὖν οὐκ εἰς τὸ ἄπαυστον ἔσται ὑπέρθεσις τῆς τιμωρίας·","english":"And even if some regard us as resourceless, persecuting and overturning us, nevertheless we, being resourceful in all things, are not at a loss, are not destroyed, are not cast down; for while the wicked overturn us, we stand unshaken; when persecuted, we act nobly, since all things are available to us for salvation. It must be known that being constrained is sometimes the same as being afflicted, and sometimes different. For when both are said, being afflicted indicates the external circumstance, while being constrained indicates fainting in purpose and reasoning. But when both are not taken together, they indicate the same thing by parallelism. 26 2 The expressions always and at all times, placed in the preceding phrase, do not indicate the endless and beginningless, as we call the eternal, but the ceaseless and uninterrupted; for he who carries about the deadening of Jesus in his body not at one time but not at another, will say that he does this always.\n\nBut also he who has life and piety and zeal to struggle uninterruptedly for the truth will say: as indeed we who live in the manner stated, that is, without intervals, are handed over to death. To this you will also apply what was said by Stephen to the Jews: for you always resist the Holy Spirit; for he joined to it the words, which of the prophets did your fathers not persecute? Of this same meaning is also the phrase, I said: they always go astray in their heart, that is, not at one time but not at another, but uninterruptedly. And the phrase, I was silent, will I also be silent always? indicates the endless and ceaseless; for even if now, he says, I am long-suffering with you while you sin, nevertheless the postponement of punishment will not be without end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"μετὰ γὰρ πολλὴν μακροθυμίαν τιμωρηθήσονται οἱ ἐμμένοντες τῇ κακίᾳ. κορ Πνεῦμα καλεῖ, φησί, πίστεως τὴν μετέχουσαν τῆς πίστεως ἣν ἔχει τις. Ἐν παντὶ γὰρ θλιβομένων ἡμῶν ὁ ἔξω ἄνθρωπος φθείρεται.\n\n2 Δύο οἰκίας διαφόρους σημαίνει ἡ προκειμένη γραφή· μίαν μὲν ἐπίγειον καὶ χειροποίητον, τὸν φαινόμενον εἶναι κόσμον ταῖς τοῦ θεοῦ χερσὶν εἰς τὸ εἶναι παρηγμένον–δεικνὺς γὰρ τὰ αἰσθητὰ πάντα φησίν· ἡ χείρ σου ἐποίησε ταῦτα πάντα, ἀλλὰ καί· τὰ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί, τῆς αὐτῆς ἐστι νοήσεως– οἰκίαν δὲ ἀχειροποίητον οὖσαν ἐν τοῖς οὐρανοῖς, τὸν κόσμον τὸν ἄλλον παρὰ τοῦτον. ἐπεὶ οὖν καταλυομένου τοῦ αἰσθητοῦ κόσμου οὐ παράγει τὸ σχῆμα τοῦ οὐρανοῦ καὶ τῆς γῆς, παρελευσομένων οὐκ εἰς τὸ μὴ ὄν, οἱ ἄνθρωποι καταστρέφουσι τὸν οἰκήσαντα πρότερον ἐν τῇ καταλυομένῃ ἐπιγείῳ οἰκίᾳ, διαδέξεται ἡ μέλλουσα καὶ αἰώνιος. εἶπεν δέ· οἰκίαν ἔχομεν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς, δεικνὺς ὅτι ἀπεντεῦθεν, μᾶλλον δὲ ἐκ πολλοῦ εὐτρέπισται τοῖς ἀξίοις τοῦ τυχεῖν αὐτῆς. ἀμέλει γοῦν τὰς ἐν αὐτῇ ἐπαγγελίας ἃς ὀφθαλμὸς οὐκ εἶδεν, οὐδὲ ἄλλη αἴσθησις ἢ νόησις κατείληφεν, προητοιμάσθαι ὑπὸ τοῦ θεοῦ τοῖς αὐτὸν ἀγαπῶσιν εἴρηται. καὶ ὁ σωτήρ φησιν· κληρονομήσατε τὴν βασιλείαν τὴν ἡτοιμασμένην ὑμῖν πρὸ καταβολῆς κόσμου. αὕτη δὲ ἡ λεχθεῖσα αἰσθητὴ μονὴ οἰκία εἴρηται οὐ καθάπαξ ἡμῶν, ἀλλ' ἡ τοῦ σκήνους ἡμῶν· ἡ γὰρ ἐπουράνιος ἡμῶν προηγουμένως οἴκησίς ἐστιν.","english":"For after much longsuffering, those who persist in evil will be punished. The Spirit, he says, calls the one who partakes of the faith that a person has a spirit of faith. For in everything, while we are afflicted, our outer man is being destroyed.\n\n2 The present Scripture signifies two different houses: one earthly and made with hands—the visible world, brought into being by the hands of God; for showing that all things perceptible, he says, \"Your hand made all these things,\" and also, \"The heavens are the works of your hands\"—this is of the same meaning—and a house not made with hands, in the heavens, the other world besides this one. Since, then, when the perceptible world is dissolved, the form of heaven and earth does not pass away, since they will pass over not into non-being, people destroy the one who previously dwelt in the earthly house that is being dissolved, and the coming eternal house will succeed it. And he said: \"We have a house not made with hands, eternal, in the heavens,\" showing that from here—or rather, from long ago—it has been prepared for those worthy to obtain it. At any rate, the promises in it, which eye has not seen, nor has any other sense or thought grasped, are said to have been prepared beforehand by God for those who love him. And the Savior says: \"Inherit the kingdom prepared for you before the foundation of the world.\" And this perceptible dwelling that was mentioned is called a house not absolutely ours, but that of our tabernacle; for our heavenly dwelling is primarily ours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"κἂν γὰρ ἐξ ἀναστάσεως ἀποδοθῇ τὸ σκῆνος τῆς ψυχῆς ὡς εἶναι καὶ αὐτὸ ἐν τῇ ἐπουρανίῳ οἰκίᾳ, ἀλλ' οὖν προηγουμένως τῆς ψυχῆς ἡ διατριβὴ αὕτη, κατὰ συμβεβηκὸς δὲ καὶ οὗ περίκειται σκηνώματος· ὡς αὖ ἐπίγειος κατὰ πρότερον λόγον οἰκία ἐστὶ τοῦ σκήνους, δευτέρως δὲ καὶ τῆς ψυχῆς οὔσης ἐν τῷ σώματι. ἀνέγνων που οἰκίαν μὲν ἐπίγειον σκήνους λέγεσθαι τὸ ἐξ ὀστῶν καὶ σαρκῶν συγκείμενον σῶμα, σκῆνος δὲ ὂν ἐν τῇ οἰκίᾳ ταύτῃ τὸ σχῆμα τοῦ ἔσω ἀνθρώπου, ὅ ἐστιν αὐγοειδὲς καὶ ὀργανικὸν σῶμα. οἱ οὕτως ἑρμηνεύοντές φασιν οὖν· καταλυομένης ταύτης τῆς οἰκίας τοῦ παχέος σώματος, μετοικίζεται ἡ ψυχὴ ἐπὶ τὸν οὐράνιον χῶρον, καλούμενον οἰκίαν ἀχειροποίητον αἰώνιον. ἀπολήψεται δὲ καὶ ὃ ἀπέθετο σῶμα οὐράνιον γεγενημένον, ὅπερ οἰκητήριον ἐξ οὐρανοῦ ὀνομάζεται. Εἰ καὶ καταλυθείσης τῆς προειρημένης οἰκίας τοῦ σκήνους, περικείμεθα τὸ σκῆνος ἐν αὐτῷ μεταβαίνοντες εἰς τὴν οὐράνιον οἰκίαν· ἀλλ' οὖν ἐν αὐτῷ τυγχάνοντες στενάζομεν ἐπενδύσασθαι ποθοῦντες τὸ ἐξ οὐρανοῦ οἰκητήριον, τοῦτο δέ ἐστιν ὃ ἀπεθέμεθα σῶμα, ἐξ οὐρανοῦ τότε χρηματίζον ὅταν τὴν ἀφθαρσίαν καὶ ἀθανασίαν ἐνδύσηται. ἀλλ' εἰ καὶ ἐπιποθοῦμεν τοῦτο τὸ οἰκητήριον, σκόπει εἰ ὁ ἐνδυσάμενος αὐτὸ πάντως σκεπάζεται πρὸς αὐτοῦ· τοῦτο γὰρ δηλοῦται ἐκ τοῦ εἴ γε καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. οὐ γυμνὸς δὲ εὑρίσκεται ἐνδυσάμενος αὐτὸ ὁ πιστὸς καὶ ἅγιος πρὸ αὐτοῦ τούτου ἐνδυσάμενος τὸν κύριον Ἰησοῦν καὶ ὅπλα φωτὸς καὶ σπλάγχνα οἰκτιρμοῦ·","english":"For even if the tabernacle of the soul is restored from the resurrection so that it too is in the heavenly dwelling, nevertheless this sojourn belongs primarily to the soul, and incidentally also to the tabernacle in which it is clothed; just as, in turn, the earthly house belongs to the tabernacle in the first sense, and secondarily also to the soul, which is in the body. I have read somewhere that the earthly house of the tabernacle is called the body composed of bones and flesh, while the tabernacle in this house is the form of the inner man, which is a luminous and organic body. Those who interpret it this way say, then: when this house of the thick body is dissolved, the soul migrates to the heavenly place, called a house not made with hands, eternal. And it will receive back also the body it laid aside, having become heavenly, which is named a dwelling from heaven. Even if, when the aforementioned house of the tabernacle has been dissolved, we are clothed with the tabernacle as we pass over into the heavenly house—nevertheless, while we are in it, we groan, longing to put on the dwelling from heaven, and this is the body we laid aside, then called from heaven when it puts on incorruption and immortality. But if we also long for this dwelling, consider whether the one who puts it on is altogether covered by it; for this is made clear from the words, if indeed even when we have put it on we shall not be found naked. But the faithful and holy one is not found naked when he puts it on, having before this very thing put on the Lord Jesus and the armor of light and the bowels of compassion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ὁ γὰρ ἄπιστος καὶ φαῦλος κἂν τύχῃ τοῦ πνευματικοῦ σώματος ὃ καλεῖται ἐξ οὐρανοῦ οἰκητήριον, γυμνὸς εὑρεθήσεται, οὐ σπουδάσας\n\nἔχειν τὰ τοῦ ἔσω ἀνθρώπου ἐνδύματα. τούτων οὕτω τυγχανόντων οἱ ἐν τῷ σκήνει ὄντες ἡμεῖς στενάζομεν βαρούμενοι, ἐπείπερ βρίθει τὸ γεῶδες σκῆνος νοῦν πολυφρόντιδα. ὅμως εἰ καὶ βαρούμεθα ἐκ τοῦ ἔχειν αὐτό, οὐκ ἀποβαλεῖν αὐτὸ ποθοῦμεν, ἀλλ' ἐνδύσασθαι τὸ ἐξ οὐρανοῦ οἰκητήριον, ἵνα κρατηθῇ καταποθὲν τὸ θνητὸν ὑπὸ τῆς ζωῆς· οὐ γὰρ ἐξαφανίζει ἡ ζωὴ τὸ σκῆνος ἡμῶν ὅταν ἐπενδυσώμεθα τὴν ἀθανασίαν, ἀλλὰ καταπίνει αὐτό, ἐπικρατεστέρας γινομένης τῆς ἐξ αὐτῆς ποιότητος τοῦ καθ' ὃ θνητοί ἐσμεν. Ἐκεῖνοι μὲν ἐπὶ τούτοις ἐλεγχέσθωσαν παρ' ὑμῶν–λέγει δὲ περὶ τῶν ψευδαποστόλων–, ἡμεῖς δὲ ὑμῶν χάριν καὶ δι' ὑμᾶς ταῦτα πράττομεν· κἄν τε γὰρ ἔξω τῶν ἀνθρωπίνων γενόμενοι τῷ θεῷ ἐκστῶμεν, ἀλλ' οὖν σωφρονοῦμεν ὑμῖν, τῆς θείας ἐκστάσεως οὐ μανίαν ἀλλὰ νηφαλιότητα ἐχούσης. οὐ προσεκτέον γὰρ τοῖς ἀπὸ τῶν Φρυγῶν λέγουσι τοὺς ἀποστόλους καὶ προφήτας ἐξίστασθαι ὥστε παραπαίειν· παρηκολούθουν γὰρ οἷς ἔλεγον καὶ ἔπραττον, εἰ καί τινες ἄλλοι. ἠπατήθησαν δὲ οἱ ἠλίθιοι ἐκ τῆς ὁμωνυμίας· οὐ γὰρ μόνον τὸ παραπαίειν καὶ παρακόπτειν σημαίνει ἡ ἐξέστη φωνή, ἀλλὰ καὶ τὸ ἐκπλαγῆναι ἐπὶ θαυμασμῷ. οὕτω γὰρ ἐξέστη Ἰσαὰκ ἔκστασιν μεγάλην, καὶ ἐκστήσονταί τινες ἐπὶ τῷ κυρίῳ καὶ ἐπὶ τοῖς ἀγαθοῖς αὐτοῦ, κατὰ τὸν προφήτην. εἰ δὲ καὶ ἄλλα τινα δηλοῦται ὑπὸ τῆς φωνῆς, ἐπιστήτω ὁ ἐντυγχάνων ταῖς γραφαῖς. Ἐξηγεῖται τὸ εἶδος ἧς ὑπομένει ἐκστάσεως, φήσας·","english":"For the unbeliever and the base person, even if he obtains the spiritual body which is called a dwelling from heaven, will be found naked, not having striven to have the garments of the inner man. Since these things are so, we who are in the tabernacle groan, being burdened, since the earthly tabernacle weighs down the mind that is full of care. Nevertheless, even if we are burdened from having it, we do not long to cast it off, but to put on the dwelling from heaven, so that what is mortal may be held fast, swallowed up by life. For life does not annihilate our tabernacle when we put on immortality, but swallows it up, the quality of that by which we are mortal becoming more dominant. Let those men be reproved by you for these things—he is speaking about the false apostles—but we do these things for your sake and because of you. For even if, having gone outside human things, we are beside ourselves in God, yet we are of sound mind for you, since the divine ecstasy has not madness but sobriety. For one must not pay attention to those from the Phrygians who say that the apostles and prophets are beside themselves so as to be deranged; for they followed what they said and did, even as certain others did. But the foolish were deceived by the homonymy; for the word \"he was beside himself\" does not only signify being deranged and crazed, but also being struck with amazement in wonder. For thus Isaac was beside himself with a great ecstasy, and some will be beside themselves in the Lord and in his good things, according to the prophet. And if certain other things are also indicated by the word, let the one who reads the Scriptures understand. He explains the kind of ecstasy which he endures, having said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"συνεχόμεθα ὑπὸ τῆς πολλῆς εἰς ἡμᾶς γενομένης ἀγάπης θεοῦ, μετὰ τοῦ θαυμάζειν δοκιμάζοντες, ὅτι εἰ εἷς ὑπὲρ πάντων ὁ Χριστὸς ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον· οὐκ ἂν γὰρ ὑπὲρ πάντων ἀπέθνῃσκεν, εἰ μὴ πάντες ὑπεύθυνοι ἦμεν θανάτου. εἰ τοίνυν ὑπὲρ ἡμῶν καὶ δι' ἡμᾶς ἀπέθανε καὶ ἀνέστη, ἀναστάντες σὺν αὐτῷ ζῶμεν, οὐκέτι δι' αὑτούς, τοῦτ' ἔστιν ἀνθρωπίνως, ἀλλὰ τῷ ὑπὲρ ἡμῶν παθόντι καὶ ἀναστάντι. ζῶντες δὲ αὐτῷ, καὶ κατ' αὐτὸν πάντα ἃ βούλεται πράττομεν καὶ λέγομεν καὶ διανοούμεθα, ὡς ἕκαστον τεθαρρηκότα εἰπεῖν· ἡ ψυχή μου αὐτῷ ζῇ, καί· ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός. Ἐπεὶ ζῶμεν τῷ ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἐγερθέντι ἀφ' οὗ ἠρξάμεθα οὕτως εἶναι, οὐδένα ἔτι κατὰ σάρκα γινώσκομεν, ὑπερβάντες τὴν σάρκα καὶ τὰ ταύτης πάθη, ἔτι μὴν καὶ τὴν σκιώδη τοῦ νόμου διδασκαλίαν. εἰ δὲ καὶ τὸν Χριστὸν ἔγνωμεν κατὰ σάρκα ἔτι ἰουδαΐζειν θέλοντες καὶ ἕπεσθαι τῇ σαρκίνῃ διηγήσει τοῦ νόμου, ἀλλὰ νῦν οὐκέτι οὕτως αὐτὸν ἀλλ' ὡς θεὸν λόγον γινώσκομεν· γενόμενος γὰρ ὁ λόγος σάρξ, οὐκ ᾤκησεν ἀλλ' ἐσκήνωσεν ἐν ἡμῖν, ἵνα μετὰ τοῦτο θεασώμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. διαφέρει γὰρ τὸ οἰκῆσαι τοῦ σκηνῶσαι ὡς καὶ ὁ οἶκος σκηνῆς· ἀεὶ γὰρ μένει ὁ οἶκος ἀμετακινήτως τεθεμελιωμένος, ἡ δὲ σκηνὴ οἶκός ἐστι φορητός. ἀμέλει σκηνοῦσιν οἱ προκόπτοντες, οἰκοῦσιν οἱ τετελειωμένοι· διελεύσομαι γὰρ ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ θεοῦ. Ὁ ἐν Χριστῷ τῷ μετέχειν αὐτοῦ γινόμενος καινὴ κτίσις ἐστίν.","english":"We are constrained by the great love of God that has come to be toward us, testing with wonder, that if one Christ died for all, then all died; for he would not have died for all unless all were liable to death. If, then, he died for us and because of us and rose again, having risen with him we live, no longer for ourselves—that is, in a human way—but for the one who suffered and rose for us. And living for him, we do and say and think all things according to him, as each one, having taken courage, may say: My soul lives for him, and: I no longer live, but Christ lives in me. Since we live for the one who died and was raised for us, from the time we began to be so, we no longer know anyone according to the flesh, having transcended the flesh and its passions, and moreover also the shadowy teaching of the law. But even if we once knew Christ according to the flesh, still wishing to judaize and to follow the fleshly narrative of the law, yet now we no longer know him in this way but as God the Word; for the Word, having become flesh, did not dwell but tabernacled among us, so that after this we might behold his glory, glory as of the only-begotten from the Father, full of grace and truth. For dwelling differs from tabernacling, as a house differs from a tent; for the house always remains immovably founded, but the tent is a portable house. Indeed, those who are making progress tabernacle, while those who have been perfected dwell; for I will pass through the place of the wondrous tent until the house of God. The one who is in Christ by participating in him is a new creation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":23,"ref":"p23","source":"τοιαύτην ὑπαρχθῆναι τῇ ἑαυτοῦ καρδίᾳ εὐχόμενος ὁ ἅγιος εἶπεν· καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ θεός. κατὰ τοῦτο τὸ σημαινόμενον κτίζει ἐν αὐτῷ ὁ σωτὴρ τοὺς δύο εἰς ἕνα καινὸν ἄνθρωπον. ἵν' οὖν τοῦτο ὑπαρχθῇ, τούτῳ τῷ τρόπῳ ὑπέβαλεν ἑαυτὸν κτισθῆναι λέγων· κύριος ἔκτισέ με ἀρχὴν ὁδῶν εἰς ἔργα. οὐ δηλοῖ οὐσίωσιν τὸ κτισθῆναι ῥῆμα, ὡς ἐν ἄλλοις διὰ πλειόνων δέδεικται. γενομένης δὲ καινῆς κτίσεως ἐν τῷ Χριστῷ τῶν πεπιστευκότων, τὰ ἀρχαῖα παρῆλθε, πεπαλαιωμένα τῶν καινῶν εἰς μέσον ἠγμένων. καὶ εἰ μὲν ἀρχαῖα τὰ νομικὰ καὶ προφητικὰ λέγει, παρελήλυθε ταῦτα τῶν εὐαγγελίων διαδεξαμένων, τούτων τῶν παλαιῶν καὶ καινῶν οὐ καθ' ὑποκείμενον ἀλλ' ἐπινοίᾳ ἐχόντων τὴν διαφοράν· ἡ γὰρ αὐτὴ διδασκαλία τῶν δύο διαθηκῶν ὁτὲ μὲν κεκαλυμμένως, ὁτὲ δὲ γυμνῶς γέγονεν. ἀρχαῖα οὖν ἐστι τὰ κεκαλυμμένα. εἰ δέ τις τὰ πρὸ τῆς πίστεως ἔθη καὶ κατάστασιν ἀρχαίαν εἶναι λέγοι, παρῆλθε ταῦτα\n\nπαυσάμενα ἐνεστηκυίας τῆς κατὰ τὸ εὐαγγέλιον διδασκαλίας. πρὸς τὴν προτέραν ἀπόδοσιν ἁρμόσει τὸ πάντα ἐκ τοῦ θεοῦ, καὶ γὰρ ὁ νόμος καὶ οἱ προφῆται καὶ τὰ εὐαγγέλια ἐκ τοῦ θεοῦ· κατὰ τὴν ὑστέραν διήγησιν, πάντων τῶν καινῶν ἐκ θεοῦ ὄντων, οὐ μὴν καὶ τῶν παρεληλυθότων. τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ. ἐχθροὶ γὰρ ἦμεν πολὺ ἀπάτῃ καὶ ἁμαρτήμασι κεκρατημένοι, κατηλλάγημεν δὲ αὐτῷ, ἄφεσιν πρὸς αὐτοῦ καὶ δι' αὐτοῦ εἰληφότες· κατήλλαξεν δὲ ἡμᾶς ἑαυτῷ διὰ τοῦ ὑπὲρ ἡμῶν ἀποθανόντος καὶ ἀναστάντος κυρίου.","english":"Praying that such a thing might come to be in his own heart, the saint said: Create in me a clean heart, O God. In this sense the Savior creates in him the two into one new man. In order, then, that this might come to be, in this way he submitted himself to be created, saying: The Lord created me as the beginning of his ways for his works. The word \"created\" does not signify essential being, as has been shown at greater length in other places. But when the new creation of those who have believed came to be in Christ, the old things passed away, the things grown old having been brought into the midst of the new. And if he calls the things of the law and the prophets \"old,\" these have passed away, the Gospels having succeeded them, these old and new things having their difference not in their underlying subject but in conception; for the same teaching of the two covenants has at times been veiled and at times bare. The veiled things, then, are the old. But if someone should say that the customs and the old condition of life before the faith are the old things, these have passed away, having ceased when the teaching according to the Gospel was established. To the former interpretation will fit \"all things are from God,\" for both the law and the prophets and the Gospels are from God; according to the latter account, all the new things are from God, but not also the things that have passed away. But \"all things\" are from God, who reconciled us to himself through Christ. For we were enemies, greatly overpowered by deceit and sins, but we were reconciled to him, having received forgiveness from him and through him; and he reconciled us to himself through the Lord who died and rose for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ὅπως δὲ μὴ ἀναισθητῶμεν τῆς πολλῆς θεοῦ εὐεργεσίας, τὴν περὶ τῆς καταλλαγῆς διδασκαλίαν δέδωκε τοῖς ἀποστόλοις, ἵνα παιδευόμενοι ὑπ' 30 αὐτῶν ἐμμένωμεν τῷ ἐν Χριστῷ εἶναι· δι' αὐτοῦ γὰρ ἐπίμονος ἔσται ἡ μετὰ τὴν καταλλαγὴν ὑπάρξασα πρὸς θεὸν φιλία. Τὸν μὴ γνόντα φησὶν ἀντὶ τοῦ τὸν μὴ πειραθέντα ἁμαρτίας· οὐ γὰρ τὸ μὴ ἀγνοεῖν τὴν φύσιν αὐτῆς φησιν–μᾶλλον γὰρ πάντων ᾔδει αὐτὴν ὁ σωτήρ–, ἀλλὰ τὸ μὴ πειραθῆναι αὐτῆς. οὕτω γὰρ καὶ ὁ φυλάσσων ἐντολὴν οὐ γνώσεται ῥῆμα πονηρόν. Ἐπεὶ δεκτῷ καιρῷ καὶ σωτηρίας ἡμέρᾳ ἐπακούσας θεὸς ἐβοήθησε, πέμψας τὸν ἴδιον υἱὸν καὶ παραδοὺς αὐτὸν ὑπὲρ ἡμῶν, μηδεὶς κατὰ μηδένα τρόπον προσκοπὴ ἀπιστίας γένηται, ἵνα μὴ μῶμον σχῇ ἡ διακονία τῆς εὐαγγελικῆς διδασκαλίας. ὅθεν σπουδαστέον συνιστάναι ἑαυτοὺς ἐπ' ἔργοις ἀγαθοῖς, κἂν ἐπίπονα ὦσιν. γίγνεται δὲ τοῦτο, ἐὰν ὑπομονὴν ἔχοντες θλίψεις καὶ ἀνάγκας καὶ στενοχωρίας καὶ τὰ παραπλήσια γενναίως φέρωμεν, δεσμὰ καὶ φυλακῆς πεῖραν ἱλαρῶς φέροντες· οὕτω γὰρ ἁγνεύειν κατὰ τὴν ψυχὴν συμβήσεται ὀρθὰ φρονοῦσαν καὶ πράττουσαν· τὰς ψυχὰς γὰρ ἡμῶν, φησίν, ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας. ἀλλὰ καὶ ὁ φόβος κυρίου ἁγνὸς ὤν, πᾶσαν ἁγνείαν περιποιεῖ τῷ αὐτὸν ἀνειληφότι. Δεξιὰ καὶ ἀριστερὰ ὅπλα τῆς δικαιοσύνης εἶναι λέγει. τάχα οὖν ὁ περὶ τὰ αἰσθητὰ δικαιοπραγῶν ὡς ἐθέλειν μᾶλλον ἀδικεῖσθαι καὶ ἀποστερεῖσθαι ἢ ποιεῖν αὐτὸς ταῦτα, πέφρακται τοῖς ὅπλοις τῆς δικαιοσύνης τοῖς ἀριστεροῖς, τοῦτ' ἔστι τὴν πρὸς θεὸν δικαιοσύνην ὁσιότητα καλουμένην ἔχοντος ἐν τῷ ἀποδιδόναι τὰ τοῦ θεοῦ τῷ θεῷ φοροῦντος τὰ δεξιὰ αὐτῆς ὅπλα.","english":"But so that we might not be insensitive to God's great beneficence, he gave the teaching about reconciliation to the apostles, so that, being instructed by them, we might remain in being in Christ; for through him the friendship with God that came to exist after reconciliation will be lasting. He says \"the one who did not know\" instead of \"the one who did not experience sin\"; for he does not mean not being ignorant of its nature—rather, the Savior knew it better than all—but not experiencing it. For in this way also the one who keeps a commandment will not know an evil word. Since God, having heard in an acceptable time and on a day of salvation, helped, sending his own Son and handing him over for us, let no stumbling of unbelief arise in any way, so that the ministry of the gospel teaching may not have a blemish. Therefore we must be eager to commend ourselves by good works, even if they are laborious. And this happens if, having endurance, we bear afflictions and constraints and distresses and the like nobly, cheerfully bearing chains and the experience of prison; for in this way it will come about that we are pure in soul, thinking and doing what is right; for our souls, he says, we have purified in obedience to the truth. But also the fear of the Lord, being pure, procures all purity for the one who has taken it up. He says that the weapons of righteousness are on the right and on the left. Perhaps, then, the one who acts righteously in matters perceptible to the senses, so as rather to wish to be wronged and defrauded than to do these things himself, has been fenced about with the left weapons of righteousness—that is, having the righteousness toward God called holiness in rendering the things of God to God—while he wears its right weapons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"ἐν ἑτέροις φωτὸς εἴρηται, ἐν τῷ ἐνδύσασθαι ὅπλα φωτός. ταῦτα τὰ ὅπλα τῆς στρατιᾶς οὐ σάρκινα, τοῦτ' ἔστιν οὐκ ἀνθρώπινα, ἀλλὰ δυνατὰ τῷ θεῷ τυγχάνει. ἐπίστησον εἰ δύνασαι ὅπλα ἀριστερώτερα δικαιοσύνης ἔχειν ὁ κατὰ τὴν σκιὰν τοῦ νόμου δικαιούμενος, ὅπλα δὲ δεξιὰ ὁ πεποιημένος κατὰ τὴν δικαιοσύνην τὴν γινομένην διὰ Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. αὕτη δέ ἐστιν περὶ ἧς ὁ σωτὴρ τοῖς μαθηταῖς εἶπεν· ἐὰν μὴ περισσεύῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. ἔτι ὁ τὸ δίκαιον δικαίως διώκων κατὰ τὰ ἀνθρώπινα συναλλάγματα, ὥπλισται κατὰ τὰ δικαιοσύνης ἀριστερὰ ὅπλα, ὁ δὲ κατὰ τὰ δόγματα τῆς ἀληθείας τοῦτο πράττων ὑπὲρ τοῦ υἱὸς δικαιοσύνης γενέσθαι διωκόμενος ὑπὲρ αὐτῆς, φέρει τὰ δεξιὰ αὐτῆς ὅπλα. Ὅρα γε πρὸς τοῖς εἰρημένοις, εἰ λόγον ἔχει τὸ λεχθησόμενον· ὁ ὑπὲρ εὐσεβείας ἀτιμαζόμενος, δυσφημούμενός τε καὶ πλάνος ὑπολαμβανόμενος, γενναίως καὶ ἐπαινετῶς ταῦτα φέρων, ἀριστεροῖς ὅπλοις τῆς δικαιοσύνης χρᾶται· τοῖς δεξιοῖς αὐτῆς ὅπλοις ἠσφαλισμένος, ὅταν μὴ ἔπαινος ἢ ἑτέρα τις εὔκλεια καὶ εὐφημία ὡς ἐπ' ἀληθότητι λόγου χαυνοῖ καὶ ἐπαίρῃ. ταύτῃ τῇ διανοίᾳ καὶ τῶν ἑπομένων ἕκαστον μετὰ τῆς αὐτῆς ἀντιθέσεως εἰρημένον ἐφαρμόσεις. Ἔτι ὑπονοούμενοι λυπεῖσθαι καὶ πτωχοὶ καὶ μηδὲν ἔχοντες, δι' ἣν κατορθοῦμεν ἀκτημοσύνην, χαίρομεν πλουτοῦντες ἔργοις ἀγαθοῖς καὶ παντὶ λόγῳ καὶ πάσῃ γνώσει, ὡς καὶ ἄλλους πλουτίζειν κατὰ τὸν πλοῦτον τὸν ὀξὺ βλέποντα· ὁ γὰρ τοῦτον ἔχων πάντων ἐγκρατής ἐστιν, κατέχων αὐτά. εὖ δὲ καὶ τὸ","english":"In other passages it is called light, in the phrase \"to put on the armor of light.\" These weapons of the army are not fleshly, that is, not human, but are mighty in God. Consider whether one who is justified according to the shadow of the law can have the left-hand weapons of righteousness, while one who has been made according to the righteousness that comes through Jesus Christ to all who believe has the right-hand weapons. This is the righteousness of which the Savior said to his disciples: \"Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven.\" Furthermore, the one who pursues justice justly in human transactions is armed with the left-hand weapons of righteousness, but the one who does this according to the doctrines of the truth, in order to become a son of righteousness, being persecuted for its sake, bears its right-hand weapons. Observe, in addition to what has been said, whether what will be stated has reason: the one who is dishonored for the sake of piety, and is defamed and regarded as a deceiver, bearing these things nobly and praiseworthily, uses the left-hand weapons of righteousness; he is fortified with its right-hand weapons when neither praise nor any other good repute and fair speech, as if on account of the truth of the word, puffs him up and lifts him. With this understanding you will apply each of the following things as well, spoken with the same antithesis. Furthermore, though suspected of being grieved and poor and having nothing, through the poverty we practice we rejoice, being rich in good works and in every word and all knowledge, so as also to enrich others according to the wealth that sees keenly; for the one who has this is master of all things, possessing them. And well also is the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"εἰπεῖν ἐφ' ἑκάστου τῶν ἀηδῶν, ὡς τὸ ἐπὶ δὲ τῶν καλῶν καὶ σωτηριωδῶν τοῦτό μοι εἴρηται. Ὁ πολλὴν παρρησίαν εἰς τὸ λέγειν λαβὼν πρὸ τῆς προθυμίας τῶν ἀκροατῶν ἐρεῖ· τὸ στόμα ἡμῶν ἀνέῳγε καὶ ἡ καρδία ἐν τῷ νοεῖν πεπλάτυνται πρὸς ὑμᾶς, ὦ Κορίνθιοι· διὸ καὶ στενοχωρεῖσθε ὑπὸ ἐνοχλούσης ἀγνοίας. οὐκ ἐξ ἡμῶν ἔχετε τοῦτο· ἀπαιτοῦμεν γὰρ ὑμᾶς ὡς τέκνα ἀντιμισθίαν ἡμῖν παρασχεῖν διὰ τοῦ πλατύνειν ὑμῶν τὴν νόησιν πρὸς παραδοχὴν ἧς προσφέρομεν ὑμῖν παιδεύσεως. σπλάγχνα δὲ ἐνταῦθα ἐκλαβεῖν δεῖ οὐκ αἰσθητά· οὐ γὰρ περὶ σωματικῶν ἀλλὰ πνευματικῶν ὁ λόγος. 32 2 Ἐκκλησιαστικῇ συνηθείᾳ, μᾶλλον δὲ γραφικῇ σύζυγοι αἱ γαμεταὶ τοῖς ἀνδράσι λέγονται. κωλύει γοῦν καὶ διὰ τῶν προκειμένων ἑτερογαμίαν, γράφων· μὴ ἔσεσθε ἑτεροζυγοῦντες ἀπίστοις, μονονουχὶ τοῦτο λέγων· πιστὸς ἀνὴρ μὴ ἀγέσθω ἄπιστον γαμετήν. σὺ μὲν γὰρ ὑπὸ τὸν χρηστὸν Ἰησοῦ ζυγὸν ὑπάρχεις, ἐκείνη δὲ ὑπὸ ζυγὸν πονηροῦ τινός ἐστιν. ὁμοίως ἡ πίστιν ἔχουσα γυνὴ μὴ ζευγνύσθω ἀνθρώπῳ εἰδωλολάτρῃ. πείθει δὲ παραιτεῖσθαι τὴν ἑτεροζυγίαν, ἐπιφέρων τὰ πάντως ἐσόμενα φάσκων· ἢ τίς μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; καὶ τὰ ἑξῆς. ἐπεὶ γὰρ ὁ πιστὸς δικαιοσύνην ἔχει, καὶ φῶς ἐστι τοῦ κόσμου τυγχάνων ὑπὸ τὸν Χριστόν, ὁ δὲ ἄπιστος ἀνομίας ἐστὶ πλήρης ὡς διὰ τοῦτο σκότος εἶναι ὑποκείμενον τῷ Βελίαρ–πονηρὸς δέ τις οὗτος–, οὐ δεῖ μερίδα τὸν πιστὸν ἔχειν μετ' ἀπίστου. αὐτὸς μὲν γὰρ ναὸς θεοῦ κατεσκεύασται, ὁ δὲ ἄπιστος εἰδώλων ὅθεν ἐπεὶ ἀμέτοχος ἀνομίας ἡ δικαιοσύνη, καὶ ἀκοινωνήτως ἔχει τὸ φῶς πρὸς τὸ σκότος.","english":"To say in the case of each of the unpleasant things, as in the case of the noble and saving things, this has been said by me. He who has received great boldness in speaking will say, before the eagerness of the hearers: Our mouth has been opened and our heart has been widened in understanding toward you, O Corinthians; therefore you are also constrained by the ignorance that troubles you. You do not have this from us; for we ask you, as children, to provide us a recompense by widening your mind to receive the instruction we offer you. And here \"bowels\" must be understood not in a perceptible sense; for the discourse is not about bodily things but about spiritual things. 32 2 By ecclesiastical custom, or rather by scriptural usage, wives are called yokefellows to their husbands. At any rate, he also prevents mixed marriage through the present words, writing: Do not be unequally yoked with unbelievers, saying almost this: let not a believing man be led to an unbelieving wife. For you are under the good yoke of Jesus, but she is under the yoke of some evil one. Likewise a woman who has faith must not be yoked to a man who is an idolater. And he persuades them to reject the unequal yoking, adding what will certainly come to pass, saying: Or what fellowship has righteousness with lawlessness? and the rest. For since the believer has righteousness, and being light of the world is under Christ, while the unbeliever is full of lawlessness, so that for this reason he is darkness subject to Beliar—and this one is evil—the believer must not have a portion with the unbeliever. For he himself has been fashioned a temple of God, but the unbeliever a temple of idols; whence, since righteousness has no share in lawlessness, light also has no communion with darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"ἀλλ' οὐδὲ συμφωνία τῷ Χριστῷ πρὸς τὸν Βελίαρ ἐστίν, οὐδὲ ναῷ θεοῦ συγκατάθεσίς τις μετὰ ναοῦ εἰδώλων, οὐ προσελθετέον γάμῳ τοιούτῳ· πλήσσει γὰρ τοῦτο πράσσων ὁ πιστός, μετέχων ἀνομίας, ἀλλὰ καὶ κοινωνῶν τῷ σκότει καὶ πρὸς τὸν Βελίαρ αὐτομολῶν καὶ μερίδα τὴν ἄπιστον ἀσπαζόμενος. φύγωμεν τοιγαροῦν τὰ προειρημένα πάντα, ναὸς ὄντες τοῦ εἰρηκότος θεοῦ· ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω. εἰ γὰρ υἱοὶ καὶ θυγατέρες θεοῦ γίνεσθε ἀφορισθέντες τῶν ἀκαθάρτων ἀπίστων, μὴ τῷ αὐτῷ ζυγῷ ὑποβάλητε ἑαυτοὺς ἵνα τῶν ἱερῶν τούτων ἀμοιβῶν τύχητε, καθαρίσαντες ἑαυτοὺς ἀπὸ πάντων μιασμάτων τῶν ἐξ ἑτερογαμίας γινομένων σαρκίνων ὄντων· τότε γὰρ τὴν τοῦ πνεύματος πρακτικῶς καὶ τῷ φρονεῖν ἐπιτελέσετε ἁγιωσύνην.\n\n2 Στίζεται δὲ ἡ προκειμένη λέξις διαφόρως. οἱ μὲν γὰρ ἀναγινώσκουσιν· ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοί, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ὅπως μηδὲ σαρκὸς μηδὲ πνεύματος, τοῦτ' ἔστι τῆς ψυχῆς ἢ τῆς γνώμης, μολυσμὸν ἐξ ἁμαρτίας σχῶμεν· τότε γὰρ ἀναγκαίως ἕψεται ἐπιτελέσαι ἡμᾶς ἐν φόβῳ κυρίου ἁγιωσύνην ὥστε πνεύματι καὶ σώματι ἁγίους εἶναι. ἕτεροι δὲ ἀναγνόντες τὸ καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, διαστέλλουσι καὶ πνεύματος ἐπιτελοῦντες ἁγιωσύνην. κρατύνουσι δὲ τὴν διαστολὴν ταύτην ὅσοι θέλουσι, τὸ ἅγιον εἶναι πνεῦμα τὸ ἄνευ προσθήκης ἐν ταῖς γραφαῖς φερόμενον· φασὶ γὰρ τὴν γραφὴν δηλῶσαι βουλομένην τοῦτο, ὅπου μὲν ἅγιον ᾖ θεοῦ πνεῦμα ἢ ἕτερόν τι τοιοῦτον λέγεσθαι.","english":"But there is no concord between Christ and Belial, nor any agreement of a temple of God with a temple of idols, nor should one approach such a marriage; for the believer who does this strikes against it, sharing in lawlessness, and also having fellowship with darkness and deserting to Belial and embracing the unbelieving portion. Let us therefore flee all the things previously mentioned, being a temple of the God who said, I will dwell in them and walk among them. For if you become sons and daughters of God by being separated from the unclean unbelievers, do not subject yourselves to the same yoke so that you may obtain these sacred recompenses, having cleansed yourselves from all defilements that come from a second marriage, being fleshly; for then you will practically and in your mindset fulfill the holiness of the spirit.\n\n2 But the present passage is punctuated in different ways. For some read: Therefore, having these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, so that we may have no defilement of either flesh or spirit—that is, of the soul or of the mind—from sin; for then it necessarily follows that we fulfill holiness in the fear of the Lord, so as to be holy in spirit and body. But others, having read, let us cleanse ourselves from every defilement of flesh and spirit, make a distinction and also fulfill holiness of spirit. And those who wish the Holy Spirit to be the one spoken of in the Scriptures without addition confirm this distinction; for they say that the Scripture, wishing to make this clear, says holy where it is the Spirit of God or something else of that sort.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"ἀλλὰ καὶ ἄνευ προσθήκης ὡς ἐν τῷ αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, τοῦ ἐναντίου μετὰ προσθήκης ἀεὶ καλουμένου οὕτως πνεῦμα ἀκάθαρτον, πνεῦμα πονηρόν, πνεῦμα δαιμονίου, καὶ εἴ πως ἄλλως μετὰ προσθήκης προφέρεται. Παρρησιάζεσθαι μέλλων μετὰ τῶν συνεκπεμπόντων τὴν ἐπιστολήν, φησὶ τοῖς Κορινθίοις· χωρήσατε, τοῦτ' ἔστιν ἐνέγκατε ἡμᾶς ἀπολογουμένους. οὐδενὶ ὑμῶν αἴτιοι ἀδικίας ἢ φθορᾶς ἢ πλεονεξίας γεγενήμεθα. ταῦτα δὲ παρρησιάζομαι, οὐ κατακρίνειν ὑμᾶς βουλόμενος· προεμαρτυράμην γὰρ ὅτι οὕτως ἑτοίμως ἔχετε ὡς ὑπεραποθανεῖν ἡμῶν. καὶ γὰρ ἡμεῖς ὑπὲρ ὑμῶν· ἡ γὰρ\n\nτοιαύτη τῆς προθυμίας ἑτοιμασία ἐν ταῖς καρδίαις ἡμῶν τε καὶ ὑμῶν παρεσκευάσθη. ὅθεν πολλὴν ὑπὲρ ὑμῶν καύχησιν ἔχων πλήρης εἰμὶ τῆς παραμυθίας ὑπερπεριττευούσης ἐν ἡμῖν τῆς ὑπὲρ τῆς σωτηρίας ὑμῶν χαρᾶς καὶ εὐφροσύνης ἐπὶ πᾶσιν ᾗ ὑφιστάμεθα ὑπὲρ τῆς ἀληθείας κακώσει. καὶ γὰρ ἐν τῇ Μακεδονίᾳ ἐληλυθότων ἄνεσιν οὐδεμίαν ἔσχεν ἡ σὰρξ ἡμῶν συνεχῶς προσπιπτόντων πειρασμῶν. ὅμως εἰ καὶ ἡ σὰρξ ἄνεσιν οὐκ ἔχει, τῷ πνεύματι γενναιάζομεν, ἐπείπερ οὐ στενοχωρούμεθα κἂν ἐν παντὶ θλιβώμεθα. ἑρμηνεύων δὲ τίνα ἦν τὰ θλίβοντα, ἐπήγαγε τὸ ἔξωθεν μὲν μάχας εἶναι, ἔσωθεν δὲ φόβους. καὶ τοῦτο διττῶς νοεῖται· πρότερον γὰρ λεκτέον ἔξωθεν μὲν μάχας ὑπάρχειν τοῖς ἀποστόλοις ἐκ τῶν διώκειν καὶ ἐπηρεάζειν βουλομένων ἀπίστων, ἔσωθεν δὲ φόβους τῷ τοὺς δοκοῦντας ἔσω τῆς ἐκκλησίας καὶ πίστεως εἶναι ἀνερματίστως καὶ ἀβεβαίως ἔχειν· ἐφοβοῦντο γὰρ τὸ παλίμβολον τῶν Κορινθίων τῷ ταχὺ παράγεσθαι ἀπὸ τῶν δογμάτων τῆς ἀληθείας, ὅθεν φησὶ πρὸς αὐτούς·","english":"But also without addition, as in the same Spirit bearing witness with our spirit, the opposite being always called with an addition—thus unclean spirit, evil spirit, spirit of a demon, and if in any other way it is expressed with an addition. About to speak boldly along with those who were sent with the letter, he says to the Corinthians: Make room for us, that is, receive us as we defend ourselves. We have been the cause of wrongdoing or corruption or greed to none of you. But I say these things boldly, not wishing to condemn you; for I testified beforehand that you are so ready as even to die for us. For we also for you; for such a preparation of readiness in our hearts and yours was made ready. Therefore, having much boasting on your behalf, I am filled with consolation, the joy and gladness on your behalf for your salvation abounding exceedingly in us in all the affliction which we endure for the truth. For even when we had come into Macedonia, our flesh had no relief, temptations continually falling upon us. Nevertheless, even if the flesh has no relief, we are courageous in the spirit, since we are not cramped, even if we are afflicted in every way. And explaining what things were afflicting him, he added: from without, fights; from within, fears. And this is understood in two ways: for first it must be said that from without there are fights for the apostles from unbelievers who wish to persecute and abuse them, and from within, fears, because those who seem to be within the church and the faith are unstable and unsteady; for they feared the fickleness of the Corinthians, because they were quickly led away from the teachings of the truth. Therefore he says to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"φοβοῦμαι μή πως, ὡς ὁ ὄφις ἐξηπάτησεν Εὔαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν. ἑτέρως δὲ νοηθείη τὸ ἔξωθεν μάχαι, τοῦτ' ἔστιν αἱ καθ' ἡμῶν ἐπαναστάσεις γινόμεναι· τὰ ἔξωθεν ἡμῶν θλίβουσιν οὐ χωροῦσαι μέχρι τοῦ ταράξαι τὴν καρδίαν. ὅμως εἰ καὶ ἀτάραχος ἡ ψυχή, ἀλλ' οὖν ἔνδον εἰσὶ φόβοι οἱ περὶ μεταπτώσεως· τρεπτοὶ γάρ ἐσμεν. 34 2 Ὁ διδοὺς τοῖς ταπεινοῖς χάριν θεὸς παρακαλεῖ αὐτούς, παραμυθίαν ὀρέγων, ὅπως τλητικῶς τὰ ἐπίπονα φέρωσιν· παρεμυθήσατο καὶ ἡμᾶς ἐν τῇ ἀφ' ὑμῶν πρὸς ἡμᾶς ἐπιδημίᾳ Τίτου. οὐ μόνη δὲ ἡ παρουσία αὐτοῦ παρεκάλεσεν, ἀλλὰ καὶ ἡ ἐπαγγελία ἡ περὶ ὑμῶν· ἔφασκε γὰρ ἣν ἐνεδείξασθε εἰς αὐτὸν κατὰ θεὸν σπουδήν. ἐπέτεινε δὲ ἡμῖν τὰ τῆς ἱλαρότητος γινώσκουσιν ὡς πολλὴν διάθεσιν καὶ σπλάγχνα ὑπερβαλλόντως ἀποσώζει πρὸς ὑμᾶς. πρὸς τούτοις ἐπήγγειλε καὶ ζῆλον καὶ ὀδυρμὸν καὶ πόθον ἔχειν ὑμᾶς ὑπὲρ ἐμοῦ, ὡς μηκέτι διστάζειν περὶ τοῦ λελυπῆσθαι ὑμᾶς ἐκ τῶν γενομένων ἐλέγχων ἐκ τῆς προτέρας ἐπιστολῆς· ἐμάνθανον γὰρ ἐκ τῶν λόγων αὐτοῦ, ὡς ἡ λύπη πρὸς ὀλίγον ὑπάρξασα ἐκ τῶν γραφέντων, σπέρμα καὶ ἀφορμὴ μεγίστης εὐφροσύνης γέγονεν. Ἀδικήσαντα λέγει τὸν γυναῖκα τοῦ πατρὸς ἐσχηκότα, ἀδικηθέντα δὲ ἤτοι τὸν πατέρα οὗ τὴν γυναῖκα εἶχεν κἂν τεθνηκὼς ᾖ, ἢ τὸν νόμον τὸν κωλύοντα γάμον τοιοῦτον· ἐνῆν γάρ, εἴπερ αὐτῶν χάριν προηγουμένως ἡ προσφώνησις ἐγίνετο, μὴ κοινὴν ἀλλὰ πρὸς ἐκείνους βλέπουσαν ποιῆσαι ἐπιστολήν. διὸ ἡγητέον, μὴ ἐκείνων ἕνεκα ἀλλ' ὑπὲρ τοῦ γνωσθῆναι τὴν σπουδὴν ὑμῶν τὴν πρὸς τὸ ὑπακούειν κεχαράχθαι τὴν εἰρημένην προσφώνησιν·","english":"I fear lest, as the serpent deceived Eve in his cunning, your minds should be corrupted. But the phrase \"outside, fightings\" might be understood in another way—that is, the uprisings that arise against us; the things outside us press upon us but do not go so far as to trouble the heart. Yet even if the soul is untroubled, nevertheless within are fears concerning a fall; for we are changeable. God, who gives grace to the humble, comforts them, offering consolation, so that they may bear their hardships with endurance; he also comforted us in the arrival of Titus from you to us. Nor did his presence alone comfort us, but also the report concerning you; for he kept saying what earnestness you showed toward him according to God. And he increased our joy, since we know that he preserves abundantly toward you your great disposition and affection. In addition, he reported that you have zeal and lamentation and longing on my behalf, so that I no longer doubt concerning your having been grieved by the reproofs that came from the former letter; for I was learning from his words that the grief, having lasted for a little while because of what was written, became a seed and occasion of the greatest gladness. He calls the one who did the wrong the man who had his father's wife, and the one wronged either the father whose wife he had, even if he was dead, or the law that forbids such a marriage; for it was possible, if the address was made primarily for their sake, to make the letter not general but directed toward them. Therefore it must be understood that the said address was written not for their sake but so that your earnestness in obeying might be made known.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"περὶ ταύτης γὰρ ἀεὶ καυχῶμαι Μακεδόσιν εἰς ζῆλον τὸν αὐτὸν προτρεπόμενος. ἐδεδίειν γοῦν, μὴ καταισχυνθῶ ὑμῶν μὴ δεόντως τὴν λύπην δεξαμένων. ἐπεὶ οὖν οὐχ οὕτω γεγένηται, κατὰ θεὸν ὑμῶν λυπηθέντων ὡς πολλὴν ἀκολουθῆσαι μετάνοιαν, χαίρω θαρρῶν ἐν παντὶ τοιούτῳ ἐν ὑμῖν. Πρὸς ταύτῃ τῇ χαρᾷ ἐπετάθη ἡ παράκλησις καὶ ἡ παραμυθία ἡμῶν Τίτου μαρτυροῦντος περὶ τῆς ὑμετέρας σὺν ἁγιότητι σπουδῆς· ἀναπεπαῦσθαι γὰρ τὸ πνεῦμα φησὶν ἐκ τῆς ὑμετέρας ὑπακοῆς, ἐπείπερ οὕτως εὗρεν ἔχοντας, ὡς ἑκάστοτε ἀνήγγελλον αὐτῷ περὶ ὑπακοῆς ὑμῶν. ἀναπαύεται δέ τινος τὸ πνεῦμα, ὅταν παρὰ τῶν αἰτίων τῆς ἀναπαύσεως δέχηται κατ' εὐσέβειαν καὶ ἀρετὴν πράξεις καὶ πιστὸν κατὰ τὴν ἀλήθειαν φρόνημα, τῶν τὰ ἡδέα τοῦ βίου παρὰ τῶν εὐφραινόντων δεχομένων κατὰ σάρκα ἀναπαυομένων ἀλλ' οὐ κατὰ πνεῦμα. πάνυ γὰρ ἀνακτᾶται ἡμᾶς ὁ Τίτος συνεχῶς ἀπαγγέλλων τὴν περὶ τὰ καλὰ ὑπακοὴν ὑμῶν· τοῦτο δὲ αὐτὸ τερπωλῆς αἴτιον γίνεται, ὅτι ὥσπερ τὰ ἄλλα μετὰ τοῦ ἀληθεύειν ἀεὶ λέγοντες ὤφθημεν.","english":"For I always boast about this to the Macedonians, urging them to the same zeal. Indeed, I was afraid lest I be put to shame by you, if you did not receive the grief as you ought. Since, then, it has not turned out that way—you were grieved according to God, so that much repentance followed—I rejoice, being confident in every such matter concerning you. In addition to this joy, our encouragement and consolation were increased, since Titus testifies concerning your zeal together with holiness; for he says that his spirit was refreshed by your obedience, inasmuch as he found you so disposed, just as each time they reported to him concerning your obedience. And the spirit of someone is refreshed when, from those who are the causes of refreshment, it receives actions in accordance with piety and virtue and a disposition faithful to the truth—whereas those who receive the pleasant things of life from those who gladden them are refreshed according to the flesh and not according to the spirit. For Titus greatly restores us by continually reporting your obedience in regard to noble things; and this very thing becomes a cause of delight, because we were seen always speaking the other things together with truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"2 Οὐκ ἀναγκάζει ὁ τῆς εὐσεβείας λόγος μεταδιδόναι ὃ μὴ ἔχει τις, ἀλλ' ὃ ἔχει παρέχεσθαι προθύμως. κατορθωθήσεται δὲ τοῦτο ῥᾷστα σκοπήσασι τίνες\n\nοἱ κοινωνούμενοι· ἅγιοι δέ εἰσι καὶ θεοῦ θεραπευταὶ οὗτοι. διὸ καὶ ἐλπίζομεν ἀντίδοσιν ἔσεσθαι· ἱκανοὶ γὰρ ἀνθ' ὧν δέχονται αἰσθητῶν νοητὰ παρασχεῖν. οὕτω γὰρ ἰσότης καὶ ἐν τῷ νῦν καιρῷ ἔσται, ὡς ἐπὶ τῆς δόσεως τοῦ μάννα γεγένηται, οὐδὲ τοῦ τὸ ὀλίγον ἔχοντος ἐλαττουμένου οὐδὲ πλεονάζοντος τοῦ πολὺ ἔχοντος· ἀνισότης γὰρ μένει, ὅταν τῶν ἁγίων ἐπουράνια ἐχόντων, ὑμῶν δὲ ἐπίγεια κεκτημένων, ἀντίδοσις μὴ γίνηται. ὅθεν σπείρατε σαρκικὰ ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, ἵνα θερίσητε ἐξ αὐτῶν τὰ πνευματικά· οὕτω γὰρ ἰσότης ἔσται προσλαμβανόντων ὑμῶν τῶν μεγάλων, κἀκείνων τῶν μικρῶν· ἕξετε γὰρ μετὰ τῶν μικρῶν τὰ μεγάλα, κἀκεῖνοι μετὰ τῶν μεγάλων τὰ μικρά. αὕτη δὲ ἰσότης ὑπαρχθήσεται κατὰ τὸ ἐπανορθωτικὸν δίκαιον. Ταῦτα γράφω οὐχ ὑμῖν ἀπολογούμενος–οἶδα γὰρ ὡς διάκεισθε περὶ ἡμῶν–ἀλλ' ὅπως ἡμεῖς μὴ μόνον ἐνώπιον κυρίου ἀλλὰ καὶ ἀνθρώπων ἔργα ἀγαθὰ ἔχειν προνοώμεθα. ὅτι μὲν γὰρ ἐπίσταται θεὸς οἵᾳ προθέσει ὑπηρετοῦμεν, οὐκ ἀμφιβάλλεται· ὅτι δὲ καὶ τῶν ἀνθρώπων φροντίζειν προσήκει, ὅπως μὴ ἀπατηθῶσι πρὸς φενάκων καὶ σοφιστικῶν, σπουδάζειν δεῖ. ἰστέον δὲ ὅτι ὁ προτιθέμενος θεῷ προηγουμένως ἀρέσκειν εἶτα ἀνθρώποις, οὐκ ἀνθρωπάρεσκος, ἀλλ' ὁ αὐτὸ τοῦτο μόνον προῃρημένος θνητοῖς ἀποδέκτως ζῆν, κἂν μὴ θεὸς ἀποδέχηται.","english":"The word of piety does not compel one to give what one does not have, but to provide readily what one has. And this will be accomplished most easily by those who consider who the recipients are; for these are holy men and servants of God. Therefore we also hope that there will be a recompense; for they are able, in return for the sensible things they receive, to provide spiritual things. For in this way equality will exist even in the present time, as it came about in the giving of the manna, neither was the one who had little made less, nor did the one who had much have more; for inequality remains when, while the saints possess heavenly things and you have acquired earthly things, no recompense is made. Therefore sow carnal things by sharing in the needs of the saints, so that you may reap spiritual things from them; for in this way there will be equality, as you receive the great things and they the small; for you will have the great things along with the small, and they the small along with the great. And this equality will be brought about according to corrective justice. I write these things not defending myself to you—for I know how you are disposed toward us—but so that we may take thought to have good works not only before the Lord but also before men. For that God knows with what purpose we serve is not doubted; but that it is also fitting to care for men, so that they not be deceived by quacks and sophists, one must be earnest. But one must know that the one who sets out to please God first and then men is not a man-pleaser, but the one who has chosen this very thing alone, to live acceptably to mortals, even if God does not accept him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Καὶ ἐγκωμιάσας αὐτὸν ἀπὸ τῶν οἰκείων κατορθωμάτων, καὶ ἀπὸ τῆς πρὸς ἐκείνους ἀγάπης ἐπαίρει, σπέρματα αὐτοῖς προαποτιθέμενος τῆς πρὸς Κορινθίους ἀγάπης, ὥστε καὶ ταύτῃ πλείονα γενέσθαι τὴν εἰσφοράν. καὶ λοιπὸν ἐπειδὴ ἀπέδειξεν αὐτῶν τὴν ἀρετήν, παρακαλεῖ καὶ τὰ ὑπ' αὐτῶν. 36 2 Αὐτὸς ἐγὼ ὁ διδάσκαλος ὑμῶν καὶ γράφων τὰ προκείμενα, παρακαλῶ κατ' ἀρετὴν ἣν Χριστός μοι δέδωκεν–ἔστι δὲ πραότης καὶ ἐπιείκεια– θαρρῆσαι ἔτι μακρὰν τυγχάνων τῇ ὑποταγῇ ὑμῶν, ὡς ὀφθῆναί με ταπεινὸν παρόντα· ὅταν γὰρ ἐπιδημήσας εὕρω τὰ τῆς προτροπῆς εἰς ἔργα μεταβαλόντας, μετρίως τὴν γνώμην σὺν πραότητι πολλῇ συνδιατρίψω ὑμῖν. ὅθεν δέομαι μὴ παρὼν θαρρῆσαι οὕτως ὡς φέρειν πρόσωπον ἐλέγχοντος καὶ πλήττοντος διδασκάλου, ὅπως μὴ ἀναγκασθῶ τῇ σὺν παρρησίᾳ πεποιθήσει διδασκάλου τολμῆσαι κατά τινων λογιζομένων βαδίζειν ἡμᾶς κατὰ σάρκα. ἢ οὐ κατὰ σάρκα ἀναστρέφεσθαι νομίσειέν τις, ὅταν οἰηθῇ μὴ τοῦ πράγματος χάριν ταῦτα ἡμᾶς γεγραφέναι, ἀλλ' ὅπως δόξωμεν μεγάλοι τινὲς εἶναι, ὑμῶν ὑπηκόων καὶ πλείονα συνεισφερόντων γινομένων; θεὸς γὰρ μαρτυρεῖ καὶ ἀνθρώπων πλείονες, ὅτι τῆς διακονίας ὅπως δαψιλὴς γένηται, καὶ οὐκ ἄλλου τινὸς ἀνθρωπίνου χάριν γέγονε τὰ τῆς συμβουλῆς. Τὸ προκείμενον νόησιν ἔχει τοῦ ἐν ἑτέρᾳ ἐπιστολῇ γραφομένου ἔχοντος οὕτως· ἐπὶ γῆς περιπατοῦντες ἐν οὐρανῷ ἔχομεν τὸ πολίτευμα· καὶ γὰρ ταὐτὸν εἴη τὸ κατὰ σάρκα καὶ ἐπὶ γῆς περιπατεῖν, καὶ τὸ μὴ κατὰ σάρκα στρατεύεσθαι τοῦ τὸ πολίτευμα ἔχειν ἐν οὐρανῷ.","english":"And having praised him on the basis of his own accomplishments, and from his love toward them he lifts him up, placing beforehand in them seeds of love toward the Corinthians, so that in this way too the contribution might become greater. And for the rest, since he has demonstrated their virtue, he also exhorts them concerning what is due from them. 36 2 I myself, your teacher, and writing the things set before us, exhort you according to the virtue which Christ has given me—and it is gentleness and forbearance—to take courage while I am still far away in your obedience, so that I may be seen to be humble when present; for when I come and find that you have turned the things of exhortation into deeds, I will conduct myself with you moderately in my judgment with much gentleness. Therefore I beg you not, when I am present, to take courage in such a way as to make me bear the face of a teacher who reproves and strikes, so that I may not be compelled by the bold confidence of a teacher to dare against certain ones who reckon that we walk according to the flesh. Or would someone not think that we conduct ourselves according to the flesh, when he supposes that we have written these things not for the sake of the matter, but so that we might seem to be some great ones, while you become subject and contribute more? For God bears witness, and more than a few men, that it was for the sake of making the ministry abundant, and not for the sake of any other human thing, that the things of the counsel came about. The present text has the meaning of what is written in another letter, which reads thus: while walking on earth, we have our citizenship in heaven; for it would be the same thing to walk according to the flesh and on earth, and not to wage war according to the flesh is the same as to have one's citizenship in heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"κατὰ σάρκα δὲ στρατεύεσθαι λέγει οὐ πάντως τοὺς εἰς πόλεμον παρεσκευασμένους, ἀλλὰ γὰρ καὶ τοὺς σαρκίνους καὶ διὰ τοῦτο πεπραμένους ὑπὸ τὴν ἁμαρτίαν, οἷοι ἦσαν περὶ ὧν εἴρηται· οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις διὰ τὸ εἶναι αὐτοὺς σάρκας. οἱ τούτους ὑπεραναβεβηκότες ὡς τὸ φρόνημα καὶ τὰ ἔργα τῆς σαρκὸς πάλιν κατὰ πνεῦμα στρατεύονται τῷ βασιλεῖ τῶν ὅλων Χριστῷ. διὸ ἵνα ἀρέσωσι τῷ στρατεύσαντι, οὐκ ἐμπλέκονται ταῖς τοῦ βίου πραγματείαις, τοῦτ' ἔστι τοῖς ὑλικοῖς. ἀμέλει γοῦν ἃ φέρουσιν ὅπλα οὐκ αἰσθητὰ καὶ σωματικά–ἀσθενῆ γὰρ ταῦτα–ἀλλὰ δυνατὰ τῷ θεῷ εἰσιν. καθαιροῦσι γοῦν οἱ χρώμενοι τούτοις τὰς ὀχυρότητας τῶν ἀπατηλῶν λόγων πάνυ σοφιστικῶς κατεσκευασμένων πρὸς τῶν ἑτεροδόξων, ἀλλὰ καὶ τὰ ὄντα ἐν τοῖς λόγοις τούτοις ὑψώματα κατὰ τῆς γνώσεως τοῦ θεοῦ ἐπαιρόμενα· οἱ γὰρ ἀντιταττόμενοι τῇ γνώσει\n\nτῆς ἀληθείας, ἀσεβῆ καὶ ἄθεα δόγματα παρεισάγοντες, τῇ δεινότητι τῶν λόγων φρούρια ὀχυρὰ οἰκοδομοῦντες, ἔνδον αὐτῶν χωροῦντες ἡγοῦνται εἶναι ἀκαταμάχητοι. πρὸς τούτοις ἃ διδασκαλικῶς δῆθεν σὺν φαινομένῃ ἀποδείξει προφέρουσι μάταιον ὕψος ἔχοντα, ψευδεῖ νοήσει ἐπαίρεται ὡς ἀνωτέρω χωροῦντα τῆς ἐκκλησιαστικῆς γνώμης ὀνομαζομένης “γνώσεως θεοῦ”. αὐτὸς γὰρ αὐτοῖς τοῖς ἀξίοις παρέχει. ἕνεκα γοῦν τοῦ καθαιρῆσαι τὰ προειρημένα ὑψώματα καὶ ὀχυρώματα, ἐνδυσάμενοι τὴν πανοπλίαν τοῦ θεοῦ κατὰ πνεῦμα, τῷ εἰρημένῳ τρόπῳ στρατευόμεθα. διαλύομεν γοῦν τοὺς σοφιστικοὺς αὐτῶν λόγους, καὶ τὰ δόγματα διελέγχομεν.","english":"But he says \"to wage war according to the flesh\" not of all those who are equipped for war, but rather also of those who are fleshly and for this reason sold under sin, such as those were about whom it is said: \"My spirit shall not remain among these men, because they are flesh.\" Those who have risen above these, in mind and in the works of the flesh, in turn wage war according to the spirit for Christ, the king of all things. Therefore, in order to please the one who enlisted them, they do not entangle themselves in the affairs of life, that is, in material things. At any rate, the weapons they bear are not perceptible and bodily—for these are weak—but they are powerful for God. Those who use them certainly tear down the strongholds of deceptive arguments, constructed quite sophistically by the heterodox, and also the heights that exist in these arguments, raised up against the knowledge of God. For those who set themselves against the knowledge of the truth, introducing impious and godless doctrines, building strong fortresses by the cleverness of their arguments, and dwelling within them, consider themselves invincible. In addition to these, the things they bring forward in the manner of teaching, as it seems, with apparent demonstration, having a vain height, are raised up by false understanding as though they reach higher than the ecclesiastical understanding, which is called \"the knowledge of God.\" For he himself provides it to those who are worthy. Therefore, in order to tear down the aforementioned heights and strongholds, having put on the full armor of God according to the spirit, we wage war in the manner stated. We certainly dissolve their sophistical arguments, and we refute their doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"ἀμέλει γοῦν πᾶν νόημα τῶν ἠπατημένων κεκρατημένων ὑπὸ τῶν ἀπατεώνων, ἀλλὰ καὶ ἀνατραφὲν ἐν χώρᾳ τῇ ἐκείνων αἰχμαλωτίζοντες φέρομεν πρὸς τὸ ὑπακοῦσαι τῷ Χριστῷ. δυνατὸν ἐκλαβεῖν καὶ οὕτως· πᾶν νόημα τὸ ὅπως ποτὲ ἔν τινι διδασκαλίᾳ φερόμενον ἀνάγκῃ καὶ βίᾳ μετοικίζοντες πρὸς τὸ πεῖσαι ὑπακοῦσαι τῷ Χριστῷ φέρομεν. οὕτω γὰρ τὸ Ἀθήνησιν ἀνακείμενον βωμῷ ἐπίγραμμα, ἐμφαῖνον πολλῶν θεῶν νόημα, ἑλκύσας ὁ ταῦτα γράφων μετήνεγκεν εἰς τὸν μόνον ἀληθινὸν θεόν, φήσας· ὃν οὐκ ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν. ἀγνοούμενον δὲ πλῆθος θεῶν ἐδήλου τὸ ἐπίγραμμα. ὅταν οὖν πᾶν νόημα αἰχμαλωτισθῇ εἰς ὑπακοὴν τοῦ Χριστοῦ, τὸ τηνικάδε ἑτοίμως ἕξομεν κατὰ πάσης παρακοῆς ἐπαγαγεῖν ἐκδίκησιν, ὥσπερ οἱ αἰχμαλώτους λαβόντες ἐν τῷ νενικηκέναι ἔθνος τι θαρραλέοι γίνονται εἰς τὸ ὑποσκάψαι τὴν χώραν ἐκείνων. Τούτοις ἐπιφέρει πρὸς αὐτοῖς οἷς ἔγραφεν· ὅταν ἡ ὑπακοὴ ὑμῶν πληρωθῇ, τὰ κατὰ πρόσωπον βλέπετε. διαφόρως δέ ἐστιν ἐπιστῆσαι τῇ λέξει ταύτῃ· εἰ μὲν γὰρ προστακτικῶς ἐκφέροιτο, σημαίνει τόδε· ὅταν διὰ συγκαταθέσεως τῆς πρὸς τὴν θείαν διδασκαλίαν πληρωθῇ ὑμῶν ἡ ὑπακοή, ὦ Κορίνθιοι, τὰ κατὰ πρόσωπον σκοπεῖτε· οὕτω γὰρ γνώσεσθε τοὺς δορὰν προβάτου περικειμένους, ἔνδον ὄντας λύκους ἅρπαγας, καὶ τοὺς ὄντως γνησίους διδασκάλους, οἷς εἴρηται· ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὕτω δὲ σκοπήσασιν ὑμῖν γνωσθήσονται οἱ ἀπατεῶνες οὓς καὶ ἐκβαλεῖτε, καὶ οἱ ἀληθῶς ἀπόστολοι Χριστοῦ οἷς καὶ πεισθῆναι προθύμως ἐθελήσατε. τούτῳ συνᾴδει τὸ ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.","english":"At any rate, every thought of those who have been deceived, having been overpowered by the deceivers—and indeed also having been reared in their country—we take captive and lead away to obedience to Christ. It is possible to understand it also in this way: every thought that is in any way at all carried along in some teaching, we relocate by necessity and force, and lead it toward persuading it to obey Christ. For in this way the inscription on the altar at Athens, which displayed the thought of many gods, the one who wrote these things drew out and transferred to the one true God, saying: \"What therefore you worship in ignorance, this I proclaim to you.\" And the inscription was indicating a multitude of gods that was unknown. When, then, every thought has been taken captive into obedience to Christ, at that time we will be ready to bring vengeance upon every disobedience, just as those who have taken captives, in having conquered some nation, become bold for undermining their country. To these things he adds, directed at the very ones to whom he was writing: \"When your obedience is fulfilled, look at the things before your face.\" But it is possible to attend to this expression in different ways. For if it is expressed as a command, it means this: when your obedience, O Corinthians, has been fulfilled through your assent to the divine teaching, look at the things before your face. For in this way you will recognize those who have put on a sheep's skin while being inwardly ravenous wolves, and also the truly genuine teachers, to whom it has been said: \"You are the light of the world.\" And when you have looked in this way, both the deceivers will be made known to you—whom you will also cast out—and the true apostles of Christ, whom you were also eager to obey willingly. With this agrees the saying: \"By their fruits you will recognize them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"εἰ δὲ ὁριστικῶς ἐκφέροιτο τὸ κατὰ πρόσωπον βλέπετε, τοιαύτην ὑποβάλλει νόησιν· τὴν διάθεσιν τῶν διδασκάλων καὶ τῶν μαθητῶν τὴν δύναμιν κρίνετε, εἰς τὸ πρόσωπον ἀεὶ τῶν λεγόντων ἀτενίζοντες, ἀπατώμενοι πρὸς τῶν μόνης τῆς ἔξω φανείας ἐπιμελουμένων. ἄν τις οὖν λύκος ὢν ἐπιψεύσηται εἶναι πρόβατον μόνον κώδιον ἐπιφερόμενος, τοῦτον δέχεσθε ψευδαπόστολον, καὶ τὸν δὲ προφήτην ὄντα ὡς ἀπόστολον καὶ προφήτην. ἀμέλει γοῦν τινες προσποιησάμενοι εἶναι Χριστοῦ μαθηταί, ἀληθείᾳ δὲ ὄντες γνώριμοι τοῦ μετασχηματιζομένου εἰς ἄγγελον φωτός, ἀπάτην ἐποίησαν παρ' ὑμῖν τισιν, ὡς οὐκ οὔσης ἀναστάσεως νεκρῶν οὐδὲ τῆς λογικῆς ψυχῆς ἐπιδιαμενούσης μετὰ τὸν τοῦ σώματος χωρισμόν. ἀμφιβόλως τοίνυν ἔχοντος τοῦ πῶς ἐξενήνεκται, τοῦ κατὰ πρόσωπον βλέπετε, τῆς προτέρας νοήσεως κρατούσης διδασκαλικῶς. Ἐλέγξας αὐτάρκως τοὺς τἀναντία διδάσκοντας ὡς μάτην αὐχοῦντας εἶναι Χριστοῦ, ἀναγκαίως ἐπήγαγεν δεῖν καυχᾶσθαι ἐν κυρίῳ τὸν ἀμέμπτως καὶ εἰλικρινῶς δόξης ἐφιέμενον· οὐ γὰρ ὁ ἑαυτὸν ἀποδεικνὺς εἶναι δόκιμον πάντως ἐστὶ τοιοῦτος, ἀλλ' ὃν ὁ κύριος διὰ μαρτυρίας συνέστησεν. ἀμέλει γοῦν ὁ περὶ τὸν Φαρισαῖον λόγος ὃς φήσας· οὐκ εἰμὶ ὡς οἱ λοιποὶ τῶν ἀνθρώπων, οὐ δόκιμος ἀλλ' ἀδόκιμος ὤφθη, δικαιωθέντος παρ' αὐτὸν τοῦ ἐξαγορεύσαντος τὰ ἴδια ἁμαρτήματα τελώνου. οἱ δὲ ἅγιοι δόκιμοι καὶ ἀναντίρρητοι τυγχάνουσι συσταθέντες ὑπὸ θεοῦ. τῷ γοῦν γράφοντι τὰ προκείμενα ἐμαρτύρησεν εἰπὼν περὶ αὐτοῦ τῷ Ἀνανίᾳ· σκεῦος ἐκλογῆς μοί ἐστιν οὗτος. ἀλλὰ καὶ τοῖς","english":"But if the phrase \"look at what is before your face\" is uttered definitively, it suggests this meaning: judge the disposition of the teachers and the power of the disciples, always fixing your gaze on the face of those who speak, being deceived by those who care only for outward appearance. If, then, anyone, being a wolf, falsely claims to be a sheep, wearing only a fleece, receive this one as a false apostle, and the one who is a prophet as an apostle and a prophet. Indeed, at any rate, certain persons who pretended to be disciples of Christ but in truth were intimates of the one who transforms himself into an angel of light, produced deception among some of you, as though there were no resurrection of the dead nor the rational soul remaining after the separation of the body. Since, then, the question of how \"look at what is before your face\" was uttered is ambiguous, the former meaning prevails, in a didactic sense. Having sufficiently refuted those who teach the opposite, as boasting in vain that they are Christ's, he necessarily added that the one who blamelessly and sincerely desires glory ought to boast in the Lord; for the one who proves himself to be approved is not by that very fact such a person, but rather the one whom the Lord has established by testimony. Indeed, at any rate, the account about the Pharisee who said, \"I am not like the rest of men,\" was shown to be not approved but disapproved, since the tax collector who confessed his own sins was justified rather than he. But the saints prove to be approved and beyond dispute, having been established by God. At any rate, he bore witness to the one who wrote the things set before us, saying about him to Ananias: \"He is a chosen vessel to me.\" But also to those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ἀποστόλοις πᾶσιν ἡ ὑπὸ τοῦ σωτῆρος γενομένη ἐκλογὴ μαρτυρεῖ, ὡς καὶ αὐτοὺς μὴ ἑαυτοὺς συνεσταλκέναι, ἀλλ' ἐκ θεοῦ ἐσχηκέναι τοῦτο. Δείξας ὡς οὐ σοφῶν ἀλλ' ἀφρόνων ἐστὶ τὸ αὑτοὺς ἐπαινεῖν, καὶ ὅτι Κορίνθιοι μᾶλλον ὑπὸ τῶν τοιούτων ψυχαγωγοῦνται, φησὶ πρὸς αὐτούς· ὤφελον ἀνείχεσθέ μου λέγοντος περὶ ἐμαυτοῦ ὃ κἀκεῖνοι λέγουσι περὶ ἑαυτῶν· καὶ γὰρ ἔχων ἀληθῆ πολλὰ γράφειν παρῃτησάμην ἄν, ἐπιστάμενος ὡς ἀφρόνων τυγχάνει τὸ περιαυτολογεῖν. ἀλλ' ἐπεὶ ἀνέχεσθε τῶν οὕτω λεγόντων, ἐρῶ κἀγώ, οὐχ ὅπως ἔπαινον θηρεύσω, ἀλλ' ὠφελείας ὑμῖν αἴτιος γένωμαι· κατὰ θεὸν γὰρ ὑμᾶς ζηλῶ, οὐ βουλόμενος φθαρήσεσθαι τὰ νοήματα ὑμῶν πρός τινος τῶν κακὰ λεγόντων. καὶ ἀκολούθως γε τὸν προειρημένον ζῆλον ἔχω, ἐπείπερ τῷ ἀληθῶς ἑνὶ ἀνδρὶ Χριστῷ ἐμνηστευσάμην τὴν ἐκκλησίαν ὑμῶν οὖσαν παρθένον ἁγνήν. δέος δέ, μὴ ὡς τὴν μητέρα τοῦ γένους ἡμῶν ἔφθειρεν ὁ ὄφις πανουργίᾳ χρησάμενος, φθαρῆτε καὶ ὑμεῖς ὑπὸ ψευδοδιδασκάλων δι' ἀκεραιότητα ἣν ἔχετε· εὐφήμως δὲ ταύτην εὐχέρειαν οὖσαν ἁπλό τητα ὠνόμασεν. γνώσεται δέ τις ὡς πανουργίᾳ τοῦ ὄφεως ἐξηπατήθη Εὔα, ἐπιστήσας ὡς παρεποίησε τὴν θείαν ἐντολὴν τοῦ θεοῦ εἰπόντος· ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ καὶ τὰ ἑξῆς. τὸ γὰρ προσταγὲν καθ' ὅλου εἰς τὸ ἀντικείμενον σοφιστικῶς μετήγαγεν. Ἢ δοκεῖτε ὅτι δωρεὰν τὸ εὐαγγέλιον ὑμῖν διακονήσας ἥμαρτον ἐμαυτὸν ταπεινῶν; κατηγόρησα ἐμαυτοῦ, ὅπως δόξητε ὑψοῦσθαι, ἐπὶ τῷ δῆθεν ἀληθεύειν κατ' ἐμαυτοῦ ὡς ἡμαρτηκότος, ἐπεὶ μὴ ἔλαβον μισθὸν τοῦ εὐαγγελίου.","english":"The election made by the Savior bears witness to all the apostles, that they too did not commend themselves, but received this from God. Having shown that it is the mark of fools, not of the wise, to praise themselves, and that the Corinthians are more readily won over by such men, he says to them: \"I wish you would bear with me while I speak about myself the things those men also say about themselves\"; for though I had many true things to write, I would have declined, knowing that self-praise is the mark of fools. But since you bear with those who speak in this way, I too will speak—not that I may hunt for praise, but that I may become the cause of benefit to you; for I am jealous for you with a godly jealousy, not wishing your thoughts to be corrupted by any of those who speak evil. And consistently I have the aforementioned jealousy, since I betrothed your church, which is a pure virgin, to the one true man, Christ. But I fear lest, just as the serpent corrupted the mother of our race by his cunning, you too be corrupted by false teachers because of the sincerity you have—and he named this, euphemistically, simplicity, though it is really credulity. And one will recognize that Eve was deceived by the cunning of the serpent, having noted how he perverted the divine commandment of God when he said: \"From every tree that is in the garden,\" and the rest. For he sophistically transferred the command, which was given universally, to its opposite. Or do you think that in ministering the gospel to you for nothing I sinned by humbling myself? I accused myself, so that you might appear to be exalted, on the pretext of speaking truly against myself as though I had sinned, since I did not receive payment for the gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"ἴστε δὲ ὅτι οὐ μόνον ἀποδημῶν ὑμῶν παρητησάμην λαβεῖν τι, ἀλλὰ καὶ παρὼν τῇ πατρίδι ὑμῶν, ὑστερηθεὶς τῶν ἀναγκαίων ἐπιλειψάντων, οὐ φορτικὸς γεγένημαι ἄλλων ἐκκλησιῶν τὴν χρείαν ἀποπληρωσασῶν· καὶ γὰρ οἱ ἀπὸ Μακεδονίας πρὸς μὲ ἐλθόντες ἀδελφοὶ τὰ πρὸς τὰς χρείας παρέσχον. αὕτη δὲ ἡ παρρησία σώζεταί μοι πρὸς πάσας τὰς τῆς Ἀχαΐας ἐκκλησίας· φυλάξω δὲ αὐτὴν ταύτην τὴν πρόθεσιν, ἵνα ἐν παντὶ ἀβαρῆ ὥσπερ ἐτήρησα ἐμαυτὸν καὶ τηρήσω. Οὐ γὰρ μισοῦντες τοῦτο πράττομεν, ἀλλ' ἵνα ἐκκόψωμεν πᾶσαν πρόφασιν τῶν ποθούντων ἀφορμὰς εὑρίσκειν διαβολῆς, ἵνα κἂν αὐχεῖν δοκῶσι τὸ μὴ λαμβάνειν τι παρά τινος οἱ ἀπατεῶνες, εὑρεθῶσιν ὡς καὶ ἡμεῖς· οὐ γὰρ ἡμεῖς ὡς ἐκεῖνοι, ἀλλ' αὐτοὶ ὡς ἡμεῖς εὑρεθήσονται. εἰ δὲ ἔστιν ἀληθεύοντα παρρησιάσασθαι, τῷ δοκεῖν ὡς ἡμεῖς εὑρίσκονται· ἡμεῖς γὰρ ἀληθεῖ προθέσει μετερχόμεθα τὴν λεχθεῖσαν οἰκονομίαν, αὐτοὶ δὲ ἐπιμορφαζόμενοι τὸ καλὸν οὐκ εἶναι τοιοῦτοι, ἀλλὰ δοκεῖν εἶναι ποθοῦντες. Οἱ τῷ ὄντι ἀπόστολοι ἐργάται ἄνευ προσθήκης εἴρηνται ἐν τῷ δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ἵνα ἐργάτας ἐκβάλῃ, καὶ ἔτι ἄξιος ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. οὗτοι δὲ περὶ ὧν γράφω, ἐνταῦθα μὲν ἐργάται δόλιοι, ἐν ἄλλῃ δὲ ἐπιστολῇ ἐργάται κακοὶ ὀνομάζονται. μετασχηματίζονται οὖν εἰς ἀποστόλους Χριστοῦ, οὐκ ὄντες τοιοῦτοι ἀλλὰ σχήματι μόνῳ ἀπατῶντες, προαίρεσιν τὴν αὐτὴν ἔχοντες τοῖς ψευδοπροφήταις οἳ τὴν γνώμην λύκοι ἅρπαγες ὄντες περιβάλλονται κώδια, ἵνα δόξωσιν εἶναι πρόβατα. τοῦτο εἰπὼν περὶ αὐτῶν δείκνυσιν ὡς οὐ παράδοξον τὸ εἰρημένον·","english":"You know that not only when I was away from you did I decline to take anything, but also when I was present in your homeland, having been in need when necessities failed, I did not become a burden, since other churches supplied the need. For indeed the brothers who came to me from Macedonia provided for my needs. This confidence is preserved for me toward all the churches of Achaia; and I will guard this very purpose, so that in everything I may keep myself free of burden, just as I have kept myself, and will keep myself. For we do not do this out of hatred, but in order to cut off every pretext of those who desire to find occasions for slander, so that even if the deceivers seem to boast that they take nothing from anyone, they may be found to be as we are; for we are not as they are, but they themselves will be found to be as we are. But if it is possible for one who speaks the truth to be confident, they are found to seem as we are; for we pursue the stated stewardship with a true purpose, but they, counterfeiting what is good, are not such as they seem, but desire to seem to be such. Those who are truly apostles are called workers without addition in the words \"Pray therefore the Lord of the harvest to send out workers,\" and further, \"The worker is worthy of his food.\" But these about whom I write are here called deceitful workers, and in another letter they are named evil workers. They therefore transform themselves into apostles of Christ, not being such but deceiving by appearance only, having the same disposition as the false prophets who, being ravenous wolves in mind, clothe themselves in sheepskins, so that they may seem to be sheep. Having said this about them, he shows that what was said is not incredible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"εἰ γὰρ ὁ αἴτιος τυγχάνων τοῦ τοιούτους αὐτοὺς εἶναι– διάβολος δὲ οὗτος–ὑποκρίνεται ἄγγελος εἶναι φωτός, σκότους ὑπάρχων, ἀκολούθως οἱ πρὸς αὐτοῦ εἰς τὸ πλανᾶν ὁδηγούμενοι μεταχαράττουσιν ἑαυτοὺς ὡς ὑποληφθῆναι ἀκεραίοις, ὅτι διάκονοι δικαιοσύνης εἰσίν. ἰστέον ὅτι τὸ μετασχηματίζεσθαι τὸν σατανᾶν εἰς ἄγγελον φωτὸς καταχρηστικώτερον εἴρηται· κυρίως γὰρ μετασχηματισμὸς ἐπὶ σωμάτων ἀμειβόντων σώματα κατηγορεῖται. μᾶλλον οὖν ἡ προκειμένη λέξις δηλοῖ τὸν ἐπιμορφαζόμενον τὸ φῶς ἀγνοίας καὶ τοῦ λοιποῦ σκότους πλήρη ὄντα. ἐὰν δὲ σκότους ἀκούῃ τις εἶναι τὸν\n\nμετασχηματιζόμενον εἰς ἄγγελον φωτός, μὴ κατ' οὐσίαν εἶναι αὐτὸν τοιοῦτον ὑπολαμβανέτω–ἀσεβὴς γὰρ ἡ δόξα αὕτη Μανιχαϊκὴ οὖσα–· ὁ γὰρ διάβολος ἰδίᾳ προθέσει κακὸς καὶ σκότος ἐστίν, ὡς αὖ ἰδίᾳ προαιρέσει χάριν τοῦ ἀπατῆσαι ὑποκρίνεται τὸ φῶς, ἵν' ἀρετὴν καὶ γνῶσιν ἔχειν νομισθῇ. κἂν τοίνυν ἀπατῶσί τινας τῷ μετασχηματίζεσθαι εἰς τὰ προειρημένα, ἀλλ' οὖν τέλος κατάλληλον τοῖς πράττουσιν ἕξουσι, σὺν διαβόλῳ εἰς τὸ πῦρ τὸ αἰώνιον ὡς διάκονοι αὐτοῦ ἀπελευσόμενοι. Ἡ ἐνταῦθα λεγομένη ἀφροσύνη οὐ καθάπαξ ἐστὶ τοιαύτη· οἰκονομικῶς γὰρ ἐπιτελουμένη σφοδροτάτης συνέσεώς ἐστι πλήρης. ἀποδίδωσι πρὸς τὸ ἐπεὶ πολλοὶ καυχῶνται κατὰ σάρκα, κἀγὼ καυχήσομαι, τὸ Ἑβραῖοί εἰσι καὶ Ἰσραηλῖται καὶ Ἀβραὰμ σπέρμα; κἀγώ. προηγουμένη δὲ αὐτῷ δόξα τὸ πνευματικῶς εἶναι ταῦτα.","english":"For if the one who is the cause of their being such—and this is the devil—pretends to be an angel of light, though he is of darkness, then consequently those guided by him to deceive transform themselves so as to be taken for sincere men, because they are ministers of righteousness. It must be known that the statement that Satan transforms himself into an angel of light is said rather loosely; for properly, transformation is predicated of bodies that exchange bodies. Rather, the word here presented indicates the one who counterfeits the light while being full of the darkness of ignorance and of the rest of darkness. But if anyone hears that the one who transforms himself into an angel of light is of darkness, let him not suppose that he is such by nature—for this opinion is impious, being Manichaean—; for the devil is evil and darkness by his own purpose, just as again by his own choice he pretends to be light in order to deceive, so that he may be thought to possess virtue and knowledge. Therefore, even if they deceive some by transforming themselves into the things previously mentioned, nevertheless they will have an end suited to those who do such things, going away with the devil into the eternal fire as his ministers. The foolishness spoken of here is not altogether of that sort; for when accomplished by economy, it is full of the most intense understanding. He gives back to the words \"since many boast according to the flesh, I too will boast,\" the words \"Are they Hebrews, and Israelites, and the seed of Abraham? I too.\" And the glory that comes first for him is that these things are spiritually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"2 Μετελήλυθεν εἰς τὸ ἀπαγγεῖλαι ὑπαρχθείσας θεοπέμπτους ὀπτασίας καὶ ἀποκαλύψεις, καὶ ταύτας μὲν ἐπὶ μέγεθος θεότητος ἐμφαίνων οὐχ ἑαυτῷ προσῆψεν, ἀλλ' ὡς περὶ ἑτέρου ἀπαγγέλλει, τὰ τῆς ἀσθενείας καυχήματα εἰς ἴδιον πρόσωπον τάξας. εἰκότως δὲ τῷ ἐν Χριστῷ ἀνθρώπῳ ἀνέθηκε τὴν ἐγκειμένην θεωρίαν, ἵνα δείξῃ ὅτι οὐχ ἑτέρως ἐστὶν ἀξιωθῆναι τηλικούτων ἀλλ' ἢ ἐν θεῷ λόγῳ σοφίᾳ τε καὶ ἀληθείᾳ καὶ ἁγιασμῷ γεγενημένῳ· πάντα γὰρ ταῦτα ὁ Χριστός ἐστιν. οὗτος ὁ ἐν Χριστῷ ἄνθρωπος ἡρπάγη ἕως τρίτου οὐρανοῦ καὶ ἐν τῷ παραδείσῳ· πότερον ἐν σώματι ἢ ἐκτὸς τούτου οὐκ οἶδα. καὶ ὁ μέν τις ἐρεῖ ἑκατέρως δυνατῶς ἔχειν τὸ γραφόμενον· ἡρπάγη γὰρ καὶ Ἡλίας ἐν σώματι τυγχάνων, καὶ ἀνελήφθη Ἀμβακοὺμ ἀπὸ τῆς Ἱερουσαλὴμ εἰς τὴν Βαβυλῶνα τὸ σῶμα φορῶν, μετέβη μετεωρισθεὶς ὑπὸ ἀγγέλου βουλήσει θεοῦ. ἕτερος δέ φησιν· ὥσπερ ἐπὶ τῆς γῆς τις περιπατῶν ἐν οὐρανῷ τὸ πολίτευμα ἔχειν δύναται, ἀλλὰ καὶ συγκαθίσαι Χριστῷ ἐν τοῖς ἐπουρανίοις, οὕτω περικείμενός τις τὸ σῶμα ἔτι οἷός τε ἐστι νοῦ ὀπτασίᾳ ποδηγούμενος ἐν οὐρανῷ καὶ τῷ παραδείσῳ γενέσθαι. ἄλλος δέ τις ἐρεῖ, ὅτι εἴτε ἐν σώματι, εἴτε ἐκτὸς τοῦ σώματος γράφειν αὐτὸν οὐ περὶ τοῦ ἰδίου σώματος οὗ περίκειται ἡ ψυχή, ἀλλὰ περὶ τοῦ καθ' ὅλου, ἵν' ᾖ τὸ λεγόμενον τοιοῦτον· ἡρπάγη ἕως τρίτου οὐρανοῦ καὶ εἰς τὸν παράδεισον, πότερον δὲ σῶμα ταῦτα ἢ ἀσώματον, οὐκ οἶδα· ἀνάκειται γὰρ ἡ εἴδησις τούτων τῷ πατρὶ τῆς σοφίας, θεῷ. ἔχει δὲ καὶ τὸ ἕως τρίτου οὐρανοῦ ἀμφιβολίαν·","english":"He has moved on to report visions and revelations that were divinely sent and brought about, and while displaying these to the greatness of divinity, he did not attribute them to himself, but reports them as though about another, having assigned the boasts of weakness to his own person. And reasonably he referred the contemplation set before him to the man in Christ, in order to show that it is not possible in any other way to be deemed worthy of such great things except in God, the Word, who has become wisdom and truth and sanctification; for all these things are Christ. This man in Christ was caught up as far as the third heaven and into paradise—whether in the body or outside of it, I do not know. And one person will say that what is written is capable of being understood in either way; for Elijah too was caught up while being in the body, and Habakkuk was taken up from Jerusalem to Babylon carrying his body, having been transported aloft by an angel by the will of God. But another says: just as someone walking on the earth can have his citizenship in heaven, but also sit together with Christ in the heavenly realms, so one who is still clothed with the body is able, being led by a vision of the mind, to be in heaven and in paradise. And another will say that whether in the body or outside the body, he is writing not about his own body, which the soul surrounds, but about the body in general, so that what is said is as follows: he was caught up as far as the third heaven and into paradise—but whether these things were a body or incorporeal, I do not know; for the knowledge of these things is reserved for the Father of wisdom, God. And \"as far as the third heaven\" also involves ambiguity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"σημαίνεται γὰρ ἐκ τῆς ἀμφιβολίας ὁτὲ μὲν τὸ πλειόνων ὄντων οὐρανῶν ἕως τρίτου γεγονέναι αὐτὸν ἐπὶ τῷ τὰ ἐκεῖσε πράγματα κατανοῆσαι–ἀριθμείσθω δὲ οὗτος ἀπὸ τοῦ στερεώματος· οὗτος γὰρ πρῶτος οὐρανὸς τοῖς ἀναλαμβανομένοις ἅπαντα–, ὁτὲ δὲ τὸ ἑνὸς ὄντος οὐρανοῦ μέχρι τρίτου μορίου αὐτὸν ἐφθακέναι. ὁποτέρως δὲ ἔχει, θεὸς ἂν εἰδείη καὶ ᾧ ἂν αὐτὸς φανερώσῃ· ὅμως δύο ἁρπαγαί εἰσι δηλούμεναι ἕως τρίτου οὐρανοῦ καὶ ἕως εἰς τὸν παράδεισον. λεκτέον δὲ πρὸς τοῖς εἰρημένοις, ὡς οὐδὲν εἶπεν περὶ τοῦ τρίτου οὐρανοῦ ὡς ἀκηκοώς τι ἢ θεασάμενός ἐστιν· περὶ γὰρ τοῦ ἀπαγγείλαντος ὡς ἤκουσεν ἐν αὐτῷ ἄρρητα ῥήματα, ἃ μὴ δυνατὸν ἀνθρώπῳ εἰπεῖν–εἰ μὴ ἄρα κατὰ κοινοῦ τις λάβῃ τὸ “ἤκουσα ἄρρητα ῥήματα ἔν τε τῷ τρίτῳ οὐρανῷ ἢ οὐρανοῦ καὶ εἰς τὸν παράδεισον”. ὁποτέρως δ' ἂν ἔχοι, δηλοῦται ὅτι παιδευτήριον θείων μαθημάτων ὁ παράδεισός ἐστιν. τί δὲ βούλεται καὶ τὰ ἄρρητα ῥήματα; ἴστεον ὅσον ἐπὶ τῷ μὴ συλλαβαῖς καὶ φωναῖς χρᾶσθαι τὸν λέγοντα αὐτά, ἄρρητα τυγχάνειν, ὅσον δὲ ἔχουσι τὸ ἀληθὲς ἐν θείᾳ νοήσει τὴν ὑπόστασιν ἔχοντα, ῥήματά ἐστιν· ἀκούεται δὲ ταῦτα οὐκ αἰσθήσεως ἀντιλήψει ἀλλὰ θεωρίᾳ νοήσεως θείας. ἀμέλει γοῦν ὁ θεὸς λόγος αὐτὸς ὢν ὁ Χριστός, οὐ Παύλῳ ἀλλ' ἐν Παύλῳ λαλεῖ· οὕτω δὲ ἐδίδασκε καὶ πρὸς ἕκαστον τῶν προφητῶν γινόμενος. εἰ τοίνυν ἐν τοῖς ἁγίοις λαλεῖ ὁ σωτήρ, ἄρρητά ἐστι τὰ λεγόμενα· εἰ γὰρ ῥητὰ ἦν, ἔπληττεν αὐτῶν τὴν ἀκοήν, καὶ οὐκ ἐν αὐτοῖς ἀλλ' αὐτοῖς","english":"For it is indicated by the ambiguity that sometimes, since there are more heavens, he had come as far as the third heaven in order to contemplate the things there—and let this be counted from the firmament; for this is the first heaven for those who are taken up through all things—and sometimes, since there is one heaven, he had reached as far as the third part of it. In whichever way it is, God would know, and whomever he himself reveals it to. Nevertheless, two raisings are made clear: as far as the third heaven, and as far as into paradise. It must be said in addition to what has been said that he said nothing about the third heaven as though he had heard something or seen it; for concerning the one who reported that he heard in it unutterable words, which a man cannot speak—unless perhaps someone takes \"I heard unutterable words\" as common to both, whether in the third heaven or of a heaven and into paradise. In whichever way it may be, it is made clear that paradise is a school of divine lessons. But what do the unutterable words also mean? It must be known that insofar as the one who speaks them does not use syllables and sounds, they are unutterable, but insofar as they have the truth, having their substance in divine thought, they are words; and these are heard not by the apprehension of sense but by the contemplation of divine thought. At any rate, God the Word himself, who is Christ, speaks not to Paul but in Paul; and thus he also taught, coming to each of the prophets. If, then, the Savior speaks in the saints, the things spoken are unutterable; for if they were utterable, they would strike their hearing, and not in them but to them","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"ἐλάλει. εὖ δὲ καὶ τὸ εἰπεῖν οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι· ἀκοῦσαι μὲν γὰρ ἀνθρώπῳ δυνατὸν νόησιν πεφωτισμένην ἔχοντι, λαλῆσαι δὲ αὐτὰ ἀδύνατον φωναῖς καὶ συλλαβαῖς· τούτων γάρ εἰσι λαλητικοί. τὸ ἐξὸν ἀντὶ τοῦ δυνατὸν εἴρηται, οὐκ ἐνταῦθα μόνον ἀλλὰ καὶ ἐν ἑτέραις ἐπιστολαῖς τοῦ ταῦτα γράφοντος· τὸ γὰρ πάντα ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει, ἴσον ἐστὶ τοῦ πάντα δύνασθαι. Εἰπὼν δὲ τὰς θείας ἀποκαλύψεις καὶ ὀπτασίας ἀναγκαίως ἐπήγαγεν· ὑπὲρ τοῦ τοιούτου ὄντος ἐν Χριστῷ ἀνθρώπου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ ἐν μόνοις τοῖς προειρημένοις ἀσθενήμασι παρρησιάζομαι. ταῦτα δὲ λέγων οὐκ ἄλλος ἐστὶ τοῦ θεωρήσαντος τὰς ὀπτασίας· πλὴν εἰ καὶ ὁ αὐτός ἐστιν, ἐπινοίᾳ διαφέρει, πῆ μὲν νοούμενος ὡς ἄνθρωπος ἀσθενὴς διὰ τὴν τῆς συγκαταβάσεως πρόθεσιν, πῆ δὲ ὡς ὑπεραναβεβηκὼς καὶ ἐν Χριστῷ ὢν διὰ τὴν θεωρίαν. Ἕτεροι δὲ μὴ βουλόμενοι ἀφορμὴν διδόναι καὶ μηδένα τρόπον ἰσχύειν τὸν πονηρὸν ἐμποιεῖν τινα νοσήματα, μηδὲ ἀνεχόμενοι τοὺς τελείους ἄνδρας περὶ πολλοῦ ποιεῖσθαι τὴν τοῦ σώματος ὑγείαν– ἴσασι γὰρ κατεξανίστασθαι τῶν ἐπιπόνων–φήσουσιν· πολλὰς καὶ μεγάλας θεωρίας εἰληφώς τις, εἰ μὴ νύττοιτο ὑπὸ ἀνθρωπίνης ἀσθενείας, μέγα φρονήσει ἐφ' ἑαυτῷ. ὅπως ἂν μὴ ἔχοι χώραν, ἡ φρουροῦσα τὸ ἡγεμονικὸν θεοῦ δύναμις πολλάκις οἰκονομεῖ τὸν φρουρούμενον ἔξω γενέσθαι τῆς ὑπ' αὐτῆς σκέπης, ὡς παρείσδυσιν λαβεῖν ἀνθρώπινον λογισμόν. καὶ ἐπεὶ μυσάττονται οἱ τέλειοι ἄνδρες καὶ τὸν ἐν διανοίᾳ μολυσμόν, μέγαν κόνδυλον ἔχειν οἴονται, κἂν ἐνθύμημά τι ὑποβληθῇ αὐτοῖς ὑπ' ἀγγέλου σατανικοῦ.","english":"He was speaking. And it is well said that \"it is not permitted for a man to speak\"; for to hear is possible for a man who has an enlightened understanding, but to speak these things with voices and syllables is impossible; for these are the instruments of speech. \"Permitted\" has been said in place of \"possible,\" not only here but also in other letters of the one who wrote these things; for \"all things are permitted, but not all things are profitable\" is equivalent to \"all things are possible.\" And having mentioned the divine revelations and visions, he necessarily added: \"On behalf of such a one, being a man in Christ, I will boast, but on behalf of myself I will speak boldly only in the weaknesses previously mentioned.\" And in saying these things he is not other than the one who beheld the visions; except that even if he is the same, he differs in conception, at one point being understood as a weak man because of the purpose of condescension, and at another as one who has transcended and is in Christ because of the contemplation. But others, not wishing to give an occasion and in no way to allow the evil one to produce any diseases in them, nor enduring that perfect men should make much of the health of the body—for they know how to rise up against hardships—will say: one who has received many and great contemplations, if he were not pricked by human weakness, would be proud in himself. So that it might not have a place, the power of God that guards the ruling principle often arranges for the one guarded to be outside its protection, so that human reasoning might find an entrance. And since perfect men loathe even the defilement in the mind, they consider it a great blow if even some thought is suggested to them by an angel of Satan.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"ἀμέλει γοῦν παρακαλοῦσι καὶ ἀπὸ κρυφίων καθαρισθῆναι καὶ μηδὲν αὐτοῖς συνειδέναι φαῦλον. καὶ ὅτι τοῦτο οὕτως ἔχει, κονδυλιζόμενος ἔγνω καταφυγεῖν θεῷ, ὡς δηλοῖ γράψας· ὑπὲρ τούτου τοῦ ἐνοχλοῦντος σατανικοῦ ἀγγέλου τρὶς τὸν κύριον παρεκάλεσα, ἵνα μακράν μου γένηται. καὶ εἶπεν μοι ὃν παρεκάλεσα κύριος· ἀρκεῖ σοι ἡ χάρις μου· γνώσῃ γὰρ δι' αὐτὴν ὡς οὐκ ἰδίᾳ δυνάμει, ἀλλ' ἡμετέρᾳ συνεργείᾳ ἡ τελείωσις ὑπάρχει. περὶ τοῦ τρὶς παρεκάλεσα ὁ μέν τις ἐρεῖ δηλοῦσθαι τὸ πολλάκις· ἀπὸ γὰρ τοῦ τρὶς τὸ πλῆθος· τὰ γὰρ τρία πολλά. 43 2 Μὴ δόξητε ὅτι ὑμῖν ἀπολογούμεθα· οὐ γὰρ ἀνθρώποις προηγουμένως ἀρέσκειν προτεθείμεθα ἀλλ' ἢ τῷ θεῷ. προνοοῦμεν γοῦν καλὰ ἐνώπιον τοῦ θεοῦ καὶ δευτέρως ἐπίπροσθεν ἀνθρώπων, ἵνα ὦμεν τῷ θεῷ πεφανερωμένοι πείθοντες ἀνθρώπους ὀρθῶς βίῳ καὶ λόγῳ καταλλήλῳ· ἐν γὰρ Χριστῷ φθεγγόμενοι ἐπίπροσθεν θεοῦ, ὡς ὁρῶντες αὐτοῦ τὸν λογισμόν, πάντα πράττομεν καὶ λέγομεν. θαρρῶ οὖν ὅτι γνησίως ἀναγνόντες καὶ ταύτην τὴν ἐπιστολήν, καταλαλιῶν ἀφέξεσθε, τὸ ψιθυρίζειν παραιτησάμενοι ὡς δουλοπρεπές· δούλων γὰρ ἀπαρρησιάστων καὶ γογγυστῶν τὸ τόλμημα. ἀλλὰ καὶ τὰς φιλονεικίας καὶ τὰς ἐξ αὐτῶν γινομένας ἔριδάς τε καὶ ἐριθείας ἀποστράφητε· οὕτω γὰρ ἀκολουθήσει τὸ εὑρίσκεσθαι ὑμῖν οἷον ποθεῖτε. μετεωρίζεται γὰρ καὶ ἄγαν γαυριᾷ διδάσκαλος εὐπορῶν ἀκροατῶν ἐν οἷς σοφίαν εἰπεῖν δύναται, ὡς αὖ συστέλλεται ταπεινούμενος, ὅταν οἱ προσιόντες ἐπιπλήξεων καὶ ἐλέγχων δέωνται ἐφ' οἷς πράττουσι κακῶς.","english":"At any rate, then, they exhort us to be cleansed even of hidden things and to have no consciousness of anything base in ourselves. And that this is so, he learned when, being buffeted, he took refuge in God, as he shows by writing: \"Concerning this, the satanic angel that was troubling me, I besought the Lord three times, that he might depart from me. And the Lord whom I besought said to me: My grace is sufficient for you; for through it you shall know that perfection comes not by your own power, but by our cooperation.\" Concerning \"I besought three times,\" someone will say that \"many times\" is indicated; for from \"three\" comes the multitude, since three is many. 43 2 Do not think that we are defending ourselves to you; for we have not set before ourselves primarily to please men, but rather God. We take thought, then, for what is good before God, and secondarily in the sight of men, so that we may be manifest to God, rightly persuading men by life and by fitting speech; for speaking in Christ in the sight of God, as those who see his thought, we do and say all things. I am confident, then, that when you have read this letter genuinely, you will refrain from backbiting, having set aside whispering as slavish; for the daring deed belongs to slaves who lack boldness of speech and murmur. But also turn away from rivalries and the strifes and selfish ambitions that arise from them; for thus it will follow that you are found such as you desire. For a teacher is elated and exceedingly exults when he has an abundance of hearers among whom he can speak wisdom, just as again he is brought low and humbled when those who come to him stand in need of rebukes and reproofs for the evils they do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"εἰ γὰρ πορνείαν καὶ ἀκαθαρσίαν καὶ τὴν ἑπομένην ἀσέλγειαν πράττοντες οὐ μετανοοῦσιν, τεθνήκασι τὸν ψυχῆς θάνατον, ὡς τὸν κηδεμονικὴν διάθεσιν πρὸς αὐτοὺς ἔχοντα πενθεῖν αὐτοὺς μᾶλλον ἢ οἱ τὰ κενοτάφια οἰκοδομοῦντες τοῖς ἀποφοιτήσασι φιλοσοφίας· φιλεῖ γὰρ αἴσθησις ἐγγίνεσθαι τοῖς ἁμαρτάνουσιν, ὅταν ἕτεροι ὑπὲρ αὐτῶν πενθῶσιν ὀλοφυρόμενοι. δύναται καὶ κατὰ τοῦτο τὸ σημαινόμενον τοὺς πενθοῦντας μακαρίζειν ὁ σωτήρ, ἐπείπερ μετὰ τὴν ἐκ τοῦ πενθεῖν κάκωσιν θεόθεν παρακληθήσονται. διὰ δὲ τοῦ εἰπεῖν μὴ πάλιν ἐλθὼν ταπεινωθῶ, δείκνυσιν ὅτι καὶ ἐν προτέρᾳ πρὸς αὐτοὺς ἀφίξει τοῦτο πέπονθεν\n\nἱκανῶς πρὸς μετάνοιαν προτρεψάμενος. ἀναγκαίως οὖν ἐπήγαγεν· ἰδοὺ τοῦτο τρίτον ἔρχομαι πρὸς ὑμᾶς, ἵνα τὴν τρίτην ἐπιδημίαν ἀντὶ τριῶν μαρτύρων ἔχοντες βεβαιοῦσθε. εἰ γὰρ ἐπὶ στόματος μαρτύρων δύο ἢ τριῶν πᾶν ῥῆμα κατὰ κρίσιν ἐκφερόμενον ἵσταται, τοῦτ' ἔστι πληροῦταί τε καὶ βεβαιοῦται, οὕτως ἐχρῆν διὰ τῶν δύο ἐπιδημιῶν ὧν πεποίηκα βεβαίους ὑμᾶς ὑπάρχειν. ἐπειδὴ δὲ ἀκμὴν χρῄζετε τοῦ βεβαιωθῆναι, καὶ τρίτον ἔκρινα ἀπαντῆσαι ὑμῖν. Εἶχον ἐξουσίαν ἐπὶ τῷ οἰκοδομεῖν ὑμᾶς αὐτοὺς πόλιν καὶ ναὸν θεοῦ· ταύτην δὲ τὴν ἐξουσίαν καρποφορεῖν θέλω, δι' ὧν γράφω διδάσκων ὅτι οὐ πρὸς καθαίρεσιν τὴν ἐξουσίαν, ἀλλὰ τοῦ οἰκοδομεῖν ἔχω. 44 2 Μετὰ πᾶσαν προτροπὴν συμβουλεύει, ὁμοφροσύνην ἀναλαβόντας αὐτοὺς σπεύδειν ἐπὶ τέλος ἀγαθόν, ἀπαρτιζομένους ἀναλήψει γνησίας ἀρετῆς τε καὶ πίστεως· οὕτω γὰρ στηριγμὸν ἕξουσι τὸ αὐτὸ φρονοῦντες, εἰρήνην ἄγοντες ἐπὶ τῷ τὴν τοῦ θεοῦ ἀγάπην χώραν λαβοῦσαν παρ' αὐτοῖς γίνεσθαι.","english":"For if, practicing porneia and uncleanness and the wantonness that follows them, they do not repent, they have died the death of the soul, so that one who has a guardian's disposition toward them would mourn them more than those who build empty tombs for those who have departed from philosophy; for perception tends to arise in those who sin when others mourn and lament over them. In this sense too the Savior can call those who mourn blessed, since after the distress that comes from mourning they will be comforted by God. And by saying, lest when I come again I be humbled, he shows that he also suffered this in his former visit to them, having exhorted them sufficiently to repentance. Necessarily, then, he added: Behold, this third time I am coming to you, so that, having the third visit in place of three witnesses, you may be confirmed. For if on the mouth of two or three witnesses every word that is brought forth for judgment stands—that is, is fulfilled and confirmed—so it was necessary that through the two visits which I have made you should be made firm. But since you still need to be confirmed, I decided also a third time to come to you. I had authority to build you yourselves into a city and temple of God; and this authority I wish to bear fruit through what I write, teaching that I have authority not for tearing down but for building up. 44 2 After all his exhortation he advises them, having taken up concord of mind, to hasten toward a good end, being completed by the acquisition of genuine virtue and faith; for thus they will have stability, thinking the same thing and keeping peace, so that the love of God, having taken a place among them, may be in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ταύτης γὰρ ἡ παρουσία τὸ ἀμετακίνητον αὐτοῖς περιποιήσει, ὡς ἕκαστον μιμούμενον τὸν διδάσκαλον εἰπεῖν· τίς ἡμᾶς χωρήσει ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ; καὶ τὰ ἑξῆς. Δυνάμει τοῦτο λέγει· οὕτως ἐπίστανται ὑμᾶς οἱ ἅγιοι πάντες ὡς καὶ ἀσπάζεσθαι ὑμᾶς, ὅθεν γνώριμοι τοιούτων καὶ τηλικούτων ἀνδρῶν τυγχάνοντες πράττετε καὶ φρονεῖτε ἃ ἐκεῖνοι ἀποδέχονται. Ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν· ἀμήν. ἔσται, φησί, τοῖς οὕτως εὐλογημένοις ἡ χάρις τοῦ κυρίου Ἰησοῦ ἤτοι σώζουσα αὐτοῖς ἄνευ ἔργων ἢ κεχαριτωμένους ποιοῦσα. ἔσται δὲ καὶ ἡ ἀγάπη τοῦ θεοῦ μετ' αὐτῶν καθ' ἣν ἀγαπᾷ αὐτοὺς ἢ αὐτοὶ αὐτὸν ἐξ ὅλης καρδίας καὶ ψυχῆς, καὶ πρόσεστι ἡ τοῦ ἁγίου πνεύματος κοινωνία πνευματικοὺς καὶ ἁγίους ποιοῦσα τοὺς μετέχοντας αὐτῆς. ἡμεῖς δὲ ἅπαντα ποιοῦμεν καὶ λέγομεν, ὥς φησιν ὁ μακάριος Ἰωάννης, ὥστε καὶ τῆς ἀγάπης ἄξιοι φανῆναι τοῦ θεοῦ καὶ ἐπιτυχεῖν τῶν μελλόντων ἀγαθῶν χάριτι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.","english":"For his presence will secure for them immovability, so that each one, imitating the teacher, may say: Who will separate us from the love of God that is in Christ Jesus? and the rest. He says this with power: all the saints thus know you, so as even to greet you; therefore, being known to such and so great men, do and think what those men approve. The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all; amen. There shall be, he says, for those thus blessed the grace of the Lord Jesus, either saving them without works or making them graced. And the love of God shall also be with them, according to which he loves them, or they love him with whole heart and soul, and there is present the fellowship of the Holy Spirit, making spiritual and holy those who partake of it. But we do and say all things, as the blessed John says, so as both to appear worthy of the love of God and to obtain the good things to come by the grace of our Lord Jesus Christ, to whom be the glory and the might unto the ages of ages; amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}