{"slug":"khazarzar-john-of-damascus-commentarii-in-epistulas-pauli","id":"greek:khazarzar:khazarzar-john-of-damascus-commentarii-in-epistulas-pauli","title":"Commentarii in epistulas Pauli","title_source":"Commentarii in epistulas Pauli","author":"John of Damascus","genre":"letter","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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":"2026-11-15T20:34:02Z","cost_usd":0.05752},"source":{"registry_id":"greek:khazarzar:khazarzar-john-of-damascus-commentarii-in-epistulas-pauli","work_id":"khazarzar-john-of-damascus-commentarii-in-epistulas-pauli","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20of%20Damascus_PG%2094-96/Commentarii%20in%20epistulas%20Pauli.pdf"},"stats":{"passages":470,"english_words":138725,"coptic_letters":0,"source_letters":523029,"commentary_units":0,"commentary_kinds":0,"derived_notes":18,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20of%20Damascus_PG%2094-96/Commentarii%20in%20epistulas%20Pauli.pdf"}],"checks":{"work":"khazarzar-john-of-damascus-commentarii-in-epistulas-pauli","status":"pass","blocking":[],"warnings":[],"stats":{"passages":470,"translated":470,"commentary_passages":0,"commentary_units":0,"english_words":138725,"source_letters":522912,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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: 470 narrative."},{"kind":"caution","severity":"caution","text":"16 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:29; Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":470},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΠΡΟΣ ΡΩΜΑΙΟΥΣ ΕΠΙΣΤΟΛΗΝ.\n\nΚΕΦΑΛ. ΠΡΩΤΟΝ.\n\n«Παῦλος δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς Ἀπόστολος.» Τρεῖς εἰσὶ δουλείας τρόποι· εἷς μὲν ὁ κατὰ τὴν δημιουργίαν, καθ' ὅ φησιν, ὅτι Τὰ σύμπαντα δοῦλα σά. Ἕτερος δὲ ὁ ἀπὸ πίστεως, κατὰ τὸ εἰρημένον· Ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ. Ὁ τρίτος ὁ ἀπὸ τῆς πολιτείας κατὰ τὸ εἰρημένον· Μωϋσῆς ὁ θεράπων μου ἐτετελεύτηκεν. Ἐπειδὴ τοίνυν κατὰ πάντας τοὺς τρόπους, τὸ τῆς δουλείας ἀξίωμα ἐδέδεικτο, εἰκότως ἐν καυχήματος τάξει προτάττει τοῦτο τῆς ἐπιστολῆς. «Ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ.» Δείκνυσιν ὅσον αὐτοῦ τὸ ἀξίωμα. Εἴ γε ἀφώριστο ἀπὸ τοῦ Θεοῦ εἰς τὸ διακονῆσαι τὸ Εὐαγγέλιον αὐτοῦ. Εὐαγγέλιον δὲ Θεοῦ καλεῖ, ἀπὸ τῶν προοιμίων διεγείρων τὸν ἀκροατήν. «Ὁ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν Γραφαῖς ἁγίαις.» Ἐπειδὴ καινοτομίαν ἐνεκάλουν τῷ δόγματι, δείκνυσιν αὐτὸ πρεσβύτερον Ἑλλήνων ὄν· καὶ ἐν τοῖς προφήταις προδιαγραφόμενον. «Περὶ τοῦ Υἱοῦ τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα.» Οὐ περὶ ἀνθρώπου ψιλοῦ, φησὶν, ὁ λόγος ἡμῖν. Διάτοι τοῦτο προσέθηκεν τὸ, κατὰ σάρκα, αἰνιττόμενος, ὅτι καὶ κατὰ πνεῦμα γένεσίς ἐστι τοῦ αὐτοῦ· τῇ τάξει δὲ τοῦ μυστηρίου ἠκολούθησεν. Πρῶτον γὰρ εἶδον αὐτὸν ἄνθρωπον ἐπὶ γῆς· καὶ τὸν γεννώμενον ἀνακηρυττόμενον καὶ τότε ἔγνωσαν Θεὸν, φησίν. «Τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει κατὰ Πνεῦμα ἁγιωσύνης, ἐξ ἀναστάσεως ἐκ νεκρῶν Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν.» Τὸν ἐκ Δαβὶδ γεννώμενον ἀνακηρύττομεν, φησὶν, ὅτι καὶ Υἱὸς Θεοῦ ἐστιν οὗτος ὁ σαρκωθείς· πρῶτον, ἀπὸ τῶν προφητῶν δι' ὃ ἔλεγεν·","english":"TO THE EPISTLE TO THE ROMANS.\n\nCHAPTER ONE.\n\n\"Paul, a servant of Jesus Christ, a called Apostle.\" There are three modes of servitude: one according to creation, as he says, that All things are thy servants. Another from faith, according to what is said: Being freed from sin, ye became servants of righteousness. The third from the commonwealth, according to what is said: Moses my servant is dead. Since, therefore, in all these modes the dignity of servitude had been demonstrated, fittingly, in the manner of a boast, he places this at the head of the epistle. \"Separated unto the Gospel of God.\" He shows how great his dignity is, if indeed he had been separated from God to minister his Gospel. And he calls it the Gospel of God, rousing the hearer from the very prefaces. \"Which he had promised before through his prophets in the holy Scriptures.\" Since they were charging the doctrine with innovation, he shows that it is older than the Greeks, and was forewritten in the prophets. \"Concerning his Son, who was made of the seed of David according to the flesh.\" Our account, he says, is not concerning a mere man. Therefore he added, \"according to the flesh,\" hinting that there is also a generation of the same one according to the spirit; and he followed the order of the mystery. For first they saw him as a man on earth, and the one born being proclaimed, and then they knew him to be God, he says. \"Who was declared the Son of God with power according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord.\" We proclaim, he says, that the one born of David is also the Son of God, this one who was made flesh; first, from the prophets, on account of which he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Ὃ προεπηγγείλατο διὰ τῶν προφητῶν. Δεύτερον, ἐξ αὐτοῦ τοῦ τρόπου τῆς γεννήσεως, ὃ καὶ αὐτῷ ἔδειξεν εἰπών· ἐκ σπέρματος Δαβὶδ κατὰ σάρκα· ὅτι τὸν τῆς φύσεως ἔλυσεν νόμον ἐκ Παρθένου τεχθείς· τρίτον, ἀπὸ τῶν θαυμάτων· τοῦτο γάρ ἐστιν ἐν δυνάμει. Τέταρτον, ἀπὸ τοῦ πνεύματος ὅπερ ἐδίδου τοῖς πιστεύουσιν εἰς αὐτὸν, δι' οὗ πάντας ἁγίους ποίει. Διὸ Πνεῦμα ἁγιωσύνης εἶπεν· πέμπτον, ἀπὸ τῆς ἀναστάσεως αὐτοῦ· πρῶτος γὰρ αὐτὸς καὶ μόνος ἑαυτὸν ἤγειρεν. Τοῦ ὁρισθέντος, δείχθεντος, ἀποφανθέντος, ὁμολογηθέντος ἀπὸ τῆς πάντων γνώμης καὶ ψήφου. «Δι' οὗ ἐλάβομεν.» Ὅρα τὴν εὐγνωμοσύνην· οὐδὲν ἑαυτοῦ βούλεται, ἀλλὰ πάντα τοῦ Δεσπότου. «Χάριν καὶ ἀποστολήν.» Οὐχ ἡμεῖς ἑαυτοῖς κατωρθώσαμεν, φησὶ, τὸ γενέσθαι ἀποστόλους· οὔτε γὰρ καμόντες πολλὰ τὴν ἀξίαν ταύτην ἐλάβομεν· ἀλλὰ χάριν ἐλάβομεν, καὶ τῆς ἄνωθεν δημιουργίας τὸ κατόρθωμα γέγονεν. «Εἰς ὑπακοὴν πίστεως.» Οὐκ εἶπεν, εἰς ζήτησιν καὶ κατασκευὴν πίστεως, ἀλλ' εἰς ὑπακοήν. Ὅταν γὰρ ὁ Δεσπότης ἀποφαίνηται, τοὺς ἀκούοντας οὐ περιεργάζεσθαι χρὴ τὰ λεγόμενα καὶ πολυπραγμονεῖν, ἀλλὰ δέχεσθαι μόνον. «Ἐν πᾶσιν τοῖς ἔθνεσιν.» Ὅρα πῶς ἔσται τὸ κήρυγμα· εἴ γε πάλαι μὲν ὁ διὰ Μωϋσέως νόμος, ἑνὶ ἐκηρύττετο ἔθνει· τὸ δὲ Εὐαγγέλιον εἰς πέρατα τῆς οἰκουμένης διαδέδοται. «Ὑπὲρ τοῦ ὀνόματος αὐτοῦ.» Οὐχ ἵνα τὴν οὐσίαν περιεργασώμεθα, φησίν· ἀλλ' ἵνα εἰς τὸ ὄνομα πιστεύσωμεν. Τοῦτο γὰρ ἦν τὸ ὄνομα, ὃ καὶ τὰ σημεῖα ἐποίει. Ἐν γὰρ τῷ ὀνόματι Ἰησοῦ Χριστοῦ, φησὶν, ἔγειρε καὶ περιπάτει. «Ἐν οἷς ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ·","english":"Which he promised beforehand through the prophets. Second, from the very manner of his generation, which he also showed to him when he said: from the seed of David according to the flesh; because he dissolved the law of nature by being born of a Virgin. Third, from the wonders; for this is \"in power.\" Fourth, from the Spirit which he was giving to those who believe in him, through which he makes all holy. Therefore he said \"Spirit of holiness.\" Fifth, from his resurrection; for he himself first and alone raised himself. Of the one \"designated,\" shown, declared, acknowledged by the judgment and vote of all. \"Through whom we received.\" Observe his gratitude; he wishes nothing of his own, but all things of the Master. \"Grace and apostleship.\" We did not, he says, achieve by ourselves the becoming apostles; for neither did we receive this dignity by laboring much; but we received it as grace, and the success came from the creation from above. \"For obedience of faith.\" He did not say, for inquiry and construction of faith, but for obedience. For when the Master declares, those who hear ought not to busy themselves over the things said and meddle, but only to receive them. \"Among all the nations.\" Observe how the preaching will be; since indeed formerly the law through Moses was preached to one nation; but the Gospel is spread to the ends of the inhabited world. \"For his name.\" Not, he says, that we should busy ourselves about the essence; but that we should believe in the name. For this was the name which also performed the signs. For in the name of Jesus Christ, he says, arise and walk. \"Among whom you also are called of Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"πᾶσι τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς Θεοῦ.» Δύο διὰ τούτων ἔστιν ἰδεῖν ἀγαθὰ, καὶ κολακείας ἀπηλλαγμένην τὴν τοῦ Ἀποστόλου ψυχήν· εἴ γε Ῥωμαίοις κρατοῦσι τότε, καὶ εὐθὺς τὴν ἀρχὴν δεξαμένοις τῆς οἰκουμένης ἐπιστέλλων, οὐδέν τι κολακικόν φησιν· καὶ τὸ εὐθέως καλεῖν αὐτῶν τὸν\n\nτύφον, εἴ γε παρακολούθους αὐτοὺς τῶν ἐθνῶν ἔταξεν. Περὶ γὰρ τῶν ἐθνῶν διαλαβὼν τὸ, ἐν οἷς καὶ ὑμεῖς ἐπήγαγεν. «Κλητοῖς ἁγίοις.» Ὅρα πῶς συνεχῶς τὸ ὄνομα τίθησιν· Κλητὸς Ἀπόστολος. Ἐν οἷς ἐστε καὶ ὑμεῖς κλητοί. Πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ κλητοῖς. Τοῦτο δὲ οὐ περιττολογῶν ποιεῖ, ἀλλὰ βουλόμενος αὐτοὺς τῆς εὐεργεσίας ἀναμνῆσαι. Τὸ δὲ, ἀγαπητοῖς Θεοῦ, διαιροῦντός ἐστιν ἀπὸ τῶν πιστευσάντων τοὺς μὴ τοιούτους. Καὶ ἄλλως δὲ τοὺς πιστεύσαντας καλεῖ πάντας, καθ' ὃ ἡγιάσθησαν διὰ λουτροῦ παλιγγενεσίας. «Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Πόσον ἴσχυσεν ἡ τοῦ Χριστοῦ ἀγάπη δείκνυσιν, ὅτι οἱ ἐχθροὶ καὶ ἠτιμημένοι, ἅγιοι καὶ δίκαιοι γεγόνασιν ἐξαίφνης. Ὅταν γὰρ Πνεῦμα καλέσῃ, υἱοὺς ἀπέδειξεν· ὅταν δὲ υἱοὺς εἶπεν, ἁπάντων τῶν ἀγαθῶν τὸν θησαυρὸν ἀπεκάλυψεν. «Πρῶτον μὲν εὐχαριστῷ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ, περὶ πάντων ὑμῶν. Ἁρμόζον τὸ προοίμιον τῇ φιλοθέῳ ψυχῇ, ἐφ' οἷς εὐσεβοῦσιν ἕτεροι εὐαρεστεῖν τῷ Θεῷ. «Ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ.» Ὃς γὰρ ἄρτι δεξαμένης τὴν βασιλείαν τότε τῆς Ῥώμης, εἰκὸς τοὺς ἐν αὐτῇ πιστοὺς ἐν πάσῃ περιφέρεσθαι πόλει.","english":"To all who are in Rome, beloved of God. Through these words two good things may be seen, and the Apostle's soul freed from flattery: since, writing to the Romans who were then ruling and had straightway received the empire of the world, he says nothing flattering; and that he straightway calls out their\n\narrogance, seeing that he set them as followers of the Gentiles. For having spoken concerning the Gentiles, he added, among whom you also are. To the called saints. Observe how he continually places the name: called Apostle. Among whom you also are called. To all who are in Rome, called. And he does this not out of superfluous speech, but wishing to remind them of the beneficence. And the phrase, beloved of God, is the mark of one separating from those who have believed those who are not such. And in another way he calls all who have believed, in that they were sanctified through the washing of regeneration. Grace to you and peace from God our Father and the Lord Jesus Christ. He shows how great the love of Christ prevailed, that those who were enemies and dishonored became holy and righteous suddenly. For when the Spirit calls, it has shown them to be sons; and when it said sons, it revealed the treasure of all good things. First, I thank my God through Jesus Christ for you all. The preface is fitting for the God-loving soul, in that others, being pious, are well-pleasing to God. That your faith is proclaimed in the whole world. For since Rome had then just received the kingdom, it is likely that the faithful in it were carried about in every city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"«Μάρτυς γάρ μου ἐστιν ὁ Θεὸς, ᾧ λατρεύω ἐν τῷ πνεύματί μου.» Ἐπειδὴ περὶ ἀδήλου πράγματος ἦν αὐτῷ ὁ λόγος, τοῦτο δὲ ἦν ἡ ἀγάπη ἡ εἰς αὐτοὺς ἀνθρώπους μηδὲ εἰδότας αὐτόν· τούτου χάριν τὸν Θεὸν ἐπὶ τοῦ πράγματος τούτου μάρτυρα καλεῖ. «Ἐν τῷ Εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως.» Ἄνω τοῦ Πατρὸς εἰπὼν τὸ Εὐαγγέλιον, ἐνταῦθα τοῦ Υἱοῦ αὐτοῦ εἶναι λέγει, δεικνὺς τὴν ἑνότητα Πατρὸς καὶ Υἱοῦ. «Μνείαν ὑμῶν ποιοῦμαι πάντοτε ἐπὶ τῶν προσευχῶν μου, δεόμενος, εἴ πως ἤδη ποτὲ εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ Θεοῦ ἐλθεῖν πρὸς ὑμᾶς. Ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῷ χάρισμα ὑμῖν πνευματικὸν, εἰς τὸ στηριχθῆναι ὑμᾶς.» Δείκνυσιν ὅσος ἐστὶν εἰς τὸ πείθεσθαι Θεῷ, ὅπου γε σφόδρα σπουδάζων καὶ εὐχόμενος τὴν Πόλιν ἰδεῖν, παρὰ τὸ τοῦ Θεοῦ δοκοῦν, οὐ παρεγίνετο πρὸς αὐτούς. «Τοῦτο δέ ἐστιν, συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ἡμῶν τε καὶ ἐμοῦ. Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι πολλάκις προεθέμην τοῦ ἐλθεῖν πρὸς ὑμᾶς, καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο, ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν, καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσί τε καὶ Ἰουδαίοις.» Ἵνα μὴ δόξῃ τισὶν μεγαλοφρονεῖν, εἶναι λέγων εἰς τὸ μεταδοῦναι ἡμῖν χάρισμα, τούτου χάριν καὶ αὐτὸς τῆς παρ' ἐκείνων παρακλήσεως δεῖσθαι λέγει. «Σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί· οὕτως, τὸ κατ' ἐμὲ πρόθυμον, καὶ ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι.» Δείκνυσιν ὡς εἰ καὶ ἡ διὰ φιλοδοξίαν προσρίπτει ἑαυτὸν τῇ βασιλευούσῃ Πόλει, ἀλλ' ὡς ἐκ παντὸς τρόπου προσῆκον αὐτῷ μυσταγωγεῖν αὐτούς.","english":"For God is my witness, whom I serve in my spirit.” Since his discourse concerned an uncertain matter—namely, the love toward those men who did not even know him—for this reason he calls God as witness in this matter. “In the Gospel of his Son, how unceasingly.” Having said above “of the Father” the Gospel, here he says it is “of his Son,” showing the unity of Father and Son. “I make mention of you always in my prayers, beseeching, if perhaps now at last I may be prospered in the will of God to come to you. For I long to see you, that I may impart to you some spiritual gift, so that you may be established.” He shows how great is his obedience to God, since, though earnestly eager and praying to see the City, contrary to what seemed God’s will, he was not coming to them. “That is, that I may be comforted together with you through the faith which is in one another, both yours and mine. But I do not want you to be ignorant, brothers, that I often purposed to come to you, and was hindered until now, that I might have some fruit also among you, as also among the other Gentiles and Jews.” Lest he should seem to some to be magnanimous, in saying that it was to impart to us a gift, for this reason he also says that he himself needs the comfort that comes from them. “I am a debtor both to the wise and to the foolish; so, as much as is in me, I am ready to preach the gospel to you also who are in Rome.” He shows that even if, out of love of glory, he attaches himself to the imperial City, it is nonetheless as one for whom it was fitting in every way to initiate them into the mysteries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Ἧ γὰρ πάντων ἐθνῶν κήρυξ ἐτέθη, δῆλον ὅτι καὶ κηρύττειν Ῥωμαίοις ὀφειλέτης ἐστίν. «Οὐ γὰρ ἐπαισχύνομαι τὸ Εὐαγγέλιον.» Καίτοι ἀλλαχοῦ φησιν· Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Χριστοῦ. Τίνος οὖν ἕνεκα ἐνταῦθα οὐ λέγει καυχῶμαι, ἀλλ' οὐκ αἰσχύνομαι; ἐπειδὴ σφόδρα ἐπτοημένοι ἦσαν εἰς τὰ τοῦ βίου πράγματα Ῥωμαῖοι, ἄρτι τὴν ἀρχὴν τῆς οἰκουμένης ἀναδεξάμενοι, αὐτὸς δὲ ἐκήρυττεν Ἰησοῦν τὸν ἐσταυρωμένον· διὰ τοῦτο φησὶν, οὐκ αἰσχύνομαι, ἐκείνους διδάσκων, τέως μὴ ἐπαισχύνεσθαι. Ἤδει γὰρ ὅτι ἂν τοῦτο κατορθώσωσιν, ταχέως προϊόντες καὶ ἐπὶ τὸ καυχᾶσθαι ἥξουσιν. «Δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι.» Ἐπειδή ἐστιν δύναμις Θεοῦ καὶ εἰς κόλασιν κατὰ τὸ εἰρημένον περὶ τῆς κολάσεως τῶν Αἰγυπτίων, τούτου χάριν προσέθηκεν τὸ, Εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, καὶ ἵνα μὴ ἁπλῶς καὶ ἀδιακρίτως τοῖς πᾶσιν δίδοσθαι νομισθῇ ἐπήγαγε, παντὶ τῷ πιστεύοντι. «Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι.» Ἐνταῦθα τὸ, πρῶτον, οὐκ ἀξιώματος ὄνομα ἀλλὰ τάξεως σημασία· ὥσπερ ἀμέλει καὶ [διὰ] τῶν δεχομένων τοῦ βαπτίσματος χάριν, οὗ οὐχ ὁ πρῶτος πλεονεκτεῖ τοῦ δευτέρου, ἢ τοῦ τρίτου ἢ τοῦ ὑστάτου πλέον λαμβάνει. «Δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται.» Ὁ γενόμενος, φησὶν,","english":"For he was appointed herald of all the nations; it is clear that he is also a debtor to preach to the Romans. “For I am not ashamed of the Gospel.” And yet elsewhere he says: “But far be it from me to boast, except in the cross of Christ.” For what reason, then, does he say here not “I boast,” but “I am not ashamed”? Because the Romans were exceedingly excited over the affairs of life, having just taken up the rule of the inhabited world, while he was preaching Jesus who had been crucified; for this reason he says, “I am not ashamed,” teaching them, for the time being, not to be ashamed. For he knew that if they should succeed in this, advancing quickly they would also come to boasting. “For it is the power of God unto salvation for everyone who believes.” Since there is also a power of God unto punishment, according to what was said concerning the punishment of the Egyptians, for this reason he added, “Unto salvation for everyone who believes,” and so that it might not be thought to be given simply and indiscriminately to all, he added, “for everyone who believes.” “To the Jew first, and to the Greek.” Here “first” is not a name of dignity but a signification of order; just as, indeed, also among those who receive the grace of baptism, the first does not have more than the second, nor does he receive more than the third or the last. “For the righteousness of God is revealed in it from faith to faith, as it is written.” He who became, he says,","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":6,"ref":"p6","source":"δίκαιος, οὐ κατὰ τὸν παρόντα μόνον βίον, ἀλλὰ τὸν μέλλοντα ζήσεται. «Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.» Τοῦτό φησιν, ὅτι καὶ οἱ παλαιοὶ ἐκ πίστεως ἐσώθησαν, ὧν αὐτὸς κατάλογον ἐν τῇ πρὸς Ἑβραίους ποιεῖται. «Ἀποκαλύπτεται γὰρ ὀργὴ Θεοῦ ἀπ' οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων,» Ἀπὸ τῶν ἀγαθῶν προτρεψάμενος ἐπὶ τὸ κήρυγμα ἐλθεῖν, καὶ ἀπὸ τῶν ἐναντίων πάλιν ἐργάζεται τὴν προτροπήν· ἢ γὰρ ὑπισχνούμενον ἀγαθὰ, ἢ ἐκφοβοῦντα δεῖ τὴν προτροπὴν ἐργάζεσθαι. Ἐγγὺς οὖν παρίστησιν αὐτοὺς τοῦ θείου δικαστηρίου. «Τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, διότι τὸ γνωστὸν τοῦ Θεοῦ φανερόν ἐστιν ἐν αὐτοῖς. Ὁ Θεὸς γὰρ αὐτοῖς ἐφανέρωσε. Τὰ γὰρ ὁρατὰ αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θεότης,» Καὶ τίνες οὗτοι; Οἱ Ἑλλήνων παῖδες, οἱ ξύλοις καὶ λίθοις ἀνατιθέντες τὴν τοῦ Θεοῦ προσκύνησιν, καὶ ὅσον εἰς αὐτοὺς ἀδικοῦντες τὴν τοῦ Θεοῦ δόξαν, εἰ καὶ οὐκ ἀδικεῖται. «Εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους. Διότι γνόντες τὸν Θεὸν, οὐκ ὡς Θεὸν ἐδόξασαν, ἢ εὐχαρίστησαν, ἀλλ' ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· φάσκοντες εἶναι σοφοὶ, ἐμωράνθησαν.» Καίτοι οὐ διὰ τοῦτο ἐποίησεν αὐτὰ ὁ Θεὸς, εἰ καὶ τοῦτο ἐξέβη· οὐ γὰρ ἵνα αὐτοὺς ἀπολογίας ἀποστερήσῃ, διδασκαλίαν τοσαύτην εἰς μέσον ἔθηκεν, ἀλλ' ἵνα αὐτὸν ἐπιγνῶσιν· ἀγνοήσαντες δὲ, πάσης ἑαυτοὺς ἀπεστέρησαν ἀπολογίας. «Καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ.» Ἵνα δείξῃ τῆς γνώμης αὐτῶν τὸ κατηγόρημα· ὃ γὰρ ἔχει τις, τοῦτο ἀλλάσσει.","english":"The righteous shall live not only in the present life but in the life to come. “But the righteous shall live by faith.” He says this because even the ancients were saved by faith, a list of whom he himself makes in the Epistle to the Hebrews. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.” Having exhorted them to come to the proclamation by means of good things, he again effects the exhortation by means of contrary things; for exhortation must be effected either by promising good things or by frightening. Therefore he brings them near to the divine tribunal. “Of those who hold the truth in unrighteousness, because what is known of God is manifest in them. For God manifested it to them. For his invisible things from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity.” And who are these? The children of the Greeks, who assign the worship of God to wood and stones, and as far as it lies in them do injustice to the glory of God, even if he is not wronged. “So that they are without excuse. Because, knowing God, they did not glorify him as God, or give thanks, but became vain in their reasonings, and their foolish heart was darkened; professing to be wise, they became fools.” And yet God did not make these things for this reason, even if this resulted; for it was not in order to deprive them of excuse that he set so great a teaching in their midst, but in order that they might know him; but having failed to know him, they deprived themselves of every excuse. “And they changed the glory of the incorruptible God.” In order to show the accusation against their disposition; for what a person has, this he changes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"«Ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.» Ὅρα πόσα τὰ κατηγορήματα· πρῶτον, ὅτι οὐκ ἔγνωσαν Θεόν· δεύτερον, ὅτι ἔχοντες ἀφορμὰς εἰς τοῦτο μεγάλας, ἀπώλισθον· τρίτον, ὅτι σοφοὶ λέγοντες εἶναι· τέταρτον, ὅτι εἰς δαίμονας κατήγαγον καὶ λίθους καὶ ξύλα τὸ σέβας ἐκεῖνο. «Διὸ παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν, εἰς ἀκαθαρσίαν,» Τὸ παρέδωκεν, ἀντὶ τοῦ εἴασεν κεῖται. «Τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν ἑαυτοῖς.» Ἐντεῦθεν ἔχουσι τὴν δίκην καὶ πρὸ θείου δικαιωτηρίου· καὶ αὐτοὶ γὰρ ἑαυτοὺς ταῦτα διέθηκαν, ἅπερ ἂν αὐτοὺς οἱ ἐχθροὶ διαθεῖναι οὐκ ἴσχυσαν. «Οἵ τινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν Κτίσαντα,» «Δείκνυσιν ὡς πάσης ἀσελγείας ἡ ἀσεβεία ἐστὶ πρώτη. Ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας, Ἀμήν. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας. Αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν. Ὁμοίως δὲ καὶ οἱ ἄῤῥενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας, ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσι τὴν ἀσχημοσύνην κατεργασάμενοι, καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὐτοῖς ἀπολαμβάνοντες. Καὶ καθὼς οὐκ ἐδοκίμασαν ἔχειν τὸν Θεὸν ἐν τῇ γνώσει, παρέδωκεν αὐτοὺς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα.» Εἰ καὶ ἐκεῖνοι, φησὶν, ἀφέντες αὐτὸν, προσεκύνησαν κνωδάλοις, ἀλλ' οὐδὲν αὐτοῦ παρεφθάρη δόξα· ἔστι γὰρ εὐλογητός. «Πεπληρωμένους πάσῃ ἀδικίᾳ, κακίᾳ, πονηρίᾳ, πλεονεξίᾳ·","english":"In the likeness of an image of corruptible man and of birds and four-footed animals and reptiles.” Observe how many are the charges: first, that they did not know God; second, that though they had great inducements to this, they slipped away; third, that claiming to be wise; fourth, that they brought down to demons and stones and wood that worship. “Therefore God gave them over in the desires of their hearts, to uncleanness.” The word “gave them over” is used in place of “he allowed them.” “So that their bodies were dishonored among themselves.” From this they have their penalty even before the divine tribunal; for they themselves brought these things upon themselves, which their enemies could not have brought upon them. “Who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator.” He shows that impiety is the first of all licentiousness. “Who is blessed forever, Amen. For this cause God gave them over to dishonorable passions. For their women exchanged the natural use for that which is against nature. Likewise also the men, having abandoned the natural use of the woman, burned in their desire toward one another, men with men working shamefulness, and receiving in themselves the recompense which was due for their error. And just as they did not see fit to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not fitting.” Even if they, he says, abandoned him and worshiped creeping things, yet his glory has in no way been corrupted; for he is blessed. “Filled with all unrighteousness, wickedness, malice, covetousness,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας, ψιθυρίας, καταλάλους, θεοστυγεῖς, ὑβριστὰς, ὑπερηφάνους, ἀλαζόνας.» Εἰπὼν τὸ γενικὸν, καὶ κατ' εἶδος λοιπὸν διεξέρχεται τὰ κακὰ, ἅπερ ἡ ἀσέβεια εἰργάσατο. θεομισεῖς. «Ἐφευρετὰς κακῶν.» Ἵνα τῆς γνώμης λοιπὸν γένηται κατηγόρημα, ἐφευρετὰς κακῶν αὐτοὺς προσηγόρευσεν. «Γονεῦσιν ἀπειθεῖς, ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· οἵτινες τὸ δικαίωμα τοῦ Θεοῦ ἐπιγινώσκοντες.» Καὶ κατὰ τῆς φύσεως ἔστησαν, φησίν. «Ὅτι οἱ τὰ τοιαῦτα πράσσοντες, ἄξιοι θανάτου εἰσὶν, οὐ μόνον αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.» Δύο θεὶς ἀντιθέσεις, ἐνταῦθα ἀνεῖλεν ἀμφοτέρας. Τί γὰρ ἂν εἴποις, φησὶν, ὅτι οὐκ οἶδας τὰ πρακτέα; Σὺ μὲν οὖν εἰ καὶ τοῦ μὴ εἰδέναι αἴτιος, ἀφεὶς τὸν\n\nγνωρίζοντά σοι Θεόν· νῦν δὲ καὶ διὰ πολλῶν δείκνυμεν εἰδότα καὶ ἑκόντα πλημμελοῦντα· ἀλλ' ὑπὸ πάθους ἕλκῃ. Τί οὖν καὶ συμπράττεις καὶ ἐπαινεῖς·\n\nΚΕΦΑΛ. Βʹ.\n\n«Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε, πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις· τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων. Οἶδα μὲν δὲ, ὅτι τὸ κρῖμα τοῦ Θεοῦ ἐστι κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας;» Πρὸς τοὺς ἄρχοντας μὲν τῆς Ῥώμης ἀποτείνει τὸν λόγον, καὶ πρὸς ἕκαστον δὲ ἄνθρωπον ἁρμόσει· ἑαυτοὺς γὰρ κρίνομεν, ἀφ' ὧν τὰ παραπλήσια ἡμὶν πράττοντας ἑτέρους κρίνομεν. «Λογίζῃ δὲ, ὦ ἄνθρωπε, πᾶς ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτὰ, ὅτι σὺ ἐκφεύξῃ τὸ κρῖμα τοῦ Θεοῦ;","english":"Full of envy, murder, strife, deceit, malignity, whisperings, slanderers, hateful to God, insolent, arrogant, boastful.” Having stated the general charge, he then proceeds to go through the evils in kind, which impiety has wrought. Hateful to God. “Inventors of evil things.” In order that their disposition may now become a matter of accusation, he called them inventors of evil things. “Disobedient to parents, without understanding, covenant-breakers, without natural affection, unmerciful; who, knowing the ordinance of God.” And they set themselves against nature, he says. “That those who practice such things are worthy of death, not only do they do them, but also consent to those who practice them.” Having set down two contradictions, here he has removed both. For what could you say, he says, that you do not know what ought to be done? You, then, even if you are the cause of not knowing, having dismissed the God who makes himself known to you; but now we show by many arguments that you know and sin willingly; but you are drawn by passion. Why then do you also cooperate and give praise?\n\nCHAPTER 2\n\n“Therefore you are without excuse, O man, every one who judges; for in that which you judge another, you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth upon those who practice such things.” He directs his discourse to the rulers of Rome, and it will also fit every man; for we judge ourselves, in that we judge others who practice things similar to us. “But do you reckon, O man, every one who judges those who practice such things, and does them, that you will escape the judgment of God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει;» Ἀνθυποφορά· ἀλλὰ τέως οὐ κολάζομαι, φησίν· ὁ δὲ τὴν ὑπέρθεσιν οὐκ εἰς συγγνώμην, ἀλλ' εἰς μείζονα κόλασιν κατασκευάζει, τοὺς μὴ βουλομένους δι' αὐτῆς χωρεῖν εἰς μετάνοιαν. «Κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν,» Ὁ γὰρ μήτε διὰ τῶν ἀγαθῶν, μήτε διὰ τῶν ἠπειλημένων κολάσεων εἰς μετάνοιαν ἐρχόμενος, πῶς οὐ παντελῶς σκληρότατος ἂν εἴη; «Θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· τοῖς μὲν γὰρ καθ' ὑπομονὴν ἔργου ἀγαθοῦ.» Σὺ ἑαυτῷ, φησὶν, ἐπισπᾶσαι τὴν ὀργὴν, οὐχ ὁ Θεός σοι. Καὶ τὸ θησαυρίζεις δὲ, ὡς πάντη τε καὶ πάντως ἐσομένης, εἰ μὴ τῇ μετανοίᾳ αὐτὴν ἀπονιψόμεθα. «Δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσι, ζωὴν αἰώνιον.» Οὐ δυνάμενος εἰπεῖν τὰ ἀγαθὰ τὰ μέλλοντα ἔσεσθαι ἀγαθὰ τοῖς ἁγίοις αὐτοῦ παριστῶσι, διὰ τῶν ἐν ἀνθρώποις τιμῶν αὐτὰ κατασημαίνει. Δόξαν δὲ λέγων, καὶ τιμὴν καὶ ἀφθαρσίαν ἐπὶ τὰ ὄντως ἀγαθὰ, ἃ οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη. «Τοὺς δὲ ἐξ ἐριθείας, καὶ ἀπειθοῦσι μὲν τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ.» Ἵνα δείξῃ πάλιν τῆς γνώμης τὸ κατηγόρημα, οὐκ εἶπεν, ἐξ ἀγνοίας, ἀλλ' ἐξ ἐριθείας. «Ὀργὴ καὶ θυμός· θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν· Ἰουδαίου τε πρῶτον καὶ Ἕλληνος.» Ὥσπερ διὰ τῶν πιστευομένων ἡμῖν ἀγαθῶν τὰς ἀμοιβὰς τὰς μελλούσας εἰσάγει·","english":"Or do you despise the wealth of his goodness and forbearance and long-suffering, not knowing that the goodness of God leads you to repentance?» An objection: But for the present I am not punished, he says; yet the delay he prepares not for pardon, but for greater punishment, for those who do not wish through it to proceed to repentance. «But according to your hardness and impenitent heart,» For he who comes to repentance neither through good things nor through threatened punishments, how would he not be utterly hardest? «You treasure up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who will render to each according to his works: to those who indeed by patience in good work.» You, he says, draw wrath upon yourself, not God upon you. And the «you treasure up» means, as though it will altogether and certainly come to pass, unless we wash it away by repentance. «Glory and honor and incorruption to those who seek, eternal life.» Not being able to say the good things that are to be good things for his saints who present them, he signifies them through the honors that exist among men. By saying glory, and honor and incorruption, he refers to the truly good things, which have not even entered into the heart of man. «But to those who are of factiousness, and disobey the truth, but obey unrighteousness.» In order to show again the accusation of their disposition, he did not say, from ignorance, but from factiousness. «Wrath and fury; tribulation and distress upon every soul of man who works evil; of the Jew first and also of the Greek.» Just as through the good things that are believed by us he introduces the future recompenses;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"οὕτω καὶ διὰ τῶν λυπηρῶν πάλιν τῶν παρ' ἡμῖν, τὰς μελλούσας κολάσεις. «Δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθὸν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. Οὐ γάρ ἐστι προσωποληψία παρὰ τῷ Θεῷ.» Πανταχοῦ τοῖς καλοῖς περιφράττει τὸν ἀκροατὴν, προτρεπόμενος εἰς αὐτὸ ἐλθεῖν. Πρῶτον γὰρ διεξέρχεται τὰς ἀμοιβὰς, ἃς ἀπολήψονται οἱ ἅγιοι· εἰς τὰς μέσας τὰς κολάσεις θεὶς, πάλιν ἐπὶ τὰς τῶν καλῶν ἀμοιβὰς ἔρχεται. Δόξαν καὶ τιμὴν λέγων ὑπάρξειν τῷ ἐργαζομένῳ τὸ καλόν· οὕτως γὰρ μᾶλλον ἐπισπάσαιτο εἰς ἔργον τὸν ἀκροατήν. «Ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται.» Ἀντὶ τοῦ, μὴ ἔχοντες κατηγοροῦντα τὸν νόμον· ἄρχεται δὲ σύγκρισιν ποιεῖς, Ἰουδαίων τε καὶ τῶν πρὸ τῆς χάριτος Ἑλλήνων· Ἑλλήνας δὲ μὴ τοὺς εἰδωλολάτρας λάμβανε, ἀλλὰ τοὺς θεοσεβεῖς· οἷος ἦν ὁ Μελχισεδὲκ, Νινευΐται, ὁ Ἰὼβ, ὁ Κορνήλιος. Κατασκευάζει δὲ τοῦτο σαφῶς, ἵνα δείξῃ, ὅτι οὐδὲν ὠφελεῖται ὁ Ἰουδαῖος διὰ νόμου, ἀλλὰ καὶ σφόδρα βαρεῖται· τοῦτο δὲ ποιεῖ, ὅπως ἂν εἰς τὸ δέξασθαι τὴν χάριν αὐτῶν ἐκκαλέσηται· ἔλεγον γὰρ οἱ Ἰουδαῖοι μὴ χρῄζειν τῆς χάριτος δικαιούμενοι ἐν νόμῳ· Διὸ δείκνυσιν, ὡς οὐδὲν αὐτοὺς ὠφελεῖ. Ἀδύνατον γὰρ αὐτὸν κατορθωθῆναι· ἀλλὰ καὶ ἐπικαταράτους ποιεῖ. Ταῦτα δὲ πάντα, ὡς εἶπον, κατασκευάζει συγκλείων αὐτοὺς εἰς τὴν διὰ πίστεως χάριν. «Οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ Θεῷ, ἀλλ' οἱ ποιηταὶ νόμου δικαιωθήσονται. Ὅταν γὰρ ἔθνη","english":"Thus also through the painful things among us, again, the future punishments. «But glory and honor and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God.» Everywhere he fences in the hearer with good things, urging him to come to it. For first he goes through the rewards which the saints will receive; then, having placed the punishments in between, he comes again to the rewards of good things. He says that glory and honor will belong to the one who works what is good; for in this way he would more draw the hearer to action. «For as many as sinned without the law will also perish without the law; and as many as sinned under the law will be judged through the law.» In place of, not having the law as an accuser; but he begins to make a comparison of Jews and of the Greeks before grace; and do not take Greeks as the idolaters, but as the God-fearing; such as was Melchisedek, the Ninevites, Job, Cornelius. And he establishes this clearly, in order to show that the Jew is not helped at all through the law, but is even greatly burdened; and he does this so that he might call them forth to receive grace; for the Jews were saying that they did not need grace, being justified in the law. Therefore he shows that it profits them nothing. For it is impossible for it to be set right; but he even makes them accursed. And all these things, as I said, he establishes, shutting them up to the grace through faith. «For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified. For when the nations","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιοῦσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος· οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως, καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων. Ἢ καὶ ἀπολογουμένων ἐν ἡμέρᾳ ἐν ᾗ κρινεῖ ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ Εὐαγγέλιόν μου διὰ Ἰησοῦ Χριστοῦ.» Ἄνω μνησθεὶς τῆς κρίσεως τοῦ Θεοῦ, ἐνταῦθα σαφῶς ἐκκαλύπτει, ὡς Χριστός ἐστιν ὁ κρίνων ἐν τῇ ἐσχάτῃ ἡμέρᾳ. Αὐτῷ γὰρ πᾶσαν τὴν κρίσιν δέδωκεν ὁ Πατήρ· τοῦτο δὲ ποιεῖ, τῶν τῆς Καινῆς Διαθήκης δογμάτων ἀνοίγων αὐτοῖς τὴν ὁδόν. «Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ, καὶ ἐπαναπαύῃ νόμῳ, καὶ καυχᾶσαι ἐν Θεῷ, καὶ γινώσκεις τὸ θέλημα, καὶ δοκιμάζεις τὰ διαφέροντα, κατηχούμενος ἐκ τοῦ νόμου· πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει.» Συγκρίνας τὸν Ἰουδαίων τοῖς Ἕλλησιν, καὶ σφόδρα καταπαλαίσας, μικρὸν ὑφαιρεῖ τοῦ βάρους. Ὥσπερ τινὸς ἀντιπίπτοντος καὶ λέγοντος αὐτοῦ. Ποῦ οὖν τὰ σεμνὰ τῶν Ἰουδαίων; Δείκνυσιν οὖν ὄνομα μόνον. τὰς αὐτούς. Μᾶλλον μὲν οὖν καὶ ἐν αὐτοῖς τούτοις ἐν οἷς ἐφρόνουν μέγα, τιμωρίας ἀξίους. Ὅρα δὲ πῶς πλαγίως πλήσσει πανταχοῦ· εἰ καὶ καυχᾶσαι ἐν νόμῳ, ἀλλ' οὐ πράττεις τὰ τοῦ νόμου· καὶ τὸ, πέποιθας σεαυτὸν, πάλιν λέγων· ὡς· μὴ ὄντα μὲν τοῦτο ὅπερ ἐκεῖνος λέγει, προβαλλόμενον δὲ καὶ ὥσπερ ἁρπάζων τὰ ῥήματα μόνον ἁρπάζει τὴν τιμήν.","english":"Those who do not have the law by nature do the things of the law; these, not having the law, are a law to themselves; they show the work of the law written in their hearts, their conscience bearing witness with them, and between one another their thoughts accusing. Or also defending them on the day when God will judge the hidden things of men according to my Gospel through Jesus Christ. Having mentioned above the judgment of God, here he clearly reveals that Christ is the one who judges on the last day. For the Father has given him all judgment; and he does this, opening for them the way of the doctrines of the New Testament. But if you are called a Jew, and rest upon the law, and boast in God, and know the will, and approve the things that differ, being instructed from the law; and you are persuaded that you yourself are a guide of the blind, a light of those in darkness. Having compared the Jews with the Greeks, and thoroughly wrestled them down, he takes away a little of the weight. As if someone were objecting and saying, Where then are the venerable things of the Jews? He shows, then, that it is a name only—theirs. Rather, indeed, even in these very things in which they thought great things, they were worthy of punishment. But observe how obliquely he strikes everywhere: even if you boast in the law, yet you do not practice the things of the law; and the phrase, you are persuaded that you yourself—again he says this as though this were not what that man claims, but he puts it forward and, as it were, seizing the words only, he seizes the honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"«Παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα μόρφωσιν τῆς γνώσεως, καὶ τῆς ἀληθείας ἐν τῷ νόμῳ.» Μέγα γὰρ κατέτρεχον τῶν προσηλύτων, δι' αὐτὸ τοῦτο τὸ δοκεῖν εἶναι διδάσκαλοι. «Ὁ οὖν διδάσκων τὸν ἕτερον, σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις; ὁ λέγων μὴ μοιχεύειν, μοιχεύεις;» Βαρυτέραν ἀπεργάζεται τοῦ Ἰουδαίου τὴν τιμωρίαν, ἐν τούτοις αὐτὸν παραβάτην ἀποφαίνων, ἐν οἷς ἑτέρων εἶναι διδάσκαλος ἀξιοῖ. «Ὁ βδελυσσόμενος τὰ εἴδωλα, ἱεροσυλεῖς;» Εἰς τοσαύτην γὰρ μανίαν χρημάτων ἔρωτος προέβησαν, ὡς εἰδωλικῶν ἅπτεσθαι χρημάτων. «Ὃς ἐν νόμῳ καυχάσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις; Τὸ γὰρ ὄνομα τοῦ Θεοῦ δι' ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται.» Ἐν ἑτέροις εἴδεσι δείξας παράνομον, ἐνταῦθα καὶ καθολικώτερον ἐπάγει τὴν παρανομίαν, αὐτοῦ τοῦ νόμου εἰς μέσον φέρων τὸ ὄνομα. Καὶ σαφῶς αὐτοῦ παραβάτην τῶν Ἰουδαίων ἀποδείκνυσιν, ὡς καὶ αἴτιον γινόμενον τοῦ βλασφημεῖσθαι τὸ ὄνομα τοῦ Θεοῦ. «Περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς, ἐὰν δὲ παραβάτης νομοῦ ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν. Ἐὰν οὖν ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσει, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; Καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία, τὸν νόμον τελοῦσα, σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου.» Δείξας ὡς οὐδὲν χρήσιμος αὐτοῖς ὁ νόμος, μᾶλλον δὲ ὡς καὶ κολάσεως αὐτοῖς αἴτιος, ὥσπερ ἀντιπιπτούσης ἀντιθέσεως, τί οὖν; οὐδὲν ἡ περιτομή;","english":"A corrector of the foolish, a teacher of infants, having the form of knowledge and of the truth in the law.\" For they ran down the proselytes greatly, for this very reason—that they seemed to be teachers. \"You, then, who teach another, do you not teach yourself? You who preach not to steal, do you steal? You who say not to commit adultery, do you commit adultery?\" He brings about a heavier punishment than that of the Jew, showing him to be a transgressor in those very things in which he claims to be a teacher of others. \"You who abhor idols, do you rob temples?\" For they advanced to such great madness from the love of money as to touch idolatrous money. \"You who boast in the law, through the transgression of the law do you dishonor God? For the name of God is blasphemed among the Gentiles because of you, as it is written.\" Having shown him to be lawless in other forms, here he brings in the lawlessness more universally, bringing the name of the law itself into the middle. And he clearly demonstrates the Jew to be a transgressor of it, as also becoming the cause of the name of God being blasphemed. \"For circumcision indeed profits if you practice the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. If, then, the uncircumcision keeps the righteous requirements of the law, will not his uncircumcision be reckoned as circumcision? And the uncircumcision by nature, fulfilling the law, will judge you who through the letter and circumcision are a transgressor of the law.\" Having shown that the law is useful to them in nothing, but rather that it is even the cause of punishment to them, as if an opposing contradiction—what then? Is circumcision nothing?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ὅρα πῶς καὶ ταύτην κωλύει, πάλιν αὐτὴν ἀποφαίνων περιττὴν, καὶ τῶν ἀκροβύστων διαφέρουσαν οὐδὲν, μὴ πληρουμένων τῶν ἐντολῶν τοῦ νόμου. Τὰ γὰρ τοῦ νόμου προστάγματα ἀδύνατον τελειοῦσθαι ἦν. Ὥσπερ δὲ ἐν τοῖς ἀνωτέρω τὸν ἀκρόβυστον μετὰ τοῦ Ἰουδαίου συνέκρινεν· οὕτω καὶ ἐνταῦθα μετὰ περιτομῆς δεικνὺς, κατὰ τοῦτο πολὺ λιπόμενον τὸν ἔχοντα τὴν περιτομήν. «Οὐ γὰρ ὁ ἐν τῷ φανερῷ, Ἰουδαῖός ἐστιν· οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι· οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ' ἐκ τοῦ Θεοῦ.» Ἐπειδὴ πάντα σωματικὰ ἦν τὰ κατὰ νόμον, περιτομὴ καὶ θυσία, καὶ σώματος ῥαντισμοὶ, ὅρα πῶς ταῦτα προφανῶς ἀναιρεῖ, οὐκέτι λεληθότως, λέγων ὅτι ἔνδον ἐστὶν ἡ περιτομὴ, καὶ ἔνδον ἐστὶν ὁ Ἰουδαῖος, ὥσπερ καὶ ἔνδον ἐστὶν ὁ νόμος. Τί οὖν καυχᾶσαι, φησὶ, καὶ τὰ σαρκὸς ἐπιτελῶν μεγαλοφρονεῖς; Οὐ γὰρ ἐπὶ τούτοις ἔπαινος κεῖται ἐκ τοῦ Θεοῦ. ΚΕΦΑΛ. Γʹ.","english":"See how he also prevents this, again showing it to be superfluous and no different from the uncircumcised, since the commandments of the law are not fulfilled. For the ordinances of the law were impossible to complete. And just as in the earlier passages he compared the uncircumcised with the Jew, so also here, showing circumcision alongside, that the one who has circumcision falls far short in this respect. \"For he is not a Jew who is one outwardly, nor is circumcision outwardly in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in spirit, not in letter; whose praise is not from men, but from God.\" Since everything according to the law was bodily—circumcision and sacrifice, and sprinklings of the body—see how he openly abolishes these things, no longer covertly, saying that circumcision is within, and the Jew is within, just as the law is also within. Why then, he says, do you boast, and pride yourself on accomplishing the things of the flesh? For praise from God is not laid up for these things. Chapter 3.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου; καὶ τίς ἡ ὠφέλεια τῆς περιτομῆς; Πολὺ κατὰ πάντα τρόπον. Πρῶτον μὲν ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ.» Ἀνθυποφορὰ, καὶ ταύτης ἡ λύσις· οὐκ ἀφ' ὧν ἐκεῖνοι κατορθοῦσιν, ἀλλ' ἐκ τῆς φιλοτιμίας τοῦ Θεοῦ· τὸ γὰρ πιστευθῆναι τὰ λόγια τοῦ Θεοῦ, τῆς τοῦ Θεοῦ φιλοτιμίας ἔργον ἐστὶν, οὐ τῆς ἐκείνων ἀρετῆς κατόρθωμα. «Τί γὰρ εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ Θεοῦ καταργήσει; Μὴ γένοιτο· γινέσθω δὲ Θεὸς ἀληθής.» Δείκνυσιν οὕτω πονηροὺς, ὡς καὶ ἐν οἷς τιμῶνται, κολάσεως εἶναι ἀξίους. Εὖ δὲ τὸ τινὲς, εἰ καὶ πάντες ἠπίστησαν, ἵνα μὴ δόξῃ φορτικὸς εἶναι. Τί γὰρ ἐγκαλεῖς, φησὶν, ὅτι ἠπίστησαν; καὶ τί τοῦτο πρὸς τὸν Θεόν; Μὴ γὰρ τὴν εὐεργεσίαν αὐτοῦ ἀνατρέπει τῶν εὐεργετηθέντων ἡ ἀγνωμοσύνη; ἢ τὴν τιμὴν ποιεῖ μὴ εἶναι τιμήν; ἀλλὰ καὶ μείζονα αὐτοῦ δείκνυσιν τὴν φιλανθρωπίαν, ὅταν καὶ τὸν μέλλοντα αὐτὸν ἀτιμάζειν φαίνηται τιμῶν. «Πᾶς δὲ ἄνθρωπος ψευστὴς, καθὼς γέγραπται· Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου.» Ὃ εἶπεν συνεσκιασμένως ἐν τοῖς ἔμπροσθεν, νῦν προφανῶς τίθησιν· πάντα ἄνθρωπον αὐτῶν ἐψευσμένων τῆς πίστεως εἰρηκώς. «Καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε.» Ὁ νοῦς οὕτως· Εἴ τις, φησὶν, κρίνει τά τε ὑπάρξαντα Ἰουδαίοις παρὰ τοῦ Θεοῦ, τά τε ὑπ' αὐτῶν εἰς αὐτὸν ἀντιδοθέντα, τὴν νικῶσαν δῴῃ τῷ Θεῷ, τοσοῦτον γινομένῳ φιλοτίμῳ, ὡς μηδὲ τῆς ἀχαριστίας αὐτῶν δυνηθείσης ἀνακόψαι τὴν εὐεργετικὴν δεξιάν. «Εἰ δὲ ἡ ἀδικία ἡμῶν Θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ Θεὸς, ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω. Μὴ γένοιτο!","english":"What then is the advantage of the Jew? And what is the benefit of circumcision? Much in every way. First, because they were entrusted with the oracles of God. An objection, and its solution: not from the things those men accomplish, but from the generosity of God; for to be entrusted with the oracles of God is the work of God's generosity, not the achievement of their virtue. What then if some were unfaithful? Will their unfaithfulness nullify the faithfulness of God? By no means! Let God be true. He shows them to be so wicked that even in the things for which they are honored, they are worthy of punishment. Well does he say some, even if all were unfaithful, so that he may not seem burdensome. For what, he says, do you charge, that they were unfaithful? And what is this to God? For does the ingratitude of those who were benefited overturn his beneficence? Or does it make the honor not to be honor? But it even shows his love for mankind to be greater, when he appears to honor even the one who is going to dishonor him. But every man is a liar, as it is written: That you may be justified in your words. What he said in a veiled way in the preceding, he now sets forth openly, having said that every man of them, being deceived, is a liar in respect of the faith. And that you may prevail when you are judged. The sense is this: If anyone, he says, judges both the things that came to the Jews from God and the things that were returned by them to him, he would give the victory to God, who is shown to be so generous that not even their ingratitude was able to check his beneficent right hand. But if our unrighteousness commends the righteousness of God, what shall we say? Is God unjust, who inflicts the wrath? I speak in human terms. By no means!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον;» Ἀντίθεσις πάλιν· ἡ δὲ ἀντίθεσις αὕτη· Εἰ κακῶς γενόμενος, φησὶν, αἴτιος ἐγενόμην, τοῦ τὴν νικοῦσαν δέξασθαι τὸν Θεὸν, οὐκ ὀφείλω κολάζεσθαι. Λύει δὲ αὐτὴν οὕτως· Εἰ δίκαιος ὁ Θεὸς κριτὴς, καὶ τὸν κόσμον κρίνει ἐν δικαιοσύνῃ, κατὰ τὸ γεγραμμένον, κολάζει σε δὲ, δικαίως δηλονότι κολάζει σε· πῶς τοίνυν ἀδίκως κολάζεσθαι φῆς, αἴτιος ὢν τῆς αὐτοῦ νίκης; Κατορθῶν γάρ τις μᾶλλον τὸν νόμον μέγαν κηρύσσει τὸν νομοθέτην, ἢ παραβαίνων καὶ κολαζόμενος· τὸ δὲ κατὰ ἄνθρωπον λέγω, κατὰ τὸ ἀνθρώπινον φθέγγομαι, ἐπειδὴ ὡς ἐπὶ ὑποδείγματος. τὴν λύσιν ἐργάζει. «Εἰ δὲ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι; καὶ μὴ, καθὼς βλασφημούμεθα, καὶ καθώς φασί τινες ἡμᾶς λέγειν, ὅτι Ποιησώμεθα τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά· ὧν τὸ κρῖμα ἔνδικόν ἐστιν.» Πάλιν τὴν αὐτὴν πλατύτερον τίθησιν· ἡ δὲ διάνοια αὕτη· Εἰ τοῦτό φατε, ὡς συνήργησεν τὸ ψεῦδος ὑμῶν εἰς τὴν δόξαν τοῦ Θεοῦ, ὅμοιον ποιεῖτε τοῖς διαβάλλουσιν ἐμὲ, ὡς εἰρηκότα, ἐκ τῶν κακῶν εἶναι τὰ κάλα· εἰ δὲ οὔτε τοιοῦτόν τι ἐγὼ ἀπεφηνάμην, ἐκείνων τε τῶν ἐπὶ τούτων διαβαλλόντων ἐμὲ, τὸ κρῖμα ἔνδικόν ἐστιν· λείπεται καὶ ὑμᾶς τῇ αὐτῇ ἐνόχους φαίνεσθαι δίκῃ. Τί δὲ ἦν ὃ διέσυρον τὸν Ἀπόστολον; Εἰρηκότος αὐτοῦ· Ὅπου ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Οἱ παρ' Ἕλλησιν δοκοῦντες σοφοὶ, κωμῳδοῦντες αὐτὸν ἔφασκον· Οὐκοῦν ἐκ τῶν κακῶν ἐστι τὰ καλὰ, καὶ δεῖ τὴν κακίαν ἐπιτηδεύειν, ὅπως τῶν καλῶν ἐπιτύχωμεν.","english":"How then will God judge the world?” An objection again; and this is the objection: If, he says, having been made evil, I became the cause of God receiving the victory, I ought not to be punished. But he resolves it thus: If God is a righteous judge, and judges the world in righteousness, as it is written, he punishes you—clearly, then, he punishes you righteously. How, then, do you say that you are punished unrighteously, when you are the cause of his victory? For one who keeps the law proclaims the lawgiver great, rather than one who transgresses and is punished. But “I speak after the manner of men,” I speak in human terms, since he works out the solution as by an example. “But if the truth of God has abounded through my lie unto his glory, why am I still judged as a sinner? And not, as we are blasphemed, and as some say that we say, Let us do evil, that good may come—whose condemnation is just.” Again he sets forth the same thing more broadly; and this is the meaning: If you say this, that your lie contributed to the glory of God, you do the same as those who slander me, as though I had said that good things come from evil things. But if I have made no such assertion, and the condemnation of those who slander me on these grounds is just, it remains that you also appear liable to the same judgment. But what was it that they used to tear the Apostle apart? When he had said, “Where sin abounded, grace superabounded,” those who seemed wise among the Greeks, mocking him, used to say: Therefore good things come from evil things, and one must practice vice in order to attain good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Ὁ δὲ Ἀπόστολος οὐ τοῦτο ἔλεγεν, ὅτι ἡ προσοχὴ τῶν κακῶν ἄγει τὰ ἀγαθά· ἀλλ' ἐπὶ τοῦ παρεληλυθότος χρόνου ἐξέλαβεν αὐτό· ὅτι καίτοι καὶ τῆς ἁμαρτίας κρατησάσης, ἡ Χριστοῦ χάρις ὑπερπερισσεύσασα καὶ κατήργησεν θάνατον, καὶ ἀνάστασιν δέδωκεν, καὶ τῶν ἄνω ἠξίωσεν μόνον· καὶ ὅτι οὗτος αὐτῷ ὁ σκοπὸς, καὶ οὐκ ἐκεῖνος ὃν κωμῳδοῦντες ἐκεῖνοι ἔλεγον, δῆλον ἐκ τοῦ ἐπενεγκεῖν αὐτόν· Τί οὖν; ἁμαρτήσωμεν, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν; Μὴ γένοιτο. Οἵτινες γὰρ, φησὶν, ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσωμεν ἐν αὐτῇ; Ἀλλὰ ταύτας τὰς λύσεις ἐνταῦθα οὐ προσφέρει. Οὐ γὰρ εἰς τοῦτο αὐτὸ συνέτεινεν ἡ ἀντίθεσις, ἀλλὰ τοῦτο μόνον βούλεται δεῖξαι, ὅτι Ὅμοιον ἐκείνοις φατὲ, ὧν ὁ λόγος δίκην ἕξει τὴν ἐσχάτην· ὥσπερ γὰρ ἐκεῖνοι ἐκ τῶν κακῶν τὰ καλά φασιν, οὕτως καὶ ὑμεῖς ἐκ τῆς ἑαυτῶν ἀδικίας τὴν νίκην τοῦ Θεοῦ λέγετε. «Τί οὖν; προεχόμεθα; Οὐ πάντως.\n\nΠροαιτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφ' ἁμαρτίαν εἶναι· καθὼς γέγραπται, Ὅτι οὐκ ἔστι δίκαιος οὐδείς. Οὐκ ἔστιν ὁ συνιὼν, οὐκ ἔστιν ὁ ἐκζητῶν τὸν Θεόν· πάντες ἐξέκλιναν, ἅμα ἐχρειώθησαν· οὐκ ἔστι ποιῶν χρηστότητα· οὐκ ἔστιν ἕως ἑνός. Τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν. Ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει. Ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα· σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.» Ἀνθυποφορά. Τί οὖν λέγεις, ὦ Παῦλε, πρότερον μὲν τῇ τιμωρίᾳ; Οὐδὲ μέσως, φησίν· πάντως·","english":"But the Apostle was not saying this, that the attention of evils brings good things; rather, he took it in relation to past time: that although sin also prevailed, the grace of Christ superabounded and abolished death, and gave resurrection, and deemed them worthy of things above—only this; and that this was his aim, and not that which those men, mocking, were saying, is clear from his adding: What then? Shall we sin, because we are not under law but under grace? God forbid. For those who, he says, died to sin, how shall we still live in it? But these solutions he does not offer here. For the objection did not tend to this very thing, but it wishes only to show this, that you speak what is like those whose account will have the last penalty; for just as those men say good things come from evils, so also you say the victory of God comes from your own injustice. What then? Are we better? Not at all.\n\nFor we have already charged both Jews and Greeks all to be under sin; as it is written, That there is no one righteous. There is no one who understands, there is no one who seeks after God; all have turned aside, together they have become worthless; there is no one who does good; there is not even one. Their throat is an open grave, with their tongues they were deceitful, the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they did not know; there is no fear of God before their eyes. Counter-objection. What then do you say, O Paul, first concerning the punishment? Not even moderately, he says; by all means.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"οὐ καθόλου ἀναιρῶν τὸ πρῶτον εἶναι ἐν τῇ τιμωρίᾳ τὸν Ἰουδαῖον, καίτοι γε ἀνωτέρω τοῦτο ποιήσας· ἀλλὰ φείδεται, μὴ δόξῃ ὡς ἐχθρὸς κατατρέχειν τῶν Ἰουδαίων, καὶ κατήγορον αὐτῶν παρίστησι τὸν Δαβὶδ, τὰ ἁμαρτήματα αὐτῶν ἐκεῖνον ἐκκαλύπτειν ἐῶν. «Οἴδαμεν δὲ, ὅτι ὅσα ὁ νόμος λέγει, τοῖς ἐν τῷ νόμῳ λαλεῖ.» Ἐπειδὴ πολλὴν αὐτῶν κατάῤῥησιν εἰσήγαγεν τὸν Προφήτην λέγοντα, ἵνα μὴ ἀντιλέγῃ ὁ Ἰουδαῖος, ὅτι περὶ τῶν ἐθνῶν τὰ τοιαῦτα λέγει, προλαβὼν αὐτὸ ἀναιρεῖ, φάσκων, ὅτι οὐδήπου ὁ γραπτὸς νόμος Ἰουδαίους ἀφεὶς, ἑτέροις διαλέγεται· νόμον δὲ ἡ Γραφὴ καὶ τοὺς προφήτας φησίν. «Ἵνα πᾶν στόμα φραγῇ.» Αἰνίττεται πάλιν τῶν Ἰουδαίων τὸ φρύαγμα, ἀποκλείων αὐτοῖς τὴν παῤῥησίαν· οὐ διὰ τοῦτο, φησὶν, [ὅτι διὰ τοῦτο] ἥμαρτον, ἵνα φραγῇ αὐτῶν τὸ στόμα· ἀλλὰ διὰ τοῦτο ἠλέγχοντο, ἵνα μὴ ἀγνοῶσιν ἁμαρτίαν. «Καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ Θεῷ. Διότι ἐξ ἔργων τοῦ νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον τοῦ Θεοῦ.» Ὑπόδικός ἐστιν, ὁ ἑαυτῷ μὲν μὴ δυνάμενος βοηθεῖν, τῆς ἑτέρου δὲ χρῄζων ἐπικουρίας. «Διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.» Δικαιῶσαι μὲν οὐδένα, φησὶν, ὁ νόμος δύναται· τοῦτο δὲ μᾶλλον ἴσχυεν, τὸ διδάξαι τὴν ἁμαρτίαν· οὐ τοῦτο δὲ λέγει ὡς τοῦ θείου νόμου διδασκάλου ὄντος τῶν κακῶν· ἀλλ' ὡς ἐλέγχοντος ἑκάστου, ἣν ἁμαρτάνει ἁμαρτίαν. Καὶ τοῦτο δὲ γέγονεν ἐκ τῆς Ἰουδαίων ῥᾳθυμίας. Ὁ γὰρ νόμος, ἵνα φυλάττωνται τὸ κακὸν, δέδοται· ἐπειδὴ δὲ ἀναπεπτώκασιν, ἔλεγχος τῆς ἁμαρτίας αὐτῶν ἐστι.","english":"He does not entirely abolish the principle that the Jew comes first in punishment, although he had indeed made this point above; but he spares them, lest he should seem to attack the Jews as an enemy, and he sets David before them as their accuser, allowing him to expose their sins. \"Now we know that whatever the law says, it speaks to those who are in the law.\" Since he had introduced the Prophet making a great denunciation of them, saying this, lest the Jew should object that such things are said about the Gentiles, he anticipates and refutes this, asserting that the written law certainly does not leave the Jews aside and address others; and Scripture calls both the law and the prophets \"law.\" \"That every mouth may be stopped.\" He hints again at the arrogance of the Jews, shutting off their boldness: not, he says, for this reason did they sin, in order that their mouth might be stopped; but for this reason they were being convicted, so that they might not be ignorant of sin. \"And that all the world may become subject to God. Because by works of the law no flesh shall be justified before God.\" He is subject who cannot help himself but needs another's assistance. \"For through the law comes the knowledge of sin.\" The law, he says, can justify no one; but it was rather strong in this, in teaching sin. He does not say this as though the divine law were a teacher of evils, but as convicting each person of the sin he commits. And this too has come about from the carelessness of the Jews. For the law was given so that they might guard against evil; but since they have fallen back, it is a conviction of their sin.","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":18,"ref":"p18","source":"«Νῦν δὲ χωρὶς νόμου δικαιοσύνη Θεοῦ πεφανέρωται.» Ἑλλήνων, φησὶν, τὸν φυσικὸν παραβαινόντων νόμον, Ἰουδαίων δὲ, τὸν γραπτὸν, καὶ αὐτοῦ δὲ ἀσθενοῦντος δικαιῶσαι, τί ἔδει λοιπὸν, ἢ φανερωθῆναι τὴν τοῦ Θεοῦ δικαιοσύνην; Αὕτη δέ ἐστιν ἡ διὰ πίστεως χάρις. «Μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν· δικαιοσύνη δὲ διὰ πίστεως Ἰησοῦ Χριστοῦ.» Ἐπειδὴ χωρὶς τοῦ νόμου εἶπεν τὴν δικαίωσιν, καὶ εἶδεν τὸν Ἰουδαῖον θορυβούμενον, ἐπήγαγεν, ὡς οὐ καινοτομία τὸ λεγόμενον. Αὐτὸς γὰρ ὁ νόμος καὶ οἱ προφῆται, φησὶν, τὴν αὐτὴν δικαιοσύνην προανεκήρυττον. «Ἐπὶ πάντας τοὺς πιστεύοντας. Οὐ γάρ ἐστι διαστολή.» Πάλιν δείκνυσιν μηδὲν πλέον ἔχοντας τῶν ἐθνῶν ἐν τῷ δικαιοῦσθαι· μία γὰρ χάρις τοῖς πᾶσιν ἡπλοῦται παρὰ τοῦ Θεοῦ, καὶ οὐκ ἔστι προσωπόληψις παρ' αὐτῷ. Καὶ τοῦτό ἐστι τὸ, Οὐκ ἔστι διαστολή. «Πάντες γὰρ ἥμαρτον.» Εἰ πάντες ὁμοίως ἥμαρτον, καὶ οὐδὲν διαφέρει τοῦ Ἕλληνος ὁ Ἰουδαῖος κατὰ τὴν ἁμαρτίαν· τί ὁ παραβάτης τὴν σωτηρίαν τὸ πλέον ζητεῖ; «Ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ· δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ.» Οἱ παραβαίνοντες τὸν νόμον, φησὶν, τιμωρίας ἀεὶ ὑπεύθυνοι· ὁ δὲ τιμωρίας ὑπεύθυνος, στεφανοῦσθαι ὀφείλει, ὥστε ὑστερεῖται τοῦ δοξασθῆναι παρὰ Θεοῦ. Ἀλλ' οὗτοι, φησὶν, οἱ ὑστερούμενοι δικαιοῦν ται δωρεάν· καὶ πόθεν, ἢ διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ; «Ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ ἑαυτοῦ αἵματι.» Ὅρα πῶς ἀναμιμνήσκει τῶν ἐν τῇ Παλαιᾷ·","english":"But now apart from the law the righteousness of God has been revealed.” Since the Greeks, he says, were transgressing the natural law, and the Jews the written law, and that law itself was weak to justify, what remained, then, but that the righteousness of God should be revealed? And this is the grace that comes through faith. “Being witnessed by the law and the prophets; but the righteousness through faith in Jesus Christ.” Since he said that justification is apart from the law, and saw that the Jew was disturbed, he added that what was said is not an innovation. For the law itself and the prophets, he says, proclaimed beforehand the same righteousness. “Upon all who believe. For there is no distinction.” Again he shows that they have nothing more than the Gentiles in being justified; for one grace is spread abroad for all by God, and there is no partiality with him. And this is the meaning of “There is no distinction.” “For all have sinned.” If all sinned alike, and the Jew differs in no way from the Greek in sin, why does the transgressor seek the greater share of salvation? “They fall short of the glory of God, being justified freely by his grace through the redemption that is in Christ Jesus.” Those who transgress the law, he says, are always liable to punishment; and the one liable to punishment ought to be crowned, so that he falls short of being glorified by God. But these, he says, who fall short are justified freely; and from where, except through the redemption that is in Christ Jesus? “Whom God set forth as a propitiation through faith in his blood.” See how he calls to mind the things in the Old","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"οὗτός ἐστι, φησὶν, ὁ τύπος ἦν, ἐκεῖνο τὸ ἱλαστήριον, καὶ τοῦ αἵματος αὐτοῦ σύμβουλον ἐκεῖνο τὸ αἷμα τὸ ἁγιάζον τὸν λαόν. «Εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ.» Ἔνδειξιν δικαιοσύνης, τὸ μὴ μόνον δειχθῆναι τὸν Θεὸν δίκαιον, ἀλλὰ καὶ δικαιοῦντα τοὺς πιστεύοντας εἰς Χριστόν. Ὥσπερ ἀμέλει καὶ ἔνδειξις πλούτου, τὸ καὶ ἑτέρους δύνασθαι πλουτίζειν\n\nμένοντα πλούσιον. «Διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ Θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον, καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦν.» Τουτέστι, τὴν νέκρωσιν· ἐνέκρωσαν γὰρ ἡμᾶς τὰ ἁμαρτήματα, κατὰ τὸ, Ψυχὴ ἁμαρτάνουσα, αὕτη καὶ ἀποθανεῖται, «Ποῦ οὖν ἡ καύχησις;» Κατασκευάσας τὸ δεῖσθαι αὐτοὺς τῆς χάριτος, θαῤῥῶν ἐπάγει τὸ μὴ δύνασθαι αὐτοὺς ἔτι καυχᾶσθαι ἐν νόμῳ· οὕτω γε, οὐχ ὅτι σώζειν οὐκ ἴσχυεν αὐτῶν τινα, ἀλλὰ καὶ κατέκρινεν. «Ἐξεκλείσθη· διὰ ποίου νόμου; τῶν ἔργων; Οὐχί.» Οὐκ εἶπεν, ἀνῃρέθη, ἢ διέφθαρται, φειδόμενος τοῦ ἀκροατοῦ. «Ἀλλὰ διὰ νόμου πίστεως.» Ἐπειδὴ τῷ ὀνόματι τοῦ νόμου ἔβλεπεν μάλιστα τὸν Ἰουδαῖον προσκείμενον, τούτου ἕνεκα καὶ τὴν διὰ πίστεως χάριν ὀνομάζει πίστεως νόμον. «Λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.» Ἀντὶ τούτου, τὸ θαῤῥοῦμεν, τοῦτο ἐφανερώθη. «Ἢ Ἰουδαίων ὁ Θεὸς μόνον, οὐχὶ καὶ ἐθνῶν; Ναὶ καὶ ἐθνῶν· εἴπερ εἷς ὁ Θεὸς, ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ πίστεως.» Πάλιν κοινὴν πᾶσιν ἀνθρώποις τὴν σωτηρίαν προθεὶς, γενναίως ἀγωνίζεται φάσκων·","english":"This is, he says, the type that was, that propitiatory, and the counselor of his blood, that blood which sanctifies the people. “For the demonstration of his righteousness.” A demonstration of righteousness, that God is shown not only to be righteous, but also to justify those who believe in Christ. Just as, indeed, a demonstration of wealth is the ability to enrich others also\n\nwhile remaining rich. “Through the forbearance of God, for the passing over of sins previously committed, for the demonstration of his righteousness in the present time, that he might be righteous, and justify the one who is of the faith of Jesus.” That is, the putting to death; for sins put us to death, according to, “The soul that sins, it shall die.” “Where then is boasting?” Having established that they need grace, confidently he adds that they can no longer boast in the law; and so, not that it was unable to save any of them, but it even condemned them. “It was shut out; through what law? Of works? No.” He did not say, it was abolished, or it has been destroyed, sparing the hearer. “But through the law of faith.” Since by the name of law he saw the Jew especially attached, for this reason he also calls the grace through faith a law of faith. “For we reckon that a man is justified by faith apart from works of the law.” Instead of this, that we are confident, this was made manifest. “Or is God the God of Jews only, not also of the Gentiles? Yes, also of the Gentiles; since indeed God is one, who will justify the circumcision by faith, and the uncircumcision through faith.” Again, having set forth salvation as common to all men, he contends boldly, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ἐπειδὴ πάντων ἀνθρώπων ποιητής ἐστιν ὁ Θεὸς, τούτου χάριν τοὺς πάντας σώζει. Οὐ γὰρ ἔχει τις εἰπεῖν, ὡς Ἰουδαίων μέν ἐστι Θεὸς, τῶν δὲ ἐθνῶν οὔ· εἷς δὲ πάντων κτίστης, πάντων ἐστὶ καὶ Σωτὴρ δηλονότι. «Νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; Μὴ γένοιτο! ἀλλὰ νόμον ἱστάνομεν.» Ἐπειδὴ εἶπεν τὸν νόμον τῶν ἔργων ἐκκεκλεῖσθαι, ὡς μὴ δύνασθαι ἐν αὐτῷ καυχᾶσθαι, λοιπὸν τούτου χάριν ἐπάγει· Μὴ θορυβηθῇς, φησίν. Οὐ γὰρ νόμον ἡ πίστις ἀναιρεῖ, ἀλλὰ τὸν νόμον συνίστησι. Πῶς δὲ συνίστησιν; εἷς σκοπὸς τῷ νόμῳ, τὸ τὸν ἄνθρωπον σῶσαι· εἰ δὲ ἡ πίστις τοῦτο ποιεῖ, καὶ σώζει τῇ χάριτι, τὸν σκοπὸν δηλονότι τοῦ νόμου συνίστησιν.\n\nΚΕΦΑΛ. Δʹ.\n\n«Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα;» Ἐπειδὴ ἄνω καὶ κάτω τοῦτο ἔστρεφον οἱ Ἰουδαῖοι, ὅτι ὁ πατριάρχης καὶ τῷ Θεῷ φίλος περιτομὴν ἐδέξατο πρῶτος, βούλεται διδάξαι, ὅτι κἀκεῖνος ἐκ πίστεως ἐδικαιώθη· πατέρα δὲ αὐτὸν κατὰ σάρκα ἐκάλεσεν, ἐκβαλὼν αὐτοὺς τῆς πρὸς αὐτὸν γνησίας συγγενείας, καὶ προοδοποιῶν τοῖς ἔθνεσι τὴν πρὸς αὐτὸν ἀγχιστείαν. «Εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα, ἀλλ' οὐ πρὸς τὸν Θεόν. Τί γὰρ ἡ Γραφὴ λέγει; Ἐπίστευσεν δὲ Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.» Δύο εἰσὶ καυχήματα, τὸ μὲν ἀπὸ τῶν ἔργων, τὸ δὲ ἀπὸ τῆς πίστεως. Πόλυ δὲ μεῖζον τοῦ ἀπὸ τῶν ἔργων τὸ ἀπὸ τῆς πίστεως· ὁ μὲν ἐπὶ τοῖς ἔργοις καυχούμενος, τοὺς οἰκείους ἔχει προβαλέσθαι πόνους, ὁ δὲ ἐπὶ τὸ πιστεῦσαι τῷ Θεῷ καλλωπιζόμενος, πολὺ μείζονα καυχήσεως ἀφορμὴν ἐπιδείκνυται, ἅτε δοξάσας καὶ μεγαλύνας τὸν Θεόν·","english":"Since God is the maker of all men, for this reason he saves all. For no one can say that he is the God of the Jews but not of the Gentiles; but being one creator of all, he is evidently also the Savior of all. \"Do we then abolish the law through faith? May it not be! But we establish the law.\" Since he said that the law of works is excluded, so that one cannot boast in it, for this reason he next adds: Do not be disturbed, he says. For faith does not destroy the law, but establishes the law. And how does it establish it? The law has one goal, to save man; and if faith does this, and saves by grace, it evidently establishes the goal of the law.\n\nCHAPTER 4.\n\n\"What then shall we say that Abraham our forefather according to the flesh has found?\" Since the Jews kept turning this up and down, that the patriarch and friend of God first received circumcision, he wishes to teach that he too was justified by faith; and he called him father according to the flesh, casting them out of the genuine kinship with him, and preparing the way for the Gentiles to their nearness to him. \"For if Abraham was justified by works, he has a boast, but not before God. For what does the Scripture say? Abraham believed God, and it was reckoned to him as righteousness.\" There are two boasts, the one from works, the other from faith. And the one from faith is much greater than the one from works; for the one who boasts in works has his own labors to put forward, but the one who takes pride in believing God displays a much greater occasion for boasting, inasmuch as he has glorified and magnified God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"καὶ ὁ μὲν ἐργαζόμενος τὰς ἐντολὰς, ὑπήκουσεν αὐτῷ· ὁ δὲ πιστεύσας, τὴν προσήκουσαν ἔλαβεν περὶ αὐτοῦ δόξαν, καὶ τῆς διὰ τῶν ἔργων ἐπιδείξεως μειζόνως ἐδόξασεν καὶ ἐθαύμασεν· καὶ ἐκεῖνο μὲν τὸ καύχημα τοῦ κατορθοῦντός ἐστιν. Τοῦτο δὲ Θεὸν δοξάζει, καὶ ὅλον ἐστὶν αὐτοῦ· καυχᾶται γὰρ ἐπὶ τῷ περὶ αὐτοῦ μεγάλα φαντάζεσθαι, ἅπερ εἰς τὴν ἐκείνου διαβαίνει δόξαν. «Τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν, ἀλλὰ κατὰ ὀφείλημα· τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην.» Βούλει, φησὶ, τῆς πίστεως καὶ τῶν ἔργων εἰδέναι τὸ μέσον; Ἕκαστον ἀπὸ τέλους δοκίμαζε, καὶ εὑρήσεις, τῶν μὲν ἐργαζομένων μισθὸν ὄντα τὸ τέλος, τῶν δὲ πιστευόντων δικαιοσύνην ὑπάρχειν τὸ πέρας. Ὁ μὲν γὰρ μὴ φονεύειν ἢ μοιχεύειν κατορθοῖ, ἢ τί τοιοῦτο· ὁ δὲ τὴν προσήκουσαν δόξαν λαμβάνει περὶ Θεοῦ, ὅτι τὸν ἀσεβῆ οὐ μόνον ἀπαλλάξαι δίκης ἰσχύει, ἀλλὰ καὶ δίκαιον ἀποφῆναι. «Καθάπερ καὶ Δαβὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου, οὗ ὁ Θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων· Μακάριοι","english":"And the one who works the commandments has obeyed him; but the one who believes has received the fitting opinion concerning him, and has glorified and marveled at him more greatly than by the demonstration through works; and that boast belongs to the one who succeeds. But this glorifies God, and is wholly his; for he boasts in imagining great things concerning him, which pass over into that one's glory. \"But to the one who works, the reward is not reckoned according to grace, but according to debt; but to the one who does not work, but believes in the one who justifies the ungodly, his faith is reckoned as righteousness.\" Do you wish, he says, to know the middle ground between faith and works? Test each by its end, and you will find that for those who work the end is a reward, but for those who believe the goal is righteousness. For the one succeeds in not murdering or committing adultery, or some such thing; but the other receives the fitting opinion concerning God, that he is able not only to release the ungodly from judgment, but also to declare him righteous. \"Just as David also speaks of the blessing of the man whom God reckons righteousness apart from works: Blessed","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ὧν ἀφεθήσαν αἱ ἀνομίαι, καὶ ὧν ἐκαλύφθησαν αἱ ἁμαρτίαι· μακάριος ἀνὴρ, οὗ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν.» Εἰπὼν τῆς πίστεως δικαιοσύνην, τὸν μισθὸν ἐπὶ τὸ μεῖζον αὔξων· μακαρισμὸν δὲ νῦν λέγει· ὅμοιον δὲ ὡσεὶ λέγοι· εἰς μέσον προάγων μὲν τὸν Δαβίδ· Τίνι τὴν μακαριότητα δίδωσιν; τῷ ἐργαζομένῳ, ἢ τῷ πιστεύοντι; μακαριότητα δὲ λέγει τὴν κορυφὴν τῶν ἁπάντων ἀγαθῶν. «Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; Λέγομεν γὰρ ὅτι ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. Πῶς οὖν ἐλογίσθη; Ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ; Οὐκ ἐν περιτομῇ, ἀλλ' ἐν ἀκροβυστίᾳ.» Δεῖξαι βούλεται τὴν πίστιν πρὸ περιτομῆς ὑπάρχουσαν, ἐπειδὴ τῇ περιτομῇ μέγα ἐφρόνουν Ἰουδαῖοι· κατασκευάζει δὲ αὐτὸ ἐκ τοῦ Ἀβραὰμ, δεικνὺς αὐτὸν πρῶτον πιστεύσαντα καὶ δικαιωθέντα, εἶτα μετὰ ταῦτα λαβόντα τὴν περιτομὴν, καὶ αὐτὴν διὰ χρείαν τῶν μετὰ ταῦτα, οὐ δι' ἑαυτόν. «Καὶ σημεῖον ἔλαβεν περιτομὴν, σφραγίδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι' ἀκροβυστίαν, εἰς τὸ λογισθῆναι αὐτοῖς δικαιοσύνην, καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον, ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ.» Διὰ τοῦτο μετὰ τὴν πίστιν περιετμήθη, φησὶν, ἵνα καὶ τὸ γένος τὸ ἐξ αὐτοῦ κατὰ σάρκα μὴ μισῆται τὴν πίστιν τοῦ Ἀβραὰμ, καὶ γένηται διὰ τῶν ἀμφοτέρων τῆς πίστεως πατὴρ, πρῶτον μὲν τῶν ἐθνῶν, καθὸ καὶ ἐν ἀκροβυστίᾳ ἔσχεν τὴν πίστιν· δεύτερον δὲ τῶν ἐν περιτομῇ·","english":"whose lawless deeds were forgiven, and whose sins were covered: blessed is the man whose sin the Lord will certainly not reckon.\" Having spoken of the righteousness of faith, he increases the reward to something greater; and now he calls it blessedness. And it is as if he were saying: bringing David forward into the middle: To whom does he give blessedness? To the one who works, or to the one who believes? And he calls blessedness the summit of all good things. \"This blessedness, then, is it upon the circumcision, or also upon the uncircumcision? For we say that faith was reckoned to Abraham as righteousness. How then was it reckoned? While he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.\" He wishes to show that faith existed before circumcision, since the Jews thought greatly of circumcision; and he establishes this from Abraham, showing that he first believed and was justified, and then afterward received circumcision, and that too for the sake of those after him, not for himself. \"And he received the sign of circumcision, a seal of the righteousness of the faith which he had in uncircumcision, so that he might be the father of all who believe through uncircumcision, so that righteousness might be reckoned to them, and the father of circumcision to those not of circumcision only, but also to those who follow in the footsteps of the faith in uncircumcision of our father Abraham.\" For this reason, he says, he was circumcised after the faith, so that the race from him according to the flesh might not hate the faith of Abraham, and so that through both he might become the father of faith—first of the Gentiles, inasmuch as he had the faith also in uncircumcision; and second of those in circumcision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"καὶ οὐχ ἁπλῶς τῶν ἐν περιτομῇ, ἀλλὰ τῶν μιμουμένων τὴν πίστιν αὐτοῦ, ἧς καὶ σημεῖον γέγονεν ἡ περιτομή. Διὸ καὶ ἐπήγαγε, τοῖς στοιχοῦσι τοῖς ἴχνεσι τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ· ὥστε εἰ ἐκβάλλοιεν οἱ Ἰουδαῖοι τὴν πίστιν, λανθάνοντες ἐκβάλλοντες τὴν περιτομήν. Εἰ γὰρ σημεῖον τῆς πίστεως ἡ περιτομὴ, ἀναιροῦσι δὲ ἐκεῖνο τὸ πρᾶγμα, τουτέστιν ἧς καὶ σημεῖον ἡ περιτομὴ, τίς ἔτι τῆς σφραγίδος ἡ χρεία; Εἰ γὰρ οὐ δεικνύει τὸν στρατιώτην, περιττὴ καὶ ἀνόνητος. «Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ, ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον εἶναι κόσμου, ἀλλὰ δικαιοσύνης πίστεως.» Δείξας προτερεύουσαν τὴν πίστιν τῆς περιτομῆς, δείκνυσι πάλιν, ὡς καὶ ἡ πλήρωσις τῆς ἐπαγγελίας πρὸς Ἀβραάμ. «Εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία· ὁ γὰρ νόμος ὀργὴν κατεργάζεται. Οὗ δὲ οὐκ ἔστι νόμος, οὐδὲ παράβασις. Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαῖαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι· οὐ τῷ ἐκ τοῦ νόμου, ἀλλὰ τῷ ἐκ πίστεως Ἀβραὰμ, ὅς ἐστιν πατὴρ πάντων ἡμῶν, καθὼς γέγραπται.» Εἰ ἐκ τῶν ἔργων, φησὶν, τοῦ νόμου πιστεύομεν τὴν ἐπαγγελίαν λαβεῖν, περιττὴ ἡ πίστις. Περιττῆς δὲ γενομένης αὐτῆς καὶ ἀργῆς, οὐ δύναται μένειν ἡ ἐπαγγελία. Πῶς δέ, ἄκουε. Νόμος ἐπικαταράτους ποιεῖ καὶ τιμωρίας ἐνόχους· ἄνθρωπος δὲ ὑπεύθυνος κατάρᾳ καὶ δίκῃ οὐδέποτε κληρονομίας ἂν τύχοι. Εἰ δὲ τὸν νόμον παρέντες, σκοπήσομεν τὴν πίστιν τὴν ἄνευ ἔργων δικαιοῦσαν, τῇ δικαιοσύνῃ χάριν ὀφειλομένην εὑρήσομεν·","english":"and not simply of those in circumcision, but of those who imitate his faith, of which circumcision has also become a sign. Therefore he also added, \"to those who follow in the footsteps of the faith which our father Abraham had while uncircumcised\"; so that if the Jews cast out faith, they unknowingly cast out circumcision. For if circumcision is a sign of faith, and they abolish that reality—that is, the very thing of which circumcision is a sign—what further need is there of the seal? For if it does not point out the soldier, it is superfluous and useless. \"For the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith.\" Having shown that faith precedes circumcision, he shows again that the fulfillment of the promise was also to Abraham. \"For if those of the law are heirs, faith is made void and the promise is annulled; for the law works wrath. But where there is no law, neither is there transgression. Therefore it is of faith, that it might be by grace, so that the promise might be sure to all the seed—not to that which is of the law only, but also to that which is of the faith of Abraham, who is the father of us all, as it is written.\" If, he says, we believe that the promise is received from the works of the law, faith is superfluous. And when it has become superfluous and idle, the promise cannot stand. But how, listen. The law makes men accursed and liable to punishment; and a man subject to a curse and to judgment would never obtain an inheritance. But if, setting the law aside, we consider the faith that justifies without works, we shall find the grace that is owed to righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"εἰ δὲ ὀφείλεται χάρις καὶ δικαιοσύνη καὶ ἁγιασμὸς τῷ πιστεύοντι, ὡς ἐν τοῖς ὀπίσω δεδήλωται, δῆλον ὅτι καὶ τῆς κληρονομίας τῆς ἐπαγγελίας μεταλαβεῖ. Οὐκοῦν εἰ ὁ νόμος ἐπικαταράτους ποιεῖ, ἡ δὲ πίστις δικαιοῖ, τοῖς δικαιουμένοις, οὐ τοῖς καταράτοις, ἡ ἐπαγγελία μένει. «Ὅτι πατέρα πολλῶν ἐθνῶν ἔθηκά σε· κατέναντι οὗ ἐπίστευσεν Θεοῦ.» Τῶν διὰ πίστεως δηλονότι, ἵνα μὴ λέγοιεν οἱ Ἰουδαῖοι, ὅτι Ἰσμαηλιτῶν καὶ Ἀγαρηνῶν, καὶ Ἰδουμαίων, ἐπήγαγεν, οὗ ἐπίστευσεν κατέναντι Θεοῦ· τὸ δὲ, κατέναντι, ἀντὶ τοῦ, ὁμοίως. Λέγει οὖν, ὥσπερ ὁ Θεὸς, ᾧ καὶ ἐπίστευσεν Ἀβραὰμ, πάντων ἐστὶν ἄρχων τῶν ἐθνῶν, ὡσαύτως καὶ Ἀβραὰμ πατήρ ἐστι πάντων τῶν ἐθνῶν. Εἰ δὲ μὴ πάντων, ἀλλὰ τῶν προειρημένων, οὐδὲ χώραν εἶχεν ἡ δωρεὰ, καθὸ μηδὲ διδομένης αὐτῆς, πάντων τῶν ἐξ αὐτοῦ ὑπῆρχεν πατὴρ κατὰ τὸν τῆς φύσεως νόμον, Ἕκαστος γὰρ τῶν ἐξ ἑαυτοῦ ὑπάρχει πατήρ· δείκνυται ἄρα, ὡς πάντων τῶν ἐθνῶν πατέρα αὐτὸν εἶναί φησιν. «Τοῦ\n\nζωοποιοῦντος τοὺς νεκροὺς, καλοῦντος τὰ μὴ ὄντα ὡς ὄντα.» Ὅτι περὶ τῶν ἐθνῶν, τῶν μὴ ἐξ αὐτοῦ τὸ γένος ἐχόντων, πατέρα τίθησι τὸν Ἀβραὰμ, δῆλον μὲν καὶ ἐκ τοῦ κατέναντι εἰπεῖν, καὶ ἐκ τοῦ ἐπαγαγεῖν δὲ, τοῦ ζωοποιοῦντος τοὺς νεκροὺς, δηλῶν τὴν ἐκ νεκρῶν σωμάτων τοῦ Ἰσαὰκ γονὴν, ὅτι δι' αὐτοῦ πολλῶν γέγονεν πατὴρ ἐθνῶν, διὰ τὴν ἐξ αὐτοῦ συμβᾶσαν τῷ κόσμῳ σωτηρίαν· τουτέστι Χριστὸν εἰς ὃν πάντα τὰ ἔθνη πιστεύσαντα χώραν δεδώκασι τῷ Ἀβραὰμ αὐτῶν καλεῖσθαι πατέρα. «Ὃς παρ' ἐλπίδα ἐπ' ἐλπίδι ἐπίστευσεν, εἰς τὸ γενέσθαι πατέρα αὐτὸν πολλῶν ἐθνῶν, κατὰ τὸ εἰρημένον, Οὕτως ἔσται τὸ σπέρμα σου.","english":"But if grace and righteousness and sanctification are owed to the one who believes, as has been shown in what precedes, it is clear that he also partakes of the inheritance of the promise. Therefore, if the law makes men accursed, but faith justifies, the promise remains for those who are justified, not for the accursed. \"For I have made you a father of many nations, before God in whom he believed.\" Clearly for those who are through faith, lest the Jews should say that he brought this upon the Ishmaelites and Hagarenes and Idumeans—\"before God in whom he believed\"; and \"before\" is used in place of \"like.\" He says, then, that just as God, in whom Abraham also believed, is ruler of all the nations, so too Abraham is father of all the nations. But if not of all, but only of those previously mentioned, then the gift would have no place either, inasmuch as, since it was not even being given, he was father of all who came from him according to the law of nature—for each man is father of those who come from himself. It is shown, therefore, that he calls him father of all the nations. \"Who gives life to the dead, and calls the things that are not as though they were.\" That he makes Abraham a father of the nations, of those who do not have their race from him, is clear both from his saying \"before\" and from his adding, \"who gives life to the dead,\" indicating the offspring of Isaac from dead bodies, that through him he became father of many nations, because of the salvation that came to the world through him—that is, Christ, in whom all the nations, having believed, have given place for Abraham to be called their father. \"Who against hope believed in hope, that he might become the father of many nations, according to what was said, So shall your seed be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Καὶ μὴ ἀσθενήσας τῇ πίστει, κατενόησεν τὸ αὐτοῦ σῶμα ἤδη νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάῤῥας· εἰς δὲ τὴν ἐπαγγελίαν τοῦ Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ, ἀλλ' ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ Θεῷ, καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται, δυνατός ἐστι καὶ ποιῆσαι· διὸ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Παρ' ἐλπίδα μὲν, τὴν ὅσον ἐν ἀνθρώποις, ἐπ' ἐλπίδι δὲ, τῇ εἰς Θεὸν λέγει.» «Οὐκ ἐγράφη δὲ δι' αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ, ἀλλὰ καὶ δι' ἡμᾶς, οἷς μέλλει λογίζεσθαι τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν.» Ἵνα μὴ λέγῃ ὁ ἀκροατὴς, Καὶ τί πρὸς ἡμᾶς; ἐκεῖνος γάρ ἐστιν ὁ δικαιωθείς· ἵστησιν ἡμᾶς ἐγγὺς τοῦ πατριάρχου, μᾶλλον δὲ καὶ πολλῷ πλέον· τοσαύτη γὰρ ἡ εὐγένεια, ὡς τὴν ἐκείνου πίστιν τῆς ἡμετέρας τύπον εἶναι. «Ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν.» Ἵνα τὰς ἁμαρτίας ἡμῶν ἀνενέγκῃ ἐπὶ τοῦ ξύλου. «Καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν.» Διὰ γὰρ τοῦτο καὶ ἀπέθανεν καὶ ἀνέστη, ἵνα δικαίους ἡμᾶς ἐργάσηται.","english":"And not being weak in faith, he considered his own body already dead, being about a hundred years old, and the deadness of Sarah's womb; but he did not waver in unbelief at the promise of God, but was strengthened in faith, giving glory to God, and being fully convinced that what He has promised, He is able also to perform; therefore it was reckoned to him as righteousness. \"Against hope, in the human sense, yet in hope,\" he says, \"in hope toward God.\" \"It was not written for his sake alone, that it was reckoned to him, but for us also, to whom it shall be reckoned, to those who believe in Him who raised Jesus our Lord from the dead.\" Lest the hearer say, \"And what is that to us? For he is the one who was justified,\" he places us near the patriarch—or rather, far more than near: for such is the nobility, that his faith is a type of ours. \"Who was delivered up for our transgressions\"—so that He might bear our sins on the tree. \"And was raised for our justification.\" For for this reason He both died and rose, that He might make us righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"ΚΕΦΑΛ. Εʹ.\n\n«Δικαιωθέντες οὖν ἐκ πίστεως, εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.» Πολλὰ διαλεχθεὶς περὶ πίστεως παραίνεσιν εἰσφέρει περὶ βίου λαμπροῦ. Ἐπειδὴ τὴν πίστιν τῆς διὰ τῶν ἔργων δικαιοσύνης προέθηκεν, ἵνα μὴ νομίσῃ τὶς ῥᾳθυμίας ὑπόθεσιν γεγραμμένον εἶναι τὸ λεγόμενον, φησὶν, εἰρήνην ἔχωμεν, τουτέστι μηκέτι ἁμαρτάνωμεν· τοῦτο γάρ ἐστιν πόλεμον ἔχειν πρὸς τὸν Θεόν. «Δι' οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν.» Εἰ αὐτὸς ἡμᾶς κατήλλαξεν ἐκπεπολεμημένους, φησὶν, εὔλογον μένειν ἐπὶ τῆς καταλλαγῆς, καὶ ταύτην ἀποδοῦναι αὐτῷ τὴν ἀμοιβὴν, ἵνα μὴ δόξῃ σκαιοὺς καὶ ἀγνώμονας κατηλλαγέναι τῷ Πατρί. «Τῇ πίστει.» Τὰ μὲν αὐτοῦ ποικίλα, φησὶν, καὶ πολλὰ καὶ διάφορα· καὶ γὰρ ἀπέθανεν δι' ἡμᾶς, καὶ κατήλλαξεν ἡμᾶς καὶ προσήγαγεν, καὶ χάριν δέδωκεν ἄφατον· ἡμεῖς δὲ τὴν πίστιν μόνον εἰσενέγκαμεν. «Εἰς τὴν χάριν αὐτὴν ἐν ᾗ ἑστήκαμεν.» Τὸ ἀξιωθῆναι τῆς τοῦ Θεοῦ γνώσεως, τὸ τῆς πλάνης ἀπαλλαγῆναι, τὸ τὴν ἀλήθειαν ἐπιγνῶναι· τὸ πάντων ἐπιτυχεῖν τῶν διὰ τοῦ βαπτίσματος ἀγαθῶν. «Καὶ καυχώμεθα ἐπ' ἐλπίδι τῆς δόξης τοῦ Θεοῦ.» Δύο τέθεικεν, τὰ παρόντα, καὶ τὰ μέλλοντα· τὸ μὲν γὰρ εἰπεῖν τὴν χάριν, τὰ παρόντα ἐδήλωσεν, ἅπερ ἐλάβομεν ἀγαθά. Τὸ δὲ εἰπεῖν, καὶ καυχώμεθα ἐπ' ἐλπίδι, τὰ μέλλοντα ἐξεκάλυψεν ἅπαντα. «Οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν.» Τί λέγω, φησὶν, τὰ μέλλοντα ἀγαθὰ ἄξια καυχήσεως; Αὐτὰ μὲν οὖν τὰ παρόντα λυπηρὰ, ἱκανὰ ἡμᾶς καλλωπίσαι, καὶ ποιῆσαι μεγαλοφρονεῖν ἐπ' αὐτοῖς. Καὶ καλῶς, καυχώμεθα, ἵνα κἂν τῷ οἰκείῳ προσώπῳ εἰσάγῃ τὴν παραίνεσιν.","english":"CHAPTER 5\n\n\"Therefore, being justified by faith, let us have peace with God through our Lord Jesus Christ.\" Having spoken at length about faith, he brings in an exhortation concerning a life of excellence. Since he set faith before the righteousness that comes through works, lest anyone should think that what is said was written as an occasion for laziness, he says, \"let us have peace,\" that is, let us no longer sin; for this is to have war with God. \"Through whom also we have obtained access.\" If he himself, he says, reconciled us when we were at war, it is reasonable to remain in the reconciliation, and to render this recompense to him, so that he may not seem to have reconciled to the Father dull and ungrateful people. \"By faith.\" His own acts, he says, are varied and many and diverse; for he died for us, and reconciled us and brought us near, and gave unspeakable grace; but we contributed only faith. \"Into this grace in which we stand.\" To be deemed worthy of the knowledge of God, to be delivered from error, to recognize the truth; to obtain all the good things that come through baptism. \"And let us boast in hope of the glory of God.\" He has set down two things, the present and the future; for by saying \"the grace,\" he indicated the present good things, which we have received. But by saying \"and let us boast in hope,\" he revealed all the future things. \"Not only so, but we also boast in tribulations.\" Why do I speak, he says, of future good things as worthy of boasting? These present painful things are themselves sufficient to adorn us and make us magnanimous in them. And rightly, \"let us boast,\" so that he may introduce the exhortation even in his own person.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"«Εἰδότες ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα.» Ἐπειδὴ παράδοξον ἦν τὸ λεγόμενον, τοῦ τὰ λυ πηρὰ ἡδονὴν αὐτοῖς ἐμποιεῖν, καὶ καύχημα, πιστοῦται αὐτῷ λογισμῷ. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἔχει μὲν καὶ πρὸ τῶν μελλόντων μέγιστον καρπὸν ἡ ὑπομονὴ καὶ ἡ θλίψις, καὶ εὐδόκιμον ποιεῖ τὸν πειραζόμενον· συντελεῖ δέ τι πρὸς τὰ μέλλοντα. Τὴν γὰρ ἐλπίδα ἀκμάζειν ποιεῖ ἐν ἡμῖν· οὐδὲν γὰρ οὕτω χρηστὰ ἐλπίζειν παρασκευάζει, ὡς ἀγαθὸν συνειδός. «Ἡ δὲ ἐλπὶς οὐ καταισχύνει. Ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται\n\nἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν. Ἔτι γὰρ Χριστὸς, ὄντων ἡμῶν ἀσθενῶν ἔτι, κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν. Μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα καὶ τολμᾷ τις ἀποθανεῖν. Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ Θεὸς, ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. Πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ, σωθησόμεθα δι' αὐτοῦ ἀπὸ τῆς ὀργῆς.» Ἑτέρα πάλιν κατασκευὴ, ἀφ' ὧν εἰλήφαμεν ἀγαθῶν. «Εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες, σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ.» Ἀπὸ τοῦ μείζονος ἑτέρα κατασκευὴ, πολλῷ πλέον ἦν, φησὶν, ἐχθροὺς ὄντας καταλλαγῆναι, ἢ [τὸ μεῖζον] τὸ καταλλαγέντας ἐν τῇ ἀγάπῃ μεῖναι. Εἰ δὲ τὸ μεῖζον ἐποίησεν ἀποθανὼν ὑπὲρ ἡμῶν ἔτι ὄντων ἁμαρτωλῶν, πῶς οὐχὶ καὶ τὸ ἔλαττον ποιήσει; Σκόπει δὲ διὰ πόσων βούλεται πιστώσασθαι περὶ τῶν μελλόντων αὐτούς.","english":"Knowing that tribulation produces endurance, and endurance produces character, and character produces hope.\" Since what was said was paradoxical—that he instills pleasure and boasting in them through painful things—he confirms it by his own reasoning. What he says is of this sort: endurance and tribulation have the greatest fruit even before the things to come, and they make the one who is tested approved; and they contribute something toward the things to come. For they make hope flourish in us; for nothing so prepares one to hope for good things as a good conscience. \"And hope does not put to shame. Because the love of God has been poured out in our hearts through the Holy Spirit who was given to us. For while we were still weak, Christ at the right time died for the ungodly. For scarcely for a righteous man will someone die; for the sake of the good man perhaps someone even dares to die. But God demonstrates his own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified in his blood, we shall be saved through him from the wrath.\" Another proof again, from the good things we have received. \"For if while we were enemies we were reconciled to God through the death of his Son, much more, having been reconciled, we shall be saved in his life.\" From the greater, another proof: it was, he says, much more [a work] to reconcile us while we were enemies than [the greater thing] that, having been reconciled, we remain in love. But if he did the greater thing, dying for us while we were still sinners, how will he not also do the lesser? And observe through how many things he wishes to assure them concerning the things to come.","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":28,"ref":"p28","source":"Πρῶτον μὲν ἀπὸ τῆς τοῦ δικαίου γνώμης ἐντρέπει, εἰπὼν ὅτι ἐπληροφορήθη ὁ Ἀβραὰμ, ὅτι ὃ ἐπηγγείλατο ὁ Θεὸς, δυνατός ἐστι καὶ ποιῆσαι. Δεύτερον, ἀπὸ τῆς χάριτος τῆς δοθείσης. Τρίτον, ἀπὸ τῆς θλίψεως, ὅτι ἱκανή ἐστιν εἰς ἐλπίδα ἡμᾶς ἀγαγεῖν, καὶ ἀπὸ τοῦ Πνεύματος πάλιν, ὅπερ ἐλάβομεν. Λοιπὸν δὲ, καὶ ἀπὸ τοῦ θανάτου καὶ ἀπὸ τῆς ἡμετέρας κακίας, ἣν πρόσθεν κατεσκεύασεν. Καὶ δοκεῖ μὲν εἶναι τὸ εἰρημένον, εὑρίσκεται δὲ πολλά. Πρῶτον μὲν, ὅτι ἀπέθανεν· δεύτερον, ὅτι ὑπὲρ ἀσεβῶν· τρίτον, ὅτι κατήλλαξεν, ὅτι ἐδικαίωσεν, ὅτι ἀθανάτους ἐποίησεν, ὅτι υἱοὺς εἰργάσατο καὶ κληρονόμους. «Οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμενοι ἐν τῷ Θεῷ, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν.» Οὐ μόνον ἐσώθημεν, φησὶν, ἀλλὰ καὶ καυχώμεθα, δι' αὐτὸ τοῦτο, διὸ νομίζει τις ἡμᾶς αἰσχύνεσθαι· τὸ γὰρ ὑπερβολῇ πονηρίας ζῶντας σωθῆναι, τοῦ σφόδρα ἀγαπηθῆναι παρὰ τοῦ σώζοντος μέγιστον σημεῖόν ἐστιν. Οὐ γὰρ διά τινος ἑτέρου, ἀλλὰ δι' αὐτοῦ τοῦ Μονογενοῦς ἔσωσεν. «Διὰ τοῦτο, ὥσπερ δι' ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν, καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος εἰσῆλθεν.» Ἔστι μὲν δὲ, πάλιν τὸ εἰρημένον τῆς δικαιοσύνης ἡμῶν, ἧς εἰλήφαμεν, κατασκευή· ἐλήφθη δὲ ἐκ τοῦ ἐναντίου. «Ἐφ' ᾧ πάντες ἥμαρτον.» Τὸ ἐφ' ᾧ, ἀντὶ τοῦ, δι' οὗ· λέγει δὲ, ὅτι ὥσπερ ἐκείνου πεσόντος, τουτέστι τοῦ Ἀδὰμ, καὶ οἱ μὴ φαγόντες ἀπὸ τοῦ ξύλου, γεγόνασιν ἐξ ἐκείνου πάντες θνητοί· οὕτω καὶ ἀναστάντος Χριστοῦ καὶ ἐγερθέντος, πᾶν τὸ σῶμα τῆς ἀθανασίας μετέλαβεν.","english":"First, he shames them from the righteous man's own conviction, saying that Abraham was fully convinced that what God had promised, he is able also to do. Second, from the grace that was given. Third, from tribulation, that it is able to lead us to hope, and again from the Spirit, which we received. Then, further, from death and from our own wickedness, which he set forth beforehand. And what was said seems to be one thing, but it is found to be many. First, that he died; second, that he died for the ungodly; third, that he reconciled, that he justified, that he made them immortal, that he made them sons and heirs. \"Not only so, but also boasting in God, through our Lord Jesus Christ, through whom we now have received the reconciliation.\" Not only were we saved, he says, but we also boast, for this very reason, because of which someone might think we ought to be ashamed; for to be saved while living in excess of wickedness is the greatest proof of having been greatly loved by the one who saves. For not through any other, but through the Only-Begotten himself he saved. \"Therefore, just as through one man sin entered into the world, and through sin death, and so death entered into all men.\" Again, what was said is a confirmation of our righteousness, which we have received; and it was taken from the opposite. \"In that all sinned.\" The phrase \"in that\" is used in place of \"through whom\"; and he says that just as when that man fell—that is, Adam—even those who did not eat from the tree all became mortal from him, so also when Christ rose and was raised, the whole body partook of immortality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"«Ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ.» Τὸ ἄχρι νόμου, ἀντὶ τοῦ, ἕως τῶν τῆς ἐπιδημίας καιρῶν· τέλος γὰρ νόμου Χριστὸς, κατὰ τὸ γεγραμμένον. Λέγει οὖν, ὡς διὰ μὲν τοῦ Ἀδὰμ εἰσῆλθεν εἰς τὸν κόσμον ἡ ἁμαρτία, ἔμεινεν δὲ μέχρι τῶν καιρῶν τῆς ἐπιδημίας βασιλεύουσα, καταργεῖται δὲ ὑπὸ Χριστοῦ. «Ἁμαρτία δὲ οὐκ ἐλλογεῖται, μὴ ὄντος νόμου.» Εἰπὼν, πόσον ἐβασίλευσε χρόνον ἡ ἁμαρτία, λέγει καὶ ἐκ ποίου χρόνου εἰς τὸν κόσμον εἰσῆλθεν· καὶ ποῖος ὁ χρόνος, ἢ ὁ τῆς παραβάσεως τῆς ἐντολῆς, ἧς παραβέβηκεν Ἀδὰμ, ἣν καὶ νόμον ἡ θεία προσαγορεύει Γραφή; Φησὶν οὖν ὡς διὰ τῆς ἐντολῆς χώραν ἔσχεν ἡ ἁμαρτία. Ἠπάτησε γὰρ δι' αὐτῆς τὸν Ἀδὰμ ὁ ὄφις. «Ἀλλ' ἐβασίλευσεν ὁ θάνατος ἀπὸ τοῦ Ἀδὰμ μέχρι Μωϋσέως, καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ.» Ἐμμένει τῷ διηγήματι περὶ τοῦ χρόνου λέγων τῆς ἁμαρτίας, καὶ πολλάκις περὶ αὐτοῦ ἡμῖν διαλέγεται, ἵνα μαθόντες ἀκριβῶς τὴν δύναμιν τῆς ἁμαρτίας, δοξάζωμεν τὸν καταργήσαντα αὐτὴν διὰ τῆς ἰδίας σαρκός· κατήργησεν δὲ τὴν ἁμαρτίαν ἐν τῇ σαρκί. «Ὅς ἐστι τύπος τοῦ μέλλοντος.» Τοῦ μέλλοντος μὲν, τουτέστι Χριστοῦ. Λέγει δὲ, ὅτι ὥσπερ ἐκεῖνος τοῖς ἐξ αὐτοῦ, καίτοι γε μὴ φαγοῦσιν ἀπὸ τοῦ ξύλου, γέγονεν αἴτιος θανάτου, τοῦ διὰ τὴν βρῶσιν εἰσαχθέντος, οὕτως καὶ ὁ Χριστὸς τοῖς ἐξ αὐτοῦ οὐ δικαιοπραγήσασι γέγονε πρόξενος δικαιοσύνης, ἣν διὰ τοῦ σταυροῦ πᾶσιν ἡμῖν ἐχαρίσατο. «Ἀλλ' οὐχ ὡς τὸ παράπτωμα, οὕτω καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ","english":"For until the law, sin was in the world. “Until the law” is used in place of “until the times of the coming”; for Christ is the end of the law, according to what is written. He says, then, that through Adam sin entered into the world, and it remained reigning until the times of the coming, but it is abolished by Christ. And sin is not reckoned when there is no law. Having said how long a time sin reigned, he also says from what time it entered into the world; and what is that time, if not that of the transgression of the commandment which Adam transgressed, which the divine Scripture also calls a law? He says, then, that through the commandment sin gained a place. For the serpent deceived Adam through it. But death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression. He stays with the narrative about the time of sin, saying, and he converses with us about it many times, so that, having learned accurately the power of sin, we may glorify the one who abolished it through his own flesh; and he abolished sin in the flesh. Who is a type of the one to come. Of the one to come—that is, of Christ. He says that just as that one became the cause of death for those from him, although they did not eat from the tree, of the death brought in through the eating, so also Christ has become the cause of righteousness for those from him who did not act righteously, which he bestowed on us all through the cross. But not as the transgression, so also the gift; for if by the transgression of the one the many","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ, ἐν χάριτι τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν.» Εἰ ἁμαρτία, φησὶ, τοσοῦτον ἴσχυσεν, καὶ ἁμαρτία ἀνθρώπου ἑνός· πῶς οὐχὶ μᾶλλον περισσεύσει μειζόνως χάρις Θεοῦ; Καὶ χάρις, καὶ οὐ Πατρὸς μόνον, ἀλλὰ καὶ Υἱοῦ. Πολλῷ γὰρ τοῦτο εὐλογώτερον. «Καὶ οὐχ ὡς δι' ἑνὸς ἁμαρτήσαντος τὸ δώρημα τὸ μὲν γὰρ κρῖμα ἐξ ἑνὸς εἰς κατάκριμα· τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.» Δείξας ὅτι εὔλογον, δείκνυσιν, ὅτι καὶ ἀναγκαῖον. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Τὸν μὲν θάνατον καὶ τὸ κατάκριμα μία ἴσχυσεν ἁμαρτία εἰσενεγκεῖν· ἡ δὲ χάρις οὐ τὴν μίαν ἐκείνην ἀνεῖλεν ἁμαρτίαν μόνον, ἀλλὰ καὶ τὰς δι' ἐκείνην ἐπελθούσας. Ἵνα γὰρ μὴ τὸ ὡς οὕτως ἀκούων, ὅμοιον νομίσῃς τῷ κατακρίματι τὸ χάρισμα· μηδὲ πάλιν τὸν Ἀδὰμ, ἀκούων ἐκείνην ἀνῃρῆσθαι μόνον τὴν ἁμαρτίαν νομίσῃς, ἣν ἐκεῖνος εἰσήνεγκεν, ἀλλὰ καὶ πάσας τὰς λοιπὰς, διδάσκει λέγων· Τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. «Εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνὸς, πολλῷ μᾶλλον οἱ περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. Ἄρα οὖν ὡς δι' ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι' ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς.» Ἀποφηνάμενος, ὅτι οὐ τοσοῦτον ὠφέλησεν μόνον Χριστὸς, ὅσον ἔβλαψεν ὁ Ἀδὰμ, ἀλλὰ πολλῷ πλέον καὶ μείζονα, ἀναγκαίως τοῦ λόγου ἐπάγει τὴν κατασκευήν. Ὃ δὲ λέγει τοιοῦτόν ἐστι· Τί τὸν θάνατον ὥπλισε;","english":"they died, much more the grace of God and the gift, in the grace of the one man Jesus Christ, abounded to the many.” If sin, he says, was so strong—and the sin of one man—how much more will the grace of God abound more greatly? And it is grace, and not of the Father only, but also of the Son. For this is much more reasonable. “And not as through one man who sinned was the gift; for the judgment was from one unto condemnation, but the free gift is from many trespasses unto justification.” Having shown that it is reasonable, he shows that it is also necessary. What he says is this: one sin was strong enough to bring in death and condemnation; but grace did away not only with that one sin, but also with those that came in because of it. For lest, hearing “as” in this way, you should think the free gift to be like the condemnation; nor again, hearing that only that sin which he brought in has been done away, should you think of Adam in that way, but also all the rest, he teaches, saying: “But the free gift is from many trespasses unto justification.” “For if by the trespass of the one death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one Jesus Christ. Therefore, as through one trespass unto all men unto condemnation, so also through one righteous act unto all men unto justification of life.” Having declared that Christ benefited not only as much as Adam harmed, but much more and greater, he necessarily brings in the proof of the argument. What he says is this: What armed death?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Τὸ φαγεῖν ἀπὸ τοῦ ξύλου μόνον τὸν ἕνα ἄνθρωπον. Εἰ οὖν ὁ θάνατος τοσαύτην ἔλαβεν ἰσχὺν ἐξ ἑνὸς παραπτώματος, ὅταν εὑρεθῶσί τινες πολλῷ μείζονα τῆς ἁμαρτίας ἐκείνης λαβόντες χάριν καὶ δικαιοσύνην, πῶς δυνήσονται εἶναι λοιπὸν ὑπεύθυνοι τῷ θανάτῳ; Καὶ διὰ τοῦτο οὐκ εἶπεν, χάριν, ἀλλὰ περισσείαν χάριτος. Οὐ γὰρ ὅσον ἐχρῄζομεν εἰς τὴν τῆς ἁμαρτίας ἀναίρεσιν, τοσοῦτον ἐλάβομεν μόνον ἐκ τῆς χάριτος, ἀλλὰ καὶ πολλῷ πλέον· καὶ γὰρ καὶ κολάσεως ἀπηλλάγημεν, καὶ κακίαν ἀπεδυσάμεθα πᾶσαν, καὶ ἀνεγεννήθημεν ἄνωθεν, καὶ ἀνέστημεν, τοῦ παλαιοῦ ταφέντος ἀνθρώπου, καὶ ἐλυτρώθημεν καὶ ὑγιάσθημεν, καὶ εἰς υἱοθεσίαν ἀνήχθημεν, καὶ ἐδικαιώθημεν, καὶ ἐγενόμεθα ἀδελφοὶ τοῦ Μονογενοῦς, καὶ συγκληρονόμοι, καὶ συμμέτοχοι αὐτοῦ κατέστημεν· καὶ σὰρξ αὐτοῦ ἐσμεν, καὶ ὥσπερ σῶμα κεφαλῇ, οὕτως ἡνώμεθα τῷ Χριστῷ. Καὶ ταῦτα πάντα περισσείαν χάριτος ἐκάλεσεν ὁ Παῦλος, δεικνὺς ὅτι οὐ φάρμακον μόνον ἐλάβομεν ἀντίῤῥοπον τοῦ πράγματος, ἀλλὰ καὶ ἰατρείαν καὶ εὐμορφίαν καὶ τιμὴν, καὶ δόξαν καὶ ἀδοξίαν πολὺ τὴν ἡμετέραν ὑπερβαίνοντα φύσιν. Διὰ τί ποτὲ εἰς πάντας ἀνθρώπους, ποτὲ δὲ οἱ πολλοί; Ἐπειδὴ ὁ μὲν κοινὸς θάνατος κατὰ πᾶν ἐκράτησεν, ὁ δὲ κατὰ προαίρεσιν εἰς πολλούς. Ἀμ φοτέροις ἀντέθηκεν τὴν διὰ τοῦ Χριστοῦ γενομένην ἀναλογίαν. «Ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί.» Πάλιν τῷ προτέρῳ κέχρηται λογισμῷ, ἐπισφίγγων αὐτὸν τῇ ἐπαναλήψει. «Οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.» Πάλιν ἐπαγωνίζεται ἐπεξερχόμενος ταῖς κατασκευαῖς.","english":"Eating from the tree by the one man alone. If, then, death took such great strength from one transgression, when some are found to have received a grace and righteousness much greater than that sin, how can they any longer be liable to death? And for this reason he did not say “grace,” but “abundance of grace.” For we did not receive only as much from grace as we needed for the removal of sin, but much more besides; for we were both released from punishment and stripped of all wickedness, and we were born again from above, and we rose again, the old man having been buried, and we were redeemed and healed, and we were led up to adoption as sons, and we were justified, and we became brothers of the Only-Begotten, and we were made co-heirs and fellow-partakers with him; and we are his flesh, and just as a body is joined to its head, so we have been united to Christ. And all these things Paul called an abundance of grace, showing that we received not only a remedy counterbalancing the matter, but also healing and beauty and honor, and glory surpassing our nature far beyond its dishonor. Why does he sometimes say “unto all men,” and sometimes “the many”? Because the common death prevailed over all, but the death according to choice over many. To both he set in opposition the proportion that came through Christ. “For as through the disobedience of the one man the many were made sinners.” Again he uses the former reasoning, tightening it by the repetition. “So also through the obedience of the one the many will be made righteous.” Again he contends, elaborating with his arguments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Ταῦτα δὲ πάντα, φησὶν, διὰ τὸ λέγειν Ἰουδαίους, μὴ δύνασθαι τὸν Χριστοῦ θάνατον δικαιῶσαι τὴν οἰκουμένην. Τὸ δὲ, ἁμαρτωλοὶ κατεστάθησαν πολλοὶ, ἀντὶ τοῦ, ὑπεύθυνοι τῷ διὰ τὴν ἁμαρτίαν θανάτῳ, λέγει. «Νόμος δὲ παρεισῆλθεν, ἵνα πλεονάσῃ τὸ παράπτωμα.» Δείξας ἀπὸ μὲν τοῦ Ἀδὰμ καταδικασθεῖσαν τὴν οἰκουμένην, ἀπὸ δὲ τοῦ Χριστοῦ δικαιωθεῖσαν καὶ σωθεῖσαν ἐκ τῆς καταδίκης, εὐκαίρως καὶ περὶ τοῦ νόμου ζητεῖ τὴν περὶ αὐτοῦ δόξαν ὑποτεμνόμενος. Λέγει οὖν ὡς οὐ μόνον οὐκ ὠφέλησεν οὐδὲν, ἀλλὰ καὶ ηὐξήθη τὸ νόσημα παρεισελθόντος αὐτοῦ· τὸ δὲ, ἵνα πλεονάσῃ, οὐκ αἰτιολόγον ἐστὶν, ἀλλὰ ἀπὸ τῆς ἐκβάσεως εἰλημμένον. Οὐ γὰρ διὰ τοῦτο ἐδόθη ὁ νόμος ἵνα πλεονάσῃ ἡ ἁμαρτία· ἀλλ' ἐδόθη μὲν, ὥστε μειῶσαι τὸ παράπτωμα. Ἐξέβη δὲ εἰς τοὐναντίον, οὐ παρὰ τὴν\n\nτοῦ νόμου φύσιν, ἀλλὰ παρὰ τὴν τῶν δεξαμένων ῥᾳθυμίαν. Παρεισῆλθεν δὲ, εἶπεν, καὶ οὐκ, εἰσῆλθεν, δεικνὺς πρόσκαιρον αὐτοῦ τὴν χρείαν, καὶ οὐ κυρίως προηγουμένην. «Οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις· ἵνα, ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν.» Οὐ γὰρ κολάσεως ἀπήλλαξε μόνον, ἀλλὰ καὶ τὰ μυρία ἃ προείπομεν δέδωκεν ἡμῖν ἀγαθά· πῶς δὲ ἐπλεόνασεν ἡ ἁμαρτία; Μυρίας δέδωκεν ὁ νόμος ἐντολὰς, βουλόμενος πανταχόθεν στηρίσαι τὸν ἄνθρωπον. Πασῶν δὲ παραβαινομένων, εἰκότως πλείων ἡ ἁμαρτία. ΚΕΦΑΛ. ϛʹ. «Τί οὖν ἐροῦμεν; ἐπιμένω τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; Μὴ γένοιτο·","english":"But all these things, he says, are because the Jews claim that the death of Christ cannot justify the world. And the phrase, \"many were made sinners,\" he says in place of \"liable to death because of sin.\" \"But the law entered in, that the trespass might abound.\" Having shown that the world was condemned through Adam, and was justified through Christ and saved from condemnation, he opportunely also inquires about the law, cutting off the opinion held about it. He says, then, that it not only profited nothing, but the disease was even increased by its entering in; and the phrase \"that it might abound\" is not assigning a cause, but is taken from the outcome. For the law was not given for this reason, that sin might abound; but it was given to lessen the trespass. But it turned out to the opposite, not because of the nature of the law, but because of the negligence of those who received it. \"It entered in,\" he said, and not \"it came in,\" showing that its use was temporary, and not properly primary. \"But where sin abounded, grace superabounded; that, just as sin reigned in death, so also grace might reign through righteousness unto eternal life through Jesus Christ our Lord.\" For he not only released us from punishment, but also gave us the countless good things which we mentioned before. And how did sin abound? The law gave countless commandments, wishing to establish man from every side. But when all of them were transgressed, sin was reasonably greater. CHAPTER 6. \"What then shall we say? Shall we continue in sin, that grace may abound? May it not be so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ;» Εἰς τὸ προειρημένον πάλιν ἐπανακάμπτει λόγον· ὁ δὲ νοῦς οὗτος· Διασύροντές τινες τὸν Ἀπόστολον, ἔλεγον· Ἐπειδὴ μέγα ἡμάρτομεν, μὴ ἀποστῶμεν ἁμαρτάνοντες, ἵνα πλείων ἡ χάρις δοθῇ· ἀναιρεῖ δὲ τοῦτο, πρῶτον μὲν, τῇ ἀπαγορεύσει, λέγων, μὴ γένοιτο! ὥσπερ ἐπὶ τῶν ὁμολογουμένων κακῶν εἴωθε τίθεσθαι. Ἔπειτα καὶ ἀναντιῤῥήτῳ λογισμῷ· Οἵτινες, φησὶν, ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ζήσομεν ἐν αὐτῇ; Ὃ δὲ λέγει τοιοῦτόν ἐστι· Νεκροὶ γεγόνα μεν τῇ ἁμαρτίᾳ, πιστεύσαντες καὶ φωτισθέντες· τὸ δὲ νεκροὶ, ὥστε μὴ ὑπακούειν αὐτῇ λοιπόν. «Ἢ ἀγνοεῖτε, ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; Συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον· ἵνα, ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ δόξης τοῦ Πατρὸς, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα.» Ἐπειδὴ ἀσφαλὲς ἦν τὸ εἰρημένον, ἐπεξηγεῖται ἡμῖν αὐτό. Τί οὖν ἐστιν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; εἰς τὸ καὶ αὐτοὶ ἀποθανεῖν ὥσπερ ἐκεῖνος. Σταυρὸς γάρ ἐστι τὸ βάπτισμα· ὅπερ οὖν ὁ σταυρὸς τοῦ Χριστοῦ καὶ ὁ τάφος, τοῦτο ἡμῖν γέγονεν τὸ βάπτισμα, εἰ καὶ μὴ ἐπὶ τῶν αὐτῶν. Αὐτὸς μὲν γὰρ σαρκὶ ἀπέθανεν καὶ ἐτάφη, ἡμεῖς δὲ ἁμαρτίᾳ ἀμφότερα. Διὰ τοῦτο οὐδὲ, σύμφυτοι γεγόναμεν τοῦ θανάτου, εἶπεν, ἀλλὰ τῷ ὁμοιώματι τοῦ θανάτου· θάνατος μὲν γὰρ καὶ τοῦτο κἀκεῖνο, ἀλλ' οὐχὶ τοῦ αὐτοῦ ὑποκειμένου· ἀλλ' ὁ μὲν σαρκὸς, ὁ τοῦ Χριστοῦ· ὁ δὲ ἁμαρτίας, ὁ ἡμέτερος.","english":"Whoever died to sin, how shall we still live in it?\" He returns again to the argument already stated; and the sense is this: Some, tearing the Apostle to pieces, were saying, \"Since we have sinned greatly, let us not cease from sinning, so that grace may be given more abundantly.\" But he refutes this, first by the prohibition, saying, \"May it never be!\" as he is accustomed to set it down in the case of acknowledged evils. Then also by an irrefutable reasoning: \"Whoever,\" he says, \"died to sin, how shall we live in it?\" What he means is this: We have become dead to sin, having believed and been enlightened; and \"dead\" means so as no longer to obey it. \"Or do you not know that as many of us as were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death; so that, just as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with the likeness of his death, we shall also be of his resurrection.\" Since what was said was obscure, he explains it to us. What then is \"we were baptized into his death\"? It means that we ourselves also die just as he did. For baptism is a cross; what therefore the cross and tomb of Christ were, this baptism has become for us, even if not in the same respect. For he died in the flesh and was buried, but we die to sin in both respects. For this reason he did not say, \"we have become united with his death,\" but \"with the likeness of his death\"; for both the one and the other are death, but not of the same subject: the one is of the flesh, that of Christ; the other is of sin, that which is ours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"«Ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη.» Οὐκ εἶπεν, ἐσταύρωται, ἀλλὰ, συνεσταύρωται, ἐγγὺς φέρων τὸ βάπτισμα τοῦ θανάτου. «Ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας.» Σῶμα ἁμαρτίας τὴν πονηρίαν πᾶσαν καλεῖ· ὥσπερ γὰρ ἄνθρωπον παλαιὸν λέγει τὴν ὁλόκληρον κακίαν, οὕτω καὶ σῶμα τοῦ ἀνθρώπου ἐκείνου, τὴν ἀπὸ διαφόρων μερῶν πονηρίας συγκειμένην κακίαν. «Τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ. Ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας.» Ταύτῃ, φησὶν, αὐτὸ εἶναι βούλομαι νεκρὸν, οὐχ ὥστε ἀφανισθῆναι καὶ ἀποθανεῖν, ἀλλ' ὥστε μὴ ἁμαρτάνειν. Ὅτι ὥσπερ ὁ ἀποθανὼν ἀπήλλακται τοῦ ἁμαρτάνειν, νεκρὸς κείμενος, οὕτω καὶ τὸν ἀναβάντα ἄγει ἀπὸ τοῦ βαπτίσματος. Ἐπειδὴ ἅπαξ ἀπέθανεν ἐκεῖ, νεκρὸν δεῖ μένειν διὰ πάντος τῇ ἁμαρτίᾳ. «Εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσωμεν αὐτῷ, εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει.» Τὸν στέφανον ἐπάγει ταχέως τῶν ἀγώνων· μέγιστον δὲ καὶ πρὸ τοῦ στεφάνου ἡμῖν ἀγαθὸν γίνεται, τὸ κοινωνῆσαι τῷ Δεσπότῃ. «Θάνατος αὐτοῦ οὐκέτι κυριεύει. Ὃ γὰρ ἀπέθανεν τῇ ἁμαρτίᾳ, ἀπέθανεν ἐφάπαξ.» Τουτέστιν, οὐδὲ ἐκείνῳ ὑπεύθυνος ἦν τῷ θανάτῳ· ἀλλὰ διὰ τὴν ἁμαρτίαν τὴν ἡμετέραν ἀπέθανεν, ἵνα αὐτὴν ἀνέλῃ, καὶ ἐκκόψῃ τὰ νεῦρα αὐτῆς καὶ τὴν δύναμιν ἅπασαν. «Ὃ δὲ ζῇ, ζῇ τῷ Θεῷ.» Τουτέστιν ἀκαταλύτως, ὥστε μηκέτι κρατεῖσθαι ὑπὸ τοῦ θανάτου· εἰ γὰρ καὶ τὸν πρότερον θάνατον οὐχ ὑπεύθυνος ὢν ἀπέθανεν, ἀλλὰ διὰ τὴν ἑτέρων ἁμαρτίαν, πολὺ μᾶλλον νῦν οὐκ ἀποθανεῖται καταλύσας αὐτήν.","english":"«That our old man was crucified with him.» He did not say «was crucified,» but «was crucified with him,» bringing baptism near to death. «That the body of sin might be destroyed.» He calls all wickedness a body of sin; for just as he calls the whole of evil an old man, so also the body of that man, the evil composed of various parts of wickedness. «That we should no longer serve sin. For he who has died has been justified from sin.» In this way, he says, I wish it to be dead, not so as to be destroyed and die, but so as not to sin. For just as the one who has died has been released from sinning, lying as a corpse, so also he leads the one who has come up from baptism. Since he died once there, he must remain dead to sin entirely. «But if we died with Christ, we believe that we shall also live with him, knowing that Christ, having been raised from the dead, dies no more.» He quickly brings on the crown of the contests; and the greatest good comes to us even before the crown, namely to share with the Master. «Death no longer has dominion over him. For in that he died, he died to sin once for all.» That is, he was not even liable to that death; but he died because of our sin, in order to abolish it and cut out its sinews and all its power. «But in that he lives, he lives to God.» That is, indissolubly, so as no longer to be held by death; for if even the former death he died not being liable to it, but because of the sin of others, much more now will he not die, having destroyed it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"«Οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι, νεκροὺς μὲν τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ Θεῷ ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Μὴ οὖν βασιλευέτω ἡ\n\nἁμαρτίᾳ.» Ἐπειδὴ περὶ τῆς τοῦ Χριστοῦ ζωῆς διελέχθη, ἵνα μή τις λέγῃ, Τί οὖν πρὸς ἡμᾶς τὸ εἰρημένον; τὰ τοιαῦτα ἐπάγει λέγων· Εἰ νεκροὺς ὄντας ἀνέστησεν, πολλῷ μᾶλλον ζῶντας κατασχεῖν δυνήσεται. Οὐκ εἶπεν, τυραννείτω, ὅπερ ἀνάγκη ἦν ἀλλὰ μὴ βασιλευέτω, ὅπερ ἐστὶ προαιρέσεως. «Ἐν τῷ θνητῷ ἡμῶν σώματι, εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ· μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ· ἀλλὰ παραστήσατε ἑαυτοὺς τῷ Θεῷ, ὡσεὶ ἐκ νεκρῶν ζῶντας, καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ Θεῷ. Ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσῃ.» Τὸ σῶμα ἡμῶν πρὸ τῆς Χριστοῦ παρουσίας εὐχείρωτον ἦν τῇ ἁμαρτίᾳ. Οὔτε γὰρ Πνεῦμα παρῆν τὸ βοηθοῦν, οὔτε βάπτισμα τὸ νεκρῶσαι δυνάμενον τὴν ἁμαρτίαν. Ἐπειδὴ δὲ Χριστὸς παραγέγονεν, καὶ βάπτισμα ἐλάβομεν, καὶ τὸ Πνεῦμα διὰ βαπτίσματος, γέγονεν ἡμῖν εὐχειρῆ τὰ παλαίσματα. «Οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν· τί οὖν, ἁμαρτήσομεν, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν; Μὴ γένοιτο!» Τοῦτο δείκνυσι προσκαίρους ὄντας τοὺς ἀγῶνας. «Οὐκ οἴδατε, ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοὴν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον, ἢ ὑπακοῆς εἰς δικαιοσύνην;» Ἀντίθεσιν θεὶς τὴν λέγουσαν, Τί οὖν; ἁμαρτήσομεν; καὶ πρώτην αὐτὴν λύσιν ἐπαγαγὼν, τὴν ἐξ ἀπαγορεύσεως, μὴ γένοιτο εἰπὼν, ἐπάγει καὶ τὴν δευτέραν ἀπὸ τοῦ ἐχθροῦ, τρίτην τὴν ἀπὸ τῆς κολάσεως· ἡ δὲ ἀπὸ τοῦ ἐχθροῦ αὕτη ἐστίν·","english":"«Thus also you must reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. Let not sin therefore reign in your mortal body.» Since he had spoken about the life of Christ, lest anyone say, «What then is what has been said to us?» he adds such things, saying: If he raised those who were dead, much more will he be able to hold fast those who are alive. He did not say «let it tyrannize,» which would have been a matter of necessity, but «let it not reign,» which is a matter of free choice. «In our mortal body, so as to obey its desires; and do not present your members as weapons of unrighteousness to sin; but present yourselves to God, as alive from the dead, and your members as weapons of righteousness to God. For sin shall not have dominion over you.» Our body before the coming of Christ was easily mastered by sin. For neither was the Spirit present to help, nor baptism able to put sin to death. But since Christ has come, and we have received baptism, and the Spirit through baptism, our struggles have become easy to handle. «For you are not under law, but under grace. What then, shall we sin, because we are not under law, but under grace? May it never be!» This shows that the contests are temporary. «Do you not know that to whom you present yourselves as slaves for obedience, you are slaves of him whom you obey, whether of sin unto death, or of obedience unto righteousness?» Having set down the objection that says, «What then? Shall we sin?» and having first brought forward its solution from prohibition, saying «May it never be,» he then adds the second from the adversary, and the third from punishment; and this one is from the adversary:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Οὐκ οἴδατε, ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοὴν, δοῦλοί ἐστε ᾧ ὑπακούετε; Ὅμοιον ὡσεὶ λέγοι· Οὔπω λέγω τὴν γέενναν, οὐδὲ τὴν πολλὴν ἐκείνην κόλασιν, ἀλλὰ τὴν ἐνταῦθα αἰσχύνην, ὅταν δοῦλοι γένησθε, καὶ ἑκόντες δοῦλοι, καὶ ἁμαρτίᾳ δοῦλοι, καὶ ἐπὶ τῷ τοιούτῳ μισθῷ ὥστε πάλιν ἀποθανεῖν. Εἰ γὰρ πρὸ τοῦ βαπτίσματος θάνατον εἰργάσατο σωματικὸν, καὶ τοσαύτης ἐδεήθη τῆς θεραπείας τὸ ἕλκος, ὥστε τὸν Δεσπότην ἁπάντων εἰς θάνατον κατελθεῖν, καὶ οὕτω λῦσαι τὸ κακὸν, μετὰ τὴν τοσαύτην δωρεὰν καὶ ἐλευθερίαν λαμβάνουσά σε ἑκόντα αὐτὴν πάλιν κλινόμενον, τί οὐκ ἐργάσηται; «Χάρις δὲ τῷ Θεῷ, ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας.» Ἀναμιμνήσκει πάλιν τῶν εὐεργεσιῶν, ὅτι τε μεγάλων ἀπηλλάγησαν κακῶν· καὶ οὐκ ἐξ οἰκείων πόνων, ἀλλ' ἐκ χάριτος Θεοῦ. «Ὑπηκούσατε δὲ ἐκ καρδίας, εἰς ὃν παρεδόθητε τύπον διδαχῆς.» Τὸ μὲν, ἐκ καρδίας, τὸ αὐτεξούσιον δηλοῖ· τὸ παρεδόθητε, τὴν παρὰ τοῦ Θεοῦ βοήθειαν αἰνίττεται. «Ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, ἐδουλώθητε τῇ δικαιοσύνῃ.» Δύο ἐνταῦθα δείκνυνται τοῦ Θεοῦ δωρεαὶ, τό τε ἁμαρτίας ἐλευθερῶσαι, καὶ τὸ δουλῶσαι τῇ δικαιοσύνῃ, ὅπερ ἐλευθερίας ἁπάσης ἄμεινόν ἐστι. «Ἀνθρώπινον λέγω, διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. Ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν.» Ἐπειδὴ πολλὴν ἀπῄτησεν ἀκρίβειαν βίου, νεκροὺς εἶναι κελεύων, δεῖξαι βουλόμενος, ὅτι οὐδὲν ὑπέρογκον ἀπαιτεῖ, ἀλλὰ καὶ σφόδρα σύμμετρον καὶ κοῦφον, ἀπὸ τῶν ἐναντίων αὐτὸ κατασκευάζει λέγων, ἀνθρώπινον λέγω, ὡσανεὶ ἔλεγεν, ἀπὸ τῶν ἐν συνηθείᾳ γινομένων.","english":"Do you not know that to whom you present yourselves as slaves for obedience, you are slaves of him whom you obey? He speaks as if to say: I do not yet speak of Gehenna, nor of that great punishment, but of the shame here below, when you become slaves—and slaves willingly, and slaves to sin, and for such a wage as to die again. For if before baptism it wrought bodily death, and the wound needed so great a remedy that the Master of all descended to death and thus loosed the evil, after so great a gift and freedom, when it finds you willingly bowing down to it again, what will it not do? «But thanks be to God, that you were slaves of sin.» He reminds them again of the benefits, that they were delivered from great evils—and not by their own labors, but by the grace of God. «But you obeyed from the heart the form of teaching to which you were delivered.» The phrase «from the heart» shows free will; «you were delivered» hints at the help that comes from God. «But being freed from sin, you were enslaved to righteousness.» Two gifts of God are shown here: the freeing from sin, and the enslaving to righteousness, which is better than all freedom. «I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves to uncleanness and to lawlessness for lawlessness.» Since he demanded great strictness of life, commanding them to be dead, wishing to show that he demands nothing excessive but something very proportionate and light, he establishes it from the opposite, saying, «I speak in human terms,» as if he were saying, from things that occur by custom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"«Οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν· ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ.» Ὅτε ἐν πονηρίᾳ ἔζητε καὶ ἀσεβείᾳ, μετὰ τοσαύτης ἔζητε ὑπακοῆς, ὡς μηδὲν καθόλου πράττειν καλόν· τοῦτο γάρ ἐστι τὸ, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. Οὐκοῦν καὶ νῦν, ἐπειδὴ μετέστητε πρὸς τὴν δικαιοσύνην, ὅλους ἑαυτοὺς ἔκδοτε τῇ ἀρετῇ, μηδὲν καθόλου τῆς κακίας πράττοντες. «Τίνα οὖν καρπὸν ἔχετε τότε, ἐφ' οἷς νῦν ἐπαισχύνετε;» Τοιαύτη ἦν ἡ δουλεία, φησὶ, ὡς καὶ τὴν μνήμην αὐτῆς νῦν αἰσχύνην φέρειν. Εἰ δὲ ἡ μνήμη καταισχύνει, πολλῷ μᾶλλον ἡ πρᾶξις. Διπλῆ τότε παρεβλάπτεσθε, φησὶν, καὶ αἰσχύνης ἄξια πράττοντες, καὶ οὐκ εἰδότες αἰσχύνεσθαι. «Τὸ γὰρ τέλος ἐκείνων θάνατος· νῦν δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ.» Ἐπειδὴ ἡ αἰσχύνη οὐ σφόδρα δοκεῖ φορτικὸν εἶναι, ἐπὶ τὸ πάνυ φοβερὸν ἔρχεται, τὸν θάνατον λέγων. «Ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν· τὸ δὲ τέλος ζωὴν αἰώνιον.» Ὅρα πῶς τὰ μὲν δείκνυσιν ἤδη δεδομένα, τὰ δὲ ἐν","english":"So now present your members as slaves to righteousness for sanctification. For when you were slaves of sin, you were free with respect to righteousness.” When you lived in wickedness and impiety, you lived with such obedience that you did nothing good at all; for this is what it means, “you were free with respect to righteousness.” Therefore now also, since you have transferred yourselves to righteousness, give yourselves wholly to virtue, doing nothing at all of evil. “What fruit, then, did you have in those things of which you are now ashamed?” Such was that slavery, he says, that even its memory now brings shame. And if the memory brings shame, much more does the deed. Then you were harmed in two ways, he says: both by doing things worthy of shame, and by not knowing how to be ashamed. “For the end of those things is death; but now, having been freed from sin and enslaved to God.” Since shame does not seem to be a very heavy burden, he comes to what is altogether fearful, calling it death. “You have your fruit for sanctification; but the end is eternal life.” See how he shows some things as already given, and others as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"ἐλπίσιν ὄντα. Καὶ ἀπὸ τῶν δεδομένων κἀκεῖνα πιστοῦται, ἀπὸ τοῦ ἁγιασμοῦ τὴν ζωήν. «Τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος· τὸ δὲ χάρισμα τοῦ Θεοῦ ζωὴ αἰώνιος, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Ἐπειδὴ ὅπλων ἐμνημόνευσεν καὶ βασιλείας, ἐπιμένει τῇ μεταφορᾷ· εἰπὼν δὲ ὀψώνια ἐπὶ τῆς ἁμαρτίας, οὐ τὴν αὐτὴν ἐτήρησεν τάξιν ἐπὶ τὸν Χριστὸν, οὐδ' εἶπεν ὁ μισθὸς τῶν κατορθωμάτων, ἀλλὰ τὸ χάρισμα τοῦ Θεοῦ, δεικνὺς ὅτι οὐκ οἴκοθεν ἀπηλλάγησαν, οὐκ ὀφειλὴν ἀπέλαβον, ἀλλὰ χάριτι πάντα ταῦτα ἐγίνετο. ΚΕΦΑΛ. Ζʹ. «Ἢ ἀγνοεῖτε ἀδελφοὶ (γινώσκουσι γὰρ νόμον λαλῶ); Καταλύσας τὸν ἠθικὸν λόγον ἐπὶ τὰ δογματικὰ μεταβαίνει, δεικνὺς ὅτι οὐ μόνον ἁμαρτία αὐτῶν οὐ κυριεύει, ἀλλ' οὐδὲ νόμος· εἰ δὲ νόμος οὐ κυριεύει, πολλῷ μᾶλλον ἁμαρτία· κατασκευάζει δὲ αὐτὸ ἀπὸ παραδείγματος· ἄρχεται δὲ ἐξ ἐγκωμίων, τῶν ἀκροατῶν καταγλυκαίνων τὴν ἀκοήν. «Ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ' ὅσον χρόνον ζῇ· ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ. Ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ, καταργεῖται ἀπὸ τοῦ νόμου τοῦ ἀνδρός. Ἄρα οὖν ζῶντος τοῦ ἀνδρὸς, μοιχαλὶς χρηματίσει, ἐὰν γένηται ἀνδρὶ ἑτέρῳ. Ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα, γενομένην ἀνδρὶ ἑτέρῳ. Ὥστε καὶ ὑμεῖς, ἀδελφοί μου, ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ Χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἀνδρὶ ἑτέρῳ τῷ ἐκ νεκρῶν ἐγερθέντι.» Τοῖς ζῶσι, φησὶν, ὁ νόμος κεῖται, τοῖς δὲ τεθνηκόσι οὐκέτι διατάττει. Εἰ δὲ τεθνήκατε καὶ ὑμεῖς, συνταφέντες τῷ Χριστῷ διὰ τοῦ βαπτίσματος, οὐκέτι κυριεύει ὑμῶν ὁ νόμος. Ὅρα δὲ σύνεσιν τοῦ Παύλου·","english":"in hopes. And from what has been given he confirms those things too—life from sanctification. “For the wages of sin is death; but the gift of God is eternal life, in Christ Jesus our Lord.” Since he mentioned weapons and a kingdom, he persists in the metaphor; but having said “wages” in the case of sin, he did not keep the same order for Christ, nor did he say “the reward of good deeds,” but “the gift of God,” showing that they were not released by their own effort, that they did not receive a debt owed, but all these things came about by grace. CHAPTER 7. “Or do you not know, brothers (for I speak to those who know the law)? Having set aside the ethical argument, he moves on to doctrinal matters, showing that not only does sin not rule over them, but neither does the law; and if the law does not rule, much less does sin. He establishes this from an example; and he begins with commendations, sweetening the hearing of his audience. “For the law rules over a man for as long as he lives; for the married woman is bound by law to her living husband. But if the husband dies, she is released from the law of the husband. So then, while the husband lives, she will be called an adulteress if she becomes another man’s. But if the husband dies, she is free from the law, so as not to be an adulteress, having become another man’s. So then, my brothers, you also were put to death to the law through the body of Christ, so that you might become another man’s, to him who was raised from the dead.” The law, he says, is laid down for the living, but for the dead it no longer gives orders. And if you also have died, having been buried together with Christ through baptism, the law no longer rules over you. But observe Paul’s understanding:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"πῶς ἐν μὲν παραδείγματι τὸν νόμον δείκνυσι τετελευτηκότα, λέγων· Ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ. Ἐν δὲ τῇ ἐπαγωγῇ οὐκέτι τοῦτο ποιεῖ· τὸ γὰρ ἀκόλουθον ἦν εἰπεῖν· Ὥστε, ἀδελφοὶ, καὶ ὑμεῖς τοῦ νόμου τελευτήσαντος οὐ κρίνεσθε μοιχείας ἀνδρὶ γενόμενοι ἑτέρῳ· ἀλλ' οὐκ εἶπεν οὕτως τοῦτο, ἀλλ' ἐθανατώθητε τῷ νόμῳ, ἵνα μὴ ὡς ἐχθροὺς ὑποπτεύητε κατὰ τοῦ νόμου βλασφημεῖν. Ὅρα δὲ καὶ πάλιν ὑπερβολὴν κατασκευῆς. Δείκνυσι γὰρ αὐτὸν τὸν νόμον τοῦτο βουλόμενον, τὸ ἀποστῆναι αὐτοῦ καὶ γίνεσθαι ἀνδρὶ ἑτέρῳ· οὐ γὰρ κωλύει, φησὶν, ἑτέρῳ συνεῖναι τελευτήσαντος τοῦ προτέρου. Ὅμοιον δὲ ὡς εἰ λέγοι· Αὐτὸς ὁ νόμος ἀπαλλάττει τῶν ἐγκλημάτων ἡμᾶς ἀποστάντας αὐτοῦ, καὶ αὐτοῦ βούλημα τοῦ νόμου, τὸ γενέσθαι ἡμᾶς τοῦ Χριστοῦ. «Ἵνα καρποφορήσωμεν τῷ Θεῷ. Ὅτε γὰρ ἦμεν ἐν τῇ σαρκί.» Ἀπὸ τοῦ κρείττονος τὴν προτροπὴν ἐργάζεται, Τότε γὰρ, φησὶν, ἐκαρποφορεῖτε τῷ θανάτῳ· νυνὶ δὲ τῷ Θεῷ.» «Τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου, ἐνεργεῖτο ἐν τοῖς μέλεσιν ὑμῶν, εἰς τὸ καρποφορῆσαι τῷ θανάτῳ. Νυνὶ δὲ κατηργήθημεν ὑπὸ τοῦ νόμου.» Οὐκ εἶπεν, τὰ παθήματα τῶν ἁμαρτημάτων, τὰ ὑπὸ τοῦ νόμου γινόμενα, ἀλλὰ τὰ διὰ τοῦ νόμου. Καὶ οὐ προσέθηκεν, γινόμενα, ἀλλὰ ἁπλῶς, διὰ τοῦ νόμου· τουτέστι, διὰ τοῦ νόμου φαινόμενα. Ἵνα δὲ μηδὲ τῆς σαρκὸς κατήγορος ᾖ, οὐκ εἶπεν, ἃ ἐνεργεῖ τὰ μέλη· ἀλλ' ἐνεργεῖτο ἐν τοῖς μέλεσιν ἡμῶν· δεικνὺς ἑτέρωθεν οὖσαν τὴν ἀρχὴν τῆς πονηρίας ἀπὸ τῶν ἐνεργούντων λογισμῶν, οὐκ ἀπὸ τῶν ἐνεργουμένων μελῶν· οὔτε δὲ τὸ αἴτιον εἶναί φησιν ἁμαρτημάτων τὸν νόμον, οὔτε ἀπαλλάττειν αὐτὸν ἀπεχθείας·","english":"How in the case of an example he shows the law to have died, saying, \"But if the husband dies.\" Yet in the application he no longer does this; for the consequent statement would have been: \"Therefore, brothers, you also, since the law has died, are not judged as adulteresses having become another man's\"; but he did not say it this way, but \"you were put to death to the law,\" so that you might not suspect them as enemies blaspheming against the law. See again the abundance of his arrangement. For he shows that the law itself wills this—that we depart from it and become another man's; for it does not hinder, he says, our being joined to another once the former has died. And it is as if one were to say: The law itself acquits us of the charges when we have departed from it, and it is the will of the law itself that we become Christ's. \"That we might bear fruit to God. For when we were in the flesh.\" From the better he makes the exhortation, \"For then,\" he says, \"you were bearing fruit to death; but now to God.\" \"The passions of sins which were through the law were at work in your members, so as to bear fruit to death. But now we have been released from the law.\" He did not say, \"the passions of sins which are produced by the law,\" but \"which are through the law.\" And he did not add \"produced,\" but simply \"through the law\"—that is, appearing through the law. But so that he might not be an accuser of the flesh either, he did not say, \"which the members work,\" but \"were at work in our members,\" showing from another angle that the origin of wickedness is from the thoughts that work, not from the members that are worked upon; and he says neither that the law is the cause of sins, nor that it delivers from the enmity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"κατηγόρου γὰρ τάξιν ἐπεῖχεν πικροῦ, ἀπογυμνῶν τὰ ἁμαρτήματα. Ὁ γὰρ τῷ μηδὲν πείθεσθαι βουλομένῳ πλείονα ἐπιτάττων, πλεονάζει τὸ παράπτωμα. «Ἀποθανόντες ἐν ᾧ κατειχόμεθα.» Τουτέστι τῇ ἁμαρτίᾳ τοῦ παλαιοῦ ἀνθρώπου τοῦ κατεχομένου ἐν αὐτῇ, ἀποθανόντος καὶ ταφέντος. «Ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος, καὶ οὐ παλαιότητι γράμματος.» Οὐκ ἔστιν μὲν γράμμα ἔτι τὸ καταδικάζον, φησὶν, τουτέστιν ὁ νόμος ὁ παλαιὸς, ἀλλὰ πνεῦμα βοηθοῦν. «Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; Μὴ γένοιτο! Ἐπειδὴ πολλὰ ἔδοξεν κατὰ τοῦ νόμου λέγειν, τὰ παθήματα τῶν ἁμαρτιῶν διὰ τοῦ νόμου ἐνεργεῖτο ἐν τοῖς μέλεσιν ἡμῶν· καὶ ἁμαρτία ὑμῶν οὐ κυριεύσει· Οὐ γάρ ἐστε ὑπὸ νόμον. Καὶ πάλιν, Οὗ γὰρ οὐκ ἔστι νόμος, οὐδὲ παράβασις. Καὶ πάλιν, Νόμος δὲ παρεισῆλθεν, ἵνα πλεονάσῃ τὸ\n\nπαράπτωμα. Καὶ πάλιν, Ὁ νόμος ὀργὴν κατεργάζεται. Ἐπειδὴ ταῦτα πάντα ἐδόκει διαβολὴν φέρειν τῷ νόμῳ, ὡς διορθούμενος τὴν ἐκ τούτων ὑπόνοιαν, ἀντιτίθησι καί φησιν· Τί οὖν; ὁ νόμος ἁμαρτία; Μὴ γένοιτο! Πρὸ τῆς κατασκευῆς ἀπηγόρευσεν, τὸν ἀκροατὴν οἰκειούμενος, καὶ σκανδαλιζόμενον θεραπεύων. «Ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων, εἰ μὴ διὰ νόμου· τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν, εἰ μὴ ὁ νόμος ἔλεγεν. Οὐκ ἐπιθυμήσεις.» Εἰ καὶ σφοδρότερον κεχρῆσθαι δοκεῖ κατὰ τοῦ νόμου, μὴ θαυμάσῃς· πρὸς γὰρ τὸ κατεπεῖγον ὁ Παῦλος ἐνίσταται. Τί δὲ ἦν κατεπεῖγον, ἄκουε· Ἰουδαῖοι σφόδρα ἐφιλονείκουν τῇ χάριτι, τὸν νόμον προκρίνοντες αὐτῆς, καὶ δι' ἐκεῖνον εἰς αὐτὴν ἐνύβριζον·","english":"For it occupied the position of a harsh accuser, laying bare sins. For the one who lays more commands on the one willing to obey nothing increases the transgression. \"Having died to that in which we were held.\" That is, to the sin of the old man who was held in it, having died and been buried. \"So that we serve in newness of spirit, and not in oldness of letter.\" There is no longer a letter that condemns, he says, that is, the old law, but a spirit that helps. \"What then shall we say? Is the law sin? May it never be! Since he seemed to say many things against the law—the passions of sins were being worked through the law in our members—and \"sin shall not have dominion over you; for you are not under law.\" And again, \"For where there is no law, neither is there transgression.\" And again, \"But the law entered in, that the transgression might abound.\" And again, \"The law works wrath.\" Since all these things seemed to bring slander against the law, as correcting the suspicion arising from them, he sets against it and says: \"What then? Is the law sin? May it never be!\" Before the argument he forbade it, making the hearer his own and healing the one being scandalized. \"But I did not know sin except through the law; for I would not have known covetousness, unless the law said, You shall not covet.\" If he seems to have used harsher language against the law, do not marvel; for Paul insists against what was pressing. But hear what was pressing: the Jews were striving fiercely for the grace, preferring the law to it, and on account of it were insulting it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"σκοπὸς οὖν τῷ Παύλῳ δεῖξαι, ὥσπερ καὶ ἀληθὲς, τὸν μὲν νόμον μηδαμῶς δυνηθέντα τῶν ἀνθρώπων ἀφανίσαι τὴν ἁμαρτίαν· ἀλλὰ δι' αὐτοῦ μάλιστα τυραννοῦσαν αὐτήν· τὴν δὲ χάριν δι' ἑαυτῆς ἐξαλείψασαν, ἵνα τὸν μὲν νόμον ἀφῶσιν, ἐπὶ δὲ τὴν χάριν ἔλθωσιν· τούτου δὲ ὄντος τοῦ σκοποῦ, ὅρα πῶς λεπτῶς αὐτὸ κατασκευάζει. Τὴν ἁμαρτίαν γὰρ οὐκ ἔγνων, φησὶν, εἰ μὴ διὰ νόμου· ἁμαρτίαν δὲ τὴν ἐπιτεταμένην φησὶν, ἐπεὶ καὶ πρὸ νόμου ἦν. Καὶ πάλιν, Τὴν ἐπιθυμίαν οὐκ ᾔδειν, εἰ μὴ ὁ νόμος ἔλεγεν· Οὐκ ἐπιθυμήσεις. Πάλιν τὴν ἐπι τεταμένην λέγων ἐπιθυμίαν καὶ σφόδρα. Οὐδὲ γὰρ διὰ τοῦτο δέδοται νόμος, ἵνα ἀνάψῃ τὴν ἐπιθυμίαν, ἀλλ' ἵνα κατασβέσῃ, εἰ καὶ εἰς τοὐναντίον ἐξέβη. Τὸ δὲ αἴτιον, τὸ βασιλεύειν ἦν τὴν ἁμαρτίαν, καὶ μὴ δύνασθαι τὸν νόμον κρατεῖν αὐτῆς. Τοῦτο δὲ ἐποίησεν ἡ χάρις· καὶ γὰρ κατέλυσεν αὐτὴν, καὶ Πνεύματος ἡμᾶς ἐνέπλησεν θείου, ὥστε εὐχερῶς αὐτῆς περιγενέσθαι. «Ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς, κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν.» Ἐπειδὴ κρατί· ἐπειδὴ οὔπω ἦν χάρις, δι' ἧς καὶ ἀναιρεῖται. «Χωρὶς γὰρ νόμου ἁμαρτία νεκρά.» Τουτέστιν, οὐχ οὕτως γνωρίμην, οὐδὲ ἐλεγχομένην. Ἤδεσαν γὰρ καὶ οἱ πρὸ τοῦ νόμου, ὅτι ἡμάρτανον. Ἀκριβέστερον δὲ ἔμαθον μετὰ τὴν τοῦ νόμου δόσιν· διὰ τοῦτο καὶ πλείονος ἦσαν κατηγορίας ὑπεύθυνοι. «Ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ.» Ἀνατρέχει ἐπὶ τὸν τοῦ νόμου χρόνον, τὸ πάντων ἀνθρώπων ἀναλαμβάνων πρόσωπον, δεικνὺς καὶ ἐν αὐτῷ ἐκείνῳ τῷ χρόνῳ τὴν ἁμαρτίαν κρατοῦσαν. Ἓν δὲ ἐκ πάντων κατασκευάζει, τὴν πολλὴν εὐεργεσίαν τῆς χάριτος.","english":"Paul's aim, then, was to show—as indeed is true—that the law was in no way able to abolish sin from among men, but rather that through it sin especially tyrannized; and that grace, by its own power, wiped it out, so that they might abandon the law and come to grace. Since this is his aim, observe how subtly he establishes it. \"For I did not know sin,\" he says, \"except through the law\"; and by \"sin\" he means sin in its intensified form, since it existed even before the law. And again, \"I did not know covetousness, unless the law said, You shall not covet.\" Again he means covetousness in its intensified and exceedingly strong form. For the law was not given for this purpose—to kindle covetousness—but to extinguish it, even if it turned out to the opposite. And the cause was that sin reigned and the law could not restrain it. But grace did this; for it destroyed it and filled us with the divine Spirit, so that we might easily overcome it. \"But sin, taking occasion through the commandment, wrought in me all manner of covetousness.\" Since—since grace was not yet present, through which it is also done away. \"For without the law sin is dead.\" That is, it was not so well known, nor exposed. For even those before the law knew that they were sinning. But they learned more accurately after the giving of the law; for this reason they were liable to greater accusation. \"But I was alive without the law once.\" He runs back to the time of the law, assuming the person of all mankind, showing that even in that very time sin prevailed. And from all of this he establishes one point: the great beneficence of grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"«Ἐλθούσης δὲ τῆς ἐντολῆς, ἡ ἁμαρτία ἀνέζησεν· ἐγὼ δὲ ἀπέθανον.» Οὐ μὴ οὖσαν ἂν ὑπεστήσατο τὴν ἁμαρτίαν ἡ ἐντολὴ, ἀλλὰ κρυπτομένην ἔδειξεν· ὅπερ καὶ ἔπαινός ἐστι τοῦ νόμου. Εἴ γε πρὸ τούτου μὲν ἀνεπαισθήτως ἡμάρτανον, τούτου δὲ ἐλθόντος, εἰ καὶ μηδὲν ἕτερον ἐκαρποῦντο, ἀλλ' οὖν ἀκριβῶς ἐμάνθανον ὅτι ἡμάρτανον. «Καὶ εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν, αὐτὴ εἰς θάνατον.» Οὐκ εἶπεν, γέγονε θάνατος, ἀλλ' εὑρέθη, τὸ καινὸν καὶ παράδοξον τῆς ἀτοπίας δηλῶν. «Ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα τῆς ἐντολῆς ἐξηπάτησέ με, καὶ δι' αὐτῆς ἀπέκτεινεν. Ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή· τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος; Μὴ γένοιτο.» Ὅρα πῶς πανταχοῦ τῆς ἁμαρτίας μέμνηται, τὸν νόμον ἐγκλημάτων ἀπαλλάττων καὶ κατηγορίας ἁπάσης· διὸ καὶ ἐπάγει, Ὥστε ὁ μὲν νόμος ἅγιος. «Ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία, διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον, ἵνα γίνηται καθ' ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς.» Ἁμαρτίαν τὸν διάβολόν φησιν, τὸν πατέρα καὶ εὑρέτην τῆς ἁμαρτίας, αὐτὸν τὸν θάνατον, ὃς διὰ μόνης τῆς τοῦ Χριστοῦ παρουσίας κατήργηται. Καὶ τοῦτο ἔμπροσθεν αὐτὸς ἐδίδαξεν, εἰπὼν τὸ, Τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου, ἐπαγαγών· Χάρις δὲ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ. Πονηρὸς ὢν ὁ διάβολος, λανθάνειν ἠδύνατο· διὰ δὲ τῆς εἰς ἄνθρωπον ἐπιβουλῆς, καὶ μάλιστα διὰ τοῦ εἰς σωτηρίαν δοθέντος νόμου, παρὰ τούτου φανερὰν ἐποίει δείκνυσθαι τὴν βασιλείαν.","english":"When the commandment came, sin revived; but I died.\" The commandment would not have brought sin into existence—it was not there—but it exposed it as it lay hidden; and this very thing is a praise of the law. For before this they were sinning without perceiving it, but when it came, even if they reaped nothing else, at any rate they learned precisely that they were sinning. \"And the commandment that was for life, this was found for me to be for death.\" He did not say, \"it became death,\" but \"it was found\"—making clear the strange and paradoxical nature of the absurdity. \"For sin, taking occasion by the commandment, deceived me, and through it killed me. So then the law is holy, and the commandment holy and just and good. Did then the good become death to me? By no means.\" See how everywhere he mentions sin, while acquitting the law of all charges and accusation; therefore he adds, \"So then the law is holy.\" \"But sin, that it might appear as sin, working death in me through what is good, so that sin might become exceedingly sinful through the commandment.\" He calls the devil \"sin\"—the father and inventor of sin, death itself, which has been abolished by the mere presence of Christ. And this he himself taught earlier, saying, \"Who will deliver me from this body of death?\" and adding, \"Thanks be to my God through Jesus Christ.\" Being evil, the devil was able to escape notice; but through his plot against man, and especially through the law given for salvation, he made his kingdom plainly shown by this means.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"«Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν.» Ἵνα μὴ θορυβηθῇ ὁ ἀκροατὴς, ἀκούων, ὅτι διὰ τῆς ἐντολῆς ἡ ἁμαρτία ἀφορμὴν ἔλαβεν, καὶ ὅτι ἐλθούσης αὐτῆς ἡ ἁμαρτία ἀνέζησεν, καὶ ὅτι δι' αὐτῆς ἐξηπάτησεν καὶ ἀπέκτεινεν· ἵνα μή τις τῶν τοιούτων ἀκούων, τὸν νόμον τῶν\n\nκακῶν τούτων αἴτιον εἶναι νομίζῃ, οὐ μόνον κατηγορίας αὐτὸν ἀπαλλάττει, ἀλλὰ καὶ ἐγκώμιον πλέκει αὐτῷ μέγιστον, λέγων· Οἴδαμεν ὅτι ὁ νόμος πνευματικός ἐστι, πνευματικὸν δὲ αὐτὸν εἰπὼν, διδάσκαλον ἀρετῆς αὐτὸν δείκνυσιν ὄντα καὶ κακίας πολέμιον. Τοῦτο γάρ ἐστιν ὅπερ καὶ ὁ νόμος ἐποίει, νουθετῶν, φοβῶν, κολάζων, διορθούμενος, τὰ περὶ ἀρετῆς συμβουλεύων, ἀλλ' οὐκ ἐδυνήθη τὴν ἁμαρτίαν ἀνελεῖν. Εἰκότως· τῆς γὰρ χάριτος μόνης τοῦτο ἔργον ἦν. «Ἐγὼ δὲ σάρκινός εἰμι πεπραμένος ὑπὸ τὴν ἁμαρτίαν.» Μετὰ γὰρ θανάτου, φησὶν, καὶ ὁ τῶν παθῶν ἐπεισῆλθεν ὄχλος. Ὅτε γὰρ θνητὸν ἐγένετο τὸ σῶμα, ἐδέξατο καὶ ἐπιθυμίαν καὶ ὀργὴν καὶ λύπην, καὶ τὰ ἄλλα πάντα. «Ὃ γὰρ κατεργάζομαι, οὐ γινώσκω.» Τὸ, οὐ γινώσκω, ἀντὶ τοῦ, σκοτοῦμαι, φησὶν, καὶ συναρπάζομαι, καὶ ἐπήρειαν ὑπομένων, οὐκ οἶδα πῶς ὑποσκελίζομαι, ὅπερ καὶ ἡμεῖς εἰώθαμεν λέγειν· Οὐκ οἶδα ὅπως ὁ δεῖνα ἐλθὼν συνήρπασεν· οὐκ ἄγνοιαν προβαλλόμενοι, ἀλλὰ ἀπάτην τινὰ ἐμφαίνοντες. «Οὐ γὰρ ὃ θέλω, τοῦτο πράσσω, ἀλλ' ὃ μισῶ, τοῦτο ποιῶ. Εἰ δὲ ὃ οὐ θέλω, τοῦτο ποιῶ, σύμφημι τῷ νόμῳ ὅτι καλός. Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλ' ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία.» Τὸ θέλειν τὸ καλὸν, καὶ μισεῖν τὸ πονηρὸν, γνώσεως ἀπηρτισμένης ἐστίν·","english":"For we know that the law is spiritual.\" So that the hearer may not be disturbed when he hears that through the commandment sin took occasion, and that when it came sin revived, and that through it sin deceived and killed—so that no one, hearing such things, may think the law is the cause of these evils, he not only clears it of accusation but weaves for it a very great encomium, saying: \"We know that the law is spiritual.\" And by calling it spiritual, he shows that it is a teacher of virtue and an enemy of vice. For this is what the law also did—admonishing, frightening, punishing, correcting, counseling concerning virtue—but it could not destroy sin. And rightly so; for this was the work of grace alone. \"But I am fleshly, sold under sin.\" For after death, he says, the crowd of passions also entered in. For when the body became mortal, it received both desire and anger and grief, and all the rest. \"For what I do, I do not know.\" The phrase \"I do not know\" stands for \"I am darkened,\" he says, \"and carried away, and suffering assault, I do not know how I am tripped up\"—which is just what we too are accustomed to say: \"I do not know how so-and-so came and snatched it away\"—not putting forward ignorance, but displaying a kind of deception. \"For I do not do what I want, but what I hate, this I do. But if I do what I do not want, I agree with the law that it is good. But now it is no longer I who do it, but sin that dwells in me.\" To will the good and to hate the evil is the mark of complete knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ὅθεν δῆλον ὅτι καὶ τὸ, οὐ θέλω, εἴρηκεν, οὐ τὸ αὐτεξούσιον ἀναιρῶν, οὐδὲ ἀνάγκην τινὰ εἰσάγων βιαστικὴν, ἀλλὰ τὸ μὴ ἐπαινεῖν τὰ γινόμενα. Τί οὖν ἐστι τὸ, οὐ θέλω; ἀντὶ τοῦ, οὐκ ἐπαινῶ, ὃ οὐκ ἀποδέχομαι «Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοὶ, τουτέστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι.» Οὐ τὸ σῶμα διαβάλλει, ἀλλὰ τὸ ὑπερέχον τῆς ἁμαρτίας ἔδειξεν, πάλιν τὸ μέγεθος τῆς δωρεᾶς, τῆς διὰ τῆς χάριτος δεδομένης, κατασημᾶναι θέλων. «Τὸ δὲ κατεργάζεσθαι τὸ καλὸν, οὐχ εὑρίσκω.» Πάλιν εἰπὼν, οὐχ εὑρίσκω, οὐκ ἄγνοιαν, φησὶν, ἀλλ' ἐπήρειάν τινα, καὶ ἐπιβουλὴν τῆς ἁμαρτίας. «Οὐ γὰρ ὃ θέλω, ποιῶ ἀγαθὸν, ἀλλ' ὃ οὐδὲ θέλω κακὸν, τοῦτο πράσσω. Εἰ δὲ ὃ θέλω ἐγὼ, τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι, ἀλλ' ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία.» Ἐπεξεργασία τοῦ εἰρημένου. «Εὑρίσκω ἄρα τὸν νόμον τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν, ὅτι ἐμοὶ τὸ κακὸν παράκειται.» Μετὰ, τὸ καλὸν, συναπτέον τὸ συνήγορον, καὶ οὕτω σαφὴς γίνεται ἡ διάνοια, λέγουσα· Εὑρίσκω τὸν νόμον ἐμοὶ τῷ θέλοντι ποιεῖν τὸ καλὸν συνηγοροῦντα· τὸ δὲ, ὅτι ἐμοὶ τὸ κακὸν παράκειται, εἰ καὶ ἡ ἁμαρτία, φησὶν, ἐπίκειται πρὸς τὸ κακὸν παρεγείρουσα. «Συνήδομαι γὰρ τῷ νόμῳ τοῦ Θεοῦ κατὰ τὸν ἔσω ἄνθρωπον· βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου, καὶ αἰχμαλωτίζοντά με τῷ νόμῳ τῆς ἁμαρτίας, τῷ ὄντι ἐν τοῖς μέλεσί μου.» Ὅρα, πῶς διαγράφει μάχην νόμου φυσικοῦ καὶ ἁμαρτίας, καὶ νίκην τῆς ἁμαρτίας· τὸ γὰρ, αἰχμαλωτίζοντά με, τοῦτο ἐδήλωσεν.","english":"Hence it is clear that even the phrase \"I do not will\" he has spoken, not abolishing free will, nor introducing any compulsory necessity, but [expressing] that he does not approve of what is done. What then is \"I do not will\"? In place of \"I do not approve,\" which I do not accept: \"For I know that in me, that is, in my flesh, no good dwells; for to will is present with me.\" He does not slander the body, but he has shown the excess of sin, again wishing to indicate the greatness of the gift given through grace. \"But to carry out the good, I do not find.\" Again, having said \"I do not find,\" he means not ignorance, but a certain assault and plotting of sin. \"For I do not do the good that I will, but the evil that I do not even will, this I practice. But if I do this that I will, it is no longer I who carry it out, but sin that dwells in me.\" This is an elaboration of what was said. \"I find then the law, for me who will to do the good, that evil lies close to me.\" After \"the good,\" one must join \"the advocate,\" and thus the thought becomes clear, saying: I find the law advocating for me who will to do the good; but [as for] \"that evil lies close to me,\" even if sin, he says, presses upon me, stirring me toward evil. \"For I delight in the law of God according to the inner man; but I see another law in my members warring against the law of my mind, and taking me captive by the law of sin, which is in my members.\" Observe how he describes the battle of natural law and sin, and the victory of sin; for \"taking me captive\" has made this clear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Νόμον δὲ τὴν ἁμαρτίαν ἐκάλεσεν, οὐ διὰ τὴν αὐτῆς ἀξίαν, ἀλλὰ διὰ τὴν ὑπακοὴν τῶν πειθομένων αὐτῇ. Ὥσπερ οὖν κύριον τὸν μαμωνᾶ καλεῖ, καὶ Θεὸν τὴν κοιλίαν, οὐ διὰ τὴν οἰκείαν ἀξίαν, ἀλλὰ διὰ τὴν πολλὴν τῶν ὑποτεταγμένων δουλείαν. Ταλαίπωρος ἐγὼ ἄνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; Χάρις δὲ τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν. Ἄρα οὖν αὐτὸς ἐγὼ, τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ, τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας.» Μετὰ τὸ ἐκτραγῳδῆσαι τὴν βίαν τῆς ἁμαρτίας, ἐπὶ τὸν οἶκτον ἔρχεται. Τίς με ῥύσεται; ἀλλ' εὐθὺς ἐπάγει τὴν δεδομένην ἐν τοσούτοις κακοῖς σωτηρίας ἐλπίδα· αὕτη δέ ἐστιν ἡ χάρις. Ὅταν δὲ ἀκούσῃς λέγοντας· Τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; μὴ νόμιζε τῆς σαρκὸς αὐτὸν κατηγορεῖν. Οὐδὲ γὰρ εἶπε σῶμα ἁμαρτίας, ἀλλὰ σῶμα θανάτου, τουτέστι, τὸ θνητὸν σῶμα, τὸ χειρωθὲν ὑπὸ τοῦ θανάτου ΚΕΦΑΛ. Ηʹ.\n\n«Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ.» Ὃ δὲ λέγει τοιοῦτόν ἐστιν· ὅτι οὐ τῶν προτέρων ἀπηλλάγημεν μόνον, ἀλλὰ καὶ πρὸς τὸ μέλλον","english":"He called sin a law, not because of its own worth, but because of the obedience of those who submit to it. Just as, then, he calls mammon lord, and the belly a god, not because of their own worth, but because of the great servitude of those subjected to them. \"Wretched man that I am, who will rescue me from this body of death? But thanks be to God through Jesus Christ our Lord. So then, I myself with the mind serve the law of God, but with the flesh the law of sin.\" After lamenting the violence of sin, he comes to compassion. \"Who will rescue me?\" But at once he adds the hope of salvation given amid so many evils; and this is grace. And when you hear those saying, \"Who will rescue me from this body of death?\" do not suppose that he is accusing the flesh. For he did not say \"body of sin,\" but \"body of death,\" that is, the mortal body, the one subdued by death. CHAPTER 8.\n\n\"There is therefore now no condemnation for those in Christ Jesus.\" What he says is of this sort: that we have not only been released from former things, but also with a view to the future","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"ἀχείρωτοι γεγόναμεν. Τὸ δὲ, μὴ κατὰ σάρκα περιπατοῦσι, προστέθεικεν, τὸ εὔκολον τοῦ κατορθώματος δηλῶν. «Ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέ με ἀπὸ τοῦ νόμου, τῆς ἁμαρτίας καὶ τοῦ θανάτου.» Νόμον πνεύματος τὴν χάριν λέγει. Νόμον ἁμαρτίας, οὐ τὸν Μωΰσεώς φησι· πῶς γὰρ, ὃν δίκαιον καὶ ἅγιον πολλάκις ὠνόμασεν; ἀλλὰ τὸν ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοὸς, τουτέστι τὴν ἁμαρτίαν. «Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί.» Ὁ νοῦς οὗτος· Ἐπειδὴ ἦλθε, φησὶν, ὁ νόμος εἰς τὸ δικαιῶσαι τὸν ἄνθρωπον διὰ τὸ τυραννεῖν τῆς σαρκὸς τὴν ἁμαρτίαν, τούτου χάριν ἔπεμψε τὸν Μονογενῆ, ἵνα διὰ τῆς σαρκὸς τῆς ἰδίας αὐτοῦ κατακρίνῃ ἁμαρτίαν· καλῶς δὲ τὸ ὁμοίωμα σαρκὸς ἁμαρτίας, ὠνόμασεν τοῦ Χριστοῦ τὴν σάρκα. Οὐ γὰρ ἦν σὰρξ ἁμαρτίας καὶ αὐτὴ, ἀλλ' ὁμοίωμα σαρκός. Οὐ γὰρ εὑρέθη, φησὶν, δόλος ἐν τῷ στόματι αὐτοῦ. Τὸ δὲ, περὶ ἁμαρτίας, τὴν αἰτίαν τῆς ἀφίξεως δηλοῖ· ὅτι διὰ τὸ καταργῆσαι τὴν ἁμαρτίαν ἀπέστειλεν τὸν Υἱὸν ὁ Πατήρ. Σάρκα τὸ σαρκικὸν φρόνημά φησιν. «Ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα.» Τί ἐστι, τὸ δικαίωμα; ἀντὶ, τὸ τέλος, καὶ ὁ σκοπός. Ὃ γὰρ ἐβούλετο ὁ νόμος ποιεῖν, καὶ οὐκ ἴσχυσεν· τοῦτο δὲ ἦν τὸ δικαιῶσαι τὸν ἄνθρωπον, τοῦτο πεποίηκεν ὁ Χριστός. Ὅρα δὲ πῶς πανταχοῦ τὸ μὴ κατὰ σάρκα περιπατεῖν τίθησι, μονονουχὶ λέγων·","english":"We have become invincible. And the phrase \"to those who walk not according to the flesh\" he has added, showing the ease of the accomplishment. \"For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death.\" He calls grace the law of the Spirit. The law of sin, he says, is not the law of Moses—for how could it be, which he has often called just and holy?—but that which wars against the law of the mind, that is, sin. \"For what the law could not do, in that it was weak through the flesh, God, having sent his own Son in the likeness of sinful flesh, and concerning sin, condemned sin in the flesh.\" This is the meaning: Since the law came, he says, to justify man, because of the tyranny of sin through the flesh, for this reason he sent the Only-Begotten, so that through his own flesh he might condemn sin. And well did he call the flesh of Christ \"the likeness of sinful flesh.\" For it was not itself flesh of sin, but a likeness of flesh. For \"guile was not found,\" he says, \"in his mouth.\" And the phrase \"concerning sin\" indicates the cause of his coming: that it was for the abolishing of sin that the Father sent the Son. He calls \"flesh\" the fleshly mind. \"That the righteous requirement of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit.\" What is the righteous requirement? It stands for the end and the goal. For what the law wished to do and could not—and this was to justify man—this Christ has done. And observe how everywhere he sets down \"not walking according to the flesh,\" almost saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Ἠλευθερώθη σὰρξ τοῦ νόμου τῆς ἁμαρτίας, ἐκ μέσου γενομένης τῆς ἁμαρτίας· μὴ πάλιν αὐθαίρετον δουλείαν ἐπισπασώμεθα. «Οἱ γὰρ κατὰ σάρκα ὄντες, τὰ τῆς σαρκὸς φρονοῦσιν· οἱ δὲ κατὰ πνεῦμα, τὰ τοῦ πνεύματος· τὸ γὰρ φρόνημα τῆς σαρκὸς, θάνατος· τὸ δὲ φρόνημα τοῦ πνεύματος, ζωὴ καὶ εἰρήνη· διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν.» Ἀντὶ τοῦ, οἱ φρονήματος σαρκικοῦ πεπληρωμένοι, τουτέστι κακίας. «Τῷ γὰρ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται· οὐδὲ γὰρ δύναται.» Φρόνημα σαρκός φησιν, τὸν γεώδη λογισμὸν, τὸν πρὸς τὰ βιωτικὰ καὶ τὰς πονηρὰς πράξεις ἐπτοημένον. Οὐ τοῦτο δὲ λέγει, ὅτι ἀδύνατον τὸν πονηρὸν γενέσθαι καλόν· ἀλλ' ὅτι ἀδύνατον πονηρὸν μὲν ὄντα, ὑποταγῆναι τῷ Θεῷ. Μεταβαλλόμενον μέντοι, καλὸν γενέσθαι καὶ ὑποταγῆναι ῥᾴδιον, καὶ, ὡς ἀληθὴς ὁ λόγος, μεστὴ τῶν παραδειγμάτων ἡ ἱστορία. Παῦλος ἐκ διώκτου κήρυξ τῆς ἀληθείας, ὁ λῃστὴς ἐν παραδείσου φυτοῖς· ὁ Μανασσῆς, οἱ Νινευῗται, καὶ ἄλλοι μύριοι. «Οἱ δὲ ἐν σαρκὶ ὄντες, Θεῷ ἀρέσαι οὐ δύνανται.» Σάρκα πάλιν τὸν σαρκικὸν βίον καὶ κοσμικὸν λέγει, καὶ τρυφῆς καὶ ἀσωτίας γέμοντα τὸν ὅλον σαρκοποιοῦντα τὸν ἄνθρωπον. «Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ' ἐν Πνεύματι.» Δείκνυσιν ὅτι οὐδὲ ἐν σώματί ἐστιν ὁ ὀρθῶς βιῶν, ἀλλ' οἷον ἔτι περιπατῶν ἐν γῇ, ἐν οὐρανῷ πολιτεύεται. «Εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν.» Τὸ, εἴπερ Πνεῦμα, πολλαχοῦ τίθησιν, οὐκ ἀμφιβόλως, ἀλλὰ καὶ σφόδρα πιστικῶς, καὶ ἀντὶ τοῦ ἐπείπερ, ὡς ὅταν λέγῃ· Εἴπερ δίκαιον παρὰ Θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ἡμᾶς θλίψιν. Ἀντὶ τοῦ, ἐπείπερ τοῦτο δίκαιόν ἐστιν.","english":"The flesh has been freed from the law of sin, since sin has been removed from the midst; let us not again draw upon ourselves a voluntary slavery. \"For those who are according to the flesh mind the things of the flesh; but those who are according to the spirit, the things of the spirit; for the mind of the flesh is death; but the mind of the spirit is life and peace; because the mind of the flesh is enmity toward God.\" This is instead of: those who are filled with a fleshly mind, that is, with wickedness. \"For it is not subject to the law of God; nor indeed can it be.\" He calls the mind of the flesh the earthly reasoning, the one that is excited toward worldly things and evil deeds. He does not say this, that it is impossible for the wicked man to become good; but that it is impossible for one who is wicked to be subject to God. Yet for one who is changed, to become good and to be subject is easy, and, as the saying is true, history is full of examples. Paul, from a persecutor a herald of the truth; the robber in the plants of paradise; Manasseh, the Ninevites, and countless others. \"But those who are in the flesh cannot please God.\" Again he calls the flesh the fleshly and worldly life, and the whole life full of luxury and prodigality that makes a man fleshly. \"But you are not in the flesh, but in the Spirit.\" He shows that the one who lives rightly is not even in the body, but as it were, while still walking on earth, he conducts his citizenship in heaven. \"If indeed the Spirit of God dwells in you.\" The phrase \"if indeed the Spirit\" he places in many passages, not as doubtful, but also very confidently, and instead of \"since indeed,\" as when he says: \"If indeed it is just with God to repay with affliction those who afflict us.\" This is instead of: since indeed this is just.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"«Εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.» Οὐκ εἶπεν, εἰ δὲ ὑμεῖς οὐκ ἔχετε, ἀλλ' ἐπ' ἄλλων προήγαγε τὸ λυπηρόν. «Εἰ δὲ Χριστὸς ἐν ὑμῖν.» Πάλιν τὸν Χριστὸν ἐπ' αὐτῶν, αὔξων αὐτοῖς τὴν ἡδονὴν καὶ τὸν περὶ αὐτοῦ πόθον. «Τὸ μὲν σῶμα νεκρὸν δι' ἁμαρτίαν.» Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Οἷς Χριστὸς ἐνοικεῖ, τούτων νεκρὸν τὸ σῶμα τῇ ἁμαρτίᾳ· τουτέστι κατ' οὐδὲν ὑπακούει τῇ ἁμαρτίᾳ, ἀλλ' οἷον τέθνηκεν αὐτῇ, οὐδὲν διαφέρει τῶν ἐν σορῷ κειμένων σωμάτων τὰ σώματα ἡμῶν, πρὸς τὴν τῆς ἁμαρτίας ἐργασίαν. «Τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.» Δικαιοσύνην αὐτὸν τὸν Χριστόν φησιν. Γέγονε γὰρ ἡμῖν ἀπὸ Θεοῦ δικαιοσύνη, κατὰ τὴν αὐτοῦ τοῦ Ἀποστόλου φωνήν. Ζήσεται οὖν ἡμῶν τὸ πνεῦμα ἔνοικον ἔχον τὸν Χριστόν. «Εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος ἡμᾶς ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν, ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ\n\nΠνεύματος ἐν ὑμῖν.» Ὅμοιον ὡς εἰ λέγοι, Μὴ φοβηθῇς ὅτι νεκρὸν περίκεισαι σῶμα, ἔχε τὸ πνεῦμα, καὶ ἀναστήσεται. Τί οὖν; τὰ μὴ ἔχοντα οὐκ ἀνίστανται; Ναὶ, φησίν· ἀλλ' οὐκ εἰς ζωήν. Διὰ τοῦτο οὐκ εἶπεν, ἀναστήσει, ἀλλὰ ζωοποιήσει, ὃ πλέον τῆς ἀναστάσεως ἦν, καὶ τοῖς δικαίοις μόνον δεδωρημένον. «Ἄρα οὖν, ἀδελφοὶ, ὀφειλέται ἐσμὲν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν.» Δείξας ὅσον τὸ ἔπαθλον τοῦ πνευματικοῦ βίου, ἀναγκαίως ἐπάγει λοιπὸν τὴν παραίνεσιν, λέγων· οὐκοῦν οὐκ ὀφείλομεν ζῇν κατὰ σάρκα. «Εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνήσκειν·","english":"If anyone does not have the Spirit of Christ, he is not his.\" He did not say, \"If you do not have,\" but he brought forward the painful point against others. \"But if Christ is in you.\" Again he places Christ among them, increasing their pleasure and their longing for him. \"The body indeed is dead because of sin.\" What he means is this: for those in whom Christ dwells, their body is dead to sin—that is, it obeys sin in no respect, but as it were has died to it; our bodies differ in nothing from bodies lying in a coffin as regards the working of sin. \"But the spirit is life because of righteousness.\" He calls Christ himself righteousness. For he has become righteousness for us from God, according to the Apostle's own voice. So our spirit will live, having Christ dwelling in it. \"But if the Spirit of him who raised us from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.\" It is as if he were saying, Do not fear that you are clothed with a dead body; have the Spirit, and it will rise. What then? Do those who do not have it not rise? Yes, he says, but not unto life. For this reason he did not say \"he will raise,\" but \"he will give life,\" which was more than resurrection, and granted only to the righteous. \"So then, brothers, we are debtors, not to the flesh, to live according to the flesh.\" Having shown how great the prize of the spiritual life is, he necessarily adds the exhortation from this point, saying: therefore we ought not to live according to the flesh. \"For if you live according to the flesh, you are about to die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε.» Τὸν θάνατον ἡμῖν ἐκεῖνον αἰνίττεται τὸν ἀθάνατον, τὸν ἐν τῇ γεέννῃ, κόλασίν τε καὶ τιμωρίαν. «Ὅσοι γὰρ πνεύματι Θεοῦ ἄγονται, οὗτοι υἱοὶ Θεοῦ εἰσιν.» Καὶ ἕτερον τίθησιν ὑμῖν μισθὸν, προτρεψόμενος πνευματικῶς ὑμᾶς ζῇν. Οὗτος δέ ἐστιν υἱοθεσία. Οὐκ εἶπεν δὲ, Πνεύματι Θεοῦ ζῶσιν, ἀλλ' ἄγονται· δεικνὺς ὅτι οὕτως βεβούληται ἄγειν αὐτὸ, Κύριον εἶναι τῆς ἡμετέρας ζωῆς, ὡς ὁποιδὰν βούληται, ἄγειν αὐτόν. «Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβετε πνεῦμα υἱοθεσίας.» Εἴ τι ἐδόκουν ποιεῖν τῶν ἐντολῶν τοῦ Θεοῦ οἱ ἐν τῇ παλαιᾷ, φόβῳ τῶν κολάσεων ἐποίουν. Ἀθετήσας γάρ τις τὸν νόμον Μωϋσέως, χωρὶς οἰκτιρμῶν ἀπέθνησκεν. Οἱ δὲ τὸ τῆς χάριτος δεξάμενοι πνεῦμα, πάντα πόθῳ ποιοῦσι Χριστοῦ. Συγκρίνουσιν οὖν ἐνταῦθα ποιεῖται τῶν ἐν τῷ νόμῳ καὶ τῶν ἐν τῇ χάριτι. «Ἐν ᾧ κράζομεν, Ἀββᾶ, Πατήρ. Πιστοῦται τὴν υἱοθεσίαν ἐκ τῆς προσευχῆς, ἧς προσέταξεν ὁ Κύριος τοὺς πιστεύοντας λέγειν· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς. Ὥσπερ δὲ πνεῦμά ἐστι χαρίσματος, καὶ πνεῦμα ἰαμάτων, καὶ πνεῦμα γλωσσῶν, καὶ πνεῦμα προφητείας, οὕτω καὶ πνεῦμα υἱοθεσίας. «Αὐτὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ. Εἰ δὲ τέκνα, κληρονόμοι· κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ.» Ὁ Παράκλητος, φησὶν, τῷ χαρίσματι τῷ δεδομένῳ ἡμῖν. Ὅμοιον δὲ ὡς εἰ λέγοι· Οὐ τοῦ χαρίσματός ἐστι μόνον φωνὴ, ἀλλὰ καὶ τοῦ δόντος τὴν δωρεὰν Παρακλήτου. Αὐτὸς γὰρ ἡμᾶς οὕτως ἐδίδαξεν διὰ τοῦ χαρίσματος φθέγγεσθαι. «Εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν·","english":"But if by the Spirit you put to death the deeds of the body, you will live. He hints to us of that death which is immortal, the one in Gehenna, both punishment and chastisement. For as many as are led by the Spirit of God, these are sons of God. And he sets before you another reward, urging you to live spiritually. And this is adoption as sons. But he did not say, \"Those who live by the Spirit of God,\" but \"are led,\" showing that he has thus willed to lead it, to be Lord of our life, so as to lead it wherever he wishes. For you did not receive a spirit of slavery again unto fear, but you received a spirit of adoption as sons. If any of those under the old covenant seemed to do any of the commandments of God, they did them out of fear of punishments. For if anyone set aside the law of Moses, he died without mercies. But those who have received the Spirit of grace do all things out of longing for Christ. Here, then, he makes a comparison of those under the law and those under grace. In whom we cry, Abba, Father. He confirms the adoption as sons from the prayer which the Lord commanded the faithful to say: Our Father who is in the heavens. And just as there is a spirit of grace, and a spirit of healings, and a spirit of tongues, and a spirit of prophecy, so also a spirit of adoption as sons. The Spirit himself bears witness with our spirit that we are children of God. And if children, heirs; heirs indeed of God, and joint heirs with Christ. The Paraclete, he says, bears witness by the grace given to us. And it is as if he were saying: It is not the voice of the grace alone, but also of the Paraclete who gave the gift. For he himself has thus taught us to speak through the grace. If indeed we suffer with him, in order that we may also be glorified with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς.» Εἰ γὰρ ἐν τοῖς λυπηροῖς ἐκοινωνήσαμεν αὐτῷ, μᾶλλον καὶ ἐν τοῖς χρηστοῖς τοῦτο ἔσται. Ὁ γὰρ τοὺς οὐδὲν διωρθωκότας τοσούτοις δωρησάμενος ἀγαθοῖς, ὅταν εἴδῃ καὶ πονέσαντας, καὶ τοσαῦτα παθόντας, πῶς οὐχὶ μᾶλλον ἀμείψεται· «Ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται.» Ὅρα πόσα διὰ τούτου κατασκευάζει, καὶ ὑπεροψίαν τῶν παρόντων, καὶ ἐπιθυμίαν τῶν μελλόντων, καὶ τὸ δεῖξαι πῶς περισπούδαστον τῷ Θεῷ τῶν ἀνθρώπων τὸ γένος ἐστίν· μετὰ δὲ τούτων καὶ τὰ τῶν φιλοσόφων δόγματα πάντα τὰ περὶ τοῦ κόσμου συντεθέντα αὐτοῖς, ὥσπερ ἀράχνην ἑνὶ τούτῳ καταβάλλει τῷ δόγματι. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἡ αἴτησις αὐτὴ σφόδρα ὠδίνει ταῦτα ἀναμένουσα, καὶ προσδοκοῦσα τὰ ἀγαθὰ, ἅπερ εἴρηκα νῦν. Ἀποκαραδοκία γὰρ ἡ σφόδρα προσδοκία ἐστίν. Ὥστε δὲ ἐμφαντικώτερον γενέσθαι τὸν λόγον, καὶ προσωποποιεῖ τὸν κόσμον ἅπαντα τοῦτον· ὅπερ καὶ οἱ προφῆται ποιοῦσι, ποταμοὺς κροτοῦντας χερσὶν εἰσάγοντες, καὶ βουνοὺς ἁλλομένους, καὶ ὄρη σκιρτοῦντα· οὐχ ἵνα αὐτὰ ἔμψυχα νομίσωμεν, ἀλλ' ἵνα τὴν ὑπερβολὴν μάθωμεν τῶν ἀγαθῶν, ὡς καὶ τῶν ἀναισθήτων αὐτῶν καθικνουμένην. Τοῦτο δὲ αὐτὸ καὶ ἐπὶ τῶν λυπηρῶν ποιοῦσι πολλάκις, εἰσάγοντες καὶ ἄμπελον θρηνοῦσαν, καὶ οἶνον, καὶ ὄρη, καὶ φατνώματα ὀλολύζοντα τοῦ ναοῦ, ἵνα κἂν ἐντεῦθεν πάλιν τὴν ὑπερβολὴν τῶν κακῶν ἐννοήσωμεν. Τούτους οὖν καὶ ὁ Ἀπόστολος μιμούμενος, προσωποποιεῖ τὴν κτίσιν ἐνταῦθα, καί φησι, στενάζειν αὐτὴν καὶ ὠδίνειν·","english":"For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For if we shared with him in things grievous, much more shall this be so in things good. For he who bestowed so many good things on those who had set nothing right—when he sees that they have also labored and suffered so much, how shall he not much more requite them? For the earnest expectation of the creation waits for the revelation of the sons of God. See how many things he establishes by this: both contempt for things present, and desire for things to come, and the showing forth of how earnestly God cares for the race of men. And along with these, all the doctrines of the philosophers which they composed concerning the world, he casts down like a spider's web by this one doctrine. What he says is of this sort: the creation itself greatly travails, awaiting and expecting the good things which I have just mentioned. For earnest expectation is intense expectation. And to make his discourse more vivid, he personifies this whole world—which the prophets also do, bringing in rivers clapping their hands, and hills leaping, and mountains skipping; not that we should think these things have souls, but that we may learn the excess of the good things, how it reaches even to things without sense. This same thing they often do also with things grievous, bringing in the vine lamenting, and the wine, and the mountains, and the panels of the temple wailing, so that even from this we may again perceive the excess of the evils. Imitating these, then, the Apostle also personifies the creation here, and says that it groans and travails.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"οὐκ ἐπειδὴ στεναγμοῦ τινος ἤκουεν ἀπὸ γῆς καὶ οὐρανοῦ φερομένου, ἀλλ' ἵνα τῶν μελλόντων ἀγαθῶν ἐνδείξηται τὴν ὑπερβολὴν, καὶ τὴν ἐπιθυμίαν τῆς ἀπαλλαγῆς τῶν κατεχόντων κακῶν. «Τῇ γὰρ ματαιότητι ἡ κτίσις\n\nὑπετάγη, οὐχ ἑκοῦσα.» Ὅμοιον ὡς εἰ λέγοι· Φθαρτὴ γέγονεν ἡ κτίσις. Καὶ τίνος χάριν; Διὰ σὲ τὸν ἄνθρωπον. Ἐπειδὴ γὰρ τὸ σῶμά σου γέγονε θνητὸν καὶ παθητὸν, καὶ ἡ γῆ κατάραν ἐδέξατο, καὶ ἤνεγκεν ἀκάνθας καὶ τριβόλους. Ὅτι δὲ καὶ οὐρανὸς μετὰ τῆς γῆς παλαιούμενος, πρὸς τὴν ἀμείνω λῆξιν ὕστερον μεταστήσεται, ἄκουσον τῷ Προφήτῃ λέγοντι περὶ τῶν οὐρανῶν· Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ ὥσπερ περιβόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται. «Ἀλλὰ διὰ τὸν ὑποτάξαντα ἐπ' ἐλπίδι· ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς.» Εἰ καὶ φθαρτὴ γέγονεν ἡ κτίσις, φησὶ, δι' ἐμὲ, ἀλλ' οὐδὲν ἠδίκηται. Καὶ γὰρ ἄφθαρτος ἔσται δι' ἐμὲ πάλιν· τοῦτο γάρ ἐστιν τὸ, ἐπ' ἐλπίδι. Ὅταν δὲ οὐχ ἑκοῦσα ὑπετάγη, οὐχ ἵνα κυρίαν γνώμης δείξῃ οὖσαν, τοῦτο λέγει, ἀλλ' ἵνα μάθῃς, ὅτι τῆς Χριστοῦ κηδεμονίας τὸ πᾶν ἐγένετο, οὐχὶ ἐκείνης κατόρθωμα τοῦτο. «Εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. Τουτέστι, διὰ τὴν ἐλευθερίαν. «Οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν.» Ὅρα πῶς ἐντρέπει τὸν ἀκροατὴν, μονονουχὶ λέγων, Μὴ γένῃ τῆς κτίσεως χείρων, τοῖς παροῦσιν ἐμφιλοχωρήσας. Οὐ γὰρ μόνον αὐτῶν ἀντέχεσθαι οὐ δεῖ, ἀλλὰ στενάζειν ἐπὶ τῇ μελλήσει τῆς ἐντεῦθεν ἀποδημίας.","english":"Not because he heard some groaning borne from earth and heaven, but in order to show the exceeding greatness of the good things to come, and the desire for release from the evils that hold us fast. \"For the creation was subjected to vanity, not willingly.\" It is as if he were saying: The creation has become corruptible. And for whose sake? For your sake, the human being. For since your body has become mortal and passible, and the earth received a curse and brought forth thorns and thistles. But that heaven also, growing old together with the earth, will afterward be changed to a better lot, hear the Prophet speaking concerning the heavens: They shall perish, but you remain, and like a cloak you will roll them up, and they shall be changed. \"But for the sake of him who subjected it in hope: because the creation itself also shall be freed from the slavery of corruption.\" Even if the creation has become corruptible, he says, for my sake, yet it has suffered no wrong. For it will be incorruptible again for my sake; for this is the meaning of \"in hope.\" And when he says it was subjected \"not willingly,\" he says this not to show that it possessed a will of its own, but so that you may learn that the whole came about through Christ's care, not as that creation's own achievement. \"Into the freedom of the glory of the children of God.\" That is, for the sake of the freedom. \"For we know that the whole creation groans together and travails together until now.\" See how he shames the hearer, all but saying: Do not become worse than the creation, lingering fondly among things present. For not only ought we not to cling to them, but we ought to groan at the delay of our departure from here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Εἰ γὰρ ἡ κτίσις τοῦτο ποιεῖ, πολλῷ μᾶλλον σὲ [ἢ] δίκαιον ὄντα τοῦτο ἐπιδείκνυσθαι, τὸν λόγῳ τετιμημένον «Οὐ μόνον δὲ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες, ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν.» Τῶν μελλόντων ἤδη γευσάμενοι, τούτων τὸ τέλος ἰδεῖν σπεύδομεν. Εἰ γὰρ ἀπαρχὴ τοσαύτη, ὡς δι' αὐ τῆς καὶ ἁμαρτημάτων ἀπαλλαγῆναι, καὶ δικαιοσύνης ἐπιτυχεῖν καὶ ἁγιασμοῦ, ἐννόησον ἡλίκον τὸ τέλος. «Υἱοθεσίαν ἀπεκδεχόμενοι.» Ἵνα μὴ τοῖς αἱρετικοῖς δῷ λαβὴν, δόξας τὰ παρόντα διαβάλλειν διὰ τοῦ λέγειν, στενάζομεν, φησὶν, ὅτι ταῦτα λέγω, οὐ τῶν παρόντων κατηγορῶν, ἀλλὰ τῶν μελλόντων ἐφιέμενος. Τοῦτο γάρ ἐστι τὸ, υἱοθεσίαν ἀπεκδεχόμενοι. «Τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.» Τουτέστι τὴν ἀπηρτισμένην δόξαν· τότε γὰρ βεβαία ἔσται ἡ χάρις, ὅταν καὶ τὸ σῶμα ὑμῶν ἀπαλλαγῇ θανάτου καὶ τῶν μυρίων παθῶν. Ἔστι δὲ ἀντιπίπτοντος λύσις, ὡς εἴ τις πρὸς αὐτὸν λέγοι· Ἄνω καὶ κάτω βοᾷς ὅτι γεγόναμεν υἱοὶ, καὶ νῦν ἐν ἐλπίσιν αὐτὸ τίθης. Τί οὖν φησι νῦν; Ἐν ἀδήλῳ τὰ ἡμέτερα καθέστηκεν, ἕως ἐσχάτης ἀναπνοῆς. Πολλοὶ γὰρ ὄντες υἱοὶ, γεγόναμεν κύνες καὶ αἰχμάλωτοι. Ἂν δὲ μετὰ χρηστῆς καταλύσωμεν ἐλπίδος, τότε ἀκίνητος ἡ δωρεὰ καὶ σαφεστέρα καὶ μείζων, οὐκέτι τὴν ἀπὸ τῆς ἁμαρτίας καὶ τοῦ θανάτου δεδοικυῖα μεταβολήν. «Τῇ γὰρ ἐλπίδι ἐσώθημεν.» Ὃ λέγει τοιοῦτόν ἐστιν· Οὐ δεῖ πάντα ἐντεῦθεν ζητεῖν, ἀλλὰ καὶ ἐλπίζειν. Τοῦτο γὰρ μόνον εἰσηνέγκαμεν τῷ Θεῷ τὸ δῶρον, τὸ πιστεῦσαι αὐτῷ τὰ μέλλοντα ἐπαγγειλαμένῳ· καὶ διὰ ταύτης μόνης ἐσώθημεν τῆς ὁδοῦ.","english":"For if the creation does this, much more ought you, being righteous, to show it, you who have been honored with reason. \"And not only this, but we ourselves also, who have the firstfruits of the Spirit, we ourselves also groan within ourselves.\" Having already tasted of the things to come, we hasten to see their end. For if the firstfruits are so great that through them we are freed from sins and attain to righteousness and sanctification, consider how great the end must be. \"Awaiting adoption as sons.\" Lest he give an opportunity to the heretics, who might think he is disparaging the present things by saying, \"we groan,\" he says: I say these things not as accusing the present things, but as longing for the things to come. For this is what \"awaiting adoption as sons\" means. \"The redemption of our body.\" That is, the perfected glory; for then grace will be secure, when your body also is freed from death and from the countless passions. And there is a solution to the objection, as if someone were to say to him: You cry out up and down that we have become sons, and now you place it in hopes. What then does he say now? Our affairs are set in uncertainty until our last breath. For many who were sons have become dogs and captives. But if we depart with a good hope, then the gift is immovable and clearer and greater, no longer fearing the change that comes from sin and death. \"For in hope we were saved.\" What he means is this: We must not seek everything from here, but also hope. For this alone we have brought to God as a gift—to believe him who promised the things to come; and through this way alone we were saved.","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":53,"ref":"p53","source":"Ἂν οὖν ταύτην ἀπολέσωμεν, τὸ πᾶν τῆς ἡμετέρας εἰσφορᾶς ἀπωλέσαμεν. Ταῦτα δέ φησιν, ἵνα μὴ πάντα ἐνταῦθα ζητῶμεν, καὶ τὴν εὐγένειαν ἡμῶν προδῶμεν, τὴν ἀπὸ τῆς πίστεως. «Ἐλπὶς δὲ βλεπομένη, οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τις τί καὶ ἐλπίζει; Εἰ δὲ ὃ οὐ βλέπομεν, ἐλπίζομεν, δι' ὑπομονῆς ἀπεκδεχόμεθα.» Εἰ πάντα ἐνταῦθα μέλλεις ζητεῖν, φησὶ, τίς χρεία ἐλπίδος; Τί οὖν ἐστιν ἐλπίς; Τὸ τοῖς μέλλουσι θαῤῥεῖν. Τοῦτο αἰτεῖ μόνον παρὰ σοῦ ὁ Θεὸς, φησὶν, ἵνα ἔχῃς τι καὶ αὐτὸς συνεισενεγκεῖν εἰς τὴν σὴν σωτηρίαν. Καὶ ἐπειδὴ μικρὸν ἦν καὶ εὐτελὲς, ὅρα καὶ ὅπως αὐτὸ ὑψοῖ, ὑπομονὴν εἶναι λέγων αὐτὸ, δι' οὗ πόνους καὶ ἱδρῶτας ὑπεσήμανεν, εἰ καὶ οὐχ οὕτως ἔχει τὰ τῆς ἐλπίδος. Ὡς εἰ ἔλεγεν· Ὥσπερ τὸν πονοῦντα καὶ ταλαιπωρούμενον καὶ μυρία πάσχοντα, οὕτω καὶ τὸν ἐλπίζοντα ὁ Θεὸς στεφανοῖ. Τὸ γὰρ τῆς ὑπομονῆς, ἱδρώτων ἐστὶν ὄνομα καὶ καρτερίας πολλῆς. «Ὡσαύτως καὶ τὸ Πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν.» Δείκνυσιν ὅτι καὶ πρὸς τὸ κοῦφον τοῦτο ὑπομονῆς πολλῆς ἐπικουρίας τυγχάνομεν. Ὅμοιον δὲ ὡς εἰ λέγοι· Τὸ μὲν γίνεται σὸν, τὸ τῆς ὑπομονῆς· τὸ δὲ, τῆς τοῦ Πνεύματος χορηγίας εἰς τὴν ἐλπίδα ἐπαλείφοντος, καὶ δι' αὐτῆς πάλιν τὸν πόνον κουφίζοντος. «Τὸ γὰρ, τί προσευξόμεθα, καθὸ δεῖ, οὐκ οἴδαμεν.»","english":"If, then, we destroy this, we have destroyed the whole of our contribution. And he says this so that we may not seek everything here, and betray our nobility, the nobility that comes from faith. \"But hope that is seen is not hope; for what a man sees, why does he also hope for it? But if we hope for what we do not see, we wait for it with patience.\" If you intend to seek everything here, he says, what need is there of hope? What, then, is hope? It is to have confidence in what is to come. God asks only this of you, he says, that you also may have something of your own to contribute to your salvation. And since this was small and of little value, see also how he exalts it, calling it patience, by which he signified labors and sweat, even if the matter of hope is not so. As if he were saying: Just as God crowns the one who labors and toils and suffers countless things, so also the one who hopes. For the word \"patience\" is a name for sweat and great endurance. \"Likewise also the Spirit helps our weakness.\" He shows that even for this light thing we obtain the aid of great patience. And it is similar to as if he were saying: The one part becomes yours—that of patience; the other part is from the Spirit's supply, anointing us unto hope, and through it again lightening the labor. \"For we do not know what we should pray for as we ought.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Ταῦτα λέγει, τὴν πολλὴν δηλῶν περὶ ἡμᾶς τοῦ Πνεύματος πρόνοιαν, καὶ παιδεύων μὴ πάντως ἐκεῖνα νομίζειν εἶναι συμφέροντα, ἃ τοῖς λογισμοῖς φαίνεται τοῖς ἀνθρωπίνοις. Ἵνα δὲ μὴ αἰσχύνηται τὴν ἄγνοιαν ὁ μαθητὴς, κοινὸν αὐτὸ πεποίηκεν, εἰπών· οὐκ οἴδαμεν. «Ἀλλ' αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις.» Ἀσαφὲς τὸ εἰρημένον, διὰ τὸ πολλὰ τῶν τότε γινομένων θαυμάτων πεπαῦσθαι νῦν. Διὸ ἀναγκαῖον ταῦτα εἰπεῖν. Τίς οὖν τότε κατάστασις ἦν; Διάφορα τοῖς τότε βαπτιζομένοις ἐδίδου χαρίσματα ὁ Θεὸς, ἃ δὴ καὶ πνεύματα ἐκαλεῖτο. Πνεύματα γὰρ προφητῶν προφήταις ὑποτάσσεται. Καὶ ὁ μὲν εἶχεν προφητείας χάρισμα, καὶ προέλεγεν τὰ μέλλοντα· ὁ δὲ σοφίας καὶ ἐδίδασκεν τοὺς πολλούς· ὁ δὲ ἰαμάτων, καὶ ἐθεράπευε τοὺς νοσοῦντας· ὁ δὲ δυνάμεων, καὶ ἔγειρε τοὺς νεκρούς· ὁ δὲ γλωσσῶν, καὶ διαφόροις ἐλάλει φωναῖς. Μετὰ δὲ τούτων ἁπάντων καὶ εὐχῆς χάρισμα ἦν, ὃ καὶ αὐτὸ πνεῦμα ἐλέγετο, καὶ τοῦτο ἔχων ὑπὲρ τοῦ πλήθους παντὸς ηὔχετο. Ἐπειδὴ γὰρ πολλὰ τῶν συμφερόντων ἡμεῖς ἀγνοοῦντες, τὰ μὴ συμφέροντα αἰτοῦμεν, ἤρχετο χάρισμα εὐχῆς εἰς ἕνα τινὰ τῶν τότε· καὶ τὸ κοινῇ συμφέρον τῆς Ἐκκλησίας ἁπάσης, αὐτός τε ὑπὲρ πάντων ἵστατο αὐτῶν, καὶ τοὺς ἄλλους ἐπαίδευεν. Τὸ πνεῦμα τοίνυν ἐνταῦθα καλεῖ τὸ χάρισμα τὸ τοιοῦτον, καὶ τὴν ψυχὴν τὴν δεχομένην τὸ χάρισμα, καὶ ἐντυγχάνουσαν τῷ Θεῷ, καὶ στενάζουσαν. Ὁ γὰρ τοιαύτης καταξιωθεὶς χάριτος, ἑστῶς μετὰ πολλῆς τῆς κατανύξεως καὶ μετὰ πολλῶν στεναγμῶν τῶν κατὰ διάνοιαν, τῷ Θεῷ προσπίπτων τὰ συμφέροντα πᾶσιν ᾔτει.","english":"He says this, making clear the great providence of the Spirit toward us, and teaching us not to think that those things are altogether beneficial which appear so to human reasoning. But so that the disciple might not be ashamed of his ignorance, he made it a common matter, saying: \"We do not know.\" \"But the Spirit himself intercedes with groanings that cannot be uttered.\" What is said is unclear, because many of the wonders that happened then have now ceased. Therefore it is necessary to say these things. What, then, was the situation at that time? God gave various graces to those who were baptized then, which were indeed also called spirits. For the spirits of prophets are subject to prophets. And one had the grace of prophecy, and foretold things to come; another the grace of wisdom, and taught the many; another of healings, and cured the sick; another of powers, and raised the dead; another of tongues, and spoke in various voices. And along with all these there was also the grace of prayer, which was itself also called a spirit, and the one who had it prayed on behalf of the whole multitude. For since we, being ignorant of many things that are beneficial, ask for things that are not beneficial, a grace of prayer came to a certain one among those of that time; and he, standing for the common benefit of the whole Church, both himself interceded on behalf of all of them and taught the others. The Spirit, then, here calls such a grace, and the soul that receives the grace, and intercedes with God, and groans. For the one deemed worthy of such grace, standing with much compunction and with many groans of the mind, falling before God, asked for what is beneficial for all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Ὁ δὲ ἐρευνῶν τὰς καρδίας, οἶδε τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ Θεὸν ἐντυγχάνει ὑπὲρ ἁγίων. Ἵνα μάθῃς, ὅτι λόγος ἦν περὶ ἀνθρώπου πνευματικοῦ καὶ χάρισμα ἔχοντος εὐχῆς, καὶ οὐ περὶ τοῦ Παρακλήτου, ἐπήγαγε τὸ, Ὁ ἐρευνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος. Ὅμοιον δὲ ὡσεὶ λέγοι· Οὐκ ἀγνοοῦντα διδάσκει τὸν Θεὸν, ἀλλὰ τοῦτο γίνεται, ἵνα ἡμεῖς μάθωμεν εὔχεσθαι ταῦτα, ἃ χρὴ καὶ αἰτεῖν παρὰ Θεῷ, τὰ δοκοῦντα αὐτῷ. Τοῦτο γάρ ἐστι τὸ, Κατὰ Θεόν. Οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἰς ἀγαθόν.» Καὶ τὰ δοκοῦντα εἶναι λυπηρά φησιν, εἰ ἐπάγοιτο ἡμῖν διὰ Θεὸν, εἰς ἀγαθὸν ἡμῖν ἐκτελευτήσει πέρας. Τοῦτο ἐποίησε καὶ ἐπὶ τῆς καμίνου τῆς Βαβυλωνίας, καὶ ἐπὶ τῶν ἀποστόλων. «Τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν.» Πρόθεσιν ἐνταῦθά φησιν, ἵνα μὴ τὸ πᾶν τῇ κλήσει δῷς, ἐπεὶ ἀντέπιπτε· καὶ τί μὴ πάντες ἐσώθησαν, «Ὅτι οὓς προέγνω, καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. Οὓς δὲ προώρισε, τούτους καὶ ἐκάλεσεν.» Ἔδειξε τὸ ἀξίωμα, ὡς ἄνωθεν ὁ Θεὸς πρὸς αὐτοὺς διέκειτο. «Καὶ οὓς ἐκάλεσε, τούτους καὶ ἐδικαίωσεν.» Διὰ λουτροῦ παλιγγενεσίας. «Οὓς δὲ ἐδικαίωσε, τούτους καὶ ἐδόξασεν.» Διὰ τῶν χαρισμάτων, διὰ τῆς υἱοθεσίας. «Τί οὖν ἐροῦμεν πρὸς ταῦτα; Εἰ ὁ Θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν; ὅς γε τοῦ ἰδίου Υἱοῦ, οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν ἑαυτὸν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσηται;» Εἰ καὶ τοῖς μέλλουσί τινες διαπιστοῦσι, φησὶν, ἀλλὰ πρὸς τὰ ἤδη γεγενημένα ἀγαθὰ οὐδὲν ἔχοιεν εἰπεῖν.","english":"But the one who searches hearts knows what the mind of the spirit is, because he intercedes for the saints according to God. So that you may learn that the word was about a spiritual man who has the gift of prayer, and not about the Paraclete, he added, The one who searches hearts knows what the mind of the spirit is. And it is as if he were saying: He does not teach God as though he were ignorant, but this happens so that we may learn to pray for those things which one ought also to ask from God, the things that seem good to him. For this is what According to God means. And we know that to those who love God all things work together for good. And he says that even the things that seem to be painful, if they come upon us for God's sake, will bring us to a good end. He did this also in the Babylonian furnace, and in the case of the apostles. To those who are called according to purpose. Here he says purpose, so that you do not attribute everything to the call, since someone might object: and why were not all saved? Because those whom he foreknew, he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers. And those whom he predestined, he also called. He showed the honor, that God had been disposed toward them from above. And those whom he called, he also justified. Through the washing of regeneration. And those whom he justified, he also glorified. Through the gifts, through the adoption as sons. What then shall we say to these things? If God is for us, who is against us? He who did not spare his own Son, but gave himself up for us all, how will he not also with him freely give us all things? Even if some disbelieve the things to come, he says, yet they would have nothing to say against the good things that have already happened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Οἷον τὴν ἄνωθεν τοῦ Θεοῦ πρὸς σὲ φιλίαν, τὴν δικαίωσιν, τὴν δόξαν. Καὶ γὰρ ταῦτά σοι διὰ τῶν δοκούντων εἶναι λυπηρῶν ἐχαρίσατο, καὶ ἅπερ ἐνόμιζες εἶναι σκυθρωπὰ, τὸν σταυρὸν, τὰς μάστιγας, τὰ δεσμὰ, ταῦτά ἐστιν ἃ τὴν οἰκουμένην κατώρθωσαν ἅπασαν «Τίς ἐγκαλέσει κατὰ ἐκλεκτῶν Θεοῦ;» Ἐνταῦθα πρὸς τοὺς λέγοντας ὅτι οὐδὲν ἡ πίστις ὠφελεῖ, καὶ ἀπιστοῦντας τῇ ἀθρόᾳ μεταβολῇ, ἀποτείνεται. Εὖ δὲ, τὸ μὴ εἰπεῖν, τίς ἐγκαλέσει κατὰ τῶν δούλων τοῦ Θεοῦ; Μηδὲ κατὰ τῶν πιστῶν τοῦ Θεοῦ, ἀλλὰ, κατὰ τῶν ἐκλεκτῶν τοῦ Θεοῦ. Ἡ γὰρ ἐκλογὴ, ἀρετῆς ἐστι σημεῖον. «Ὁ Θεὸς ὁ δικαιῶν, τίς ὁ κατακρίνων; Χριστὸς Ἰησοῦς ὁ ἀποθανὼν, μᾶλλον δὲ ἐγερθεὶς ἐκ νεκρῶν, ὅς ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ.» Οὐκ εἶπε, Θεὸς ὁ ἀφεὶς ἁμαρτήματα, ἀλλ' ὃ πολλῷ μεῖζον ἦν, Θεὸς ὁ δικαιῶν. Ὅταν γὰρ ἡ τοῦ δικαστοῦ ψῆφος δίκαιον ἀποφήνῃ, καὶ δικαστοῦ τοιούτου, τίνος ἄξιος ὁ κατηγορῶν; Οὐκοῦν μηδὲ τοὺς πειρασμοὺς φοβώμεθα· ὑπὲρ γὰρ ἡμῶν ἐστιν\n\nὁ Θεός. Ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν. Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ; θλίψις; ἢ στενοχωρία; ἢ διωγμός; ἢ λιμός; ἢ γυμνότης; ἢ κίνδυνος; ἢ μάχαιρα; καθὼς γέγραπται. Ἀνθρωπινότερον διαλέγεται καὶ συγκαταβατικώτερον, ἵνα τὴν ἀγάπην ἐνδείξηται. Καὶ ἵνα μάθῃς, ὅτι τοῦτό ἐστι, πρότερον εἰπὼν τὸ, Ἐν δεξιᾷ, τότε ἐπήγαγεν, Ὃς ἐντυγχάνει ὑπὲρ ἡμῶν. Ὅ τε γὰρ τὴν ὁμιλίαν ἔδειξε καὶ τὴν ἰσότητα. «Ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν.» Ἵνα μὴ δόξῃ τὰ εἰρημένα ἐγκαταλείψεως εἶναι, καὶ τὸν Προφήτην ἐπάγει προαναφωνοῦντα τὰ αὐτὰ ἐκ πολλοῦ τοῦ χρόνου.","english":"Such as the friendship from above that God has toward you, the justification, the glory. For he has granted you these things through what seem to be painful, and the things you considered gloomy—the cross, the scourges, the bonds—these are what set the whole inhabited world aright. \"Who will bring a charge against God's elect?\" Here he directs his argument against those who say that faith is of no benefit, and who disbelieve the sudden change. And well did he not say, \"Who will bring a charge against God's servants?\" Nor against God's faithful, but \"against God's elect.\" For election is a sign of virtue. \"God who justifies, who is the one who condemns? Christ Jesus who died, or rather was raised from the dead, who is at the right hand of God.\" He did not say, \"God who forgave sins,\" but—which is far greater—\"God who justifies.\" For when the judge's vote declares one righteous, and such a judge, of what is the accuser worthy? Therefore let us not fear even temptations; for God is on our behalf.\n\nHe who also intercedes for us. Who will separate us from the love of God? Tribulation? Or distress? Or persecution? Or famine? Or nakedness? Or danger? Or sword? As it is written. He speaks more humanly and more condescendingly, in order to show his love. And so that you may learn that this is so, having first said, \"At the right hand,\" he then added, \"who intercedes for us.\" For he showed both the intimacy and the equality. \"For your sake we are put to death all the day long.\" Lest what was said should seem to be abandonment, he brings in the Prophet also, proclaiming the same things beforehand from long ago.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"«Ἐλογίσθημεν ὡς πρόβατα σφαγῆς.» Ὥσπερ γὰρ, φησὶν, ἐκεῖνα οὐκ ἀνθίσταται σφαζόμενα, οὕτως οὐδὲ ἡμεῖς. «Ἀλλ' ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς.» Τοῦτο γὰρ δή ἐστι τὸ θαυμαστὸν, οὐχ ὅτι νικῶμεν μόνον, ἀλλ' ὅτι δι' ὧν καὶ ἐπιβουλευόμεθα νικῶμεν· καὶ οὐχ ἁπλῶς νικῶμεν, ἀλλὰ καὶ ὑπερνικῶμεν. «Πέπεισμαι γὰρ ὅτι οὔτε θάνατος, οὔτε ζωὴ, οὔτε ἄγγελοι, οὔτε Ἀρχαὶ, οὔτε ἐνεστῶτα, οὔτε μέλλοντα, οὔτε δυνάμεις, οὔτε ὕψωμα, οὔτε βάθος, οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν.» Τί δεῖ, φησὶ, τὰ παρόντα λέγειν, καὶ τὰ τοῦ βίου τούτου συγκεκληρωμένα δεινά; Κἂν γὰρ τὰ μέλλοντα εἴποι τις πράγματα καὶ δυνάμεις· πράγματα μὲν, ὡς θάνατον καὶ ζωήν· δυνάμεις δὲ, ὡς ἀγγέλους καὶ ἀρχαγγέλους καὶ πᾶσαν τὴν ἄνω κτίσιν, ταῦτα ἐμοὶ μικρὰ πρὸς τὴν ἀγάπην τοῦ Χριστοῦ· οὔτε γὰρ εἰ θάνατόν τις ἠπείλει τὸν μέλλοντα καὶ ἀθάνατον, ὥστε ἀποστῆναι τοῦ Χριστοῦ, οὔτε εἰ ζωὴν ἐπηγγείλατο τὴν ἄπειρον, κατεδεξάμην ἄν· καὶ τί δεῖ λέγειν βασιλεῖς τοὺς κάτω; Κἂν γὰρ ἀγγέλους μοι εἴπῃς καὶ πάσας τὰς ἄνω δυνάμεις, κἂν πάντα τὰ ὄντα καὶ μέλλοντα, καὶ πάντα ἐμοὶ μικρὰ καὶ τὰ ἐν γῇ καὶ τὰ ἐν οὐρανῷ πρὸς τὸ φίλτρον ἐκεῖνο. Εἶτα ὡς οὐκ ἀρκούντων τούτων παραστῆσαι τὸν πόθον ὃν εἶχεν, ἕτερα τοσαῦτα πάλιν ὑποστησάμενός φησιν· οὔτε τις κτίσις ἑτέρα. ΚΕΦΑΛ. Θʹ.","english":"We were reckoned as sheep for slaughter.” For, he says, just as those do not resist when being slaughtered, so neither do we. “But in all these things we overwhelmingly conquer through the one who loved us.” For this is the wonderful thing, not that we conquer only, but that we conquer through the very things by which we are plotted against; and not simply do we conquer, but we overwhelmingly conquer. “For I am persuaded that neither death, nor life, nor angels, nor Principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creation will be able to separate us from the love of God that is in Christ Jesus our Lord.” Why, he says, need one speak of things present and the evils allotted to this life? For even if one should mention things to come and powers—things, as death and life; powers, as angels and archangels and all the creation above—these are small to me compared with the love of Christ. For neither if someone threatened the death that is to come and immortal, so as to make me depart from Christ, nor if he promised life without end, would I have accepted it; and why need one speak of kings below? For even if you mention to me angels and all the powers above, even if all things that are and are to come, all things are small to me, both the things on earth and the things in heaven, compared with that affection. Then, as though these were not enough to set forth the longing he had, having again undergone as many others, he says: nor any other creation. CHAPTER 9.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"«Ἀλήθειαν δὲ λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεως ἐν Πνεύματι ἁγίῳ, ὅτι λύπη μοί ἐστι μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου.» Ὡς περὶ μεγάλων μέλλων λέγειν καὶ ἀπιστεῖσθαι διὰ τὸ μέγεθος, ὅρκον προβάλλεται. «Ηὐχόμην γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλῖται.» Καὶ αὕτη ἑτέρα ἀπόδειξις ὁμοία ταῖς προλαβούσαις. Κατασκευάζει γὰρ καὶ αὕτη ὃ εἶχεν περὶ τὸν Χριστὸν φίλτρον. Καὶ πῶς; τὴν αἰτίαν ἄκουε. Ἐπειδὴ πάντες ἔλεγον κατηγοροῦντες τοῦ Θεοῦ, ὅτι υἱοὶ τοῦ Θεοῦ ἀξιωθέντες κληθῆναι, καὶ νόμον δεξάμενοι, πρὸ πάντων αὐτὸν εἰδότες, καὶ τοσαύτης ἀπολαύσαντες δόξης, καὶ θεραπεύσαντες αὐτὸν πρὸ τῆς οἰκουμένης, καὶ ἐπαγγελίας δεξάμενοι, καὶ πατέρων ὄντες τῶν αὐτῷ φίλων, καὶ τὸ δὴ πάντων μεῖζον, ὅτι καὶ προπάτορες αὐτοῦ γενόμενοι τοῦ Χριστοῦ τὸ κατὰ σάρκα· τοῦτο γάρ ἐστι τὸ, Ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα· καὶ ἐκβέβληνται, ἠτίμηνται· ἀντεισήχθησαν δὲ ἀντ' ἐκείνων οἱ μηδέποτε αὐτὸν ἐπιγνόντες ἄνθρωποι ἐξ ἐθνῶν. Ἐπεὶ οὖν ταῦτα λέγοντες, τὸν Θεὸν ἐβλασφήμουν, ἀκούων ταῦτα καὶ δακνόμενος, καὶ ὑπὲρ τῆς δόξης ἀλγῶν τοῦ Θεοῦ, ηὔξατο ἀνάθεμα εἶναι καὶ ἐκπεσεῖν τῆς δόξης ἐκείνης ἧς λαμ βάνουσιν οἱ πιστεύσαντες εἰς Χριστὸν, καὶ τοῦ χοροῦ τοῦ ἀποστολικοῦ (οὐ γὰρ δὴ τῆς ἀγάπης τοῦ Χριστοῦ), ἵνα παύσηται ἡ κατὰ τοῦ Θεοῦ βλασφημία. «Ὧν ἡ υἱοθεσία καὶ ἡ δόξα, καὶ αἱ διαθῆκαι, καὶ ἡ νομοθεσία, καὶ ἡ λατρεία, καὶ ἐπαγγελίαι.» Ὅμοιον ὡσεὶ λέγοι·","english":"I speak the truth in Christ, I do not lie, my conscience bearing witness with me in the Holy Spirit, that I have great and unceasing sorrow and pain in my heart.” As one about to speak of great things and to be disbelieved because of their greatness, he puts forward an oath. “For I myself was praying to be accursed from Christ on behalf of my brothers, my kinsmen according to the flesh, who are Israelites.” And this is another proof similar to those that have gone before. For this too establishes the affection he had for Christ. And how? Hear the reason. Since all were speaking in accusation against God, saying that those who had been deemed worthy to be called sons of God, and who had received the law, who knew him before all things, and who had enjoyed so great glory, and who had served him before the whole world, and who had received the promises, and who were the fathers of his friends, and—what is greater than all—that they had even become the forefathers of Christ according to the flesh (for this is the meaning of “From whom is Christ according to the flesh”), had been cast out and dishonored, and in their place had been brought in men from the Gentiles who had never known him—since, then, by saying these things they were blaspheming God, he, hearing these things and being stung, and grieving for the glory of God, prayed to be accursed and to fall away from that glory which those who believe in Christ receive, and from the choir of the apostles (not, surely, from the love of Christ), so that the blasphemy against God might cease. “Whose is the adoption and the glory, and the covenants, and the legislation, and the worship, and the promises.” It is as if he were saying something like this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Θεὸς μὲν αὐτοὺς ἐβούλετο σωθῆναι, καὶ τοῦτο ἐδήλωσε δι' ὧν ἔμπροσθεν ἐποίησεν, καὶ δι' ὧν ἐξ ἐκείνων ὁ Χριστὸς τὸ κατὰ σάρκα ἐγένετο· αὐτοὶ δὲ ἐξ οἰκείας ἀγνωμοσύνης ἀπεκρούσαντο τὴν εὐεργεσίαν. «Ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν.» Εἰ καὶ ἕτεροι\n\nβλασφημοῦσι, φησὶν, ἀλλ' ἡμεῖς οἱ τὰ ἀπόῤῥητα αὐτοῦ εἰδότες ἴσμεν σαφῶς, ὅτι οὐ βλασφημεῖσθαι, ἀλλὰ τοῦ δοξάζεσθαι ἄξιος. Ἅμα δὲ καὶ ἕτερόν τι ἐκδιδάσκει ἡμᾶς θεῖον μυστήριον, ὅτι ὁ γεννηθεὶς κατὰ σάρκα Χριστὸς, αὐτός ἐστιν ὁ ἐπὶ πάντων Θεός. «Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ Θεοῦ. Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραήλ· οὐδὲὅτι εἰσὶ σπέρμα Ἀβραὰμ πάντες τέκνα· ἀλλ' ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα· τουτέστιν, ὅτι οὐ τὰ τέκνα τῆς σαρκὸς, ταῦτα τέκνα τοῦ Θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα. Ἐπαγγελίας γὰρ ὁ λόγος οὗτος· κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι πρὸς σὲ, καὶ ἔσται τῇ Σάῤῥᾳ υἱός.» Καὶ οὕτω τῶν πραγμάτων ἐκβάντων, φησὶν, οὐκ ἀποροῦμεν τοῦ δεῖξαι, ὅτι ἕστηκεν ἡ ἐπαγγελία· πῶς οὖν ἕστηκεν ἡ ἐπαγγελία; Εἶπεν ὁ Θεὸς, Τῷ σπέρματί σου δώσω τὴν γῆν· σπέρμα δὲ τοῦ Ἀβραὰμ τὰ ἔθνη λέγων. Καὶ τοῦτο πόθεν ἐστὶ δῆλον; ἐκ τοῦ, Ἐν Ἰσαὰκ, εἰπεῖν αὐτὸν, κληθήσεταί σοι σπέρμα. Τουτέστιν ὥσπερ ὁ Ἰσαὰκ δι' ἐπαγγελίας γεννηθεὶς γνήσιος υἱὸς, οὕτω καὶ ὁ δι' ἐπαγγελίας γνήσιον σπέρμα προσαγορεύσειεν τοῦ Ἀβραάμ. «Οὐ μόνον δὲ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα Ἰσαὰκ τοῦ πατρὸς ἡμῶν·","english":"God willed that they be saved, and this he made clear both by what he did beforehand and by what came from them—that Christ according to the flesh came into being from them; but they themselves, out of their own willful ignorance, thrust away the benefaction. “Whose are the fathers, and from whom is Christ according to the flesh, who is over all, God blessed forever. Amen.” Even if others, he says, blaspheme, yet we who know his secret things know clearly that he is worthy not of blasphemy but of glory. At the same time he teaches us another divine mystery as well: that the Christ born according to the flesh is himself the God over all. “But it is not as though the word of God has failed. For not all those of Israel are Israel; nor because they are the seed of Abraham are they all children; but ‘In Isaac shall your seed be called’; that is, it is not the children of the flesh who are children of God, but the children of the promise are reckoned as seed. For this is the word of promise: ‘At this time I will come to you, and Sarah shall have a son.’” And since these things have turned out thus, he says, we are not at a loss to show that the promise has stood firm. How then has the promise stood firm? God said, “To your seed I will give the land”—calling the nations the seed of Abraham. And how is this clear? From his saying, “In Isaac shall your seed be called.” That is, just as Isaac, born through promise, was a genuine son, so too he would call the genuine seed of Abraham that which comes through promise. “And not only this, but also Rebecca, having conceived by one man, our father Isaac—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"μήπω γὰρ γεννηθέντων, μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον (ἵνα ἡ κατ' ἐκλογὴν πρόθεσις τοῦ Θεοῦ μένῃ), οὐκ ἐξ ἔργων, ἀλλ' ἐκ τοῦ καλοῦντος ἐῤῥέθη αὐτῇ, ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι, καθὼς γέγραπται· Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἡσαῦ ἐμίσησα.» Τί θαυμάζεις, φησὶν, εἰ Ἰουδαίων, οἱ μὲν ἐσώθησαν, οἱ δὲ οὐκ ἐσώθησαν, Καὶ γὰρ ἄνωθεν τοῦτο ἐπὶ τῶν πατριαρχῶν γινόμενον ἴδοι τις ἄν· καὶ οὐ μόνον ἐπὶ τῶν πατριαρχῶν, ἀλλὰ καὶ ἐπὶ τῶν Ἰσραηλιτῶν. Καίτοι γὰρ ὄντος κοινοῦ τοῦ ἁμαρτήματος, οἱ μὲν ἠλεήθησαν, οἱ δὲ οὐκ ἠλεήθησαν· καὶ ἐπὶ τῶν κολαζομένων δὲ τοῦτο, φησὶν, ἴδοι τις ἄν. Τῶν γὰρ Αἰγυπτίων οἱ μὲν ἐσώθησαν, οἱ δὲ τετιμώρηνται· καὶ ἐπὶ τῶν Ἰουδαίων, τὸν οὐ λαὸν ἐκάλεσε λαόν· καὶ οὐ πάντας τῆς αὐτῆς ἠξίωσε τιμῆς. Τὸ γὰρ ἐγκατάλειμμα σέσωσται μόνον. Ταῦτα δὲ πάντα τὰ ἄπορα μέσα θεὶς, ὕστερον ἐπάγει τὴν λύσιν· ποία δέ ἐστιν ἡ λύσις, ἢ ὅτι ἐξ ἔργων, οὐκ ἐκ πίστεως, καὶ τὸ ἀγνοεῖν αὐτοὺς τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν ζητεῖν στῆσαι· τίνος δὲ χάριν εἰς τοσαύτην ἀπορίαν ἐξήγαγε τὸν ἀκροατήν; ἵνα μονονουχὶ λέγῃ πρὸς Ἰουδαίους. Τοσαῦτα ἀποροῦντες, καὶ οὐδὲν τούτων λύειν δυνάμενοι, πως ὑπὲρ τῆς τῶν ἐθνῶν κλήσεως πράγματα ἡμῖν παρέχετε· καίτοι γε ἐχόντων ἡμῶν δικαίαν αἰτίαν εἰπεῖν, δι' ἣν ἐκεῖνοι μὲν ἐσώθησαν, ὑμεῖς δὲ ἐξεπέσατε. Καὶ ποία αὕτη; Ὅτι ἐκεῖνοι μὲν ἐκ πίστεως, ὑμεῖς δὲ ὡς ἐξ ἔργων νόμου προσεκόψατε λίθῳ. «Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ Θεῷ; Μὴ γένοιτο.» Οὐκοῦν οὐδὲ ἐφ' ἡμῶν καὶ τῶν Ἰουδαίων. «Τῷ Μωϋσεῖ γὰρ λέγει· Ἐλεήσω ὃν ἂν ἐλεῶ·","english":"For before they were born, and before they had done anything good or evil (so that the purpose of God according to election might stand), not by works, but by him who calls, it was said to her, \"The greater shall serve the lesser,\" as it is written: \"Jacob I loved, but Esau I hated.\" Why do you marvel, he says, if of the Jews some were saved and some were not saved? For one might see this happening from of old in the case of the patriarchs; and not only in the case of the patriarchs, but also in the case of the Israelites. For although the sin was common, some were shown mercy and some were not shown mercy; and, he says, one might see this also in the case of those who are punished. For of the Egyptians some were saved and some were chastised; and in the case of the Jews, he called the not-people a people; and he did not deem all worthy of the same honor. For the remnant alone has been saved. Having set down all these insoluble difficulties in the middle, he afterwards brings in the solution; and what is the solution, except that it is from works, not from faith, and that they did not know the righteousness of God, and sought to establish their own? And for what reason did he lead the hearer into so great a difficulty? So that he might say, almost in so many words, to the Jews: While you are at such a loss, and are able to solve none of these things, how do you make trouble for us over the calling of the Gentiles—although we have a just reason to state why they were saved and you fell away. And what is this? That they were saved by faith, but you, as if by works of the law, stumbled at the stone. \"What then shall we say? Is there injustice with God? May it never be.\" Therefore neither in our case nor in that of the Jews. \"For to Moses he says: I will have mercy on whom I have mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω.» Οὐ σόν ἐστιν εἰδέναι, φησὶν, ὦ Μωϋσῆ, τίνες ἄξιοι τῆς φιλανθρωπίας, ἀλλ' ἐμοὶ παραχώρει τοῦτο. Εἰ δὲ Μωϋσέως οὐκ ἦν εἰδέναι, πολὺ μᾶλλον ἡμῶν. «Ἄρα οὖν οὐ τοῦ τρέχοντος, οὐδὲ τοῦ θέλοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ. Λέγει γὰρ ἡ Γραφὴ τῷ Φαραὼ, ὅτι Εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.» Διὰ μέσου πάλιν ἑτέραν ἀντίθεσιν εἰσάγει. «Ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει. Ἐρεῖς μοι οὖν· Τί ἔτι μέμφεται; Τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; Ὦ ἄνθρωπε μενοῦνγε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, Τί με ἐποίησας οὕτως; ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι, ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;» Πάλιν ἑτέραν ἀντίθεσιν εἰσάγει, εἰς πλῆθος ἀπορίας ἐνάγων τὸν ἀκροατήν. Καὶ οὐ λύει πρῶτον, ἀλλ' ἐπιστομίζει λέγων· Τίς εἶ σὺ, ὁ ἄνθρωπος, ὁ ἀνταποκρινόμενος τῷ Θεῷ; ἀντὶ τοῦ ἀντιλέγων. «Εἰ δὲ θέλων ὁ Θεὸς ἐνδείξασθαι τὴν ὀργὴν, καὶ γνωρίσαι τὸν δυνατὸν αὐτοῦ, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν· καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους.» Ὃ λέγει τοιοῦτόν ἐστι· Σκεῦος ὀργῆς ἦν ὁ Φαραῶ, τουτέστιν ἄνθρωπος τοῦ Θεοῦ τὴν","english":"And I will have mercy on whom I will have mercy. It is not yours to know, he says, O Moses, who are worthy of loving-kindness, but concede this to me. And if it was not for Moses to know, much more is it not for us. So then it is not of him who runs, nor of him who wills, but of God who shows mercy. For the Scripture says to Pharaoh, that for this very purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth. Again he introduces another objection in the middle. So then he has mercy on whom he wills, and he hardens whom he wills. You will say to me then, Why does he still find fault? For who has resisted his will? O man, indeed, who are you who answer back to God? Shall the thing formed say to him who formed it, Why did you make me thus? Or does the potter not have authority over the clay, from the same lump to make one vessel for honor and another for dishonor? Again he introduces another objection, leading the hearer into a multitude of perplexities. And he does not first solve it, but silences him, saying: Who are you, O man, who answer back to God? — instead of \"who argue against.\" But if God, willing to show his wrath and to make known his power, endured with much longsuffering vessels of wrath fitted for destruction, and in order to make known the riches of his glory upon vessels of mercy. What he says is of this sort: Pharaoh was a vessel of wrath, that is, a man of God's","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"ὀργὴν ἐξάπτων διὰ τῆς οἰκείας σκληρότητος. Πολλῆς γὰρ ἀπολαύσας μακροθυμίας οὐκ ἐγένετο βελτίων, ἀλλ' ἀδιόρθωτος ἔμεινεν. Διὸ οὐδὲ σκεῦος ὀργῆς αὐτὸν ἐκάλεσε μόνον, ἀλλὰ καὶ κατηρτισμένον εἰς ἀπώλειαν· τουτέστι ἀπηρτισμένον, οἴκοθεν μέντοι καὶ παρ' ἑαυτοῦ οὔτε γὰρ ὁ Θεὸς παρέλιπέ τι τῶν εἰς κατόρθωσιν ἡκόντων τὴν ἐκείνου· οὔτε αὐτὸς ἐνέλιπέ τι τῶν ἀπολλύντων αὐτὸν, καὶ πάσης ἀποστερούντων συγγνώμης, ἀλλ' ὅμως καὶ ταῦτα εἰδὼς ὁ Θεὸς, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ, βουλόμενος αὐτὸν εἰς μετάνοιαν ἀγαγεῖν. Εἰ γὰρ μὴ τοῦτο ἤθελεν, οὐδ' ἂν ἐμακροθύμησεν. Ἐπειδὴ δὲ οὐκ ἠθέλησεν εἰς μετάνοιαν τῇ μακροθυμίᾳ χρήσασθαι τοῦ Θεοῦ, ἀλλ' ἀπήρτισεν ἑαυτὸν εἰς ὀργὴν, ἐχρήσατο αὐτῷ εἰς τὴν ἑτέρων διόρθωσιν διὰ τῆς εἰς ἐκεῖνον κολάσεως ἑτέρους σπουδαιοτέρους ποιῶν, καὶ τὴν δύναμιν αὐτοῦ δι' αὐτοῦ δεικνύς. «Ἃ προητοίμασεν εἰς δόξαν· οὓς καὶ ἐκάλεσεν ἡμᾶς, οὐ μόνον ἐξ Ἰουδαίων, ἀλλὰ καὶ ἐξ ἐθνῶν.» Ἐπειδὴ τοῦτο ὠνείδιζον, ὅτι χάριτι ἐσώθησαν, καὶ καταισχύνειν αὐτοὺς ἐνόμιζον, ἐκ πολλῆς τῆς περιουσίας, ταύτην ἀναιρεῖ τὴν ὑπόνοιαν. Εἰ γὰρ τῷ Θεῷ τὸ πρᾶγμα δόξαν ἤνεγκεν, πολλῷ μᾶλλον ἐκείνοις δι' ὧν καὶ Θεὸς ἐδοξάσθη. «Ὡς καὶ ἐν τῷ Ὠσηὲ λέγει· Καλέσω τὸν οὐ λαόν μου, λαόν μου, καὶ τὴν οὐκ ἠγαπημένην, ἠγαπημένην· καὶ ἔσται, ἐν τῷ τόπῳ οὗ ἐῤῥέθη αὐτοῖς, οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ Θεοῦ ζῶντος. Ἡσαΐας δὲ κράζει περὶ τοῦ Ἰσραήλ· Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ, ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ἐγκατάλειμμα σωθήσεται.» Καὶ ἑτέρωθεν ἀξιόπιστον ποιεῖται τὸν λόγον, προφήτας ἐπάγων ταῦτα λέγοντας.","english":"kindling wrath through his own hardness. For though he enjoyed great forbearance, he did not become better, but remained incorrigible. Therefore he called him not only a vessel of wrath, but also prepared for destruction—that is, fully fitted, yet of himself and from his own side. For neither did God omit anything that contributes to his correction, nor did he himself lack anything that destroys him and deprives him of all forgiveness. Nevertheless, God, knowing even these things, bore with him in great forbearance, wishing to lead him to repentance. For if he had not willed this, he would not have been forbearing. But since he was unwilling to use God's forbearance for repentance, but fitted himself for wrath, God used him for the correction of others, through the punishment inflicted on him making others more diligent, and displaying his power through him. \"Which he prepared beforehand for glory: us whom he also called, not only from the Jews, but also from the Gentiles.\" Since they reproached this—that they were saved by grace—and thought to shame them out of their great abundance, he removes this suspicion. For if the matter brought glory to God, much more to them through whom God was also glorified. \"As also in Hosea he says: I will call my people who were not my people, and her who was not beloved, beloved; and it shall be, in the place where it was said to them, You are not my people, there they shall be called sons of the living God. But Isaiah cries out concerning Israel: If the number of the sons of Israel be as the sand of the sea, the remnant shall be saved.\" And from another source he makes the argument trustworthy, bringing in the prophets as saying these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"«Λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει Κύριος ἐπὶ τῆς γῆς· καὶ καθὼς προείρηκεν Ἡσαΐας, εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλειπεν ἡμῖν σπέρμα.» Οὐ περιόδου χρεία καὶ πόνου, τῆς ἀπὸ τῶν ἔργων τῶν νομικῶν, φησὶν, ἀλλὰ μετὰ πολλῆς τῆς συντομίας ἔσται ἡ σωτηρία. Τοιοῦτον γὰρ ἡ πίστις· ἐν βραχέσι ῥήμασιν ἔχει τὴν σωτηρίαν «Ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμοῤῥα ἂν ὡμοιώθημεν.» Καὶ ἐνταῦθα δείκνυσιν, ὅτι οὐδὲ αὐτοὶ οἱ ὀλίγοι οἴκοθεν διεσώθησαν, εἰ μὴ πολλῇ ὁ Θεὸς ἐχρήσατο τῇ ἀγαθότητι. «Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβε δικαιοσύνην· δικαιοσύνην δὲ τὴν ἐκ πίστεως· Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης, εἰς νόμον οὐκ ἔφθασεν. Διὰ τί; ὅτι οὐκ ἐκ πίστεως, ἀλλ' ἐξ ἔργων νόμου.» Ἡ σαφεστάτη λύσις αὕτη ἐστίν· Ἐπειδὴ γὰρ καὶ ἀπὸ τῶν πραγμάτων ἔδειξεν· Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, λέγων, οὗτοι Ἰσραήλ· καὶ ἀπὸ τῶν προγόνων, τοῦ Ἰακὼβ καὶ τοῦ Ἡσαῦ, καὶ τῶν κολα σθέντων καὶ σωθέντων· ἀπὸ τῶν προφητῶν τοῦ Ὠσηὲ καὶ τοῦ Ἡσαΐου, τὴν κυριωτάτην ἐπάγει λύσιν. Πρότερον τὴν ἀπορίαν αὐξήσας· καὶ γὰρ δύο ἦν τὰ ζητούμενα· ὅτι τὰ ἔθνη ἐπέτυχεν, καὶ μὴ διώκοντα ἐπέτυχεν, καὶ ὅτι Ἰσραὴλ οὐκ ἐπέτυχεν, καὶ διώκοντα οὐκ ἐπέτυχεν. Τίς οὖν ἡ λύσις ἡ αὕτη; Σὺ μὲν, ὦ Ἰουδαῖε, φησὶν, οὐδὲ τὴν ἐκ τοῦ νόμου δικαιοσύνην εὗρες. Παρέβης γὰρ αὐτὴν, καὶ ὑπεύθυνος γέγονας τῇ ἀρᾷ. Οὗτοι δὲ οἱ μὴ διὰ τοῦ νόμου ἐλθόντες, καὶ ἑτέραν ὁδὸν μείζονα ταύτην εὗρον, δικαιοσύνην τὴν ἀπὸ τῆς πίστεως. «Προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος, καθὼς γέγραπται·","english":"For he will finish the word and cut it short in righteousness, because the Lord will make a short work upon the earth; and as Isaiah said beforehand, Unless the Lord of hosts had left us a seed.\" There is no need, he says, of a long circuit and toil from the works of the law, but with great brevity salvation will come. For such is faith: in brief words it has salvation. \"We would have become as Sodom, and been made like Gomorrah.\" And here he shows that not even those few were saved of themselves, unless God had employed his great goodness. \"What then shall we say? That the Gentiles, who did not pursue righteousness, have attained righteousness, but righteousness which is of faith; but Israel, pursuing a law of righteousness, did not arrive at that law. Why? Because they did not seek it by faith, but as it were by the works of the law.\" This is the clearest solution. For since he had also demonstrated it from the facts—\"For not all those of Israel are Israel,\" he says—and from the ancestors, Jacob and Esau, and from those who were punished and those who were saved, and from the prophets Hosea and Isaiah, he now brings in the most authoritative solution, having first increased the difficulty. For there were two questions: that the Gentiles attained, and attained though not pursuing; and that Israel did not attain, and did not attain though pursuing. What then is this solution? You, O Jew, he says, did not even find the righteousness that is from the law. For you transgressed it, and became liable to the curse. But these, who did not come through the law, found another way, greater than this—the righteousness that is of faith. \"They stumbled at the stone of stumbling, as it is written:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος, καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται.» Προσκόμματος λίθον καὶ πέτραν σκανδάλου, φησὶν, ἀπὸ τῆς γνώμης καὶ τοῦ τέλους τῶν ἀπιστησάντων.\n\nΚΕΦΑΛ. Ιʹ.\n\n«Ἀδελφοὶ, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας, καὶ ἡ δέησις ἡ πρὸς τὸν Θεὸν, ὑπὲρ αὐτῶν εἰς σωτηρίαν.» Μέλλων αὐτῶν καθάπτεσθαι, πλέον νῦν ἢ πρότερον πάσης ἀπεχθείας ὑπόνοιαν ἀναιρεῖ. Καὶ γὰρ εὐδοκίαν ἐνταῦθα, τὴν σφόδρα ἐπιθυμίαν φησίν. «Μαρτυρῶ γὰρ αὐτοῖς, ὅτι ζῆλον Θεοῦ ἔχουσιν, ἀλλ' οὐ κατ' ἐπίγνωσιν.» «Καὶ ἐχαρίσατο τῷ ῥήματι, καὶ ἔδειξεν αὐτῶν τὴν ἄκαιρον φιλονεικίαν.\n\n«Ἀγνοοῦντες γὰρ τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν.» Δείκνυσιν ἀπὸ φιλονεικίας καὶ φιλαρχίας μᾶλλον, ἢ ἐξ ἀγνοίας πλανωμένους. Τὸ δὲ εἰπεῖν, τὴν ἰδίαν ζητοῦντες στῆσαι δεικνύντος ἐστὶν, ὅτι οὐδὲ ἐκείνην τὴν δικαιοσύνην τὴν ἀπὸ τοῦ νόμου ἐστήσαντο. Ἰδίαν δὲ δικαιοσύνην αὐτῶν καλεῖ, ἢ διὰ τὸ μηκέτι τὸν νόμον ἰσχύειν, ἢ διὰ τὸ πόνων εἶναι καὶ ἱδρώτων. Τοῦτο οὐ περὶ Ἰουδαίων εἴρηται μόνων, ἀλλὰ καὶ περὶ παντὸς τοῦ τῶν ἀνθρώπων γένους. «Τέλος γὰρ νόμου Χριστὸς, εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι.» Ἐπειδὴ εἶπε, δικαιοσύνην, ἵνα μὴ δόξωσιν οἱ πιστεύσαντες ἐξ Ἰουδαίων, τὴν μὲν ἔχειν, τῆς δὲ ἀπεστερῆσθαι, δείκνυσιν ὅτι μία ἐστὶ δικαιοσύνη, καὶ ἐκείνην εἰς ταύτην ἀνακεφαλαιοῦται· ὅτι ὁ μὲν ταύτην ἑλόμενος τὴν ἐκ πίστεως, κἀκείνην ἐπλήρωσεν· ὁ δὲ ταύτην ἀτιμάσας, κἀκείνης ἐξέπεσεν.","english":"Behold, I lay in Zion a stone of stumbling and a rock of offense, and whoever believes in him will not be put to shame. He calls him a stone of stumbling and a rock of offense, he says, from the disposition and the end of those who disbelieved.\n\nCHAPTER 10.\n\n\"Brothers, the good pleasure of my heart and my supplication to God on their behalf is for salvation.\" Being about to rebuke them, he now removes more than before any suspicion of hostility. For here he calls good pleasure the very strong desire. \"For I bear witness to them that they have a zeal for God, but not according to knowledge.\" And he granted it by his word, and showed their untimely contentiousness.\n\n\"For being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to the righteousness of God.\" He shows that they are led astray from contentiousness and love of rule rather than from ignorance. And the phrase \"seeking to establish their own\" shows that they did not establish even that righteousness which is from the law. But he calls it their own righteousness, either because the law no longer had force, or because it consisted of labors and sweat. This is said not only about the Jews, but also about the whole race of mankind. \"For Christ is the end of the law, for righteousness to everyone who believes.\" Since he said \"righteousness,\" lest those who believed from among the Jews should seem to possess the one and be deprived of the other, he shows that there is one righteousness, and that the former is summed up into this one: that the one who chose this righteousness which is from faith has also fulfilled that former one; but the one who dishonored this one has also fallen away from that former one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Εἰ γὰρ τοῦ νόμου τέλος ὁ Χριστὸς, ὁ τὸν Χριστὸν οὐκ ἔχων, κἂν ἐκείνην ἔχειν δοκῇ, οὐκ ἔχει· ὁ δὲ τὸν Χριστὸν ἔχων, κἂν μὴ κατωρθωκὼς τὸν νόμον ᾖ, τὸ πᾶν εἴληφεν. Ὥσπερ γὰρ τέλος ἰατρικῆς ὑγεία, καὶ ὁ δυνάμενος ὑγιῆ ποιεῖν, κἂν μὴ ἰατρικὴν ἔχῃ, τὸ πᾶν ἔχει· ὁ δὲ μὴ εἰδὼς θεραπεύειν, κἂν μετιέναι δοκῇ τὴν τέχνην, τοῦ παντὸς ἐξέπεσεν· οὕτως ἐπὶ τῷ νόμῳ καὶ τῆς πίστεως· ὁ μὲν ταύτην ἔχων, καὶ τὸ ἐκείνου τέλος ἔχει· ὁ δὲ ταύτης ἔξω ὢν, ἀμφοτέρων ἐστὶν ἀλλότριος· τί γὰρ ἐβούλετο ὁ νόμος; Δίκαιον ποιῆσαι τὸν ἄνθρωπον. Ἀλλ' οὐκ ἴσχυσεν οὐδεὶς αὐτὸν πληρῶσαι. Τοῦτο οὖν τέλος ἦν τοῦ νόμου, καὶ εἰς τοῦτο πάντα ἔβλεπεν, καὶ διὰ τοῦτο πάντα ἐγένετο, καὶ ἑορταὶ, καὶ θυσίαι, καὶ ἐντολαὶ, καὶ τὰ λοιπὰ πάντα, ἵνα δικαιωθῇ ὁ ἄνθρωπος. Ἀλλ' αὐτοῦ τὸ τέλος ἦν ἐν Χριστῷ μειζόνως διὰ τῆς πίστεως. «Μωϋσῆς γὰρ γράφει, ὅτι τὴν δικαιοσύνην τὴν ἐκ τοῦ νόμου ὁ ποιήσας ἄνθρωπος, ζήσεται ἐν αὐτῇ. Ἡ δὲ ἐκ πίστεως δικαιοσύνη, οὕτως λέγει.» Τὰς κατασκευὰς ἀπὸ τῶν Γραφῶν πιστοῦται. Ὃ δὲ λέγει τοιοῦτόν ἐστι. Μωϋσῆς δείκνυσιν ἡμῖν τὴν ἐκ τοῦ νόμου δικαιοσύνην, ποία ἐστὶ, καὶ πόθεν συνίσταται. Πόθεν οὖν, ἢ ἀπὸ τοῦ πληρωθῆσαι πάσας τὰς ἐντολάς; Τοῦτο δὲ οὐδενὶ γέγονε δυνατόν. «Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου, Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τουτέστι Χριστὸν καταγαγεῖν· ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν.» Ἵνα μὴ λέγωσιν οἱ Ἰουδαῖοι, πῶς ηὗρον μείζονα δικαιοσύνην οὗτοι, τὴν ἐλάττω μὴ εὑρόντες, λέγει λογισμὸν ἀναντίῤῥητον, ὅτι κουφοτέρα αὕτη ἡ ὁδὸς ἐκείνης.","english":"For if Christ is the end of the law, he who does not have Christ, even if he seems to have the law, does not have it; but he who has Christ, even if he has not fulfilled the law, has received the whole. For just as the end of medicine is health, and he who is able to make a man healthy, even if he does not possess the art of medicine, has the whole; but he who does not know how to heal, even if he seems to pursue the art, has fallen short of the whole; so it is with the law and faith: he who has faith also has the end of the law; but he who is outside faith is a stranger to both. For what did the law intend? To make man righteous. But no one was able to fulfill it. This, then, was the end of the law, and to this all things looked, and for this all things came to be—both feasts and sacrifices and commandments and all the rest—so that man might be justified. But its end was in Christ more greatly through faith. \"For Moses writes that the man who does the righteousness which is of the law shall live in it. But the righteousness which is of faith speaks thus.\" He confirms his arguments from the Scriptures. What he says is of this sort. Moses shows us what the righteousness which is of the law is, and from what it consists. From what, then, except from the fulfilling of all the commandments? But this has become possible for no one. \"Do not say in your heart, Who will ascend into heaven? that is, to bring Christ down; or who will descend into the abyss? that is, to bring Christ up from the dead.\" Lest the Jews say, How have these found a greater righteousness, when they have not found the lesser? he states an irrefutable argument, that this way is lighter than that.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Αὕτη μὲν γὰρ πλήρωσιν ἀπαιτεῖ πάντων, ἡ δὲ ἐκ πίστεως δικαιοσύνη ῥήματι ἔχει τὴν σωτηρίαν. Ἵνα μὴ δόξῃ τὸ εὔκολον, εὐκαταφρόνητον αὐτὴν ποιεῖν καὶ εὐτελῆ, ὅρα πῶς πλατύνει τὸν περὶ αὐτῆς λόγον, ὥσπερ τῇ ἀρετῇ διὰ τῶν ἔργων ἀνθίσταται ῥᾳθυμία, τοὺς πόνους ἐκλύουσα, καὶ δεῖ σφόδρα ἀγρυπνούσης ψυχῆς, ὥστε μὴ εἴκειν. Οὕτως ὅταν πιστεῦσαι δεηθῇ, λογισμοὶ θορυβοῦντες καὶ λυμαινόμενοι τὴν τῶν πολλῶν διάνοιαν, καὶ δεῖ νεανικωτέρας ψυχῆς, ὥστε αὐτοὺς διακρούεσθαι. «Ἀλλὰ τί λέγει; Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου· τουτέστι, τὸ ῥῆμα τῆς πίστεως, ὃ κηρύσσομεν. Ὅτι, ἐὰν ὁμολογήσῃς ἐν τῷ στόματί σου, ὅτι Κύριος Ἰησοῦς, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου, ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· καρδίᾳ γὰρ πιστεύεται εἰς σωτηρίαν. Λέγει γὰρ ἡ Γραφή· Πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται. Οὐ γάρ ἐστι διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος.» Τουτέστιν εὔκολον· ὅταν οὖν καὶ μείζων ἡ δικαιοσύνη, καὶ κούφη, καὶ εὐπαράδεκτος, καὶ ἄλλως δικαιωθῆναι μὴ ᾖ, ἐσχάτης φιλονεικίας τοῖς ἀδυνάτοις ἐπιχειρεῖν, τὰ εὔκολα ἀφέντας καὶ ῥᾴδια. Εἶδες ὅτι ὁ βραχὺς οὗτος ὁ λόγος οὐ σωτηρίαν ἤνεγκε μόνον, ἀλλὰ καὶ δικαιοσύνην. «Ὁ γὰρ αὐτὸς Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται.» Ὅπερ ἄνω περὶ τοῦ Πατρὸς εἴρηκεν, τὸ, ἢ Ἰουδαίων ὁ Θεὸς μόνον, οὐχὶ καὶ ἐθνῶν; τοῦτο καὶ ἐνταῦθα περὶ τοῦ Υἱοῦ λέγει. «Πῶς οὖν ἐπικαλέσονται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσουσιν οὗ οὐκ ἤκουσαν;","english":"For this one demands the fulfillment of all things, but the righteousness that is of faith has salvation in a word. Lest the ease of it seem to make it contemptible and cheap, observe how he expands the discourse about it, just as sloth opposes virtue through works, loosening the labors, and there is need of a soul exceedingly watchful, so as not to yield. So when it is necessary to believe, thoughts disturb and corrupt the mind of the many, and there is need of a more vigorous soul, so as to drive them off. \"But what does it say? The word is near you, in your mouth and in your heart; that is, the word of faith which we preach. That if you confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved; for with the heart one believes unto salvation. For the Scripture says: Everyone who believes in him will not be put to shame. For there is no distinction between Jew and Greek.\" That is, it is easy; when, then, the righteousness is both greater and light and readily acceptable, and there is no other way to be justified, it is the height of contentiousness to attempt the impossible, having let go the easy and simple things. You have seen that this brief word brought not only salvation but also righteousness. \"For the same Lord is Lord of all, rich toward all who call upon him; for everyone who calls upon the name of the Lord will be saved.\" What he said above concerning the Father—\"Or is he the God of the Jews only, and not also of the Gentiles?\"—this he also says here concerning the Son. \"How then will they call upon him in whom they have not believed? And how will they believe in him of whom they have not heard?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"πῶς δὲ ἀκούσονται χωρὶς κηρύσσοντος; πῶς δὲ κηρύξουσι, ἐὰν μὴ\n\nἀποσταλῶσιν, καθὼς γέγραπται· Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά.» Πάλιν ἀναιρεῖ τὴν συγγνώμην αὐτῶν· κατασκευάζει δὲ τοῦτο, κατ' ἐρώτησιν προάγων τὸν λόγον, σαφέστερον ποιῶν τὸν ἔλεγχον, τῷ κατ' ἀντίθεσιν καὶ λύσιν ἅπαν ὑφάναι τὸ χωρίον. Σκόπει δέ· ἄνωθεν εἶπεν, φησὶν, ὁ Προφήτης· Πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται. Ἀλλ' ἴσως ἂν ἔχοι τις εἰπεῖν· Καὶ πῶς ἐδύναντο ἐπικαλεῖσθαι τοῦτον ὃν οὐκ ἐπίστευσαν; Εἶτα ἐρώτησις παρ' αὐτοῦ μετὰ τὴν ἀντίθεσιν· Καὶ διὰ τί οὐκ ἐπίστευσαν; Καὶ πάλιν ἀντίθεσις. Πάντως ἔχοι τις ἂν εἰπεῖν· Καὶ πῶς εἶχον πιστεῦσαι μὴ ἀκούσαντες; Εἶτα πάλιν ἡ λύσις· Καὶ μὴν ἤκουσαν, φησίν. Εἶτα ἑτέρα πάλιν ἀντίθεσις· Καὶ πῶς ἠδύναντο ἀκοῦσαι χωρὶς κηρύσσοντος; Εἶτα πάλιν ἡ λύσις· Καὶ μὴν ἐκήρυξαν, καὶ ἀπεστάλησαν εἰς αὐτὸ τοῦτο πολλοί· καὶ πάλιν ἀντίθεσις· Καὶ πόθεν δῆλον, ὅτι οὗτοί εἰσιν ἐκεῖνοι οἱ ἀποσταλέντες; Καὶ πάλιν λύσις ἐκ προφητικῆς μαρτυρίας· Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά. Καὶ ὅρα πῶς ἀπὸ τοῦ τρόπου τοῦ κηρύγματος δείκνυσι τοὺς κήρυκας. Οὐδὲν γὰρ ἄλλο περιῄεσαν πανταχοῦ λέγοντες, ἀλλ' ἢ τὰ ἀπόῤῥητα ἐκεῖνα ἀγαθὰ, καὶ τὴν τοῦ Θεοῦ πρὸς ἀνθρώπους γεγενημένην εἰρήνην· Ὥστε ἀπιστοῦντες οὐχ ἡμῖν ἀπιστεῖτε, φησὶν, ἀλλὰ τῷ Ἡσαίᾳ. Ἡ δὲ ὅλη κατασκευὴ αὕτη ἐστίν. Τὸ μὲν σωθῆναι, φησὶν, ἐκ τοῦ ἐπικαλεῖσθαι· τὸ δὲ ἐπικαλεῖσθαι, ἐκ τοῦ πιστεῦσαι· τὸ δὲ πιστεῦσαι, ἐκ τοῦ ἀκοῦσαι· τὸ δὲ ἀκοῦσαι, ἐκ τοῦ κηρύξαι· τὸ δὲ κηρύξαι, ἐκ τοῦ ἀποσταλῆναι.","english":"But how will they hear without someone preaching? And how will they preach unless they are sent, as it is written: \"How beautiful are the feet of those who bring good news of good things.\" Again he removes their excuse; and he establishes this by advancing the argument by way of question, making the refutation clearer, by weaving the whole passage through objection and solution. And observe: from the beginning, he says, the Prophet said: \"Everyone who calls upon the name of the Lord will be saved.\" But perhaps someone might say: And how could they call upon this one in whom they did not believe? Then a question from him after the objection: And why did they not believe? And again an objection. Surely someone might say: And how could they believe without hearing? Then again the solution: And yet they heard, he says. Then again another objection: And how could they hear without someone preaching? Then again the solution: And yet they preached, and many were sent for this very purpose; and again an objection: And how is it clear that these are those who were sent? And again a solution from prophetic testimony: \"How beautiful are the feet of those who bring good news of good things.\" And see how from the manner of the preaching he shows who the preachers are. For they went about everywhere saying nothing else but those ineffable good things, and the peace of God that has come to be toward men; so that, he says, in disbelieving you disbelieve not us but Isaiah. And the whole argument is this: salvation, he says, comes from calling upon; and calling upon, from believing; and believing, from hearing; and hearing, from preaching; and preaching, from being sent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Ἀπεστάληναν δὲ καὶ ἐκήρυξαν· καὶ μετ' αὐτῶν προφήτης περιῄει, δεικνὺς αὐτοὺς, καὶ ἀνακηρύττων, ὅτι οὗτοί εἰσιν οὓς πρὸ πολλῶν ἐδηλοῦμεν χρόνων. Εὔδηλον ὡς τὸ μὴ πιστεῦσαι, ἐκείνων ἔγκλημα γέγονε μόνον. «Ἀλλ' οὐ πάντες ἐπίστευσαν τῷ Εὐαγγελίῳ. Ἡσαΐας γὰρ λέγει· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν;» Ἑτέρα πάλιν ἀντίθεσις· Καὶ μὴν εἰ ἦσαν καὶ οὗτοι ἀπεσταλμένοι καὶ παρὰ Θεοῦ πεμφθέντες, ἔδει πάντας ὑπακοῦσαι. Ἡ δὲ λύσις πάλιν ἐκ μαρτυρίας προφητικῆς· ἀλλὰ καὶ τοῦτο ἄνωθεν, φησὶν, εἶπεν Ἡσαΐας, μᾶλλον δὲ καὶ τούτου μεῖζον. Ὑμεῖς μὲν γὰρ λέγετε· Διὰ τί μὴ πάντες ὑπήκουσαν; Ὁ δὲ Ἡσαΐας πλεῖον τούτου λέγει· Τίς γὰρ, φησὶν, ἐπίστευσε τῇ ἀκοῇ ἡμῶν; «Ἄρα ἡ πίστις ἐξ ἀκοῆς· ἡ δὲ ἀκοὴ διὰ ῥήματος Χριστοῦ.» Ἐπειδὴ καθ' ἕκαστον καιρὸν σημεῖα ἐζήτουν οἱ Ἰουδαῖοι, καὶ τὴν ὄψιν τῆς ἀναστάσεως, τούτου χάριν φησίν· Καὶ μὴν ὁ προφήτης οὐ ταῦτα ἐπηγγείλατο, ἀλλ' ὅτι ἐξ ἀκοῆς δεῖ ἡμᾶς πιστεῦσαι. Καὶ ἵνα μὴ δόξῃ εὐτελὲς εἶναι τὸ τῆς ἀκοῆς, αὐτὴν ταύτην τὴν ἀκοὴν διὰ ῥήματός φησι Θεοῦ εἶναι. «Ἀλλὰ λέγω· μὴ οὐκ ἤκουσαν; Μενοῦνγε, εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.» Πάλιν ἀντίθεσις· Εἰ ἀπεστάλησαν, φησὶν, οἱ κηρύττοντες, καὶ ἐκήρυξαν ἅπερ ἐκελεύσθησαν, ἔμελλον ἀκούειν. Λύεται δὲ ἐξ ὑπερβολῆς. Οὐδὲ γὰρ ἀνήκοον γεγενῆσθαί φησι τῆς ἐκείνων ἀκοῆς· καὶ τοῦτο δὲ πάλιν ἐκ μαρτυρίας ἀρχαίας. «Ἀλλὰ λέγω· μὴ Ἰσραὴλ μὴ ἔγνω;» Πάλιν ἀντίθεσις· Τί οὖν, εἰ ἤκουσαν μὲν, οὐκ ἐνόησαν δὲ τὰ εἰρημένα, οὔτε συνῆκαν ὅτι οὗτοι ἐκεῖνοι ἦσαν οἱ ἀπεσταλμένοι;","english":"They were sent and they preached; and a prophet went about with them, pointing them out and proclaiming that these are the ones whom we were declaring beforehand for many ages. It is evident that their not believing became the accusation of those men alone. \"But not all believed the Gospel. For Isaiah says: Lord, who has believed our report?\" Another objection again: And yet if these men too had been sent and dispatched by God, everyone ought to have obeyed. And the solution is again from prophetic testimony; but this too, he says, Isaiah spoke from of old, and indeed something even greater than this. For you say: Why did not all obey? But Isaiah says more than this: For who, he says, has believed our report? \"So faith comes from hearing, and hearing through the word of Christ.\" Since at every period the Jews were seeking signs, and the sight of the resurrection, for this reason he says: And yet the prophet did not promise these things, but that we must believe from hearing. And so that hearing might not seem to be something cheap, he says that this very hearing is through the word of God. \"But I say: have they not heard? Indeed, their voice went out into all the earth, and their words to the ends of the world.\" Again an objection: If, he says, those who preach were sent, and they preached what they were commanded, they were going to hear. And it is resolved by hyperbole. For he says that they did not become disobedient to their hearing; and this again is from ancient testimony. \"But I say: did Israel not know?\" Again an objection: What then, if they heard but did not understand what was said, nor comprehend that these were the ones who had been sent?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"«Πρῶτος Μωϋσῆς λέγει· Ἐγὼ παραζηλώσω ὑμᾶς ἐπ' οὐκ ἔθνει· ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς.» Αὕτη τῆς ἀντιθέσεως λύσις. Ἀπὸ μαρτυρίας τῶν παλαιῶν ἦν γνωρίσαι, φησὶν, αὐτούς· οὐκ ἀφ' ὧν ἠπίστησαν μόνον, οὐδὲ ἀφ' ὧν ἐκήρυττον ἐκεῖνοι τὰ ἀγαθὰ ἐκεῖνα ἃ εὐηγγελίζοντο, ἀλλὰ καὶ ἀφ' ὧν τοὺς καταδεεστέρους αὐτῶν τοὺς ἐξ ἐθνῶν εἶδον ἐν πλείονι τιμῇ. Τὸ δὲ, Παραζηλώσω ὑμᾶς ἐπ' οὐκ ἔθνει, τὸ τῶν Ἑλλήνων φησίν· τί γὰρ Ἑλλήνων ἀσυνετώτερον; τί δὲ εὐτελέστερον; «Ἡσαΐας δὲ λέγει· Εὑρέθην τοῖς μὴ ἐμὲ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν.» Ἐβιάσατο, φησὶν, καὶ ἐφιλονείκησεν μηδὲν συνεσκιασμένον εἰπεῖν, ἀλλὰ γυμνὰ πρὸ τῶν ὀφθαλμῶν ὑμῶν θεῖναι τὰ πράγματα, μᾶλλον δὲ ἑλόμενος κινδυνεύειν ἐκ τοῦ προφανῶς εἰπεῖν, ἢ συσκιάσαι τι τῶν μελλόντων πραχθήσεσθαι. «Πρὸς δὲ τὸν Ἰσραὴλ λέγει· ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα.» Ἡμέραν ἐνταῦθα\n\nπάντα τὸν χρόνον τῶν κηρύκων λέγων· τὸ δὲ ἐκπετάσαι τὰς χεῖρας, τὸ καλέσαι καὶ ἐπισπάσασθαι καὶ παρακαλέσαι δηλοῖ.","english":"First Moses says: \"I will provoke you to jealousy by those who are not a nation; by a foolish nation I will anger you.\" This is the solution to the objection. It was from the testimony of the ancients, he says, that one could recognize them—not only from the fact that they disbelieved, nor from the fact that those men preached those good things which they announced as good news, but also from the fact that they saw those inferior to themselves, those from the Gentiles, held in greater honor. And the phrase \"I will provoke you to jealousy by those who are not a nation\" refers to the Greeks; for what is more foolish than the Greeks? What is more worthless? And Isaiah says: \"I was found by those who did not seek me; I became manifest to those who did not ask for me.\" He forced himself, he says, and strove to say nothing obscured, but to set the matters bare before your eyes—or rather, choosing to risk danger by speaking openly than to obscure anything of what was going to be done. And to Israel he says: \"All the day long I stretched out my hands to a disobedient and contrary people.\" By \"day\" here he means the whole time of the heralds; and the stretching out of the hands signifies the calling and drawing to himself and exhorting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"ΚΕΦΑΛ. ΙΑʹ.\n\n«Λέγω οὖν· μὴ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ; Μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμὶ ἐκ σπέρματος Ἀβραὰμ, φυλῆς Βενιαμίν. Οὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω.» Κατὰ διαπόρησιν εἰσάγει τὸν λόγον· λέγει δὲ ὅτι κἂν ὀλίγοι ὦσιν οἱ διασεσωσμένοι, τὰ τῆς ἐπαγγελίας ἕστηκεν· διὰ τοῦτο οὐδὲ ἁπλῶς εἶπεν, τὸν λαὸν αὐτοῦ, ἀλλὰ προσέθηκεν, ὃν προέγνω. Εἶτα ἐπαγαγὼν ἀπόδειξιν τοῦ μὴ ἀπώσασθαι τὸν λαὸν, φησίν· Καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί. «Ἢ οὐκ οἶδατε ἐν Ἠλίᾳ τί λέγει ἡ Γραφή; ὡς ἐντυγχάνει τῷ Θεῷ κατὰ τοῦ Ἰσραήλ· Κύριε, τοὺς προφήτας σου ἀπέκτειναν, καὶ τὰ θυσιαστήριά σου κατέσκαψαν· κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσι τὴν ψυχήν μου.» Λύσιν ἐπάγει ἐξ ἱστορίας τῆς ἀντιθέσεως ἧς οὕτω τίθησι· τίς δὲ ἡ ἀντίθεσις; Οὕτως ἡμᾶς, φησὶν, ἀπατᾷς, καὶ παραλογίζῃ τὸν λαὸν ἅπαντα, σεαυτὸν τιθεῖς καὶ τοὺς ὀλίγους τοὺς μετὰ σοῦ, καὶ κεναῖς ἡμᾶς φυσᾶς ἐλπίσι, τὴν ἐπαγγελίαν πεπληρῶσθαι λέγων, πάντων ἀπολομένων, καὶ εἰς ὀλίγους τῆς σωτηρίας περιστάσης. Ταύτης οὔσης τῆς ἀντιθέσεως, ὅρα πῶς ἐπάγει τὴν λύσιν ἀπὸ ἱστορίας κατασκευάζων· ἡ δὲ πᾶσα οἰκονομία τοῦ λόγου αὕτη· οὐκ ἀπώσατο ὁ Θεὸς τὸν λαόν. Εἰ γὰρ ἀπώσατο, οὐδένα ἀνεδέξατο· εἰ δὲ ἐδέξατό τινας, οὐκ ἀπώσατο. Εἶτα ἀντίθεσις· Καὶ μὴν, φησὶν, εἰ μὴ πάντας ἀπώσατο, πάντας ἐδέξατο. Εἶτα ἡ λύσις· Οὐδαμῶς, φησίν· καὶ γὰρ ἐν Ἠλίᾳ ἐν ἑπτακισχιλίοις περιέστη τὰ τῆς σωτηρίας· καὶ νῦν δὲ πολλοὶ οἱ πεπιστευκότες. Εἰ δὲ ἀγνοεῖτε ὑμεῖς, θαυμαστὸν οὐδέν· ἐπεὶ καὶ ὁ προφήτης ἐκεῖνος ὁ τοσοῦτος καὶ τηλικοῦτος ἠγνόει.","english":"CHAPTER 11.\n\n\"I say then: Has God cast away his people? By no means; for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away his people whom he foreknew.\" He introduces the argument by way of a question; and he says that even if those who have been saved are few, the things of the promise stand firm; for this reason he did not say simply \"his people,\" but added \"whom he foreknew.\" Then, having brought forward a proof that he has not cast away his people, he says: \"For I also am an Israelite.\" \"Or do you not know what the Scripture says in Elijah? How he pleads with God against Israel: Lord, they have killed your prophets, and they have torn down your altars; and I was left alone, and they seek my life.\" He brings in the solution from the history of the objection, which he sets out thus: what then is the objection? \"In this way,\" he says, \"you deceive us, and you mislead the whole people, setting yourself and the few who are with you, and puffing us up with empty hopes, saying that the promise has been fulfilled when all have perished and salvation has come down to a few.\" Such being the objection, observe how he brings in the solution, establishing it from history; and the whole economy of the argument is this: God has not cast away his people. For if he had cast them away, he would have received no one; but if he has received some, he has not cast them away. Then the objection: \"And yet,\" it says, \"if he did not cast away all, he received all.\" Then the solution: \"By no means,\" he says; \"for in the time of Elijah the things of salvation were confined to seven thousand; and now too many are those who have believed. But if you are ignorant, it is no wonder, since even that prophet, so great and so eminent, was ignorant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"«Ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός; Κατέλειψα ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἐκάμψαντο γόνυ τῇ Βάαλ. Οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λείμματα κατ' ἐκλογὴν χάριτος γέγονεν.» Ἵνα μὴ λέγοιεν, Τί οὖν ἐκεῖνα πρὸς τὰ παρόντα; φησίν· λέγει, ναὶ μὲν οὖν. Δείκνυται γὰρ ἐντεῦθεν ὅτι τοὺς ἀξίους ὁ Θεὸς ἀεὶ σώζειν εἴωθεν, κἂν πρὸς ἅπαν ἔθνος ἡ ἐπαγγελία κειμένη. Διὸ καὶ ἐπάγει· Οὕτω καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονε. Σημαίνει δὲ καὶ ἕτερόν τι ἐκ τούτου, τὸ μὴ ξένην εἶναι τὴν χάριν καὶ πρᾶγμα καινὸν, ἀλλὰ καὶ ἑπτακισχιλίους δι' αὐτῆς σεσῶσθαι. «Εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων· ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις.» Πάλιν κἀντεῦθεν ἀποστερεῖ συγγνώμης τοὺς Ἰουδαίους. Οὐδὲ γὰρ ἔχετε, φησὶν, εἰπεῖν, ὅτι προφῆται μὲν ἐκάλουν, καὶ τὰ πράγματα ἐβόα, καὶ ἡ παραζήλωσις ἡμᾶς πεῖσαι ἦν ἱκανή· φορτικὰ δὲ τὰ ἐπιταττόμενα ἦν. Οὐδὲ γὰρ ταῦτα, φησὶν, εἰπεῖν ἔχετε· πῶς γὰρ ἂν ταῦτα ἀπῄτησε, φησὶν, ὁ Θεὸς παρ' ὑμῶν, ὁπότε καὶ τὴν χάριν αὐτοῦ ἐπισκιάζειν ἔμελλεν. «Τί οὖν; ὃ ἐπιζητεῖ Ἰσραὴλ, τούτου οὐκ ἐπέτυχεν.» Διὰ τὴν ἀπιστίαν δηλονότι· ταῦτα γὰρ καὶ ὀπίσω πάλιν κατεσκεύασεν. «Ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν, καθὼς γέγραπται.» Τὴν δικαιοσύνην. ὑπακούσασα τῇ πίστει. «Ἔδωκεν αὐτοῖς ὁ Θεὸς πνεῦμα κατανύξεως.» Κατάνυξιν, τὴν διάθεσιν καὶ τὴν παράνομον κακίαν φησίν· ὅταν δὲ τὸ, ἔδωκεν, ἀκούεις, καὶ τὸ, παρέδωκεν, μὴ ὡς εἰς τοῦτο αὐτοὺς ὠθοῦντος τοῦ Θεοῦ, ἀλλ' ἀντὶ τοῦ, εἴασεν, δέχου τὴν λέξιν.","english":"But what does the divine response say to him? I have left for myself seven thousand men, who have not bent the knee to Baal. So then also in the present time there has come to be a remnant according to the election of grace.\" Lest they should say, \"What then is that to the present circumstances?\" he says—he says, \"Yes indeed.\" For it is shown from this that God has always been accustomed to save those who are worthy, even if the promise lies toward every nation. Therefore he adds: \"So also in the present time a remnant according to the election of grace has come to be.\" And he signifies something else from this as well: that grace is not a strange thing nor a new matter, but that even seven thousand were saved through it. \"But if by grace, no longer by works; since grace is no longer grace.\" Again from this he deprives the Jews of any excuse. For you cannot say, he says, that the prophets were calling, and the events were crying out, and the provocation was sufficient to persuade us; but the commands were burdensome. For neither can you say these things, he says; for how would God have demanded these things from you, he says, when he was going to overshadow even his grace? \"What then? What Israel seeks, it has not obtained.\" Because of unbelief, clearly; for these things he has again established afterward. \"But the election obtained it; but the rest were hardened, as it is written.\" Righteousness—having obeyed the faith. \"God gave them a spirit of compunction.\" By compunction he means the disposition and the lawless wickedness; but when you hear \"he gave,\" and \"he handed over,\" do not take the word as though God were pushing them into this, but in place of \"he allowed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"«Ὀφθαλμοὺς τοῦ μὴ βλέπειν, καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας.» Ἐπειδὴ αὐτοὶ αὐτῶν ἐκάμμυσαν τοὺς ὀφθαλμοὺς, καὶ ἔφραξαν τὰ ὦτα, κατὰ τὴν Ἡσαΐου φωνὴν, καὶ οὐκ ἠβουλήθησαν οὔτε ὁρᾷν, οὔτε ἀκούειν, τούτου χάριν εἴασεν αὐτοὺς κατὰ τὰ ἐπιτηδεύματα πορεύεσθαι τῶν καρδιῶν αὐτῶν. Τὸ γὰρ ἄκοντας ἕλκειν εἰς τὸ καλὸν, τοῦτο ἦν ἀναιροῦντος τὸ αὐτεξούσιον. «Καὶ Δαβὶδ λέγει· γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα, καὶ εἰς θήραν, καὶ εἰς ἀνταπόδομα αὐτοῖς, καὶ εἰς σκάνδαλον· σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν.» Δείκνυσιν ὡς αὐτὸ τοῦτο\n\nκαμμῦσαι αὐτοὺς ὀφθαλμοὺς, αἴτιον αὐτοῖς γέγονε τιμωρίας· τὸ γὰρ τὴν τράπεζαν γενηθῆναι εἰς παγίδα, τουτέστι πᾶσαν αὐτῶν μεταβληθῆναι τὴν εὐημερίαν. Ὅτι δὲ δικαίως ἐπενήνεκται ἡ θεία ὀργὴ, ἐδίδαξεν εἰπών· Καὶ εἰς ἀνταπόδομα αὐτοῖς. «Καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον.» Τὸ διηνεκὲς τῆς τιμωρίας δηλοῖ· οὐδὲ γὰρ ἐλεηθήσονται πρότερον, πρὶν μετανοήσαντες τὴν πίστιν δέξωνται. «Λέγω οὖν, μὴ ἔπταισαν, ἵνα πέσωσι; Μὴ γένοιτο. Ἐκτραγῳδήσας αὐτῶν τὰς συμφορὰς, καὶ δείξας μέγα τὸ πτῶμα, καὶ κειμένους χαμαὶ, καὶ πάσης ἐλπίδος ἀφῃρημένους, ἵνα μὴ ἀπευδοκήσουσι τῆς σωτηρίας, ὅρα πῶς παραμυθεῖται κειμένους· τῷ δὲ, Ἔπταισαν ἵνα πέσωσιν, εἰς τὸ διηνεκὲς, προσθετέον. Οὕτω γὰρ μικράν τινα παραμυθίαν λαμβάνοντες, ἐπὶ τὴν μετάνοιαν ἤρχοντο, ὅσα γε ἐκ τῶν λόγων, εἰ καὶ μὴ οὕτως ἐξέβη διὰ τὸ τῆς γνώμης δύσκολον.","english":"Eyes so as not to see, and ears so as not to hear, until this very day.\" Since they themselves closed their eyes and stopped their ears, according to the voice of Isaiah, and were unwilling either to see or to hear, for this reason he allowed them to walk according to the practices of their hearts. For to drag the unwilling toward the good—this was the act of one abolishing free will. \"And David says: Let their table become a snare, and a catch, and a recompense to them, and a stumbling block; let their eyes be darkened so as not to see.\" He shows that this very thing—their having closed their eyes—has become the cause of punishment for them; for their table to become a snare means that all their prosperity was turned against them. And that the divine wrath was brought upon them justly, he taught by saying: \"And as a recompense to them.\" \"And bend down their back continually.\" This declares the ceaselessness of the punishment; for they will not be shown mercy before, until they repent and receive the faith. \"I say then, have they stumbled so as to fall? By no means. Having dramatized their calamities and shown the fall to be great, and them lying on the ground and deprived of all hope—so that they might not despair of salvation—see how he consoles those who lie fallen; but to the phrase \"they stumbled so as to fall,\" one must add \"continually.\" For in this way, receiving some small consolation, they began to come to repentance—at least as far as the words go, even if it did not turn out that way because of the stubbornness of their disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"«Ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν εἰς τὸ παραζηλῶσαι αὐτούς.» Εἰ καὶ μὴ αὕτη τῶν πραγμάτων φύσις, ἀλλ' οὕτω λέγει παραμυθούμενος τὴν μεγάλην αὐτῶν, ὡς ἔφην ἔκπτωσιν. Οὐ γὰρ διὰ τοῦτο ἔπταισαν, ἵνα σωθῇ τὰ ἔθνη, ἀλλ' ἐπειδὴ ἠπίστησαν αὐτοὶ, ἐκηρύχθη τοῖς ἔθνεσιν. Ἔδει δὲ πρῶτον αὐτοὺς εἰσελθεῖν, εἶτα τὰ ἔθνη. Καὶ τοῦτο ἔκ τε τῶν παραβολῶν ὧν ἐν τοῖς Εὐαγγελίοις ἔστιν ἰδεῖν, ὧν πρὸς τοὺς ἀποστόλους ἔφασκεν ὁ Κύριος, τὸ πορεύεσθαι μᾶλλον εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ· τὸ γὰρ, μᾶλλον, δηλοῖ, ὡς ἐκείνων μὲν πρῶτον ὀφειλόντων, εἶτα τούτων δεύτερον. Καὶ τὸ παρὰ τοῦ Παύλου δὲ πρὸς Ἰουδαίους ῥηθὲν οὐδὲν ἧττον ταύτην βεβαιοῖ τὴν γνώμην. Ποῖον δὴ τοῦτο τὸ; Ὑμῖν ἦν ἀναγκαῖον λαληθῆναι πρῶτον τὸν λόγον τοῦ Θεοῦ. «Εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου, καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν; Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. Ἐφ' ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, εἰ πῶς παραζηλώσω μου τὴν σάρκα, καὶ σώσω τινὰς ἐξ αὐτῶν. Εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσληψις, εἰ μὴ ζωὴ ἐκ νεκρῶν;» Ἀπ' ἐκείνης ἧς εἶπεν διανοίας, τουτέστι τῆς σκοπὸν ἐχούσης τὴν παραμυθίαν, καὶ τούτους ἡγησώμεθα τοὺς λόγους. «Εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν, ἐνεκεντρίσθης ἐν αὐτοῖς.» Ἀπαρχὴν τοὺς περὶ Ἀβραάμ φησιν. «Καὶ συγκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων·","english":"But by their trespass salvation has come to the Gentiles, to provoke them to jealousy.\" Even if this is not the nature of the matter, he speaks this way consoling their great fall, as I said. For they did not stumble for this reason, that the Gentiles might be saved, but because they themselves disbelieved, it was proclaimed to the Gentiles. It was necessary, however, that they enter first, and then the Gentiles. And this can be seen both from the parables in the Gospels, which the Lord spoke to the apostles, that they should go rather to the lost sheep of the house of Israel; for \"rather\" makes clear that it was their debt first, and then these second. And what was said by Paul to the Jews confirms this opinion no less. What is this? \"It was necessary that the word of God be spoken to you first. But if their trespass is the wealth of the world, and their failure the wealth of the Gentiles, how much more their fullness? But I speak to you Gentiles. Inasmuch then as I am the apostle of the Gentiles, I glorify my ministry, if somehow I may provoke to jealousy my own flesh, and save some of them. For if their rejection is the reconciliation of the world, what is their acceptance, if not life from the dead?\" From that mind which he mentioned, that is, the one having consolation as its aim, let us understand these words also. \"But if the firstfruits is holy, so also is the lump; and if the root is holy, so also are the branches. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them.\" He calls the firstfruits those around Abraham. \"And you became a partaker of the root of the richness of the olive tree, do not boast against the branches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις, ἀλλ' ἡ ῥίζα σε. Ἐρεῖς οὖν· Ἐξεκλάσθησαν κλάδοι, ἵνα ἐγὼ ἐγκεντρισθῶ. Καλῶς· τῇ ἀπιστίᾳ ἐξεκλάσθησαν. Σὺ δὲ τῇ πίστει ἕστηκας.» Ἵνα μὴ τὸ παρὰ φύσιν ἀκούων, ἔλαττον δῷς ἔχειν τοὺς ἐξ ἐθνῶν τῶν ἐξ Ἰσραὴλ, τούτου χάριν, συγκοινωνὸς τῆς ῥίζης καὶ τῆς πιότητος ἐγένου, προσέθηκεν, ἵνα δείξῃ τῆς αὐτῆς ἐκείνους μετασχόντας πολιτείας καὶ ἁγιότητος. «Μὴ ὑψηλοφρόνει, ἀλλὰ φοβοῦ. Εἰ γὰρ ὁ Κύριος τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. Ἴδε οὖν χρηστότητα καὶ ἀποτομίαν Θεοῦ. Ἐπὶ μὲν τοὺς πεσόντας, ἀποτομία· ἐπὶ δὲ σὲ, χρηστότης Θεοῦ, ἐὰν ἐπιμείνῃς τῇ χρηστότητι· ἐπεὶ καὶ σὺ ἐκκοπήσῃ. Κἀκεῖνοι δὲ ἐὰν μὴ ἐπιμείνωσι τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται. Δυνατὸς γὰρ ὁ Θεὸς πάλιν ἐγκεντρίσαι αὐτούς.» Ὅρα σύνεσιν τοῦ Παύλου· πῶς ἀμφοτέροις ἐπάγει τὰ πρόσφορα. Τοῖς μὲν γὰρ Ἰουδαίοις πεσοῦσι καὶ ἐν πτώματι μεγάλῳ κειμένοις παραμυθίαν ἐγείρει πολλὴν, μὴ ἐῶν εἰς ἀπόγνωσιν· τοῖς δὲ ἔθνεσι δεξαμένοις τὴν πίστιν καὶ δεδοξασμένοις διὰ τῶν χαρισμάτων, φόβον προσάγει, ὅπως μὴ δι' ὧν ηὐπόρησαν ἀγαθῶν ὑψωθέντες εἰς φρόνημα, τῆς χάριτος ἐκπέσωσιν. «Εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου, καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τοῦ Ἰσραὴλ γέγονεν, ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσ έλθῃ· καὶ οὕτω πᾶς Ἰσραὴλ σωθήσεται, καθὼς γέγραπται· Ἥξει ἐκ","english":"But if you boast, it is not you who bear the root, but the root bears you. You will say then: Branches were broken off, so that I might be grafted in. Well said: they were broken off for their unbelief. But you stand by faith. Lest, hearing of what is contrary to nature, you should reckon the Gentiles as inferior to those of Israel, for this reason—that you have become a sharer in the root and the fatness—he added this, to show that they partook of the same citizenship and holiness. Do not be high-minded, but fear. For if the Lord did not spare the natural branches, neither will he spare you. Behold then the goodness and severity of God. Toward those who fell, severity; but toward you, the goodness of God, if you continue in his goodness; otherwise you also will be cut off. And they also, if they do not continue in unbelief, will be grafted in. For God is able to graft them in again. Observe Paul's understanding: how he applies what is fitting to both. For to the Jews who have fallen and lie in a great fall, he raises up much consolation, not allowing them to fall into despair; but to the Gentiles who have received the faith and been glorified through the gifts, he brings fear, so that they might not, being exalted in mind by the good things in which they prospered, fall away from grace. For if you were cut out of the olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree. For I do not want you to be ignorant, brothers, of this mystery, so that you may not be wise in your own conceits, that a hardening in part has come upon Israel, until the fullness of the Gentiles comes in; and so all Israel will be saved, as it is written: He will come out of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Σιὼν ὁ ῥυόμενος, ἀποστρέψει τὰς ἀσεβείας ἀπὸ Ἰακώβ· καὶ αὕτη αὐτοῖς ἡ παρ' ἐμοῦ διαθήκη· ὅταν ἀφελῶμαι τὰς ἁμαρτίας αὐτῶν.» Παρὰ φύσιν, καὶ κατὰ φύσιν, ὅταν ἀκούσῃς, μὴ τὴν ἀκίνητον αὐτὴν φύσιν νόμιζε λέγειν αὐτὸν, ἀλλὰ τὸ εἰκὸς, καὶ τὸ ἀκόλουθον, καὶ τὸ ἀπεικὸς πάλιν, τούτοις δηλοῦνται τοῖς ὀνόμασιν· οὐ γὰρ φύσει τὰ καλὰ καὶ τὰ κακὰ, ἀλλὰ ἐκ γνώμης καὶ προαιρέσεως μόνης. «Κατὰ μὲν τὸ Εὐαγγέλιον, ἐχθροὶ δι' ἡμᾶς· κατὰ δὲ τὴν ἐκλογὴν, ἀγαπητοὶ διὰ τοὺς πατέρας· ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ.» Ἐπειδὴ ὑμεῖς ἐκλήθητε, φιλονεικότεροι γεγόνασιν ἐκεῖνοι. Ὁ δὲ Θεὸς οὐδὲ οὕτως ἀνέκοψεν αὐτῶν τὴν κλῆσιν, ἀλλὰ ἀναμένει πάντας τοὺς ἐξ ἐθνῶν μέλλοντας πιστεύειν, εἰσελθεῖν, καὶ τότε κἀκεῖνοι ἥξουσιν. «Ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῷ Θεῷ, νῦν δὲ ἐλεήθητε τῇ τούτων ἀπειθείᾳ, οὕτω καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει, ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσι. Συνέκλεισεν γὰρ ὁ Θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ.» Δείκνυσι τοὺς ἐξ ἐθνῶν πρότερον κεκλημένους, ὡς καὶ ἡ τοῦ Εὐαγγελίου παραβολὴ ἡ ἐπὶ τῶν δύο παίδων, οἷς ὁ πατὴρ εἶπεν· Πορεύου εἰς τὸν ἀγρόν. Ὥσπερ γὰρ τὸ, Παρέδωκεν εἰς πάθη ἀτιμίας, καὶ τὸ, Ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, εἰς τὸν Θεὸν ἀναφέρει ἡ Γραφὴ, διὰ τὴν συγχώρησιν αὐτοῦ ἑκάστῳ ὡς βούλεται πράττειν, καὶ μὴ κωλύειν διὰ τὸ αὐτεξούσιον· οὕτως καὶ ἐνταῦθα νοηθείη δ' ἂν τὸ, συνέκλεισεν, καὶ ἐπὶ τοῦ συνεῖχεν ἄφυκτος ἀρᾷ· διὸ τὸν τῆς ἀπειθείας κατέστησεν ἔλεγχον. «Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ·","english":"Zion the deliverer will turn away ungodliness from Jacob; and this is the covenant from me to them: when I take away their sins.\" When you hear \"contrary to nature\" and \"according to nature,\" do not suppose that he is speaking of nature itself as immutable, but rather what is probable, and what follows, and again what is improbable, are made clear by these terms; for good and evil are not by nature, but from opinion and choice alone. \"On the one hand, according to the Gospel, they are enemies for your sake; but on the other hand, according to the election, they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable.\" Since you were called, they have become more contentious. But God did not even so cut off their calling, but awaits all those from the Gentiles who are going to believe, to enter, and then those also will come. \"For just as you once disobeyed God, but now have been shown mercy through their disobedience, so also these now have disobeyed, that by the mercy shown to you they also may now be shown mercy. For God has shut up all in disobedience, that he might have mercy on all.\" He shows that those from the Gentiles were called first, as also the parable of the Gospel concerning the two children, to whom the father said: Go into the field. For just as \"he handed them over to dishonorable passions,\" and \"he blinded the minds of the unbelievers,\" Scripture refers to God, because of his permission for each to act as he wishes, and not to hinder because of free will; so also here one might understand \"he shut up,\" both in the sense of \"he confined them by an inescapable curse\"; therefore he established the proof of their disobedience. \"O the depth of the riches and wisdom and knowledge of God!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ.» Οὐ γὰρ μόνον καταληφθῆναι αὐτὰ ἀδύνατον, ἀλλ' οὐδὲ ἐξερευνηθῆναι. «Καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.» Τουτέστιν, αἱ ἐπαγγελίαι. «Τίς γὰρ ἔγνω νοῦν Κυρίου;» Οὐδὲ ἐγὼ, φησὶν, ὁ διδάσκαλος, ηὗρον ἅπαντα, ἀλλὰ μέρος τι μικρόν· μόνος γὰρ αὐτὸς οἶδεν τὰ ἑαυτοῦ σαφῶς. «Ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;» Ὃ λέγει τοιοῦτόν ἐστιν· ὅτι οὕτω σοφὸς ὢν, οὐδὲ παρ' ἑτέρου σοφός ἐστιν, ἀλλὰ αὐτός ἐστιν ἡ πηγὴ τῶν ἀγαθῶν. «Ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ;» Χαρισάμενος ἡμῖν, φησὶν, οὐ παρ' ἑτέρου δανεισάμενος, ταῦτα ἔδωκεν, ἀλλ' οἴκοθεν ἀναβλύσας· οὐδὲ ἀμοιβὴν ὀφείλων τινὶ, ὡς εἰληφώς τι παρ' αὐτοῦ· ἀλλὰ αὐτὸς κατάρχων ἐν παντὶ τῶν εὐεργεσιῶν. «Ὅτι ἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν τὰ πάντα.» Αὐτὸς ηὗρεν, αὐτὸς ἐποίησεν, αὐτὸς συγκρατεῖ. Καὶ γὰρ πλούσιός ἐστι, καὶ οὐ δεῖται παρ' ἑτέρου λαβεῖν. Καὶ σοφός ἐστι, καὶ οὐ δεῖται συμβούλου. Καὶ τί λέγω συμβούλου; οὐδὲ εἰδέναι τις δύναται τὰ αὐτοῦ, ἀλλὰ αὐτὸς μόνος· αὐτὸς ὁ πλούσιος καὶ σοφός. «Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.» Ὅταν μέγα τι λέγει καὶ καινὸν καὶ παράδοξον, θαυμάζων εἰς δόξαν καταλήγει· τοῦτο καὶ ἐπὶ τοῦ Υἱοῦ ἐποίησεν· καὶ γὰρ ἐκεῖ θαυμάσας, αὐτὸ δὴ τοῦτο, ὅπερ καὶ ἐνταῦθα ἐπήγαγεν, Ἐξ ὧν Χριστὸς τὸ κατὰ σάρκα, ὁ ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν.","english":"as his judgments are unsearchable.\" For it is not only impossible to comprehend them, but not even to search them out. \"And his ways are past tracing out.\" That is, his promises. \"For who has known the mind of the Lord?\" Not even I, he says, the teacher, have found everything, but only a small part; for he alone clearly knows his own things. \"Or who has been his counselor?\" What he says is of this sort: that being so wise, he is not wise from another, but he himself is the fountain of good things. \"Or who has first given to him, and it shall be repaid to him?\" Having bestowed on us, he says, not having borrowed from another, he gave these things, but welling up from his own house; nor owing a recompense to anyone, as though he had received something from him; but he himself is the first in all benefactions. \"For from him, and through him, and to him are all things.\" He himself found, he himself made, he himself sustains. For he is rich, and does not need to receive from another. And he is wise, and does not need a counselor. And why do I say a counselor? Not even can anyone know his things, but he alone; he himself, the rich and wise. \"To him be the glory into the ages. Amen.\" When he says something great and new and paradoxical, marveling he concludes in glory; this he also did in the case of the Son; for there too, marveling, he brought in this very thing, which also here: \"From whom is Christ according to the flesh, God over all, blessed into the ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"ΚΕΦΑΛ. ΙΒʹ.\n\n«Παρακαλῶ οὖν ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ.» Πολλὰ περὶ τῆς τοῦ Θεοῦ φιλανθρωπίας διαλεχθεὶς, καὶ δείξας αὐτοῦ τὴν ἄφατον κηδεμονίαν, ἐπὶ τὴν παραίνεσιν μεταβαίνων, τοὺς οἰκτιρμοὺς προβάλλει τοῦ Θεοῦ, δι' ὧν ἐσώθησαν· ὥσπερ ἄν τις τὸν μεγάλα εὐεργηθέντα ἐντρέψαι βουλόμενος, αὐτὸν τὸν εὐεργετήσαντα ἱκέτην ἀγάγοι. «Παραστῆναι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, τῷ Θεῷ εὐάρεστον.» Ἵνα μή τις νομίσῃ λέγειν κατασφάξαι σώματα, ταχέως ἐπήγαγεν τὸ ζῶσαν. Πῶς δὲ γένοιτο θυσία ζῶσα; Ἐὰν μηδὲν ἄτοπον πράττῃ τὸ σῶμα, ἐὰν μὴ ὁ ὀφθαλμὸς βλέπῃ πονηρὸν, μὴ γλῶττα λαλήσῃ αἰσχρὸν, μηδὲ χεὶρ ἅψηται παρανομίας. Οὕτω γίνεται ὁλοκαύτωμα. Οὐκ εἶπε, ποιῆσαι, ἀλλὰ παραστῆσαι, ὡς ἂν εἰ ἔλεγεν· Μηδὲν ἔχετε λοιπὸν κοινὸν πρὸς αὐτά· ἑτέρῳ αὐτὰ ἐξεδώκατε. Παραστήσας τῷ πολέμῳ τῷ κατὰ τοῦ διαβόλου τὰ μέλη, φησὶ, καὶ τῇ παρατάξει τῇ\n\nφοβερᾷ, μὴ κάθελκε πρὸς ἰδιωτικὰς αὐτὰ διακοσμήσεις. Ζῶσαν, φησὶ, πρὸς ἀντιδιαστολὴν τῆς Ἰουδαϊκῆς, τῆς διὰ τῶν σφαζομένων· πάλιν λογικὴν, πρὸς ἀντιδιαστολὴν τῆς ἀλόγου, τῆς διὰ τῶν θρεμμάτων. Πρῶτον δὲ πάντων τὴν σωφροσύνην εἶπεν, ὥσπερ κρηπῖδά τινα καὶ θεμέλιον τῶν λοιπῶν ἀρετῶν. «Τὴν λογικὴν λατρείαν ὑμῶν.» Λογικὴν λατρείαν, τὴν πνευματικὴν διακονίαν καὶ τὴν πολιτείαν τὴν κατὰ Θεὸν, φησὶν, τὴν μηδὲν ἔχουσαν σωματικόν. «Καὶ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα Θεοῦ τὸ ἀγαθὸν, τὸ εὐάρεστον καὶ τέλειον.» Μὴ πλάσῃς σαυτὸν, φησὶν, κατὰ τὸ σχῆμα τοῦ παρόντος βίου.","english":"CHAPTER 12.\n\n\"I appeal to you therefore, brothers, through the mercies of God.\" Having spoken at length about God's love for humanity, and having shown his ineffable care, when he comes to his exhortation he sets before them the mercies of God, through which they were saved; just as one who wishes to shame a man greatly benefited would bring the benefactor himself as a suppliant. \"To present your bodies as a living sacrifice, holy, acceptable to God.\" So that no one might think he was saying to slaughter bodies, he quickly added \"living.\" And how does a sacrifice become living? If the body does nothing improper, if the eye does not look upon evil, if the tongue does not speak shameful things, nor the hand touch lawlessness. Thus it becomes a whole burnt offering. He did not say \"to make,\" but \"to present,\" as if he were saying: Have nothing in common with them any longer; you have given them over to another. Having presented the members for the war against the devil, he says, and for that fearful battle-line, do not drag them back to private occupations. \"Living,\" he says, in contrast to the Jewish sacrifice, which was through slaughtered victims; again \"rational,\" in contrast to the irrational, which was through cattle. And first of all he mentioned chastity, as a kind of foundation and basis of the remaining virtues. \"Your rational service.\" Rational service, he says, is the spiritual ministry and the conduct according to God, which has nothing bodily in it. \"And do not be conformed to this age, but be transformed by the renewal of your mind, so as to test what is the will of God, the good, the acceptable and perfect.\" Do not mold yourself, he says, according to the form of the present life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Οὐδὲν γὰρ τῶν ἐν αὐτῷ μένον καὶ βεβηκός ἐστιν. «Λέγω γὰρ διὰ τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι, παντὶ τῷ ὄντι ἐν ὑμῖν, μὴ ὑπερφρονεῖν παρ' ὃ δεῖ φρονεῖν.» Ἀνωτέρω εἰπὼν, Διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ παρακαλῶ ὑμᾶς, ἐνταῦθα πάλιν λέγει, διὰ τῆς χάριτος. Συνεχῶς τῶν εὐεργεσιῶν αὐτοὺς ἀναμιμνήσκων, ὥστε εὐγνωμονεστέρους αὐτοὺς ποιῆσαι. Ἔστι δὲ τὸ ὅλον περὶ ταπεινοφροσύνης. «Ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν.» Ὃ λέγει τοιοῦτόν ἐστιν· Ἐλάβομεν φρόνησιν, οὐχ ἵνα εἰς ἀπόνοιαν αὐτῇ χρησώμεθα, ἀλλ' ἵνα εἰς σωφροσύνην. Νήφειν καὶ ὑγιαίνειν κατὰ διάνοιαν, ἀπὸ τοῦ σώας ἔχειν τὰς φρένας. «Ἑκάστῳ ὡς Θεὸς ἐμέρισε μέτρον πίστεως.» Πίστιν ἐνταῦθα τὸ χάρισμα καλεῖ. Εἰπὼν δὲ ὅτι ἐμέρισεν, καὶ τὸν ἔλαττον εἰληφότα παρεμυθήσατο, καὶ τὸν μείζονος ἀπολαύσαντα κατέστειλεν· εἰ γὰρ ὁ Θεὸς ἐμέρισεν, καὶ μὴ σὸν τὸ κατόρθωμα· τί μέγα φρονεῖς; «Καθάπερ γὰρ ἐν ἑνὶ σώματι μέλη πολλὰ ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν· οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ· τὸ δὲ καθ' εἷς, ἀλλήλων μέλη.» Τίνος ἕνεκεν μέγα φρονεῖς, φησὶν, ἢ διὰ τί πάλιν ἕτερος ἑαυτὸν ἐξευτελίζει; οὐχὶ σῶμά ἐσμεν ἅπαντες ἓν, καὶ μεγάλοι, καὶ μικροί; Ὅταν οὖν κατὰ τὸ κεφάλαιον ἓν ὦμεν, καὶ ἀλλήλων μέλη, τί τῇ ἀπονοίᾳ σχίζεις σαυτόν; τί ἐπαισχύνῃ τὸν ἀδελφόν; Ὥσπερ ἐκεῖνος σοῦ μέλος, οὕτως κἀκείνου σύ.","english":"For nothing that is in him is stable and settled. \"For I say, through the grace of God that was given to me, to everyone who is among you, not to think more highly than he ought to think.\" Having said above, \"Through the mercies of God I appeal to you,\" here again he says, \"through the grace.\" Continually reminding them of his benefactions, so as to make them more grateful. And the whole matter concerns humility. \"But to think unto sober-mindedness.\" What he says is of this sort: We received understanding, not so that we might use it for recklessness, but for sober-mindedness. To be sober and sound in mind, from the fact of having the mind's faculties intact. \"To each one as God apportioned a measure of faith.\" Here he calls the gift \"faith.\" And having said that he apportioned it, he has both consoled the one who received the lesser and restrained the one who enjoyed the greater; for if God apportioned it, it is not your own achievement—why are you proud? \"For just as in one body we have many members, but all the members do not have the same function, so we, the many, are one body in Christ; and individually, members of one another.\" For what reason, he says, are you proud, or why again does another belittle himself? Are we not all one body, both great and small? When, then, we are one as to the head, and members of one another, why do you tear yourself apart by recklessness? Why are you ashamed of your brother? Just as he is a member of you, so you also are of him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"«Ἔχοντες χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως, εἴτε ὁ διακονῶν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ, εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει.» Βούλεται αὐτοὺς σπουδαιοτέρους ἐργάσασθαι, δεικνὺς ὅτι αὐτοὶ τὰς ἀφορμὰς παρέχουσι τοῦ μείζονα ἢ ἐλάττω λαβεῖν. Διό φησιν, κατὰ τὴν ἀναλογίαν τῆς πίστεως. Λέγει μὲν γὰρ αὐτὰ καὶ παρὰ Θεοῦ δεδόσθαι· ὡς ὅταν λέγῃ, ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισεν μέτρον πίστεως. Λέγει δὲ καὶ παρ' αὐτῶν τὰς ἀρχὰς γεγενῆσθαι, ἵνα διεγείρῃ τοὺς ῥᾳθύμους. «Ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. Ἡ ἀγάπη ἀνυπόκριτος. Ἀποστυγοῦντες τὸ πονηρὸν, κολλώμενοι τῷ ἀγαθῷ. Τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι· τῇ τιμῇ ἀλλήλους προηγούμενοι· τῇ σπουδῇ μὴ ὀκνηροί· τῷ πνεύματι ζέοντες. Δείκνυσιν ὡς οὐδὲν ὄφελος ἀρετῆς, εἰ μὴ μετὰ τοῦ προσήκοντος γίνεται. Ὅρα γὰρ πῶς πανταχοῦ τὰς ἐπιτάσεις ζητεῖ· οὐ γὰρ εἶπεν, μεταδίδοτε, μόνον, ἀλλὰ μετὰ δαψιλείας· οὐδὲ, προΐστασθε, ἀλλὰ μετὰ σπουδῆς· οὐδὲ, ἐλεεῖτε, ἀλλὰ ἱλαρῶς· οὐδὲ, τιμᾶτε, ἀλλὰ προηγεῖσθε οὐδὲ, ἀγαπᾶτε, ἀλλὰ ἀνυποκρίτως· οὐδὲ ἀπέχεσθε τῶν κακῶν, ἀλλὰ μισεῖτε· οὐδὲ, ἔχεσθε τῶν ἀγαθῶν, ἀλλὰ, κολλᾶσθε· οὔτε, φιλεῖτε, ἀλλὰ, φιλοστόργως· οὐδὲ, σπουδάζετε, ἀλλὰ μὴ ὀκνηρῶς· οὐδὲ, πνεῦμα ἔχοντες, ἀλλὰ ζέον τὸ πνεῦμα· ὅταν γὰρ σχῇς ἅπαντα τὰ προειρημένα, ἐπισπάσῃ τὸ πνεῦμα. Ἑαυτῷ γὰρ δίδωσι, ἑαυτῷ προΐσταται. Ἀγαπητὸν γὰρ μηδὲν ὑποπτεῦσαι ἐκεῖνον πονηρὸν, καὶ ὅταν μετὰ τοῦ χαίρειν παράσχῃς.","english":"Having gifts differing according to the grace that was given to us, whether prophecy according to the proportion of faith, or he who serves in serving, or he who teaches in teaching, or he who exhorts in exhortation.\" He wishes to make them more earnest, showing that they themselves provide the occasions for receiving greater or lesser gifts. Therefore he says, \"according to the proportion of faith.\" For he says that these things are given by God—as when he says, \"to each as God apportioned a measure of faith.\" But he also says that the beginnings came from themselves, in order to stir up the sluggish. \"He who distributes, in simplicity; he who presides, in diligence; he who shows mercy, in cheerfulness. Love unfeigned. Abhorring what is evil, clinging to what is good. In brotherly love, affectionate toward one another; in honor, preferring one another; in diligence, not slothful; fervent in spirit.\" He shows that there is no benefit in virtue unless it is done with what is fitting. For observe how everywhere he seeks intensification: he did not say merely \"distribute,\" but \"with abundance\"; nor \"preside,\" but \"with diligence\"; nor \"show mercy,\" but \"cheerfully\"; nor \"honor,\" but \"prefer\"; nor \"love,\" but \"unfeignedly\"; nor \"abstain from evils,\" but \"hate them\"; nor \"hold to goods,\" but \"cling to them\"; nor \"love,\" but \"affectionately\"; nor \"be diligent,\" but \"not slothfully\"; nor \"having spirit,\" but \"fervent in spirit.\" For when you have all the things just mentioned, you will draw the Spirit to yourself. For he gives to himself, he presides over himself. For it is desirable to suspect nothing evil in that one, and when you provide it with rejoicing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Ἐπειδὴ γὰρ οὐδὲν οὕτως αἰσχρὸν ἀνθρώποις εἶναι δοκεῖ, ὡς τὸ παρ' ἑτέρων λαμβάνειν, ἂν μὴ ὑπερβαλλούσῃ φαιδρότητι τὴν ὑποψίαν ἀνέλῃς, καὶ δείξῃς ὅτι λαμβάνεις μᾶλλον ἢ δίδως, κατέβαλες μᾶλλον, ἢ ἀνέστησας τὸν λαμβάνοντα. Τίς δὲ βασιλείαν λαμβάνων σκυθρωπός ἐστι; τίς ἁμαρτημάτων συγχώρησιν κατηφὴς μένει; Οὐκ εἶπεν, ἀπεχόμενοι, ἀλλὰ, μισοῦντες. Καὶ οὐχ ἁπλῶς, ἀλλὰ καὶ σφόδρα\n\nμισοῦντες. Τὸ γὰρ ἀπὸ ῥῆμα πολλαχοῦ ἐπιτάσεώς ἐστι παρ' αὐτοῦ, ὡς τὸ ἀπεκδεχόμενοι καὶ ἀπολύτρωσιν, καὶ ἀποκαραδοκίαν. Ἐπειδὴ γὰρ πολλοὶ καὶ μὴ πράττοντες τὰ κακὰ, ὅμως τὴν ἐπιθυμίαν αὐτῶν ἔχουσιν, αὐτὸς καὶ τὴν διάνοιαν καθαρεύειν βούλεται, ἔχθραν ἔχειν πρὸς τὴν κακίαν καὶ μῖσος. Οὐκ εἶπε, ποιοῦντες, μόνον, ἀλλὰ καὶ διακείμενοι· τοῦτο γὰρ τὸ κελεῦσαι, κολλᾶσθαι ἐδήλωσεν. οὕτω καὶ ὁ Θεὸς συνάπτων τὸν ἄνδρα τῇ γυναικὶ, ἔλεγεν· Προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ. Ὅταν περὶ τῶν ἔξω λέγῃ· Εἰ δυνατὸν τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύετε. Ὅταν δὲ περὶ τῶν οἰκείων, τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι. Ἀδελφοὶ, φησὶν, ἔστε, οὐκοῦν διὰ τοῦτο δίκαιοι ἂν εἴητε ἀγαπᾷν ἀλλήλους. «Τῷ Κυρίῳ δουλεύοντες.» Διὰ τούτων ἁπάντων ἐστὶ δουλεύειν τῷ Θεῷ. «Τῇ ἐλπίδι χαίροντες.» Οὐδὲν γὰρ οὕτως πρὸς ἀνδρείαν ἐγείρει ὡς ἐλπὶς χρηστή. «Τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες, ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, τὴν, φιλοξενίαν διώκοντες. Εὐλογεῖτε τοὺς διώκοντας ὑμᾶς· εὐλογεῖτε, καὶ μὴ καταρᾶσθε. Χαίρειν μετὰ χαιρόντων, καὶ κλαίειν μετὰ κλαιόντων τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες·","english":"For since nothing seems to men so shameful as to receive from others, unless by an exceeding cheerfulness you remove the suspicion and show that you receive more than you give, you have rather cast down than raised up the one who receives. But who is gloomy when receiving a kingdom? Who remains downcast when receiving forgiveness of sins? He did not say, \"abstaining,\" but \"hating.\" And not simply, but even exceedingly hating. For the prefix \"apo\" is in many places intensive with him, as in \"awaiting eagerly\" and \"redemption,\" and \"eager expectation.\" For since many, even without doing evil things, nevertheless have the desire for them, he wishes the mind also to be pure, to have enmity and hatred toward wickedness. He did not say, \"doing\" only, but also \"being disposed\"; for this is what he commanded, he made clear \"to cleave to.\" Thus also God, joining the man to the woman, said: \"He shall cleave to his wife.\" When he speaks about those outside: \"If possible, as far as it depends on you, live peaceably with all men.\" But when about those of the household, \"in brotherly love be tenderly affectioned toward one another.\" Brethren, he says, you are; therefore for this reason you would be just in loving one another. \"Serving the Lord.\" Through all these things it is to serve God. \"Rejoicing in hope.\" For nothing so rouses to courage as a good hope. \"Patient in tribulation, persevering in prayer, sharing in the needs of the saints, pursuing hospitality. Bless those who persecute you; bless, and do not curse. Rejoice with those who rejoice, and weep with those who weep, being of the same mind toward one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι.» Καὶ γὰρ πρὸ τῶν μελλόντων ἐν τῷ παρόντι μέγα καρπώσει καλὸν ἀπὸ τῆς θλίψεως, τὸ καρτερικῶς καὶ δόκιμος γίνεσθαι. Οὐκ εἶπεν, παρέχετε αὐτῶν ταῖς χρείαις, δεικνὺς ὅτι μεῖζον λαμβάνουσιν, ἢ διδόασι· καὶ ὅτι ἐμπορία τὸ πρᾶγμά ἐστιν. Κοινὸν γάρ ἐστιν. Εἰσφέρεις χρήματα, εἰσφέρουσί σοι τὴν πρὸς Θεὸν δόξαν ἐκεῖνοι. Οὐκ εἶπεν, ἐργαζόμενοι, ἀλλὰ, διώκοντες, παιδεύων ἡμᾶς μὴ ἀναμένειν τοὺς δεομένους πότε πρὸς ἡμᾶς ἔλθωσιν, ἀλλὰ αὐτοὺς ἐπιτρέχειν καὶ καταδιώκειν. «Γενναίας γὰρ σφόδρα δεῖται ψυχῆς, ὥστε τῷ εὐδοκιμοῦντι μὴ μόνον μὴ φθονεῖν, ἀλλὰ καὶ συνήδεσθαι. «Μὴ γίνεσθε φρόνιμοι παρ' ἑαυτοῖς, μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες.» Τουτέστι, μὴ νομίζετε ἀρκεῖν ἑαυτοῖς· οὐδὲν γὰρ οὕτως ἐπαίρει καὶ ἀποσχίζει τῶν λοιπῶν, ὡς τὸ νομίζειν τινὰ ἀρκεῖν ἑαυτῷ. «Προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων.» Ὅμοιον τῷ, Λαμψάτω τὸ φῶς ὑμῶν. Τοῦτο δέ φησιν, οὐχ ἵνα πρὸς κενοδοξίαν ζήσωμεν, ἀλλ' ἵνα μὴ παρασχῶμεν λαβὴν τοῖς ἀνθρώποις καθ' ἡμῶν. «Εἰ δυνατὸν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες, μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί.» Εὖ τὸ, εἰ δυνατόν· ἔστι γὰρ ὅπου οὐ δυνατὸν, οἷον, ὅταν περὶ εὐσεβείας ὁ λόγος, ἢ ὅταν περὶ ἀδικουμένων ὁ ἀγών. «Ἀλλὰ δότε τόπον τῇ ὀργῇ· γέγραπται γάρ· Ἐμοὶ ἐκδίκησις. Ἐγὼ ἀνταποδώσω, λέγει Κύριος.» Ποίᾳ ὀργῇ, ἢ τῇ τοῦ Θεοῦ, φησίν; Ἐπειδὴ γὰρ μάλιστα τοῦτο ἐπιθυμεῖ ἰδεῖν ὁ ἀδικηθεὶς, ἐκδικῆσαι. ἑαυτὸν ἀπολαύοντα, τοῦτο αὐτὸ μάλιστα μετὰ πολλῆς δίδωσι τῆς περιουσίας·","english":"not thinking highly of lofty things, but being led along with the lowly. For even before the things to come, in the present he will reap a great good from tribulation—namely, to become steadfast and approved. He did not say, \"Supply their needs,\" showing that they receive more than they give, and that the matter is a trade. For it is common. You contribute money; they contribute to you the glory that is toward God. He did not say, \"working,\" but \"pursuing,\" teaching us not to wait for those in need to come to us, but ourselves to run after and pursue them. For it needs a very noble soul, so as not to envy the one who is approved, but even to rejoice with him. Do not become wise in your own eyes, repaying no one evil for evil. That is, do not think you are sufficient for yourselves; for nothing so puffs up and separates one from the rest as thinking that one is sufficient for oneself. Providing what is good in the sight of all men. Similar to, Let your light shine. He says this, not so that we may live for vainglory, but so that we may not give men an occasion against us. If possible, as far as depends on you, living peaceably with all men, not avenging yourselves, beloved. Well said, \"if possible\"; for there is a case where it is not possible, such as when the matter concerns piety, or when the struggle concerns those who are wronged. But give place to wrath; for it is written, Vengeance is mine, I will repay, says the Lord. To what wrath, he says, if not to God's? For since the one who has been wronged especially desires to see this—to avenge himself and enjoy it—this very thing he grants especially with great abundance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"ἂν γὰρ αὐτὸς μὴ ἀμύνῃ, φησὶν, ὁ Θεὸς ἔσται τιμωρός. Συγχώρησον οὖν αὐτῷ, φησὶν, ἐπεξελθεῖν. Καὶ τοῦτο ἐστὶ τὸ, δότε τόπον τῇ ὀργῇ. Εἶτα παραμυθούμενος ἐπὶ πλέον, καὶ τὴν μαρτυρίαν ἐπήγαγεν. «Ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν. Οὕτω γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ.» Ἐπὶ τὸ μεῖζον αὔξει. Ὅμοιον δὲ ὡς εἰ λέγοι· Τί λέγω, φησὶν, ὅτι εἰρηνεύειν δεῖ; εὐεργετεῖν μὲν οὖν μάλιστα κελεύω. Οἶδα γὰρ ὅτι κἂν θηρίον ᾖ ὁ ἐχθρὸς, κἂν μυριάκις μικρόψυχος ᾖ ὁ ἠδικημένος, ψωμίζων αὐτὸν καὶ ποτίζων οὐδὲ αὐτὸς λοιπὸν τῆς τιμωρίας μνημονεύει τῆς ἐκείνου. Διὸ τῷ τέλει θαῤῥῶν τοῦ πράγματος, οὐδὲ ἁπλῶς ἠπείλησεν, ἀλλ' ἐπιδαψιλεύεται τῇ τιμωρίᾳ· οὐ γὰρ εἶπε τιμωρήσεις αὐτὸν, ἀλλὰ, Ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. «Μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν.» Ἠρέμα πῶς ᾐνίξατο, μὴ δεῖν τοιαύτῃ προαιρέσει ποιεῖν. ΚΕΦΑΛ. ΙΓʹ.\n\n«Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω.» Πολὺν τῆς πρὸς ἄρχοντας ὑποταγῆς ποιεῖται λόγον, δεικνὺς, ὡς οὐκ ἐπὶ ἀνατροπῇ τῆς κοινῆς","english":"For if he himself does not defend him, he says, God will be the avenger. Allow him, then, he says, to exact punishment. And this is the meaning of \"give place to wrath.\" Then, comforting them further, he also brought forward the testimony: \"But if your enemy is hungry, feed him; if he is thirsty, give him drink. For in doing this you will heap coals of fire upon his head.\" He increases it to something greater. It is as if he were saying: What am I saying, he says, that one must be at peace? Rather, I command especially to do good. For I know that even if the enemy is a wild beast, even if the wronged man is fainthearted ten thousand times over, by feeding him and giving him drink, he himself no longer remembers that man's punishment. Therefore, confident in the outcome of the matter, he did not merely threaten, but he lavishes the punishment; for he did not say, \"you will punish him,\" but, \"you will heap coals of fire upon his head.\" \"Do not be overcome by evil, but overcome evil with good.\" Gently, in a way, he hinted that one must not do this with such an intention. CHAPTER 13.\n\n\"Let every soul be subject to the governing authorities.\" He makes a lengthy argument for subjection to rulers, showing that it is not for the overthrow of the common","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"πολιτείας ὁ Χριστὸς τοὺς παρ' ἑαυτοῦ νόμους εἰσήγαγεν· ὅπερ ὠνείδιζόν τινες· ἀλλ' ἐπὶ διορθώσει βελτίονι. «Οὐ γάρ ἐστιν ἐξουσία εἰ μὴ ἀπὸ Θεοῦ· αἱ δὲ οὖσαι ὑπὸ Θεοῦ, τεταγμέναι εἰσίν.» Πρῶτον δικαίωμα τῆς τοιαύτης νομοθεσίας καὶ λογισμὸς, τὸ παρὰ Θεοῦ ταῦτα διατετάχθαι. Οὐ τοῦτο δὲ λέγει, ὡς πᾶς ἄρχων ὑπὸ Θεοῦ χειροτονεῖται, οὐδὲ περὶ τῶν καθ' ἕκαστον ἀρχόντων ὁ λόγος, ἀλλὰ περὶ τοῦ αὐτοῦ πράγματος. Τὸ γὰρ ἀρχὰς εἶναι, καὶ τοὺς μὲν ἄρχειν, τοὺς δὲ ἄρχεσθαι, καὶ μὴ ἁπλῶς καὶ ἀνεδὴν ἅπαντα φέρεσθαι ὥσπερ κυμάτων τῇδε κἀκεῖσε τῶν δήμων περιαγομένων, τῆς τοῦ Θεοῦ σοφίας ἔργον ἐστίν. Διὰ τοῦτο οὐκ εἶπεν· οὐ γάρ ἐστιν ἄρχων εἰ μὴ ὑπὸ Θεοῦ· ἀλλὰ περὶ τοῦ πράγματος διαλέγεται λέγων. Οὐ γάρ ἐστιν ἐξουσία, εἰ μὴ ὑπὸ Θεοῦ. Ὥσπερ γὰρ ὅταν περὶ ἀνδρὸς καὶ γυναικὸς λέγῃ, ὅτι παρὰ Κυρίου ἁρμόζεται γυνὴ ἀνδρὶ, τοῦτο λέγει, ὅτι τὸν γάμον ὁ Θεὸς ἐποίησεν· οὕτω καὶ ἐνταῦθα περὶ τοῦ καθόλου ἐκληπτέον τὸν λόγον. «Ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ, τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκεν· οἱ δὲ ἀνθεστηκότες, ἑαυτοῖς κρῖμα λήψονται. Οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ, ἀλλὰ τῷ κακῷ. Θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν, τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς. Θεοῦ γὰρ διάκονός ἐστί σοι εἰς τὸ ἀγαθόν· ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῆ τὴν μάχαιραν φορεῖ. Θεοῦ γὰρ διάκονός ἐστι, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι.","english":"Christ introduced the laws of his own commonwealth; a thing which some reproached; but it was for a better correction. \"For there is no authority except from God; and those that exist have been appointed by God.\" The first principle of this kind of legislation and reasoning is that these things have been ordained by God. He does not say this, that every ruler is elected by God, nor is the discourse about individual rulers, but about the matter itself. For that there are principalities, and that some rule and others are ruled, and that all things are not simply and without restraint carried along as if the peoples were driven about here and there like waves, is the work of God's wisdom. Therefore he did not say, \"For there is no ruler except from God,\" but he speaks about the matter, saying, \"For there is no authority except from God.\" For just as when he says concerning a man and a woman, that a woman is joined to a man by the Lord, he means that God made marriage, so also here the discourse must be understood concerning the general principle. \"So that he who resists the authority has opposed the ordinance of God; and those who have opposed will receive judgment upon themselves. For rulers are not a terror to the good work, but to the evil. Do you wish not to fear the authority? Do what is good, and you will have praise from it. For it is God's servant to you for good; but if you do evil, be afraid; for it does not bear the sword in vain. For it is God's servant, an avenger for wrath to the one who practices evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Διὸ ἀνάγκη ὑποτάσσεσθαι.» Ἵνα μὴ λέγωσιν οἱ πιστοὶ, ὅτι ἐξευτελίζεις ἡμᾶς, καὶ εὐκαταφρονήτους ποιεῖς, τοὺς τῆς τῶν οὐρανῶν βασιλείας ἀπολαύειν μέλλοντας ἄρχουσιν ὑποτάττων, δείκνυσιν ὅτι οὐκ ἄρχουσιν, ἀλλὰ τῷ Θεῷ πάλιν ὑποτάττει. Ὅμοιον δὲ ὡς εἰ λέγοι· ὅτι ὁ μὴ ὑπακούων ἐκείνῳ, τῷ Θεῷ πολεμεῖ τῷ αὐτὸν νομοθετήσαντι· καὶ τοῦτο σπουδάζει πανταχοῦ δεῖξαι, ὅτι οὐ χαριζόμεθα αὐτοῖς τὴν ὑπακοὴν, ἀλλ' ὀφείλομεν. Οὕτω γὰρ, κἂν καὶ τοὺς ἄρχοντας τοὺς ἀπίστους μᾶλλον ἐπεσπάσατο πρὸς εὐσέβειαν, καὶ τοὺς πιστοὺς πρὸς ὑπακοήν. «Οὐ μόνον διὰ τὴν ὀργὴν, ἀλλὰ καὶ διὰ τὴν συνείδησιν. Οὐ μόνον, φησὶν, ἀντίστασαι Θεῷ, μὴ ὑποτασσόμενος, καὶ κακὰ σαυτῷ προξενεῖς, ἀλλὰ καὶ ἐν τοῖς μεγίστοις εὐεργέται σου γίνονται, εἰρήνης ὄντες πρόξενοι καὶ οἰκονομίας πολιτικῆς. «Διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε.» Ἀφεὶς εἰπεῖν τὰς εὐεργεσίας κατὰ μέρος, τὰς ἀπὸ τῶν ἀρχόντων ταῖς πόλεσι γινομένας, οἷον τὴν εὐταξίαν, τὴν εἰρήνην, τὰς ἄλλας διακονίας, ἐξ ἑνὸς τούτου τὸ πᾶν ἐνδείκνυται. Ποίου; Ὅτι εὐεργετούμεθα παρ' αὐτῶν, φησίν· σὺ μαρτυρεῖς μισθὸν αὐτῷ τελῶν. «Λειτουργοὶ γὰρ Θεοῦ εἰσιν, εἰς αὐτὸ τοῦτο προσκαρτεροῦντες.» Τὸν πόνον αὐτῶν διὰ τούτου δείκνυσι, καὶ τὴν ταλαιπωρίαν τὴν περὶ τὰς φροντίδας. Οὗτος γὰρ αὐτοῖς ὁ βίος, αὕτη ἡ σπουδὴ, ὅπως ἀπολαύσῃς εἰρήνης. «Ἀπόδοτε πᾶσι τὰς ὀφειλὰς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν.» Ἔτι τῶν αὐτῶν ἔχεται, οὐ χρήματα μόνον αὐτοῖς κελεύων τελεῖν, ἀλλὰ καὶ τιμὴν καὶ φόβον.","english":"Therefore it is necessary to be subject. So that the faithful may not say, \"You are demeaning us and making us contemptible, subjecting to rulers those who are destined to enjoy the kingdom of heaven,\" he shows that it is not to rulers but again to God that he subjects them. It is as if he were saying: \"He who does not obey that one wages war against God, who established him as lawgiver.\" And he strives everywhere to show this, that we do not grant them obedience as a favor, but owe it. For in this way he drew even the unbelieving rulers more toward piety, and the faithful toward obedience. \"Not only because of wrath, but also because of conscience.\" Not only, he says, do you resist God by not being subject, and bring evils upon yourself, but they also become your greatest benefactors, being the cause of peace and civil order. \"For this reason you also pay taxes.\" Having omitted to mention in detail the benefits that come to cities from rulers—such as good order, peace, and the other services—he demonstrates the whole from this one thing. From what? That we are benefited by them, he says; you bear witness by paying him the tax. \"For they are ministers of God, attending to this very thing.\" By this he shows their toil and the hardship involved in their cares. For this is their life, this is their zeal: that you may enjoy peace. \"Render to all their dues: to whom tax is due, tax; to whom toll, toll; to whom fear, fear; to whom honor, honor.\" He still holds to the same point, commanding us to pay them not only money but also honor and fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Εἰ δέ τίς φησιν, ὅτι ἀνωτέρω εἶπεν, Θέλεις μὴ φοβεῖσθαι τὴν ἐξουσίαν; γνώτω, ὡς ἕτερον λέγει φόβον, τὸν ἐκ τοῦ πονηροῦ συνειδότος. Εὖ δὲ καὶ τὸ, ἀπόδοτε, ἵνα τὸ ὀφειλόμενον δηλώσῃ. Οὐδὲ γὰρ χαρίζει, φησὶ, τοῦτο ποιῶν· ὀφειλὴ γάρ ἐστι τὸ πρᾶγμα. «Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾷν.» Πάλιν ἐπὶ τὴν μητέρα τῶν ἀγαθῶν καταφεύγει, καὶ τὴν διδάσκαλον καὶ ποιητικὴν ἀρετῆς ἁπάσης, τὴν ἀγάπην φημί. «Ὁ γὰρ ἀγαπῶν τὸν ἕτεραν, νόμον πεπλήρωκεν. Τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐστὶν ἐντολή.» Μηγάρτοι τοῦτο χάριν εἶναι νομίσῃς, φησίν. Καὶ γὰρ αὐτὸ ὀφειλὴ ἐστίν. «Ἐν τούτῳ τῷ λόγῳ ἀνακεφαλαιοῦται. Οὐκ εἶπεν, ἁπλῶς, πληροῦται, ἀλλὰ ἀνακεφαλαιοῦται· τουτέστι, συντόμως καὶ ἐν βραχεῖ τὸ πᾶν ἀπαρτίζεται τῶν ἐντολῶν ἔργον. Καὶ γὰρ ἀρχὴ καὶ τέλος τῆς ἀρετῆς ἡ ἀγάπη. «Ἐν τῷ Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν· ἡ ἀγάπη τοῦ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὖν νόμου ἡ ἀγάπη.» Οὐχ ἁπλῶς ἀγάπην ζητεῖ, ἀλλὰ τὴν ἐπιτεταμένην. «Καὶ τοῦτο, εἰδότες τὸν καιρὸν, ὅτι","english":"But if anyone says that he said above, \"Do you want to be unafraid of the authority?\" let him know that he speaks of another fear, the one from an evil conscience. And well does he say, \"Render,\" so as to make clear what is owed. For he says, in doing this you are not doing a favor; for the matter is a debt. \"Owe no one anything, except to love one another.\" Again he flees to the mother of good things, and the teacher and producer of every virtue—I mean love. \"For the one who loves the other has fulfilled the law. For, 'You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness, you shall not covet,' and if there is any other commandment.\" Do not suppose, he says, that this is a favor. For this too is a debt. \"In this word it is summed up.\" He did not say simply \"it is fulfilled,\" but \"it is summed up\"—that is, briefly and in a short space the whole work of the commandments is completed. For love is both the beginning and the end of virtue. \"In this: 'You shall love your neighbor as yourself'; love does no evil to the neighbor; therefore love is the fulfillment of the law.\" He does not seek love in a simple sense, but love intensified. \"And this, knowing the time, that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"ὥρα ἤδη ἡμᾶς ἐξ ὕπνου ἐγερθῆναι.» Ἐπειδὴ πάντα ἅπερ ἐχρῆν ἐπέταξεν, ὠθεῖ πάλιν αὐτοὺς ἐπὶ τὴν τῶν ἀγαθῶν ἐργασίαν ἀπὸ τοῦ κατεπείγοντος. Ἐπὶ θύραις γὰρ, φησὶν, ὁ τῆς κρίσεως ἕστηκε καιρός. «Νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία, ἢ ὅτε ἐπιστεύσαμεν.» Ἐπειδὴ εἰκὸς ἦν αὐτοὺς ἐν μὲν ἀρχῇ σπουδαιοτέρους εἶναι, ἀκμάζοντος ἐν αὐτοῖς τοῦ πόθου, προελθόντος δὲ τοῦ χρόνου ἀσθενεστέραν γενέσθαι τὴν σπουδήν· φησὶν, ὅτι τὸ ἐναντίον δεῖ ποιεῖν, οὐχὶ ἐκλύεσθαι, προϊόντος τοῦ χρόνου, ἀλλὰ μᾶλλον ἀκμάζειν. Ὅσῳ γὰρ ἂν ὁ βασιλεὺς ἐγγίζῃ, τοσούτῳ μᾶλλον δεῖ παρασκευάζεσθαι, ἐπειδὴ καὶ τὰ βραβεῖα ἐγγύς. Ἐπεὶ καὶ οἱ δρομεῖς τοῦτο ποιοῦσιν· ὅταν πρὸς τῷ τέλει τῷ δρόμου γίνωνται, καὶ τῇ τοῦ βραβείου λήψει, τότε διανίστανται μειζόνως. «Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. Οὐκοῦν εἰ αὕτη μὲν τελευτᾷ, ἐκείνη δὲ παραγίνεται, τὰ ἐκείνης πράττωμεν λοιπὸν, μὴ τὰ ταύτης. «Ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός.» Ἀπαλλαγῶμεν τῶν ὀνειράτων τοῦ παρόντος βίου, φησίν· οὐδὲν γὰρ τῶν ἐν ὀνείροις φαντασμάτων τὰ τῇδε διαφέρουσι πράγματα. «Ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατῶμεν.» Οὐκ εἶπε, περιπατεῖτε, ἀλλὰ, περιπατήσωμεν· ὥστε ἀνεπαχθῆ ποιῆσαι καὶ κούφην τὴν ἐπίπληξιν. «Μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις.» Οὐ τὸ πίνειν κωλύει, ἀλλὰ τὸ ἀμέτρως· οὐδὲ τὸ ἀπολαύειν οἴνου, ἀλλὰ τὸ μὴ μετὰ παροινίας, οὐδὲ τὸ μίγνυσθαι γυναιξὶν ἀναιρεῖ, ἀλλὰ τὸ πορνεύειν. «Μὴ ἔριδι καὶ ζήλῳ·","english":"The hour has already come for us to wake from sleep.\" Since he has commanded everything that was necessary, he urges them again to the practice of good works, starting from what is pressing. For, he says, the time of judgment stands at the doors. \"For now our salvation is nearer than when we believed.\" Since it was likely that they were more zealous at the beginning, while their longing was at its peak, but that as time went on their zeal became weaker, he says that they ought to do the opposite—not to grow slack as time goes on, but rather to be all the more fervent. For the closer the king approaches, the more one must prepare, since the prizes are also near. Indeed, runners do this too: when they come near the end of the race and the receiving of the prize, then they rouse themselves all the more. \"The night has advanced, and the day has drawn near.\" Therefore, if the one is ending and the other is arriving, let us from now on do the works of that day, not of this night. \"Let us therefore put off the works of darkness, and let us put on the armor of light.\" Let us be rid of the dreams of the present life, he says; for none of the phantoms seen in dreams differ from the affairs of this world. \"Let us walk decently as in the day.\" He did not say, \"Walk,\" but, \"Let us walk,\" so as to make the rebuke inoffensive and light. \"Not in reveling and drunkenness, not in sexual immorality and debauchery.\" He does not forbid drinking, but drinking without measure; nor the enjoyment of wine, but not with drunken violence; nor does he abolish intercourse with women, but fornication. \"Not in strife and jealousy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"ἀλλ' ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστόν.» Οὐδὲν γὰρ οὕτω φιλονεικίαν ἀνάπτει καὶ ὀργὴν ἐκκαίει, ὡς μέθη καὶ παροινία. Διὰ τοῦτο πρότερον εἰπὼν, Μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, ἐπήγαγε, μὴ ἔριδι καὶ ζήλῳ. «Καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίαν.» Ὥσπερ γὰρ οὐ τὸ πίνειν ἐκώλυσεν, ἀλλὰ τὸ μεθύειν, οὕτως οὐδὲ τὸ προνοεῖν τῆς σαρκὸς, ἀλλὰ τὸ εἰς ἐπιθυμίας, οἷον τὸ τὴν χρείαν ὑπερβαῖνον. Ἐπεὶ ὅτι γε προνοεῖν αὐτῆς κελεύει Τιμοθέῳ, φησίν· Ὀλίγῳ οἴνῳ χρῶ διὰ τὸν στόμαχόν σου καὶ τὰς πυκνάς σου ἀσθενείας. Οὐκοῦν πρὸς ὑγείαν προνόει, φησὶ, μὴ πρὸς ἀσέλγειαν. Οὐδὲ γὰρ εἴη τοῦτο πρόνοια λοιπὸν, ὁπηνίκα τὴν φλόγα ἀνάπτῃς αὐτῆς, καὶ χαλεπὴν τὴν κάμινον ποιῇς. ΚΕΦΑΛ. ΙΔʹ.\n\n«Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν. Ὃς μὲν πιστεύει φαγεῖν πάντα· ὁ δὲ ἀσθενῶν λάχανα ἐσθίει.» Πολλοὶ τῶν ἐξ Ἰουδαίων πεπιστευκότων. ἔτι τῇ τοῦ νόμου κατεχόμενοι συνειδήσει μετὰ τὴν πίστιν, τῶν βρωμάτων ἐφύλαττον τὴν παρατήρησιν, οὔπω θαῤῥοῦντες τέλειον ἀποστῆναι τοῦ νόμου, εἶτα ὥστε μὴ γενέσθαι εὐφώρατοι τῶν χοιρίων ἀπεχόμενοι μόνον, πάντων ἑξῆς ἀπείχοντο κρεῶν, καὶ ἤσθιον λάχανα, ἵνα νηστεία μᾶλλον εἶναι δοκῇ, ἀλλὰ μὴ νόμου παρατήρησις· ἕτεροι δὲ πάλιν ἦσαν τελειότεροι οὐδὲν τοιοῦτο παρατηροῦντες, οἳ τούτοις τοῖς παρατηροῦσι φορτικοὶ καὶ ἐπαχθεῖς ἐγίνοντο, ὀνειδίζοντες καὶ εἰς ἀθυμίαν ἐμβάλλοντες αὐτούς.","english":"But put on the Lord Jesus Christ. For nothing so kindles contentiousness and inflames anger as drunkenness and debauchery. Therefore, having first said, Not in reveling and drunkenness, not in sexual immorality and sensuality, he added, not in strife and jealousy. And make no provision for the flesh, to gratify its desires. For just as he did not forbid drinking, but being drunk, so too he did not forbid providing for the flesh, but providing for desires, that is, what exceeds mere need. Since indeed he commands Timothy to provide for it, he says: Use a little wine for your stomach's sake and your frequent illnesses. Therefore, he says, provide for health, not for sensuality. For that would no longer be provision, when you kindle its flame and make the furnace fierce. CHAPTER 14.\n\nReceive the one who is weak in faith, but not for the passing of judgment on his reasonings. One person believes he may eat anything, but the one who is weak eats vegetables. Many of those who had believed from among the Jews, still held by the conscience of the law even after faith, kept the observance of foods, not yet daring to depart completely from the law; then, so as not to be easily detected as abstaining only from pork, they abstained from all meats in succession and ate vegetables, so that it might seem to be fasting rather than observance of the law. But there were others again who were more perfect, observing nothing of the kind, and these became burdensome and oppressive to those who did observe such things, reproaching them and casting them into discouragement.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Δεδοικὼς τοίνυν ὁ Παῦλος μὴ μικρὸν κατορθῶσαι βουλόμενοι τὸ πᾶν ἀνατρέψωσι, καὶ θέλοντες εἰς τὴν τῶν βρωμάτων αὐτοὺς ἀδιαφορίαν ἀγαγεῖν, καὶ τῆς πίστεως αὐτοὺς ἐκπεσεῖν παρασκευάσωσιν, ὅρα τί ποιεῖ. Οὔτε γὰρ ἐτόλμα τοῖς ἐπιτιμῶσιν εἰπεῖν, ὅτι Κακῶς ποιεῖτε ἐπιτιμῶντες, ἵνα μὴ ἐκείνους βεβαιώσῃ ἐν τῷ παρατηρεῖσθαι, οὔτε πάλιν ὅτι καλῶς, ἵνα μὴ σφοδροτέρους αὐτοὺς τῶν μὴ ἐσθιόντων κατηγόρους ἐργάσηται· ἀλλὰ συμμεμετρημένην ποιεῖται τὴν ἐπιτίμησιν, καὶ δοκεῖ μὲν τοῖς ἰσχυροῖς ἐπιτιμᾷν. Τὸ δὲ ἀκριβὲς εἰς τοὺς ἐσθίοντας τὸ πᾶν ἀποτείνεται τῶν λόγων. Αὕτη γὰρ μάλιστα ἔσται διόρθωσις, ὅταν ὡς πρὸς ἄλλον τείνοντες τὸν λόγον, ἕτερον πλήξωμεν τὸν ἐργαζόμενον τὸ κακὸν, καὶ λανθανόντως τὴν διόρθωσιν ποιησώμεθα. Ὅρα τοίνυν πῶς αὐτὸ συνετῶς ποιεῖ, λέγων, Τὸν δὲ ἀσθενοῦντα τῇ πίστει, εὐθέως πρώτην δίδωσι πληγήν· εἰπὼν γὰρ τὸν ἀσθενοῦντα, ἔδειξεν ἄῤῥωστον. Εἶτα\n\nδευτέραν προστίθησι, λέγων, προσλαμβάνεσθε. Δείκνυσι γὰρ πάλιν πολλῆς δεόμενον ἐπιμελείας, ὅπερ σημεῖον ἐσχάτης ἀῤῥωστίας ἐστίν. Δηλοῖ τοιοῦτο αὐτοῦ τὸ ἁμάρτημα ὂν, ὡς καὶ τοὺς ἀντεχομένους αὐτοῦ τῆς βοηθείας, διακρίνεσθαι. «Ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω.» Οὐκ εἶπεν, ἐάτω· οὐκ εἶπε, μὴ ἐγκαλείτω· οὐκ εἶπε, μὴ διορθούσθω, ἀλλὰ, μὴ ὀνειδιζέτω, μηδὲ διαπτυέτω. «Ὁ δὲ μὴ ἐσθίων, τὸν ἐσθίοντα μὴ κρινέτω.» Ὥσπερ γὰρ οἱ τελειότεροι τοὺς ἀσθενεστέρους ηὐτέλιζον ὡς ὀλιγοπίστους, καὶ νόθους, καὶ Ἰουδαΐζοντας· οὕτως ἐκεῖνοι τούτους ἔκρινον ὡς παρανομοῦντας, ἢ ὡς λαιμαργίᾳ προσέχοντας. «Ὁ Θεὸς γὰρ αὐτὸν προσελάβετο·","english":"Paul, therefore, fearing that those who wish to correct a small matter might overturn the whole, and desiring to lead them into indifference regarding foods, and to prepare them to fall away from the faith—see what he does. For he did not dare to say to those who were rebuking, \"You do wrong to rebuke,\" lest he confirm them in their observing, nor again, \"You do well,\" lest he make them more vehement accusers of those who do not eat; but he makes his rebuke measured, and he seems indeed to rebuke the strong, but in exactness the whole of his argument is directed against those who eat. For this will be the best correction, when, as if directing our argument to one person, we strike another who is doing the evil, and make the correction unnoticed. See, then, how he does this skillfully, saying, \"But the one who is weak in faith\"—immediately he gives the first blow; for by saying \"the one who is weak,\" he showed him to be infirm. Then he adds a second, saying, \"receive.\" For he shows again that he needs much care, which is a sign of extreme infirmity. He makes clear that his sin is such that even those who take hold of him for help are to be distinguished. \"Let not the one who eats despise the one who does not eat.\" He did not say, \"Let him leave him alone\"; he did not say, \"Let him not accuse him\"; he did not say, \"Let him not correct him,\" but, \"Let him not reproach him, nor reject him.\" \"But let not the one who does not eat judge the one who eats.\" For just as the more perfect used to despise the weaker as little-faith, and base, and Judaizing, so those used to judge these as lawbreakers, or as attending to gluttony. \"For God has received him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; Τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει.» Τουτέστι, τὴν ἄφατον αὐτοῦ περὶ αὐτὸν ἐπεδείξατο χάριν. «Σταθήσεται δέ· δυνατὸς γάρ ἐστιν ὁ Θεὸς στῆσαι αὐτόν.» Δείκνυσιν ἔτι χρῄζοντα τῆς προσοχῆς, καὶ τοσαύτης ἐπιμελείας δεόμενον, ὡς καὶ τὸν Θεὸν εἰς ταῦτα καλεῖν βοηθόν. «Ὃς μὲν γὰρ κρίνει ἡμέραν παρ' ἡμέραν· ὃς δὲ κρίνει πᾶσαν ἡμέραν. Ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω.» Ἐνταῦθα δοκεῖ ἠρέμα περὶ νηστείας αἰνίττεσθαι. Καὶ γὰρ εἰκὸς τῶν νηστευόντων τινὰς, τοὺς μὴ νηστεύοντας διηνεκῶς κρίνειν. «Ὁ φρονῶν τὴν ἡμέραν, Κυρίῳ φρονεῖ, καὶ ὁ μὴ φρονῶν τὴν ἡμέραν, Κυρίῳ οὐ φρονεῖ. Καὶ ὁ ἐσθίων, Κυρίῳ ἐσθίει, καὶ εὐχαριστεῖ τῷ Θεῷ· καὶ ὁ μὴ ἐσθίων, Κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ Θεῷ.» Οὐ περὶ τὰ καίρια, φησὶ, τὸ πρᾶγμά ἐστιν· τὸ γὰρ ζητούμενον, εἰ διὰ τὸν Θεὸν οὗτος κἀκεῖνος ἐργάζεται· καὶ εἰ ἀμφότεροι εἰς εὐχαριστίαν τελευτῶσιν. Καὶ γὰρ καὶ οὗτος καὶ ἐκεῖνος εὐχαριστοῦσι τῷ Θεῷ. «Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ, καὶ οὐδεὶς ἑαυτῷ ἀποθνήσκει. Ἐάν τε γὰρ ζῶμεν, τῷ Κυρίῳ ζῶμεν· ἐάν τε ἀποθνήσκομεν, τῷ Κυρίῳ ἀποθνήσκομεν· ἐάν τε οὖν ζῶμεν, ἐάν τε ἀποθνήσκωμεν, τοῦ Κυρίου ἐσμέν. Εἰς τοῦτο γὰρ Χριστὸς ἀπέθανεν καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Θεοῦ. Γέγραπται γάρ· Ζῶ ἐγὼ, λέγει Κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ Θεῷ. Ἄρα οὖν ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει τῷ Θεῷ·","english":"Who are you to judge another’s servant? To his own lord he stands or falls.” That is, he showed his ineffable grace toward him. “And he shall stand, for God is able to make him stand.” He shows that he still needs attention, and requires so much care, that he even calls God as a helper in these matters. “For one judges a day above another day; another judges every day. Let each be fully convinced in his own mind.” Here he seems gently to hint about fasting. For it is likely that some of those who fast continually judge those who do not fast. “He who regards the day, regards it to the Lord, and he who does not regard the day, does not regard it to the Lord. And he who eats, eats to the Lord, and gives thanks to God; and he who does not eat, does not eat to the Lord, and gives thanks to God.” The matter, he says, is not about essential things; for what is sought is whether this one and that one act for God’s sake, and whether both come to thanksgiving. For both this one and that one give thanks to God. “For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived, that he might be Lord both of the dead and of the living. But why do you judge your brother? Or why do you despise your brother? For we shall all stand before the judgment seat of God. For it is written: As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God. So then each of us shall give an account concerning himself to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"μηκέτι οὖν ἀλλήλους κρίνωμεν.» Σαφέστερον ἐδήλωσεν ὅτι ὁ τὸ νόμῳ ζῶν, οὐ δύναται τῷ Χριστῷ ζῇν. «Ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ, ἢ σκάνδαλον.» Ἀμφοτέροις ἁρμόζειν δύναται, καὶ τοῦ τελείου σκανδαλιζομένου ἐπὶ τῇ τῶν βρωμάτων παρατηρήσει, καὶ τοῦ ἀτελοῦς προσκόπτοντος ἐπὶ τῇ σφοδρᾷ ἐπιπλήξει. «Οἶδα καὶ πέπεισμαι ἐν Κυρίῳ Ἰησοῦ, ὅτι οὐδὲν κοινὸν δι' ἑαυτοῦ, εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν· εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατ' ἀγάπην περιπατεῖς.» Πρότερον ἐπιτιμήσας τῷ κρίνοντι αὐτοῦ τὸν ἀδελφὸν, τότε λοιπὸν καὶ ὑπὲρ δόγματος ἀποφαίνεται. «Μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε, ὑπὲρ οὗ Χριστὸς ἀπέθανεν.» Χριστὸς μὲν ὑπὲρ αὐτοῦ ἀπέθανε, φησίν· σὺ δὲ τοσοῦτον τὸν ἀδελφὸν οὐ τιμᾷς, ὡς μηδὲ ἀποχῇ βρωμάτων ὠνήσασθαι αὐτοῦ τὴν σωτηρίαν; «Μὴ βλασφημείσθω οὖν ἡμῶν τὸ ἀγαθόν· οὐ γάρ ἐστιν ἡ βασιλεία τοῦ Θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη, καὶ χαρὰ ἐν Πνεύματι ἁγίῳ.» Ἀγαθὸν ἐνταῦθα τὴν ἀπηρτισμένην εὐσέβειάν φησιν. «Ὁ γὰρ ἐν τούτῳ δουλεύων τῷ Χριστῷ, εὐάρεστος τῷ Θεῷ, καὶ δόκιμος τοῖς ἀνθρώποις. Ἄρα οὖν τὰ τῆς εἰρήνης διώκωμεν, καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους.» Οὐ γὰρ οὕτω σε θαυμάσονται τῆς τελειότητος, φησὶν, ὡς τῆς εἰρήνης καὶ τῆς ὁμονοίας ἅπαντες. Τούτου μὲν γὰρ τοῦ καλοῦ πάντες ἀπολαύσουσιν, ἐκείνου δὲ, μόνος αὐτός. «Μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ Θεοῦ.» Τὴν σωτηρίαν τοῦ ἀδελφοῦ φησι. «Πάντα μὲν καθαρὰ, ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι.","english":"Therefore let us no longer judge one another. He has shown more clearly that the one who lives by the law cannot live to Christ. But rather judge this, that you place no stumbling block or snare before your brother. This can apply to both: to the perfect man who is scandalized by the observance of foods, and to the imperfect man who stumbles at the severe rebuke. I know and am persuaded in the Lord Jesus that nothing is common in itself, except that to the one who considers something to be common, it is common; for if your brother is grieved because of food, you are no longer walking according to love. Having first rebuked the one who judges his brother, he then also gives his decision concerning doctrine. Do not destroy with your food that one for whom Christ died. Christ died for him, he says; but do you not honor your brother so much as to purchase his salvation even by abstaining from foods? Therefore let not our good be blasphemed; for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. Here he calls the good complete godliness. For the one who serves Christ in this is pleasing to God and approved by men. So then let us pursue the things of peace and the things of building up one another. For, he says, all will not admire you for your perfection as much as for peace and concord. For all will enjoy this good, but that one, you alone. Do not for the sake of food destroy the work of God. He means the salvation of the brother. All things are indeed clean, but it is evil for the man who eats through a stumbling block.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Καλὸν τὸ μὴ φαγεῖν κρέα, μηδὲ πιεῖν οἶνον, μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει.» Ἵνα μὴ αἱ τοσαῦται συγχωρήσεις βεβαιώσωσι τὸν ἀσθενέστερον ἐν τῇ πονηρᾷ ὑπολήψει, δογματίζει πάλιν. «Σὺ πίστιν ἔχεις; κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ Θεοῦ.» Ὃ λέγει τοσοῦτόν\n\nἐστι· Θέλεις μοι δεῖξαι ὅτι τέλειος εἶ, καὶ ἀπηρτισμένος, φησίν; Μὴ ἐμοὶ δείκνυε, ἀλλὰ ἀρκείτω σου τὸ συνειδός. Πίστιν δὲ ἐνταῦθα οὐ τὴν περὶ δογμάτων, ἀλλὰ τὴν περὶ τῆς προκειμένης ὑποθέσεως λέγει. «Μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει.» Ἐπειδὴ εἶπεν, καθ' ἑαυτὸν ἐχέτω, ἵνα μὴ νομίζῃ μικρὸν τὸ δικαστήριον, τοῦτο λέγει τῆς οἰκουμένης σοι τοῦτο βέλτιον· κἂν πάντες σου κατηγορήσωσιν, σὺ δὲ σαυτὸν μὴ κρίνῃς, μηδὲ τὸ συνειδὸς ἐπιλάβηται, μακάριος εἶ. Οὐχ ἁπλῶς δὲ περὶ πάντων λέγων, τοῦτο τέθεικεν· εἰσὶ γὰρ πολλοὶ μὴ κατακρίνοντες ἑαυτοὺς, καὶ σφόδρα πλημμελοῦντες· οὗτοι πάντων εἰσὶν ἀθλιώτεροι· ἀλλ' ἐπὶ τῆς προκειμένης ὑποθέσεως. «Ὁ δὲ διακρινόμενος ἐὰν φάγῃ, κατακέκριται.» Πάλιν παρακαλῶν φείσασθαι τῶν ἀσθενεστέρων, τοῦτό φησιν· Τί γὰρ ὄφελος ἐὰν φάγῃ διακρινόμενος, καὶ κατακρίνῃ ἑαυτόν; Ἐγὼ γὰρ ἐκεῖνον ἀποδέχομαι, τὸν, φησὶν, καὶ ἐσθίοντα, καὶ μὴ μετ' ἀμφιβολίας. Ὁρᾷς ὅπως αὐτὸν ἐνάγει, οὖν εἰς τὸ φαγεῖν μόνον, ἀλλὰ καὶ εἰς τὸ καθαρῷ συνειδότι φαγεῖν. «Ὅτι οὐκ ἐκ πίστεως.» Κατακρίνεται, φησὶν, οὐκ ἐπειδὴ ἀκάθαρτον, ἀλλ' ἐπειδὴ οὐκ ἐκ πίστεως. Οὐ γὰρ ἐπίστευσεν ὅτι καθαρόν ἐστιν, ἀλλ' ὡς ἀκαθάρτου ἥψατο.","english":"It is good not to eat meat or drink wine, nor to do anything by which your brother stumbles.\" So that these many concessions might not confirm the weaker one in his evil supposition, he lays down a rule again: \"Do you have faith? Have it to yourself before God.\" What he says amounts to this: Do you wish to show me that you are perfect and complete? he says. Do not show it to me, but let your conscience suffice. And here he speaks of faith not concerning doctrines, but concerning the matter at hand. \"Blessed is the one who does not judge himself in what he approves.\" Since he said, \"let him have it to himself,\" so that he might not think the judgment seat a small thing, he says this: this is better for you than the whole world; even if all accuse you, but you do not judge yourself, nor does your conscience take hold of you, you are blessed. But he has set this down not simply speaking about all things—for there are many who do not condemn themselves and yet greatly transgress; these are more wretched than all—but concerning the matter at hand. \"But the one who is divided, if he eats, is condemned.\" Again, urging them to spare the weaker, he says this: For what benefit is it if he eats while divided and condemns himself? For I receive that one, he says, who both eats and does not eat with doubt. You see how he leads him on, not only to eat, but also to eat with a clean conscience. \"Because it is not of faith.\" He is condemned, he says, not because it is unclean, but because it is not of faith. For he did not believe that it is clean, but touched it as though it were unclean.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Δείκνυσι δὲ διὰ τοῦτο αὐτοῖς, καὶ τὴν βλαβὴν ὅσην ἐργάζονται, ἀναγκάζοντες καὶ μὴ πείθοντες ἅπτεσθαι τῶν τέως δοκούντων αὐτοῖς ἀκαθάρτων εἶναι, ἵνα κἂν διὰ τούτου ἀπόσχωνται τοῦ ἐπιπλήττειν. «Πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστί.»\n\nΚΕΦΑΛ. ΙΕʹ.\n\n«Ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν, καὶ μὴ ἑαυτοῖς ἀρέσκειν. Ἕκαστος ὑμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν. Καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν, ἀλλὰ καθὼς γέγραπται· Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ' ἐμέ. Ὅσα γὰρ προεγράφη, εἰς τὴν ἡμετέραν διδασκαλίαν προεγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν Γραφῶν τὴν ἐλπίδα ἔχωμεν. Ὁ δὲ Θεὸς τῆς ὑπομονῆς καὶ παρακλήσεως δώῃ ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις κατὰ Χριστὸν Ἰησοῦν· ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στόματι δοξάζητε τὸν Θεὸν καὶ τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ Χριστὸς προσελάβετο ἡμᾶς εἰς δόξαν Θεοῦ.» Ὅταν γὰρ μὴ θαῤῥῇ, φησὶν, μηδὲ πιστεύῃ ὅτι καθαρὸν, πῶς οὐ ἥμαρτεν; Ταῦτα δὲ πάντα ἐπὶ τῆς προκειμένης ὑποθέσεως αὐτῷ εἴρηται. Ἐξῆν αὐτῷ μὴ ὀνειδισθῆναι· ἐξῆν μὴ παθεῖν ἅπερ ἔπαθεν, εἴ γε ἤθελεν τὸ ἑαυτοῦ σκοπεῖν· ἀλλὰ καὶ ὑβρίσθη, καὶ πονηρὰν παρὰ πολλοῖς ἔλαβε δόξαν, ἀσθενὴς εἶναι νομισθείς. Ἀλλὰ τὸ ἡμέτερον σκοπήσας, τὰ ἑαυτοῦ παρεῖδεν. Δείκνυσιν οὐ μόνον τὸν Υἱὸν ὀνειδισθέντα, ἀλλὰ καὶ τὸν Πατέρα· ὃ δὲ λέγει τοιοῦτόν ἐστιν· Οὐδὲν συνέβη καινὸν, οὐδὲ ξένον. Οἱ γὰρ ἐπὶ τῆς παλαιᾶς μελετήσαντες αὐτὸν ὀνειδίζειν, οὗτοι καὶ κατὰ τοῦ παιδὸς ἐμάνησαν.","english":"He shows them through this also the harm they work, compelling even without persuading them to touch what for a time seemed to them to be unclean, so that by this means at least they might refrain from finding fault. \"But everything that is not of faith is sin.\"\n\nCHAPTER 15.\n\n\"We who are strong ought to bear the weaknesses of the weak, and not to please ourselves. Let each of you please his neighbor for his good, for building up. For even Christ did not please himself, but as it is written: The reproaches of those who reproach you fell on me. For whatever was written beforehand was written beforehand for our instruction, so that through patience and the comfort of the Scriptures we might have hope. May the God of patience and comfort grant you to think the same among yourselves according to Christ Jesus, so that with one mind and one mouth you may glorify the God and Father of our Lord Jesus Christ. Therefore receive one another, just as Christ also received us to the glory of God.\" For when one does not have confidence, he says, nor believe that it is clean, how has he not sinned? But all these things have been said by him with reference to the matter at hand. It was possible for him not to be reproached; it was possible not to suffer the things he suffered, if indeed he had wished to look to his own interests; but he was both insulted and received a bad reputation among many, being thought to be weak. But looking to our interests, he disregarded his own. He shows that not only the Son was reproached, but also the Father; and what he says is of this sort: Nothing new or strange has happened. For those who in the old times practiced reproaching him, these also raged against the child.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"«Λέγω γὰρ Χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας Θεοῦ, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων.» Πάλιν περὶ τῆς τοῦ Χριστοῦ κηδεμονίας διαλέγεται, ἔτι τοῦ κεφαλαίου ἐχόμενος· ὁ δὲ νοῦς οὗτος· Ἐπαγγελία πρὸς τὸν Ἀβραὰμ ἦν γεγενημένη ἡ λέγουσα· Σοὶ δώσω τὴν γῆν, καὶ τῷ σπέρματί σου. Ἀλλ' ἐγένοντο κολάσεως ὑπεύθυνοι μετὰ ταῦτα οἱ τοῦ σπέρματος τοῦ Ἀβραὰμ ἅπαντες. Ὁ γὰρ νόμος ὀργὴν αὐτοῖς κατειργάζετο παραβαινόμενος, καὶ τῆς ἐπαγγελίας ἐστέρει λοιπὸν ἐκείνης τῆς διδομένης περὶ αὐτῶν πρὸς τοὺς πατέρας. Παραγενόμενος τοίνυν ὁ Υἱὸς συνέπραξε τῷ Πατρὶ, εἰς τὸ τὰς ἐπαγγελίας ἐκείνας ἀληθεῦσαι καὶ εἰς τέλος ἐξελθεῖν. Πάντα γὰρ τὸν νόμον πληρώσας καὶ διὰ τοῦ σταυροῦ τῆς κατάρας ἀπαλλάξας τῆς ἐπὶ τῇ παραβάσει, οὐκ ἀφήκει διαπεσεῖν τὴν ἐπαγγελίαν. Ὅταν οὖν λέγῃ διάκονον περιτομῆς, τοῦτο λέγει, ὅτι ἐλθὼν καὶ πάντα τὸν νόμον πληρώσας, καὶ περιτμηθεὶς, καὶ γενόμενος σπέρμα τοῦ Ἀβραὰμ, ἔλυσε τὴν κατάραν, καὶ ἐπιτηδείους λοιπὸν ἐποίησεν τοὺς μέλλοντας δέχεσθαι τὴν","english":"For I say that Christ has become a servant of the circumcision for the truth of God, to confirm the promises of the fathers.\" Again he speaks concerning the care of Christ, still keeping to the main point; and the meaning is this: A promise had been made to Abraham, saying, \"To you I will give the land, and to your seed.\" But after this all the descendants of Abraham became liable to punishment. For the law, when transgressed, worked wrath for them, and deprived them of that promise which had been given concerning them to the fathers. Therefore the Son, having come, cooperated with the Father, so that those promises might be fulfilled and come to completion. For having fulfilled the whole law and, through the cross, having released them from the curse that was upon the transgression, he did not allow the promise to fall through. When, then, he says \"a servant of the circumcision,\" he means this: that having come and fulfilled the whole law, and having been circumcised, and having become the seed of Abraham, he dissolved the curse, and made fit from then on those who were about to receive the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"ἐπαγγελίαν. «Τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν Θεὸν, καθὼς γέγραπται· Διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσι, καὶ τῷ ὀνόματί σου ψαλῶ. Καὶ πάλιν λέγει· Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ. Καὶ πάλιν· Αἰνεῖτε, πάντα τὰ ἔθνη, τὸν Κύριον, καὶ ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί. Καὶ πάλιν Ἡσαΐας λέγει· Ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ τὰ ἔθνη ἐλπιοῦσιν. Ὁ δὲ Θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς, καὶ εἰρήνης ἐν τῷ πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι, ἐν δυνάμει Πνεύματος ἁγίου.» Τοῦτο κατασκευάζει τῷ λόγῳ, ὅτι μειζόνων εἰσὶν οἱ ἐξ ἐθνῶν ὀφειλέται τῷ Θεῷ. Εἰ δὲ μειζόνων εἰσὶ, καὶ δίκαιοι ἂν εἶεν φέρειν τοὺς ἀσθενεῖς, τοὺς ἐξ Ἰουδαίων. Ἐπειδὴ γὰρ σφόδρα ἐκείνων ἥψατο, ἵνα μὴ τούτους ἐπάρῃ τοῦτο, καταστέλλει αὐτῶν τὴν ἀπόνοιαν. Ἐκείνοις μὲν γὰρ ἐξ ἐπαγγελίας πατέρων δείκνυσι διδόμενα τὰ ἀγαθά· τοῖς δὲ ἐξ ἐθνῶν ἐξ ἐλέου καὶ φιλανθρωπίας μόνης. Τὸ δὲ, δοξάζειν τὸν Θεὸν, τοῦτό ἐστι, τὸ συνῆφθαι, τὸ ἡνῶσθαι, τὸ ὁμοθυμαδὸν εὐφημεῖν, τὸ βαστάζειν τὸν ἀσθενέστερον, τὸ μὴ περιορᾷν ἀποῤῥηγνύμενον τὸ μέλος. Διὸ καὶ μαρτυρίας ἐπάγει πολλὰς, δι' ὧν δείκνυσιν ὅτι δεῖ συνῆφθαι τοὺς ἐξ Ἰουδαίων τοῖς ἐξ ἐθνῶν. Ταύτας δὲ πάσας παράγει τὰς μαρτυρίας, ὁμοῦ καὶ τὸν ἐξ Ἰουδαίων καταστέλλων, ἵνα μὴ ἐπαίρηται, τῶν προφητῶν πάντων καλούντων αὐτοὺς, τοὺς ἐξ ἐθνῶν φημι, καὶ τὸν ἐξ ἐθνῶν πείσῃ μετριάζειν, τοῦ δεῖξαι πλείονος ὑπεύθυνον ὄντα χάριτος.","english":"promise. \"But the Gentiles, for mercy's sake, glorified God, as it is written: For this cause I will confess to you among the Gentiles, and sing to your name. And again he says: Rejoice, you Gentiles, with his people. And again: Praise the Lord, all you Gentiles, and let all the peoples praise him. And again Isaiah says: There shall be the root of Jesse, and he who rises to rule the Gentiles; in him shall the Gentiles hope. Now may the God of hope fill you with all joy and peace in believing, so that you may abound in hope, in the power of the Holy Spirit.\" He establishes by this argument that those from the Gentiles are debtors to God for greater things. And if they are debtors for greater things, they would also be just in bearing the weak, those from the Jews. For since he had touched them sharply, lest this should make them elated, he restrains their arrogance. For to those he shows that the good things are given by promise of the fathers; but to those from the Gentiles by mercy and love of mankind alone. And this—to glorify God—means to be joined together, to be united, to praise with one accord, to bear the weaker one, not to overlook a member torn away. Therefore he also brings forward many testimonies, through which he shows that those from the Jews ought to be joined to those from the Gentiles. And he produces all these testimonies, at once restraining the one from the Jews, lest he be elated—since all the prophets call them, I mean those from the Gentiles—and persuading the one from the Gentiles to be moderate, by showing that he is liable for greater grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"«Πέπεισμαι δὲ, ἀδελφοί μου, καὶ αὐτὸς ἐγὼ περὶ ὑμῶν, ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης.» Τουτέστιν, ὁ ἐπιτιμῶν καὶ ἐγκαλῶν. –Τὴν ὁλόκληρον ἀρετὴν οὕτω καλεῖ. «Πεπληρωμένοι πάσης τῆς γνώσεως, δυνάμενοι καὶ ἀλλήλους νουθετεῖν.» Ἐπειδή εἰσί τινες φιλόστοργοι μὲν, οὐκ εἰδότες δὲ τῷ πράγματι χρήσασθαι καλῷ. «Τολμηρότερον δὲ ἔγραψα ὑμῖν, ἀδελφοὶ, ἀπὸ μέρους, ὡς ἐπαναμιμνήσκων ὑμᾶς διὰ τὴν χάριν τὴν δοθεῖσαν μοι ἀπὸ τοῦ Θεοῦ εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ Εὐαγγέλιον τοῦ Θεοῦ.» Πάλιν τὰ τῆς ταπεινοφροσύνης φησίν· τούτου γὰρ μάλιστα ἔδει αὐτοῖς. «Ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν Πνεύματι ἁγίῳ.» Τουτέστιν, αἱ ψυχαὶ τῶν διδασκομένων, ἵνα δεχθῶσιν. Οὐ γὰρ ἐμὲ τοσοῦτον τιμῶν ὁ Θεὸς, εἰς τοῦτο ἤγαγεν, ὅσον ὑμῶν κηδόμενος. Πῶς δὲ γένοιτο εὐπρόσδεκτος ἐν Πνεύματι ἁγίῳ, ἀλλ' ἢ ὅταν ἡμῖν πρὸς τῇ πίστει καὶ πολιτεία προσγένηται πνευματικὴ, ἵνα κατέχωμεν τὸ Πνεῦμα τὸ δοθὲν ἡμῖν; «Ἔχω οὖν καύχησιν ἐν Χριστῷ Ἰησοῦ πρὸς τὸν Θεόν.» Ἐπειδὴ σφόδρα ἑαυτὸν ἐταπείνωσεν, πάλιν ἐπαίρει τὸν λόγον· καὶ τοῦτο ὑπὲρ ἐκείνων ποιῶν, ὥστε μὴ δόξῃ εὐκαταφρόνητος εἶναι. «Οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ εἰς ὑπακοὴν ἐθνῶν λόγῳ καὶ ἔργῳ, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει Πνεύματος Θεοῦ. Οὐδὲν γὰρ ἂν ἔχοι τις εἰπεῖν, φησὶν, ὅτι κόμπος μου τὰ ῥήματα. Τῆς γὰρ χειροτονίας μου ἔχω δεῖξαι τὰ τεκμήρια. «Ὥστε με ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ Εὐαγγέλιον τοῦ Χριστοῦ·","english":"But I myself am persuaded concerning you, my brothers, that you also are full of goodness.” That is, he who reproves and accuses. He calls complete virtue by this name. “Filled with all knowledge, able also to admonish one another.” Since there are some who are affectionate but do not know how to use a good thing rightly. “But I have written to you more boldly, brothers, in part, as reminding you because of the grace given to me by God, that I should be a minister of Christ Jesus to the Gentiles, ministering the Gospel of God.” Again he speaks the things of humility; for this was especially needed by them. “That the offering of the Gentiles might be acceptable, sanctified in the Holy Spirit.” That is, the souls of those who are taught, that they might be received. For God did not bring me to this point so much honoring me as caring for you. And how would it become acceptable in the Holy Spirit, except when a spiritual conduct is added to our faith, so that we may hold the Spirit that was given to us? “I have therefore a boast in Christ Jesus toward God.” Since he humbled himself greatly, he again raises his discourse; and he does this on their behalf, so that he might not seem to be contemptible. “For I will not dare to speak of anything which Christ did not accomplish through me for the obedience of the Gentiles, in word and deed, in the power of signs and wonders, in the power of the Spirit of God. For no one could say,” he says, “that my words are a boast. For I have the proofs of my ordination to show. “So that from Jerusalem and round about as far as Illyricum I have fulfilled the Gospel of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσθαι.» Ἀριθμεῖ καὶ πόλεις καὶ χώρας, οὐ τὰς ὑπὸ Ῥωμαίους μόνον, ἀλλὰ καὶ πάντα τὰ βάρβαρα ἔθνη· οἷον Πέρσας καὶ Σαρακηνοὺς καὶ Ἀρμενίους, καὶ τὰ ἕτερα τῶν βαρβάρων ἐθνῶν. Τοῦτο γὰρ, τῷ κύκλῳ, σημαίνει. «Οὐχ ὅπου ὠνομάσθη Χριστός.» Τοσοῦτον ἀπεῖχεν τοῦ ἐπιῤῥίπτειν ἑαυτὸν ἀλλοτρίοις μαθηταῖς, καὶ δόξης ἕνεκεν τοῦτο ποιεῖν, ὅτι καὶ ἐσπούδαζεν τοὺς μὴ ἀκηκοότας διδάσκειν. «Ἵνα μὴ ἐπ' ἀλλότριον θεμέλιον οἰκοδομήσω· ἀλλὰ καθὼς γέγραπται· Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἳ οὐκ ἀκηκόασι, συνήσουσι. Διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς. Ἀλλότριον οὐ κατὰ τὴν τοῦ προσώπου ποιότητά φησιν, οὐδὲ κατὰ τὴν τοῦ κηρύγματος φύσιν, ἀλλὰ κατὰ τὸν τοῦ μισθοῦ λόγον. Ἐπεὶ οὐ τὰ κηρύγματα ἀλλότρια ἦν, ἀλλ' ὅσον εἰς μισθὸν ἀλλότριον. Ὁ γὰρ τῶν ἑτέροις πεπονημένων μισθὸς, τούτου ἀλλότριος ἦν. «Νῦν δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις.»\n\nὍρα πῶς δείκνυσιν, ὡς οὐ τῆς παρ' αὐτῶν ἐφιέμενος δόξης ἔγραφέν τε καὶ παρεγίνετο. «Ἐπιποθίαν δὲ ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς ἀπὸ ἱκανῶν ἐτῶν.» Ἵνα μὴ δόξῃ εὐτελίζειν αὐτοὺς τῷ λέγειν, Ἐπειδὴ οὐδὲν ἔχω ποιῆσαι, διὰ τοῦτο ἔρχομαι πρὸς ὑμᾶς, πάλιν τὸν τῆς ἀγάπης λόγον κινεῖ, εἰπών· Ἐπιποθίαν ἔχων ἐλθεῖν πρὸς ὑμᾶς. «Ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν· ἐλπίζω γὰρ πορευόμενος θεάσασθαι ὑμᾶς.» Ἵνα μὴ πάλιν αὐτοὺς φυσήσῃ, ὅρα πῶς αὐτοὺς καταστέλλει εἰπών· Ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν, ἐλπίζω διαπορευόμενος θεάσασθαι ὑμᾶς. Ὁμοῦ γὰρ τὴν ἀγάπην δεῖξαι βούλεται, καὶ καταλῦσαι καταλαζονεύεσθαι ἐκείνους.","english":"Thus also making it a point of honor to evangelize.” He counts both cities and regions, not only those under the Romans, but also all the barbarian nations—for example, Persians and Saracens and Armenians, and the other barbarian nations. For this, “in a circle,” signifies. “Not where Christ was named.” So far was he from thrusting himself upon others’ disciples, and doing this for the sake of glory, that he was eager to teach those who had not heard. “Lest I should build upon another’s foundation; but as it is written: Those to whom it was not announced concerning him shall see, and those who have not heard shall understand. Therefore I was hindered many times from coming to you.” He calls it “another’s” not in respect of the quality of the person, nor in respect of the nature of the preaching, but in respect of the account of the reward. Since the preachings were not another’s, but insofar as it pertained to another’s reward. For the reward of those who had labored for others was another’s. “But now having no more place in these regions.”\n\nObserve how he shows that it was not out of desire for glory from them that he wrote and came. “But having a longing to come to you for many years.” Lest he should seem to slight them by saying, Since I have nothing to do, for this reason I come to you, he again brings forward the account of love, saying: Having a longing to come to you. “Whenever I journey to Spain; for I hope, as I pass through, to see you.” Lest he should puff them up again, observe how he restrains them, saying: Whenever I journey to Spain, I hope, as I pass through, to see you. For at once he wishes to show his love and to put down their boasting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"«Καὶ ὑφ' ὑμῶν προπεμφθῆναι ἐκεῖ, ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ.» Ἵνα πάλιν μὴ λυποῖντο ὡς ὁδοῦ πάρεργον αὐτοὺς θεωροῦντος τοῦ Ἀποστόλου, φησὶν τὸ ὑφ' ὑμῶν προπεμφθῆναι, τουτέστιν, ἵνα ὑμεῖς μοι μαρτυρές ἐστε, ὡς οὐ καταφρονῶν ὑμῶν, ἀλλὰ ἑλκόμενος ὑπὸ τῆς χρείας παρατρέχω· καὶ ἐπιτείνων τοιοῦτόν φησιν· Ἐὰν ἀφ' ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ. «Νυνὶ δὲ πορεύομαι εἰς Ἱεροσόλυμα διακονῶν τοῖς ἁγίοις.» Ἐπειδὴ εἶπεν, ὅτι Τόπον οὐκέτι ἔχω ἐν τοῖς κλίμασι τούτοις· καὶ ἐπιποθίαν ἔχω ἀπὸ πολλῶν ἐτῶν ἐλθεῖν πρὸς ὑμᾶς, ἔμελλεν δὲ ἔτι βραδύνειν, ἵνα μὴ νομίζηται διαχλευάζειν αὐτοὺς, λέγει καὶ τὴν αἰτίαν δι' ἣν ἀναβάλλεται. Καὶ δοκεῖ μὲν τὴν πρόφασιν λέγειν τῆς μελλήσεως. Διδάσκει δὲ καὶ ἕτερον λεληθότως, τὸ προτρέψαι ἐκείνους εἰς ἐλεημοσύνην, καὶ σπουδαιοτέρους ποιῆσαι. Ἐπεὶ εἰ μὴ τοῦτο ἦν, ἤρκει εἰπεῖν τὸ, Πορεύομαι εἰς Ἱερουσαλήμ· νῦν δὲ προσέθηκεν, διακονήσων τοῖς ἁγίοις. «Εὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαία.» Τουτέστιν, ἐδοκίμασαν, ἐπεθύμησαν. «Κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἱερουσαλήμ. Εὐδόκησαν γὰρ, καὶ ὀφειλέται εἰσὶν αὐτῶν.» Οὐκ εἶπεν, ἐλεημοσύνην, ἀλλὰ, κοινωνίαν· τὸ δὲ, τινὰ, οὐχ ἁπλῶς τέθεικεν, ἀλλ' ἵνα μὴ δόξῃ αὐτοὺς ὀνειδίζειν. Καὶ οὐκ εἶπεν ἁπλῶς, εἰς τοὺς πτωχοὺς, ἀλλ' εἰς τοὺς πτωχοὺς τῶν ἁγίων. Καὶ οὐ τούτῳ μόνῳ ἠρκέσθη, ἀλλ' ἐπήγαγε καὶ, ὅτι ὀφειλέται εἰσίν. «Εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσι καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς.» Ὃ λέγει τοιοῦτόν ἐστι· Δι' αὐτοὺς ἦλθεν, φησὶν, ὁ Χριστός·","english":"And to be sent on my way there by you, once I have first enjoyed your company in part.” Again, so that they might not be grieved, thinking that the Apostle regarded them as a mere byway on his journey, he says “to be sent on my way by you,” that is, so that you may be my witnesses, that it is not out of contempt for you, but drawn by necessity, that I pass by; and intensifying this, he says: “once I have first enjoyed your company in part.” “But now I am going to Jerusalem, ministering to the saints.” Since he had said, “I no longer have a place in these regions,” and “I have a longing for many years to come to you,” but he was going to delay still further, so that he might not be thought to be mocking them, he also states the reason for which he postpones it. And he seems indeed to state the pretext for the delay. But he also teaches something else covertly—to urge them on to almsgiving, and to make them more zealous. For if this were not so, it would have sufficed to say, “I am going to Jerusalem”; but now he has added, “to minister to the saints.” “For Macedonia and Achaia were pleased.” That is, they approved, they desired. “To make some contribution for the poor among the saints in Jerusalem. For they were pleased, and they are debtors to them.” He did not say “almsgiving,” but “contribution”; and the word “some” he did not set down without purpose, but so that he might not seem to reproach them. And he did not say simply “for the poor,” but “for the poor among the saints.” And he was not satisfied with this alone, but added also that “they are debtors.” “For if the Gentiles have shared in their spiritual things, they ought also to minister to them in carnal things.” What he says is of this sort: For their sake, he says, Christ came;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"αὐτοῖς ἦν ἅπαντα ἐπαγγειλάμενος, τοῖς ἐξ Ἰουδαίων· ἐξ αὐτῶν ὁ Χριστός· διὸ ἔλεγεν, Ἐκ τῶν Ἰουδαίων ἐστὶν ἡ σωτηρία. Ἐκεῖθεν οἱ ἀπόστολοι· ἐκεῖθεν οἱ προφῆται· ἐκεῖθεν τὰ ἀγαθὰ πάντα. Τούτων οὖν ἁπάντων ἐκοινώνησεν ἡ οἰκουμένη. Εἰ τοίνυν ἐν τοῖς μείζοσιν ἐκοινωνήσατε, φησὶν, ὀφείλετε καὶ τῶν σαρκικῶν κοινωνῆσαι καὶ μεταδοῦναι αὐτοῖς. Καὶ οὐκ εἶπε, κοινωνῆσαι, ἀλλὰ, λειτουργῆσαι, ἐν τάξει διακόνων αὐτοὺς καθιστὰς καὶ τῷ βασιλεῖ τελούντων φόρους. «Τοῦτο οὖν ἐπιτελέσας καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον.» Τουτέστιν, ὡς εἰς βασιλικὰ ταμεῖα ἀποτιθέμενος, ὡς ἐν ἀσύλῳ καὶ ἀσφαλεῖ χωρίῳ. Καὶ οὐκ εἶπεν, ἐλεημοσύνην, ἀλλὰ πάλιν, τὸν καρπὸν, δεικνὺς κερδαίνοντας τοὺς παρέχοντας. «Ἀπελεύσομαι δι' ὑμῶν εἰς Σπανίαν.» Πάλιν μέμνηται τῆς Σπανίας, δεικνὺς τὸ ἄοκνον, καὶ τὸ περὶ ἐκείνους θερμόν. «Οἶδα δὲ ὅτι ἐρχόμενος πρὸς ἡμᾶς, ἐν πληρώματι εὐλογίας Χριστοῦ τοῦ Εὐαγγελίου ἐλεύσομαι.» Ὡσανεὶ ἔλεγεν· Οἶδα ὅτι ἐρχόμενος ὄψομαι ὑμᾶς ἐν ἅπασιν εὐδοκιμοῦντας, καὶ κομῶντας τοῖς ἀγαθοῖς, καὶ μυρίων ἐπαίνων ἀξίους τῶν κατὰ τὸ Εὐαγγέλιον. Καὶ τοῦτο δὲ τρόπος συμβουλῆς θαυμαστὸς, τὸ προκαταλαμβάνειν αὐτοὺς τοῖς ἐγκωμίοις. «Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ διὰ τῆς ἀγάπης τοῦ Πνεύματος, συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν Θεόν. Πάλιν ἐνταῦθα τὸν Χριστὸν καὶ τὸ Πνεῦμα προβάλλεται, καὶ οὐδαμοῦ μὲν μέμνηται τοῦ Πατρός. Ταῦτα δὲ λέγει, ἵνα ὅταν ἴδῃς αὐτὸν Πατρὸς καὶ Υἱοῦ μεμνημένον, ἢ Πατρὸς μόνον, μήτε τὸν Υἱὸν, μήτε τὸ Πνεῦμα ἀθετῇς.","english":"having promised all things to them—to those of the Jews; from them is the Christ; therefore he said, “Salvation is of the Jews.” From there are the apostles; from there the prophets; from there all good things. Of all these, then, the world partook. If, therefore, you have partaken of the greater things, he says, you ought also to partake of and share the carnal things with them. And he did not say “to partake,” but “to minister,” placing them in the rank of deacons and of those who pay tribute to the king. “Having therefore completed this and sealed to them this fruit.” That is, as depositing it in the royal treasuries, as in an inviolable and safe place. And he did not say “alms,” but again “fruit,” showing that those who give are the gainers. “I will come by you into Spain.” Again he mentions Spain, showing his untiring zeal and his warmth toward them. “But I know that when I come to you, I will come in the fullness of the blessing of the Gospel of Christ.” As if he were saying: I know that when I come I will see you approved in all things, and abounding in good things, and worthy of countless praises according to the Gospel. And this also is a wonderful manner of counsel—to forestall them with commendations. “But I beseech you, brethren, through our Lord Jesus Christ, and through the love of the Spirit, to strive together with me in your prayers to God for me.” Again here he sets forth Christ and the Spirit, and nowhere makes mention of the Father. But he says these things so that when you see him making mention of the Father and the Son, or of the Father alone, you may not set aside either the Son or the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Καὶ οὐκ εἶπε, Πνεῦμα, ἀλλὰ, ἀγάπης Πνεύματος. Καθάπερ γὰρ Χριστὸς ἠγάπησε τὸν κόσμον, καὶ Πατὴρ, οὕτω καὶ τὸ Πνεῦμα. «Ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ Ἰουδαίᾳ.» Δείκνυσι μὲν τὸ\n\nμέγεθος ὃ εἶχεν ἀγῶνος. Ἀπὸ δὲ τούτου καὶ δεύτερον κατασκευάζει· τὸ δεῖξαι ὅτι δικαίως ἀνεδέξατο διακονῆσαι τοῖς ἁγίοις. Οἱ γὰρ μεταξὺ τῶν οὕτω πονηρῶν κείμενοι, καὶ λιμῷ ἀπόλλυσθαι ἔμελλον. «Καὶ ἡ διακονία μου ἡ εἰς Ἱερουσαλὴμ εὐπρόσδεκτος τοῖς ἁγίοις γένηται, ἵνα ἐν χαρᾷ ἔλθω πρὸς ὑμᾶς, διὰ θελήματος Θεοῦ συναναπαύσωμαι ὑμῖν.» Τουτέστιν, ἵνα μετὰ προθυμίας ὑποδέξωνται τὰ διδόμενα. Ὅρα δὲ πάλιν πῶς ἐπαίρει τὸ ἀξίωμα τῶν λαμβανόντων, εἴ γε εὐχῶν δεῖται παρὰ δήμου τοσούτου εἰς τὸ δεχθῆναι τὰ πεμπόμενα. «Ὁ δὲ Θεὸς τῆς εἰρήνης μετὰ πάντων ὑμῶν. Ἀμήν.» Εὐχῇ σφραγίζει τὸν λόγον.\n\nΚΕΦΑΛ. Ιςʹ.\n\n«Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν διάκονον τῆς Ἐκκλησίας τῆς ἐν Κεγχρέαις, ἵνα αὐτὴν προσδέξησθε ἐν Κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι. Καὶ γὰρ αὕτη προστάτις πολλῶν ἐγεννήθη, καὶ ἐμοῦ. Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ· οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ, ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν· καὶ τὴν κατ' οἶκον αὐτῶν Ἐκκλησίαν. Ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν. Ἀσπάσασθε Μαριὰμ, ἥτις πολλὰ ἐκοπίασεν εἰς ἡμᾶς.","english":"And he did not say “Spirit,” but “Spirit of love.” For just as Christ loved the world, and the Father, so too the Spirit. “That I may be delivered from those who are disobedient in Judea.” He shows the greatness of the struggle he had. And from this he establishes a second point: to show that he rightly undertook to minister to the saints. For those situated amid such wickedness were also about to perish by famine. “And that my ministry to Jerusalem may be acceptable to the saints, so that I may come to you with joy, and by the will of God may be refreshed together with you.” That is, so that they may receive what is given with eagerness. And observe again how he raises the dignity of those who receive, if indeed the gifts sent need prayers from so great a people in order to be accepted. “And the God of peace be with you all. Amen.” He seals his discourse with a prayer.\n\nCHAPTER 16.\n\n“I commend to you Phoebe our sister, who is a deaconess of the church in Cenchreae, that you may receive her in the Lord worthily of the saints, and assist her in whatever matter she may need of you. For she has been a patroness of many, and of me. Greet Prisca and Aquila, my fellow workers in Christ Jesus, who for my life laid down their own necks, to whom not I alone give thanks, but also all the churches of the Gentiles; and greet the church in their house. Greet Epaenetus, my beloved, who is the firstfruits of Asia for Christ. Greet Mary, who labored much for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵ τινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, καὶ πρὸ ἐμοῦ γεγόνασιν ἐν Χριστῷ. Ἀσπάσασθε Ἀμπλίαν τὸν ἀγαπητόν μου ἐν Κυρίῳ. Ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν Χριστῷ, καὶ Στάχυν τὸν ἀγαπητόν μου. Ἀσπάσασθε Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ. Ἀσπάσασθε τοὺς ἐκ τῶν Ἀριστοβούλου. Ἀσπάσασθε Ἡρωδίονα τὸν συγγενῆ μου. Ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου, τοὺς ὄντας ἐν Κυρίῳ. Ἀσπάσασθε Τρύφαιναν καὶ Τρυφῶσαν τὰς κοπιώσας ἐν Κυρίῳ. Ἀσπάσασθε Περσίδα τὴν ἀγαπητὴν, ἥτις πολλὰ ἐκοπίασεν ἐν Κυρίῳ. Ἀσπάσασθε Ῥοῦφον τὸν ἐκλεκτὸν ἐν Κυρίῳ, καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ. Ἀσπάσασθε Ἀσύγκριτον, Φλέγοντα, Ἑρμᾶν, Πατρόβαν, Ἑρμῆν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς. Ἀσπάσασθε Φιλόλογον, καὶ Ἰουλίαν, καὶ Νηρέα, καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ Ὀλυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Ἀσπάζονται ὑμᾶς αἱ Ἐκκλησίαι τοῦ Χριστοῦ. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ' αὐτῶν. Οἱ γὰρ τοιοῦτοι τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ οὐ δουλεύουσιν, ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων. Ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο. Ἐφ' ὑμῖν οὖν χαίρω· θέλω δὲ ὑμᾶς σοφοὺς μὲν εἶναι εἰς τὸ ἀγαθὸν, ἀκεραίους δὲ εἰς τὸ κακόν. Ὁ δὲ Θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ' ὑμῶν. Ἀμήν.","english":"Greet Andronicus and Junia, my kinsmen and my fellow prisoners, who are notable among the apostles, and who were in Christ before me. Greet Amplias, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. Greet Apelles, the approved in Christ. Greet those of the household of Aristobulus. Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. Greet Rufus, the chosen in the Lord, and his mother and mine. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers with them. Greet Philologus, and Julia, and Nereus, and his sister, and Olympas, and all the saints with them. Greet one another with a holy kiss. The churches of Christ greet you. But I beseech you, brothers, to watch those who make divisions and scandals contrary to the teaching which you learned, and turn away from them. For such men do not serve our Lord Jesus Christ, but their own belly, and through smooth speech and blessing they deceive the hearts of the innocent. For your obedience has reached all. I rejoice therefore over you; but I want you to be wise indeed for the good, and guileless for the evil. And the God of peace will crush Satan under your feet quickly. The grace of our Lord Jesus Christ be with you. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Ἀσπάζονται ὑμᾶς Τιμόθεος ὁ συνεργός μου, καὶ Λούκιος, καὶ Ἰάσων, καὶ Σωσίπατρος οἱ συγγενεῖς μου. Ἀσπάζομαι ὑμᾶς ἐγὼ Τέρτιος ὁ γράψας τὴν ἐπιστολὴν ἐν Κυρίῳ. Ἀσπάζεται ὑμᾶς Γάϊος ὁ ξένος μου καὶ τῆς Ἐκκλησίας ὅλης. καὶ Κούαρτος ὁ ἀδελφός. Ἡ χάρις τοῦ Κυρίου ἡμῶν «Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου.» Πάλιν ἐκείνων ἔχεται τῶν ἀσθενῶν, καὶ πρὸς αὐτοὺς τρέπει τὸν λόγον. Ὅτε μὲν γὰρ ἐπετίμα, κοινὴν ἐποιεῖτο τὴν ἐπιτίμησιν. Νυνὶ δὲ εὐχόμενος μὲν τούτων, τίθησι τὴν ἱκετείαν· εἰπὼν δὲ, στηρίξαι, τοῦτο δηλοῖ, ὅτι οὔπω ἦσαν βεβαιωθέντες, ἀλλ' εἰστήκεισαν μὲν, ἐσαλεύοντο δέ «Καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου.» Τουτέστιν, ὃ αὐτὸς ἐκήρυξεν· εἰ δὲ αὐτὸς ἐκήρυξεν, οὐχ ἡμέτερα τὰ δόγματα, ἀλλ' ἐκείνου οἱ νόμοι. «Φανερωθέντος δὲ νῦν διά τε Γραφῶν προφητικῶν, κατ' ἐπιταγὴν τοῦ αἰωνίου Θεοῦ εἰς ὑπακοὴν πίστεως.» Ἐνταῦθα τὸν φόβον ἐκλύει τοῦ ἀσθενοῦς. Τί γὰρ δέδοικας,","english":"Timothy my fellow worker greets you, and Lucius, and Jason, and Sosipater my kinsmen. I, Tertius, who wrote the letter, greet you in the Lord. Gaius my host and that of the whole Church greets you. And Quartus the brother. The grace of our Lord. \"Now to him who is able to establish you according to my gospel.\" Again he clings to those who are weak, and turns his discourse toward them. For when he was rebuking, he made the rebuke common to all. But now, when he is praying for them, he sets down the supplication; and having said \"to establish,\" he shows this, that they had not yet been confirmed, but stood indeed, yet were being shaken. \"And the preaching of Jesus Christ according to the revelation of the mystery kept silent in eternal times.\" That is, which he himself preached; and if he himself preached it, the doctrines are not ours, but his are the laws. \"But now manifested through the prophetic Scriptures, according to the command of the eternal God, for obedience of faith.\" Here he dispels the fear of the weak man. For why are you afraid,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"φησὶν, μὴ ἀποστῇς τοῦ νόμου; τοῦτο βούλεται ὁ νόμος· τοῦτο ἄνωθεν προὔλεγεν. Εἰ δὲ ἐξετάζεις διὰ τί νῦν ἐφανερώθη, οὐκ ἀσφαλὲς πρᾶγμα ποιεῖς μυστήρια, τοῦ Θεοῦ περιεργαζόμενος, καὶ εὐθύνας ἀπαιτῶν. Διὸ ἐπήγαγεν, εἰς ὑπακοὴν πίστεως. Ὑπακοῆς γὰρ ἡ πίστις δεῖται μόνης, οὐ πολυπραγμοσύνης. Καὶ ὅταν Θεὸς ἐπιτάττῃ πείθεσθαι, οὐ περιεργάζεσθαι δεῖ. «Εἰς πάντα τὰ ἔθνη γνωρισθέντος. Μόνῳ σοφῷ Θεῷ, διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.» Οὐδὲν γὰρ σὺ μόνος, φησὶν, ἀλλ' ἡ οἰκουμένη πᾶσα οὕτω πιστεύει, οὐκ ἄνθρωπον, ἀλλὰ Θεὸν λαμβάνουσα διδάσκαλον. Διὸ ἐπήγαγεν, διὰ Ἰησοῦ Χριστοῦ. Οὐκ ἐγνωρίσθη δὲ μόνον, ἀλλὰ καὶ ἐβεβαιώθη. Ἀμφότερα δὲ αὐτοῦ ἔργα. Διὸ καὶ οὕτως ἀναγνωστέον· Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι διὰ Ἰησοῦ Χριστοῦ. Καὶ γὰρ ἀμφότερα αὐτῷ ἀνατίθησιν, καὶ οὐκ ἀμφότερα μόνον, ἀλλὰ καὶ τὴν δόξαν τὴν εἰς τὸν Πατέρα. Διὸ ἔλεγεν, Ὧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν. Δοξάζει δὲ πάλιν, τὸ ἀκατάληπτον τῶν μυστηρίων ἐκπληττόμενος. Οὐδὲ γὰρ νῦν ὅτε ἐφάνη δυνατὸν αὐτὸ λογισμοῖς καταλαβεῖν, ἀλλὰ διὰ πίστεως ἐπιγνῶναι χρή· ἄλλως γὰρ οὐκ ἔνι· εὖ δὲ καὶ, Τῷ μόνῳ σοφῷ Θεῷ, εἰπεῖν. Ὅταν γὰρ ἐννοήσῃς πῶς τὰ ἔθνη εἰσήγαγε, καὶ ἀνεκέρασε τοῖς πάλαι κατωρθωκόσι, καὶ ἀπεγνωσμένους ἔσωσε, καὶ τῆς γῆς ἀναξίους ὄντας εἰς οὐρανὸν ἀνήγαγε, καὶ τῆς παρούσης ζωῆς ἐκπεπτωκότας, εἰς τὴν ἀθάνατον καὶ ἀπόῤῥητον ζωὴν ἐκείνην εἰσήγαγε, καὶ ὑπὸ δαιμόνων πατουμένους, ἀγγέλους ἐφαμίλλους ἐποίησε, καὶ παράδεισον ἤνοιξε, καὶ τὰ παλαιὰ πάντα κακὰ ἔλυσε·","english":"he says, \"Do not depart from the law\"? This is what the law wills; this it foretold from the beginning. But if you inquire why it was now made manifest, you are doing a thing not safe, prying into the mysteries of God and demanding an account. Therefore he added, \"for obedience of faith.\" For faith needs only obedience, not busy inquisitiveness. And when God commands us to believe, we must not pry. \"Made known to all the nations. To the only wise God, through Jesus Christ, to whom be glory for ever and ever. Amen.\" For it is not you alone, he says, but the whole inhabited world thus believes, receiving not a man but God as teacher. Therefore he added, \"through Jesus Christ.\" And it was not only made known, but also confirmed. Both are his works. Therefore it should also be read thus: \"To him who is able to establish you through Jesus Christ.\" For he ascribes both to him, and not both only, but also the glory that is to the Father. Therefore he said, \"to whom be glory for ever. Amen.\" And again he glorifies, struck with wonder at the incomprehensibility of the mysteries. For even now that it has appeared, it is not possible to grasp it by reasonings, but one must know it through faith; for otherwise it cannot be. And he well said, \"To the only wise God.\" For when you consider how he brought in the nations, and mingled them with those who had prospered of old, and saved those who were despaired of, and brought up to heaven those who were unworthy of the earth, and brought those who had fallen out of the present life into that immortal and ineffable life, and made those who were trampled by demons equal to angels, and opened paradise, and dissolved all the ancient evils—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"καὶ ταῦτα ἐν χρόνῳ βραχεῖ, καὶ δι' ὁδοῦ βραχείας καὶ συντομωτάτης, τότε γνώσῃ τὴν σοφίαν· καὶ ὅταν ἴδῃς, ὃ μὴ ἄγγελοι, μήτε ἀρχάγγελοι ἔγνωσαν, ἐξαίφνης τοὺς ἐξ ἐθνῶν μεμαθηκότας διὰ Ἰησοῦ Χριστοῦ. Πρὸς Ῥωμαίους, στίχων τηʹ. Ἐγράφη ἀπὸ Κορίνθου.\n\nΕΙΣ ΕΠΙΣΤΟΛΗΝ Αʹ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ.\n\nΥΠΟΘΕΣΙΣ.\n\nἈκηκοὼς ὁ Ἀπόστολος, ὡς πολλὴ παρὰ Κορινθίοις διχόνοια γέγονε, ψευδαποστόλων τινῶν σχίσματα ἐν αὐτοῖς ποιησάντων, γράφει τὴν ἐπιστολὴν διορθούμενος ἅπαντα. Ἦν δὲ ταῦτα αὐτῶν τὰ ἁμαρτήματα. Πρῶτον μὲν, τὸ μερίδας πολλὰς γενέσθαι παρ' αὐτοῖς· καὶ τοῖς μὲν ὡς πλουσίοις προσκεῖσθαι αὐτοὺς, τοῖς δὲ ὡς σοφοῖς καὶ πλέον τι δυναμένοις διδάσκειν αὐτούς. Δεύτερον, τὸ ταῖς μητρυίαις συγγίνεσθαι, καὶ ἐπὶ τούτῳ μεγαφρονεῖν. Καὶ μετὰ τοῦτο περὶ γαστριμαργίας· εἰς τοσοῦτον γὰρ ἐκρατήθησαν τῷ πράγματι, ὡς καὶ εἰδωλοθύτων ἅπτεσθαι. Ἄλλοι πάλιν μάχας ἔχοντες καὶ φιλονεικείας περὶ χρημάτων, τοῖς ἔξω δικαστηρίοις ἐπέτρεπον ἑαυτούς. Ἦν τι καὶ ἕτερον πλημμέλημα παρ' αὐτοῖς, τὸ καθ' ἑαυτοῖς ἐσθίειν ἐν ἐκκλησίαις, καὶ μὴ μεταδιδόναι τοῖς δεομένοις. Μετὰ τούτων καὶ ἕτερον ἐπλημμέλουν ἐπὶ τοῖς χαρίσμασι μέγα φυσῶντες, καὶ ἀπὸ τούτου ἐκπίπτοντες. Εἶχον γὰρ καὶ ζηλωτύπως ἰδεῖν πρὸς ἀλλήλους, καὶ διέσπων τὴν Ἐκκλησίαν· καὶ ὁ περὶ τῆς ἀναστάσεως δὲ αὐτοῖς ἐχώλευε λόγος. Ταῦτα αὐτῷ ὑπόθεσις γέγονεν τῆς ἐπιστολῆς, καὶ ἕτερα δὲ ἃ οὐκ ἔστιν λέγειν κατὰ μέρος. ΚΕΦΑΛ. Αʹ.","english":"And these things in a short time, and by a short and most concise way, then you will know the wisdom; and when you see what neither angels nor archangels knew, suddenly those from the Gentiles who have learned through Jesus Christ. To the Romans, 318 verses. It was written from Corinth.\n\nON THE FIRST EPISTLE TO THE CORINTHIANS.\n\nARGUMENT.\n\nThe Apostle, having heard that there was great dissension among the Corinthians, certain false apostles having made schisms among them, writes the epistle correcting all things. And these were their sins. First, that there were many factions among them; and they attached themselves to some as to the rich, and to others as to the wise and those able to teach them something more. Second, that they consorted with their stepmothers, and boasted in this. And after this, concerning gluttony; for they were so mastered by the matter as even to touch things sacrificed to idols. Others again, having quarrels and contentions about money, entrusted themselves to external courts of law. There was also another fault among them, that they ate by themselves in the churches, and did not share with those in need. Along with these they erred in another matter too, being puffed up greatly over the charisms, and from this falling away. For they had also a jealous eye toward one another, and were tearing the Church apart; and their teaching about the resurrection was lame. These things became his occasion for the epistle, and other things which cannot be told in detail. CHAPTER 1.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"«Παῦλος κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος Θεοῦ, καὶ Σωσθένης ὁ ἀδελφὸς, τῇ Ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ· ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ, αὐτῶν καὶ ἡμῶν.» Ἐπειδὴ εἰς μερίδας πολλὰς κατετέμνοντο, καὶ οἱ μὲν τούτου, οἱ δὲ ἐκείνου προσηγορεύοντο, τοῦτο δὲ\n\nαὐτοῖς ἀνῄρητο καὶ Χριστιανοῖς ἔτι προσαγορεύεσθαι· ὅρα πῶς ἐν ἀρχαῖς διὰ πάντων αὐτοὺς ἀναμιμνήσκει τοῦ ὀνόματος τοῦ Χριστοῦ, λέγων· Παῦλος κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ· τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Χάρις ὑμῖν ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ. Εὐχαριστῶ ἐπὶ τῇ χάριτι τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, καθὼς τὸ μαρτύριον τοῦ Χριστοῦ ἀπεκαλύφθη ἐν ὑμῖν, ἀπεκδεχομένοις τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὃς καὶ βεβαιώσει ὑμᾶς ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Πιστὸς ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ, Παρακαλῶ δὲ ὑμᾶς διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ὅρα τὴν συνέχειαντοῦ ὀνόματος τοῦ Χριστοῦ· ὅθεν δῆλον, ὅτι οὐκ εἰκῆ τοῦτο καὶ ἁπλῶς ἐποίει, ἀλλὰ τῇ πυκνότητι τῆς καλῆς ταύτης προσηγορίας, τὴν πρόσκλησιν, καὶ τὴν ἀπόσχισιν, καὶ τὴν ἀφ' ἑτέρων προσηγορίαν αὐτῶν ἀφαιρῶν. Κλητὸς, οὐκ αὐτοχειροτόνητος ἀπόστολος, ὡς ὑμεῖς χειροτονητοὶ διδάσκαλοι· ἀλλὰ διὰ Ἰησοῦ Χριστοῦ. «Τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ·","english":"Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, to the church of God which is in Corinth; to those sanctified in Christ Jesus, called to be saints, together with all who call upon the name of our Lord Jesus Christ in every place, both theirs and ours.\" Since they were being cut up into many factions, and some were called by this man's name and others by that man's, this had been taken from them—even to be called Christians any longer. See how from the beginning, through everything, he reminds them of the name of Christ, saying: Paul, called to be an apostle of Jesus Christ; to those sanctified in Christ Jesus; to those who call upon the name of our Lord Jesus Christ. Grace to you from God the Father and the Lord Jesus Christ. I give thanks for the grace given to you in Christ Jesus, just as the testimony of Christ was revealed in you, as you await the revelation of our Lord Jesus Christ; who will also confirm you blameless in the day of our Lord Jesus Christ. God is faithful, through whom you were called into fellowship with his Son Jesus Christ. But I beseech you by the name of our Lord Jesus Christ. Observe the continuity of the name of Christ; from this it is clear that he did not do this idly and simply, but by the frequency of this good appellation, removing their invitation, and their separation, and their being named after others. Called, not self-appointed an apostle, as you are appointed teachers; but through Jesus Christ. \"To the grace given to you in Christ Jesus—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει.» Διὰ τίνος ἐδόθη; ἆρα δι' ἐμοῦ, ἢ δι' ἑτέρου ἀποστόλου; Οὐδαμῶς, φησὶν, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ. Τὸ γὰρ, ἐν Χριστῷ Ἰησοῦ, τοῦτό ἐστι. «Καθὼς τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη ἐν ὑμῖν.» Εἰ τοίνυν ἐβεβαιώθητε καὶ ἐστηρίχθητε διὰ σημείων καὶ χάριτος, τίνος ἕνεκεν παρασαλεύεσθε; «Ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι.» Δείκνυσιν ὅσον μέλλουσιν ἑαυτῶν ἀποστερεῖν, τοῖς ψευδοδιδασκάλοις προσκείμενοι. «Ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.» Ὅμοιον ὡς εἰ λέγοι· Τί θορυβεῖσθε; τί ταράττεσθε, ὅτι οὐ πάρεστι Χριστός; Πάρεστι μὲν οὖν, καὶ ἡμέρα ἐπὶ θύραις· καὶ πολλῆς ἀρετῆς, καὶ πολλῶν χρεία πόνων, ὥστε δυνηθῆναι πρὸς τὸ τέλος ἐλθεῖν. Ἀποκάλυψιν δὲ λέγει, δεικνὺς ὅτι, εἰ καὶ μὴ ὁρᾶται, ἀλλ' ἔστι καὶ πάρεστι, καὶ νῦν καὶ τότε φανήσεται. «Πιστὸς ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἵνα τὸ αὐτὸ λέγητε πάντες.» Ὅμοιον ὡς εἰ λέγοι· Εἰς κοινωνίαν τοῦ Μονογενοῦς ἐκλήθητε, καὶ ἀνθρώποις ἑαυτοὺς προσνέμετε, τί ταύτης ἀθλιότητος χεῖρον; Πῶς δὲ ἐκλήθησαν; Διὰ τοῦ Πατρός. Ἐπειδὴ γὰρ, Δι' αὐτοῦ, καὶ, ἐν αὐτῷ, συνεχῶς λέγει περὶ τοῦ Υἱοῦ, ἵνα μὴ νομίσωσιν, ὅτι ὡς ἐλάττονος αὐτοῦ οὕτω μέμνηται, προσένειμεν αὐτὰ τῷ Πατρί.","english":"that in everything you were enriched in him, in all speech and all knowledge.\" Through whom was it given? Was it through me, or through another apostle? By no means, he says, but through Jesus Christ. For the phrase \"in Christ Jesus\" means this. \"Just as the testimony of Christ was confirmed in you.\" If, then, you were confirmed and established through signs and grace, for what reason are you being shaken? \"So that you are not lacking in any charism.\" He shows how much they are about to deprive themselves of, by clinging to false teachers. \"Awaiting the revelation of our Lord Jesus Christ, who will also confirm you to the end, blameless in the day of our Lord Jesus Christ.\" It is as if he were saying: Why are you in an uproar? Why are you disturbed, because Christ is not present? He is present indeed, and the day is at the doors; and there is need of much virtue and many labors, so as to be able to come to the end. And he calls it a \"revelation,\" showing that, even if he is not seen, he exists and is present, and will appear both now and then. \"God is faithful, through whom you were called into fellowship with his Son Jesus Christ our Lord. But I exhort you, brothers, through the name of our Lord Jesus Christ, that you all say the same thing.\" It is as if he were saying: You were called into fellowship with the Only-Begotten, and you assign yourselves to men—what is worse than this wretchedness? And how were they called? Through the Father. For since he continually says \"through him\" and \"in him\" concerning the Son, lest they should think that he mentions him as being lesser, he assigned these things to the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Τῷ δὲ, εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ, ὅμοιον τὸ ἀλλαχοῦ εἰρημένον, εἰ συμπάσχομεν, καὶ συμβασιλεύσομεν. Ταῦτα δὲ προοικονομεῖ ἐν τῷ λόγῳ νῦν, ὥστε μὴ μέγα τὸ σφοδρὸν τῶν ἐγκλημάτων, εἰς ἀπόγνωσιν αὐτοὺς ἐμπεσεῖν. «Καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα.» Τοῦ σχίσματος ἡ ἔμφασις ἰσχυρόν ἐστι κατηγορίας ὄνομα. Τὸ γὰρ ὁλόκληρον ὅταν εἰς πολλὰ διαιρεθῇ, οὐ μόνον πολλὰ οὐ γίνεται, ἀλλὰ καὶ τὸ ἓν ἀπόλλυται. «Ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ, καὶ ἐν τῇ αὐτῇ γνώμῃ.» Ἐπειδὴ σφόδρα καθήψατο τῇ προσηγορίᾳ τοῦ σχίσματος, πάλιν πραΰνει τὸν λόγον, λέγων· ἵνα ἦτε κατηρτισμένοι· ὅμοιον δὲ ὡς εἰ λέγοι· Μὴ νομίσητε ὅτι μέχρι ῥημάτων συμβουλεύω τὴν ὁμόνοιαν· τὴν γὰρ ἀπὸ διανοίας ἐπιζητῶ. «Ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης, ὅτι ἔριδες ἐν ὑμῖν εἰσιν. Λέγω δὲ τοῦτο, ὅτι ἕκαστος ὑμῶν λέγει.» Πάλιν τῇ τῆς ἀδελφότητος προσηγορίᾳ ἐκκαλεῖται αὐτοὺς εἰς πειθώ. «Ἐγὼ μέν εἰμι Παύλου· ἐγὼ δὲ Ἀπολλώ· ἐγὼ δὲ Κηφᾶ.» Οὐχ ὅτι Παύλου ἑαυτοὺς ἢ Κηφᾶ προσηγόρευον, ἀλλὰ τὰ ἐκείνων ὀνόματα εἰς ἑαυτὸν μετασχηματίζει, ὡς καὶ αὐτὸς ἐν τοῖς ἑξῆς δηλοῖ. Σημαίνει δὲ τούτῳ, ὅτι εἰ Παύλου, καὶ Πέτρου, καὶ Ἀπολλὼ οὐκ ἐχρῆν ἐπιφημίζειν αὐτοῖς ὀνόματα, πολλῷ μᾶλλον δὲ ἑτέρων. «Ἐγὼ δὲ Χριστοῦ.» Οὐ τοῦτο ἐγκαλεῖ, ὅτι καί τινες καὶ Χριστοῦ προσηγόρευον ἑαυτοὺς, ἀλλ' ὅτι μὴ πάντες, ἀλλ' ὡς ἐν μερίδι τινὶ δέδοται ὁ Χριστός.","english":"And the phrase \"into fellowship with his Son\" is similar to what is said elsewhere: \"if we suffer with him, we shall also reign with him.\" He now arranges these things beforehand in his argument, so that the vehemence of the accusations may not be great enough to plunge them into despair. \"And let there be no divisions among you.\" The emphasis of the word \"division\" is a strong term of accusation. For when a whole is divided into many parts, not only does it not become many, but even the one is lost. \"But you were made complete in the same mind and in the same judgment.\" Since he has rebuked them sharply with the term \"division,\" he again softens his argument, saying, \"that you might be made complete\"; and it is as if he were saying: Do not think that I am advising concord only as far as words go; for I seek the concord that comes from the mind. \"For it has been reported to me concerning you, my brothers, by those of Chloe, that there are quarrels among you. But I say this, that each of you says.\" Again, by the term \"brotherhood\" he calls them to persuasion. \"I am of Paul, and I of Apollos, and I of Cephas.\" Not that they were calling themselves of Paul or of Cephas, but he reshapes their names onto himself, as he also makes clear in what follows. And by this he indicates that if it was not right to attach the names of Paul, Peter, and Apollos to themselves, much more so the names of others. \"But I am of Christ.\" He does not bring this as an accusation—that some were even calling themselves of Christ—but that not all were, but as though Christ had been given as a portion to some.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"«Μεμέρισται ὁ Χριστός.» Ὃ λέγει τοιοῦτόν ἐστι· Κατετέμνετε, φησὶν, τὸν Χριστόν. Διείλετο αὐτοῦ σῶμα· διενείματο πρὸς ἀνθρώπους, καὶ ἐμερίσατο τὴν Ἐκκλησίαν, καὶ μοῖραν τὴν μὲν αὐτὸς ἔλαβε, τὴν δὲ ἐκείνοις ἔδωκεν. «Μὴ Παῦλος ἐσταύρωται ὑπὲρ ὑμῶν;» Ὅρα φιλοχρίστου γνώμην· πῶς ἐπὶ τοῦ οἰκείου λοιπὸν ὀνόματος προάγει τὸ πᾶν, ἐκ περιουσίας δεικνὺς, ὅτι οὐδενὶ προσήκει αὕτη ἡ τιμή. Ὅπερ δὲ ἦν πολλῆς κηδεμονίας, τοῦτο τίθησι, τὸν σταυρὸν καὶ τὸ βάπτισμα, καὶ τὰ ἐξ αὐτῶν ἀγαθά. Δείκνυσι μὲν γὰρ τοῦ Θεοῦ τὴν φιλανθρωπίαν καὶ ἡ τοῦ κόσμου δημιουργία, μάλιστα δὲ ἡ διὰ τοῦ σταυροῦ συγκατάβασις. «Ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε;» Ἐπειδὴ γὰρ τοῦτο αἴτιον ἐγίνετο σχισμάτων τὸ ἀπὸ τῶν βαπτισάντων καλεῖσθαι, καὶ τοῦτο διορθοῦται λέγων· Μὴ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε; μὴ γὰρ εἴπῃς, φησίν· Τίς ἐβάπτισεν; ἀλλ' εἰς τὸ τίνος ὄνομα· οὐ γὰρ ὁ βαπτίσας, ἀλλ' εἰς τὸ τίνος ὄνομα ζητεῖται. Αὐτὸς γὰρ, φησὶν, ἀφίησι τὰ ἁμαρτήματα. «Εὐχαριστῶ τῷ Θεῷ, ὅτι οὐδένα ὑμῶν ἐβάπτισα, εἰ μὴ Κρίσπον καὶ Γάϊον, ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε. Ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον. Λοιπὸν οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα.» Ὅμοιον ὡς εἰ λέγοι· Τί μέγα φρονεῖς ἐπὶ τῷ βαπτίσαι, ὅπου γε ἐγὼ καὶ εὐχαριστῶ ὅτι οὐκ ἐποίησα τοῦτο; Ταῦτα δὲ λέγων, καθαιρεῖ τὸ ἐπὶ τοῦτο φύσημα οἰκονομικῶς, οὐχὶ τὴν δύναμιν τοῦ βαπτίσματος, μὴ γένοιτο, ἀλλὰ τὴν ἄνοιαν τῶν μέγα ἀπὸ τοῦ βαπτίζειν φρονούντων. Μέγα μὲν γὰρ τὸ βάπτισμα, ἀλλὰ μέγα αὐτὸ οὐχ ὁ βαπτίζων ποιεῖ, ἀλλ' ὁ καλούμενος εἰς τὸ βάπτισμα.","english":"Christ has been divided.\" What he means is this: You are cutting Christ to pieces, he says. He divided his body; he distributed it among men, and he parceled out the Church, taking one portion himself and giving another to them. \"Was Paul crucified for you?\" Observe the mind of one who loves Christ: how he now advances the whole matter on the basis of his own name, showing from the abundance of it that this honor belongs to no one else. But what was a matter of great solicitude, this he sets forth—the cross and baptism, and the good things that come from them. For the creation of the world also shows God's love for mankind, but especially does his condescension through the cross. \"Or were you baptized in the name of Paul?\" Since this was becoming a cause of schisms—being called after those who baptized—he corrects this too, saying: Were you baptized in the name of Paul? For do not say, he means, \"Who baptized?\" but \"In whose name?\" For it is not the one who baptizes, but in whose name, that is sought. For he himself, he says, forgives sins. \"I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. I also baptized the household of Stephanas. For the rest, I do not know whether I baptized anyone else.\" It is as if he were saying: Why do you pride yourself on baptizing, when I even give thanks that I did not do this? By saying these things he demolishes the inflated pride over this matter by way of accommodation, not the power of baptism—far from it—but the folly of those who think themselves great because of baptizing. For baptism is great, but it is not the baptizer who makes it great, but the one who is called into baptism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Λέγει δὲ καὶ τὴν αἰτίαν δι' ἣν εὐχαριστεῖ· ἵνα μή τις εἴπῃ, φησὶν, ὅτι Εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε. Οὐχ ὅτι δὲ περὶ ἐκείνων τοῦτο ἔλεγεν, ἀλλ' ὅτι ἐφοβεῖτο, μὴ εἰς τοῦτο προβῇ τὸ κακὸν τὸ νόσημα. «Οὐ γὰρ ἀπέστειλέν με Χριστὸς βαπτίζειν, ἀλλ' εὐαγγελίζεσθαι.» Τί οὖν ἐβάπτιζες; φησίν. Οὐκ ἐναντιούμενος, φησὶν, τῷ πέμποντι, ἐβάπτιζον, ἀλλ' ὡς ἐκ περιουσίας τοῦτο ποιῶν. Καὶ ὥσπερ ἐπὶ τῶν χηρῶν εἰπόντων τῶν ἀποστόλων, Οὐκ ἔστιν ἀρεστὸν καταλειπόντας τὸν λόγον τοῦ Θεοῦ διακονεῖν τραπέζαις, διηκονήσατο, οὐκ ἐναντιούμενος ἐκείνοις, ἀλλ' ἐκ περιουσίας τοῦτο ποιῶν· οὕτω καὶ ἐνταῦθα. «Οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ. Καθελὼν τὸ φύσημα τῶν διὰ τὸ βαπτίζειν μέγα φρονούντων, μεθίσταται λοιπὸν πρὸς τοὺς ἐπὶ σοφίᾳ τῇ ἔξωθεν κομπάζοντας, καὶ κατ' αὐτῶν ὁπλίζεται σπουδαιότερον. Πρὸς μὲν γὰρ τοὺς ἐπὶ τὸ βαπτίζειν πεφυσιωμένους ἔλεγε· Εὐχαριστῷ ὅτι οὐδένα ὑμῶν ἐβάπτισα· καὶ ὅτι Οὐκ ἀπέστειλέν με Χριστὸς βαπτίζειν· καὶ οὔτε σφοδρῶς, οὔτε κατασκευαστικῶς κέχρηται τῷ λόγῳ. Ἐνταῦθα δὲ ἐκ προοιμίων πληγὴν δίδωσι μεγάλην, ἵνα μὴ κενωθῇ, λέγων, ὁ σταυρὸς τοῦ Χριστοῦ. Τί τοίνυν μέγα φρονεῖς, ἐφ' ᾧ καὶ ἐρυθριᾷν ἔδει; Εἰ γὰρ καὶ πολεμεῖ τῷ σταυρῷ, καὶ μάχεται τοῖς Εὐαγγελίοις ἡ σοφία αὕτη, οὐκ αὐχεῖν ἐπ' αὐτῇ, ἀλλὰ καταλύεσθαι δεῖ.","english":"He also states the reason for which he gives thanks: so that no one, he says, might claim, \"You were baptized into my name.\" Not that he was saying this about those men, but because he feared lest the disease advance to this point. \"For Christ did not send me to baptize, but to preach the gospel.\" Why then, he says, were you baptizing? Not in opposition, he says, to the one who sent me was I baptizing, but doing this out of abundance. And just as when the apostles said concerning the widows, \"It is not pleasing to leave the word of God and serve tables,\" he served, not in opposition to them, but doing this out of abundance—so also here. \"Not in wisdom of speech, lest the cross of Christ be emptied.\" Having put down the pride of those who think highly of themselves because of baptizing, he now moves on to those who boast in the wisdom from outside, and arms himself against them more earnestly. For to those puffed up about baptizing he said: \"I thank God that I baptized none of you\"; and: \"Christ did not send me to baptize\"; and he employed the argument neither vehemently nor elaborately. But here from the very opening he strikes a great blow, saying, \"lest the cross of Christ be emptied.\" Why then do you think highly of yourself in that for which you ought even to blush? For if this wisdom wages war against the cross and fights against the Gospels, one ought not to boast in it, but to tear it down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"«Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ ἐστιν.» Ἐπειδὴ γὰρ εἰκὸς ἦν ἐκείνους, τοῦ σταυροῦ παρὰ τῶν Ἑλλήνων χλευαζομένου, τῇ σοφίᾳ δῆθεν τῇ παρ' ἑαυτῶν ἀντίστασθαι, καὶ πολεμεῖν θορυβουμένους, τοῖς ἀπὸ τῶν Ἑλλήνων λεγομένοις παραμυθούμενος ὁ Παῦλος, φησίν· Μὴ νομίσητε ξένον τι γίνεσθαι καὶ παράδοξον. Ταύτην ἔχει φύσιν τὸ πρᾶγμα, ὥστε ἀπὸ τῶν ἀπολλυμένων μὴ γνωρίζεσθαι αὐτοῦ τὴν δύναμιν. Ἐξεστήκασι γὰρ καὶ παραφρονοῦσι, καὶ διὰ τοῦτο λοιδοροῦνται, καὶ ἐπαχθῶς ἔχουσι τὰ σωτήρια φάρμακα. «Γέγραπται γάρ· Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω. Ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου;» Ἐπειδὴ γὰρ προτέρα ἑαυτὴν κατέβαλεν, πρὸς οὐδὲν χρήσιμον λοιπόν ἐστιν. Ὅτε γὰρ ἔδει τὰ ἑαυτῆς αὐτὴν ἐνδείξασθαι, καὶ διὰ τῶν κτισμάτων ἰδεῖν τὸν Δεσπότην, οὐκ ἠθέλησεν. «Οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου;» Ἀντὶ τοῦ, μωρὰν ἔδειξεν οὖσαν πρὸς τὴν τῆς πίστεως κατάληψιν. Ἐπειδὴ γὰρ μέγα ἐφρόνουν ἐπ' αὐτῇ, ἤλεγξεν αὐτὴν ταχέως· ποία γὰρ σοφία, ὅταν τὸ κεφάλαιον τῶν ἀγαθῶν μὴ","english":"For the word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God.\" For since it was likely that those men, when the cross was being mocked by the Greeks, would oppose it with their so-called wisdom and, being stirred up, would fight against it, Paul, consoling them against the things said by the Greeks, says: Do not suppose that something strange and paradoxical is happening. This is the nature of the matter, so that its power is not recognized by those who are perishing. For they are beside themselves and deranged, and for this reason they revile it and find the saving remedies burdensome. \"For it is written: I will destroy the wisdom of the wise, and the understanding of the prudent I will set aside. Where is the wise man? Where is the scribe? Where is the debater of this age?\" For since it first cast itself down, it is thereafter useful for nothing. For when it ought to have shown its own powers and through the created things to see the Master, it was unwilling. \"Has not God made foolish the wisdom of the world?\" That is, He showed it to be foolish with respect to the comprehension of the faith. For since they thought greatly of it, He quickly refuted it; for what wisdom is it, when the chief of goods it does not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"εὑρίσκῃ; «Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεὸν, ηὐδόκησεν ὁ Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας.» Τῇ διὰ τῶν ἔργων φαινομένῃ, δι' ὧν ἠθέλησε γνωσθῆναι. Διὰ τοῦτο αὐτὰ καὶ τοσαῦτα κατεσκεύαζεν, ἵνα ἀναλόγως ἐκ τῶν ὁρωμένων ὁ ποιητὴς θαυμάζηται. Μέγας ὁ οὐρανὸς καὶ ἀπειροπληθὴς ἡ γῆ. Θαύμασον τοίνυν τὸν πεποιηκότα. Καὶ γὰρ ὁ μέγας οὗτος ἔργον ἐστὶ τῶν δακτύλων αὐτοῦ. Καὶ περὶ τῆς γῆς γέγραπται, ὅτι τὴν δὲ γῆν ἐποίησεν ὡς οὐδέν. Ἐπειδὴ οὖν διὰ τῆς σοφίας ταύτης οὐκ ἠθέλησεν ὁ κόσμος γνωρίσαι τὸν Θεὸν, διὰ τῆς δοκούσης μωρίας εἶναι τοῦ κηρύγματος, ηὐδόκησεν σώζειν αὐτὸν, οὐ διὰ λογισμῶν, ἀλλὰ διὰ πίστεως· λοιπὸν ὅπου σοφίας οὐκ ἔστι χρεία ἀνθρωπίνης. Ἐπειδὴ δὲ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσι καὶ Ἕλληνες σοφίαν ζητοῦσιν· ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρίαν· αὐτοῖς δὲ τοῖς κλητοῖς Ἰουδαίοις τε καὶ Ἕλλησι, Χριστὸν Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν. Ὅταν εἴπωμεν, φησὶν, Ἰουδαίοις, Πιστεύσατε, λέγουσιν, Ἀναστήσασθε νεκρούς· ἰάσασθε δαίμονας· δείξατε σημεῖα· ἡμεῖς δὲ ἀντὶ τούτων τί λέγομεν; Ὅτι ἐσταυρώθη καὶ ἀπέθανεν ὁ κηρυττόμενος. Τοῦτο ἱκανὸν οὐ μόνον τοὺς μὴ βουλομένους μὴ ἐφελκύσασθαι, ἀλλὰ καὶ βουλομένους διακρούεσθαι. Ἀλλ' ὅμως οὐ διακρούεται, ἀλλὰ καὶ ἀφέλκεται. Πάλιν Ἕλληνες ἀπαιτοῦσιν ἡμᾶς ῥητορείαν λόγων καὶ δεινότητα σοφισμάτων· ἡμεῖς δὲ καὶ τούτοις σταυρὸν κηρύττομεν, καὶ ὅπερ ἐπὶ Ἰουδαίων ἀσθέ νεια εἶναι δοκεῖ, τοῦτο ἐπὶ Ἑλλήνων μωρία.","english":"is found? \"For since in the wisdom of God the world did not know God through wisdom, God was pleased through the foolishness of the preaching to save those who believe.\" By that wisdom which is apparent through the works, through which he wished to be known. For this reason he prepared these things, and so many of them, so that by analogy from the things seen the Maker might be marveled at. Great is the heaven, and the earth is boundless in multitude. Marvel, then, at the one who made it. For this great heaven is the work of his fingers. And concerning the earth it is written, that he made the earth as nothing. Since, then, the world did not wish to know God through this wisdom, through the foolishness—as it seems to be—of the preaching, he was pleased to save it, not through reasonings, but through faith; henceforth, where there is no need of human wisdom. Since both Jews ask for signs and Greeks seek wisdom; but we preach Christ crucified, to Jews indeed a stumbling block, but to the nations foolishness; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. When we say, he says, to the Jews, \"Believe,\" they say, \"Raise the dead; heal demons; show signs.\" But what do we say in reply to these things? That the one who is preached was crucified and died. This is sufficient not only to deter those who do not wish it, but also to repel those who do wish it. But nevertheless it is not repelled, but even drawn forth. Again, the Greeks demand of us rhetoric of words and cleverness of sophisms; but we proclaim the cross even to them, and what seems to be weakness in the case of the Jews, this is foolishness in the case of the Greeks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Ὅταν οὖν μὴ μόνον αἰτοῦσι μὴ παρασχῶμεν, ἀλλὰ καὶ ἐναντία ὧν αἰτοῦσι λέγωμεν, εἶτα διὰ τῶν ἐναντίων πείσονται, πῶς οὐκ ἄφατος αὐτοῖς ἐστιν ἡ τοῦ κηρυττομένου δύναμις; «Ὅτι τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν.» Περὶ τοῦ σταυροῦ λέγει τὸ μωρὸν καὶ τὸ ἀσθενὲς, οὐ τὸ ὃν, ἀλλὰ τὸ δοκοῦν. Πρὸς γὰρ τὴν ἐκείνων ὑπόληψιν ἀποκρίνεται. Ὃ γὰρ οὐκ ἴσχυσαν φιλόσοφοι διὰ τῶν συλλογισμῶν ποιῆσαι, τοῦτο ἡ δοκοῦσα μωρία κατώρθωσεν. «Καὶ τὸ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστίν.» Πόθεν γὰρ ἀνθρώποις ἰδιώταις καὶ ἀγραμμάτοις, πράγμασιν ἐπιχειρῆσαι τηλικούτοις, καὶ ἐν βραχεῖ καιρῷ πρὸς τὴν οἰκουμένην ἅπασαν παρατάξασθαι, εἰ μὴ θεία τις ἦν ἐν αὐτοῖς ἰσχὺς, ἡ διακυβερνῶσα τὰ γινόμενα; «Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα.» Ἀντὶ τοῦ, κατὰ τὸ φαινόμενον, καὶ κατὰ τὸν παρόντα βίον, καὶ κατὰ τὴν ἔξωθεν παίδευσιν. Ἵνα δὲ μὴ ἑαυτῷ περιπίπτῃ· ἦσαν γὰρ καὶ σοφοὶ εἰς αὐτοὺς καὶ εὐγενεῖς· τὸ, οὐ πολλοὶ, προσέθηκεν. Εἰ γὰρ καὶ τούτους ἐδέχετο, ἀλλὰ πολλῷ πλείους ἐκεῖνοι ἦσαν. Τί δήποτε; ὅτι ὁ κατὰ σάρκα σοφὸς, πολλῆς γέμει τῆς ἀπονοίας· καὶ οὗτός ἐστιν ὁ μωρὸς, ὅταν διεφθαρμένην διδασκαλίαν ἐκβάλλειν μὴ βούληται. «Οὐ πολλοὶ δυνατοὶ, οὐ πολλοὶ εὐγενεῖς.» Καὶ γὰρ οὗτοι τύφῳ πεπληρωμένοι εἰσίν· οὐδὲν δὲ οὕτω πρὸς ἀκριβῆ θεογνωσίαν ἄχρηστον, ὡς ἀπονοίᾳ κεχρῆσθαι καὶ πλούτῳ. «Ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τοὺς σοφούς.» Ὅπερ ἐστὶ μέγιστον τῆς νίκης, ὅταν διὰ τῶν ἰδιωτῶν νικᾷ.","english":"When, therefore, we not only do not grant what they ask, but even say things contrary to what they ask, and then they are persuaded through those contrary things, how is the power of what is preached not ineffable to them? \"For the foolishness of God is wiser than men.\" He calls the foolishness and the weakness that which concerns the cross—not what it is, but what it seems. For he answers according to their supposition. For what philosophers could not accomplish through syllogisms, the apparent foolishness brought to pass. \"And the weakness of God is stronger than men.\" For from where could it come that private and unlettered men should undertake such great matters and in a short time array themselves against the whole inhabited world, unless some divine strength was in them, governing what was done? \"For consider your calling, brothers, that not many are wise according to the flesh.\" That is, according to appearance, and according to the present life, and according to external education. But so that he might not contradict himself—for there were also wise men among them and well-born—he added the \"not many.\" For even if he received these too, those were far more numerous. Why ever so? Because the one who is wise according to the flesh is full of great folly; and this one is the fool, when he does not wish to cast out corrupted teaching. \"Not many powerful, not many well-born.\" For these too are filled with conceit; and nothing is so useless for exact knowledge of God as to employ folly and wealth. \"But God chose the foolish things of the world, in order to shame the wise.\" This is the greatest part of the victory, when he conquers through private men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Οὐ γὰρ οὕτω καταισχύνονται Ἕλληνες, ὅταν διὰ τῶν σοφῶν ἡττηθῶσιν. «Καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τὰ ἰσχυρά· καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ Θεός.» Οὐ γὰρ ἰδιώτας μόνον, ἀλλὰ καὶ πένητας, καὶ εὐκαταφρονήτους, καὶ ἀσήμους ἐκάλεσεν, ἵνα τοὺς ἐν δυναστείαις αὐτὸς ταπεινώσῃ. «Καὶ τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ. Καὶ τίνα τὰ μὴ ὄντα καλεῖ; τοὺς μηδὲν εἶναι λογιζομένους διὰ τὴν πολλὴν εὐτέλειαν. Οὕτω τὴν πολλὴν δύναμιν ἐπεδείξατο, διὰ τῶν μηδὲν εἶναι δοκούντων τοὺς μεγάλους κατενεγκών. «Ὅπως μὴ καυχήσεται πᾶσα σὰρξ ἐνώπιον τοῦ Θεοῦ.» Πάντα γὰρ ὁ Θεὸς διὰ τοῦτο ποιεῖ, ἵνα τὸν τύφον καὶ τὸ φρόνημα καταστείλῃ, ἵνα τὸ καυχᾶσθαι καθέλῃ. Ἀπὸ γὰρ τούτου ἡ ἁμαρτία· σοφώτεροι τῶν τοῦ Θεοῦ νόμων εἶναι ἐφιλονείκησαν· οὐ θέλοντες αὐτοὺς μαθεῖν, ὡς αὐτὸς ἐνομοθέτησεν, διὰ τοῦτο οὐδὲ ὅλως ἔμαθον. «Ἐκ\n\nαὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις.» Παῖδές ἐστε, φησὶν, τοῦ Θεοῦ, διὰ τοῦ Χριστοῦ τοῦτο γενόμενοι. Ἐπειδὴ γὰρ εἶπεν, Τὰ μωρὰ τοῦ κόσμου ἐξελέξατο καὶ τὰ ἀγενῆ, δείκνυσιν ὅτι πάντων εἰσὶν εὐγενέστεροι, τὸν Θεὸν ἔχοντες πατέρα· τῆς δὲ εὐγενείας ταύτης, φησὶν, οὐχ ὁ δεῖνα καὶ ὁ δεῖνα, ἀλλ' ὁ Χριστὸς αὐτός ἐστιν αἴτιος, σοφοὺς ἡμᾶς ποιήσας καὶ δικαίους καὶ ἁγίους. Τοῦτο γάρ ἐστι τὸ, «Ἐγενήθη ἡμῖν σοφία καὶ ἁγιασμὸς καὶ ἀπολύτρωσις.» «Ἵνα, καθὼς γέγραπται, ὁ καυχώμενος ἐν Κυρίῳ καυχάσθω.»","english":"For the Greeks are not so put to shame when they are defeated through the wise. \"And God chose the weak things of the world, that He might put to shame the strong; and the base things of the world and the things which are despised, God chose.\" For He called not only the unlettered, but also the poor, and the easily despised, and the obscure, so that He Himself might humble those in positions of power. \"And the things that are not, that He might bring to nought the things that are. And whom does He call the things that are not? Those who are reckoned to be nothing because of their great lowliness. Thus He displayed His great power, bringing down the great through those who seem to be nothing. \"That no flesh should glory before God.\" For God does all things for this reason, that He might subdue arrogance and pride, that He might bring down boasting. For from this came sin: they strove to be wiser than the laws of God; not willing to learn them as He Himself legislated, for this reason they did not learn them at all. \"But of Him are you in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption.\" You are children, he says, of God, having become this through Christ. For since he said, God chose the foolish things of the world and the base things, he shows that they are more noble than all, having God as Father; and of this nobility, he says, not this man and that man, but Christ Himself is the cause, having made us wise and righteous and holy. For this is the meaning of \"He became for us wisdom and sanctification and redemption.\" \"That, as it is written, he who glories, let him glory in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"ΚΕΦΑΛ. Βʹ.\n\n«Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοὶ, ἦλθον, οὐ καθ' ὑπεροχὴν λόγου ἢ σοφίας καταγγέλλων ὑμῖν.» Διὰ τοῦτο καὶ σφοδρῶς κατέδραμεν τῆς τῶν Ἑλλήνων σοφίας, ἵνα τοῦτο πείσῃ τοὺς ἀνθρώπους· ὡσπεροῦν καί ἐστι δίκαιον ἐν Κυρίῳ καυχᾶσθαι. Ὅταν γὰρ παρ' ἑαυτῶν τὰ ὑπὲρ ἑαυτοὺς ζητῶμεν, οὐδὲν μωρότερον, οὐδὲ ἀσθενέστερον ἡμῶν γίνεται. Γλῶτταν γὰρ ἔχειν ἠκονημένην δυνατὸν, δόγματα δὲ ἰσχυρὰ ἀμήχανον. «Τὸ μαρτύριον τοῦ Θεοῦ.» Ἀντὶ τοῦ, τὸ κήρυγμα ὃ μαρτυροῦμεν, φησὶν, ὅτι ἐσταυρώθη, καὶ ἀπέθανεν ὑπὲρ ἡμῶν. «Οὐ γὰρ ἔκρινα εἰδέναι τι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον.» Τοῦτο λέγει, ὅτι ἄμοιρός ἐστι καθόλου τῆς ἔξωθεν σοφίας. Οὐ γὰρ ἦλθον λογισμοὺς πλέκων, φησὶν, οὐδὲ σοφίσματα, οὐδὲ ἄλλο τι λέγων ὑμῖν, ἢ ὅτι Χριστὸς ἐσταυρώθη. «Κἀγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς ὑμᾶς.» Τοὺς κινδύνους φησὶ, καὶ τὰς ἐπιβουλὰς, καὶ τὸ καθ' ἡμέραν ἐλαύνεσθαι. Τοῦτο δὲ οὐκ ἔγκλημα τοῦ Παύλου, ἀλλ' ἀσθένεια τῆς φύσεως, ἐγκώμιον δὲ τῆς προαιρέσεως, ὅτι καὶ δεδοικὼς θάνατον καὶ πληγὰς, οὐδὲν ἀνάξιον διὰ τὸν φόβον τοῦτον ἐποίησεν. «Καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου, οὐκ ἐν πειθοῖς σοφίαν λόγοις.» Τουτέστιν, οὐκ ἔχων τὴν ἔξωθεν σοφίαν. «Ἀλλ' ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως.» Ταῖς ἐνεργείαις λέγει, αἷς ἐποίει διὰ τοῦ Πνεύμα τος. Τίς γὰρ ὁρῶν νεκροὺς ἀνισταμένους, καὶ δαίμονας ἐλαυνομένους, οὐκ ἂν κατεδέξατο; «Ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων, ἀλλ' ἐν δυνάμει Θεοῦ.» Σαφῶς διὰ πάντων ἀπέδειξεν πολὺ τῆς ἰδιωτείας τὸ κέρδος, καὶ μέγα τῆς σοφίας τὸ βλάβος.","english":"CHAPTER 2\n\n\"And I, when I came to you, brothers, came not with excellence of speech or of wisdom, proclaiming to you.\" For this reason he also attacked the wisdom of the Greeks vehemently, in order to persuade men of this: that it is right, as indeed it is, to boast in the Lord. For when we seek from ourselves the things that are beyond ourselves, nothing becomes more foolish, nor weaker, than we are. For to have a sharpened tongue is possible, but to have strong doctrines is impossible. \"The testimony of God.\" Instead of, the proclamation which we testify, he says, that He was crucified, and died for us. \"For I did not judge to know anything among you, except Jesus Christ, and Him crucified.\" This he says, that he is wholly without share in the wisdom from outside. For I did not come, he says, weaving reasonings, nor sophistries, nor saying anything else to you, except that Christ was crucified. \"And I was with you in weakness and in fear and in much trembling.\" He means the dangers, and the plots, and being driven about daily. And this is not an accusation of Paul, but a weakness of nature, and a commendation of his purpose, that even while fearing death and blows, he did nothing unworthy because of this fear. \"And my word and my proclamation were not in persuasive words of wisdom.\" That is, not having the wisdom from outside. \"But in demonstration of the Spirit and of power.\" He means the works, which he did through the Spirit. For who, seeing the dead raised, and demons driven out, would not have received it? \"That your faith might not be in the wisdom of men, but in the power of God.\" Clearly through all these things he has shown the great gain of unlearnedness, and the great harm of wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Αὕτη μὲν γὰρ ἐκένου τὸν σταυρόν· Ἵνα μὴ κενωθῇ γὰρ ὁ σταυρὸς τοῦ Χριστοῦ· ἐκείνη δὲ ἐκήρυττεν τοῦ σταυροῦ τὴν δύναμιν. «Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. Πρότερον καλέσας μωρίαν τὴν τοῦ Θεοῦ σοφίαν κατὰ τὴν ἐκείνων ψῆφον, τότε δείκνυσιν αὐτὴν σοφίαν οὖσαν. Ὅταν γὰρ ὁ νομιζόμενος μωρὸς καὶ μωρὰ κηρύγματα τοὺς σοφοὺς περιγίνηται, οὐ διὰ μωρίας σοφίας περιγίνεται, ἀλλὰ διὰ σοφίας τελειοτέρας, καὶ τοσαύτης καὶ οὕτω μείζονος, ὡς ἐκείνην μωρίαν φαίνεσθαι. Σοφίαν δὲ λέγει τὸ κήρυγμα καὶ τὸν τρόπον τῆς σωτηρίας, τὸ διὰ σταυροῦ σωθῆναι. Τελείους δὲ τοὺς πεπιστευκότας. Καὶ γὰρ ἐκεῖνοι τέλειοι, οἱ τὰ ἀνθρώπινα εἰδότες, ὅτι σφόδρα ἀσθενῆ, καὶ ὑπεριδόντες αὐτῶν. «Σοφίαν δὲ, οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων.» Ποῦ γὰρ χρήσιμος ἡ ἔξωθεν σοφία, ἐνταῦθα καταστρέφουσα, καὶ περαιτέρω μὴ προϊοῦσα, καὶ οὐδὲ ἐνταῦθα μὴ δυναμένη τι τοὺς ἔχοντας ὠφελεῖν; Ἄρχοντας δὲ αἰῶνος ἐνταῦθα οὐ δαίμονάς τινας λέγει, ἀλλὰ τοὺς φιλοσόφους καὶ ῥήτορας καὶ λογογράφους. Καὶ γὰρ αὐτοὶ ἐκράτουν, καὶ δημαγωγοὶ πολλάκις ἐγίνοντο. Τοῦ δὲ αἰῶνος ἐκάλεσεν ἄρχοντας, ἐπειδὴ περαιτέρω τοῦ παρόντος αἰῶνος οὐ πρόεισιν αὐτῶν ἡ ἀρχή· διὸ καὶ ἐπήγαγε, τῶν καταργουμένων. «Ἀλλὰ λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην.» Μυστήριον τὴν οἰκονομίαν καλεῖ· ἐπειδὴ οὔτε ἄγγελος, οὔτε ἀρχάγγελος, οὔτε ἄλλη τις αὐτὸ κτιστὴ δύναμις ᾔδει πρὶν γενέσθαι. Διὸ ἀλλαχοῦ φησιν· Ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς Ἐκκλησίας ἡ ποικίλος σοφία τοῦ Θεοῦ.","english":"For this emptied the cross—\"so that the cross of Christ might not be emptied\"—while that proclaimed the power of the cross. \"But we speak wisdom among the perfect.\" Having first called the wisdom of God foolishness according to their judgment, he then shows that it is wisdom. For when the one thought to be foolish and foolish preachings overcome the wise, it is not by foolish wisdom that he overcomes, but by a more perfect wisdom, and so great and so much greater, that the other appears foolishness. He calls the preaching and the manner of salvation—being saved through the cross—wisdom. And the perfect are those who have believed. For those too are perfect, who have known human things, that they are exceedingly weak, and have despised them. \"But wisdom, not of this age, nor of the rulers of this age who are being brought to nothing.\" For where is the wisdom from outside useful, since it overturns here and does not proceed further, and not even here is it able to benefit those who possess it? And by rulers of the age here he does not mean certain demons, but the philosophers and rhetoricians and prose writers. For they too held sway, and often became leaders of the people. And he called them rulers of the age, since their rule does not proceed beyond the present age; therefore he also added, \"who are being brought to nothing.\" \"But we speak the wisdom of God in a mystery, the hidden one.\" He calls the dispensation a mystery, since neither angel, nor archangel, nor any other created power knew it before it came to be. Therefore elsewhere he says: \"so that now the manifold wisdom of God might be made known to the principalities and authorities in the heavenly places through the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"«Ἣν προώρισεν ὁ\n\nΘεὸς πρὸ τῶν αἰώνων.» Τοῦτό φησιν, τὴν περὶ ἡμᾶς κηδεμονίαν δεικνύμενος τοῦ Θεοῦ. Καὶ γὰρ ἐκεῖνοι μάλιστα καὶ τιμᾷν καὶ φιλεῖν ἡμᾶς νομίζονται, ὡς ὑπὲρ ἂν ἄνωθεν ὦσιν ἡμᾶς παρασκευασάμενοι εὖ ποιεῖν. «Εἰς δόξαν ἡμῶν.» Τουτέστιν, εἰς δόξαν τὴν ἡμετέραν ἀποκεκρυμμένην· ὅταν οὐδεὶς πρὸ ἡμῶν ἔμαθε τῶν ἄνω δυνάμεων τὸ μυστήριον. «Ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν.» Πιλάτον καὶ Ἡρώδην φησί· περὶ μὲν γὰρ τοῦ Πιλάτου ἡ Γραφὴ λέγει, ὅτι οὐκ ᾔδει. Εἰκὸς δὲ μηδὲ τὸν Ἡρώδην εἰδέναι· εἰ δὲ καὶ περὶ τῶν Ἰουδαίων τις εἰρῆσθαι εἴποι, οὐκ ἂν ἁμάρτοι. Οὐδὲ γὰρ ἐκεῖνοι ἔγνωσαν. Τὸν Χριστὸν ἔγνωσαν γὰρ, ἀλλὰ οὐ τὴν ἐν αὐτῷ τῷ πράγματι οἰκονομίαν· οἷόν τι ἐβούλετο ὁ θάνατος καὶ ὁ σταυρὸς, οὐκ ᾔδεσαν. Διὰ τοῦτο οὐκ ἔλεγεν, ὅτι Οὐκ οἴδασιν ἐμέ· ἀλλ' Οὐκ οἴδασι τί ποιοῦσι· τουτέστι τὴν οἰκονομίαν τὴν τελουμένην, καὶ τὸ μυστήριον ἀγνοοῦσιν. Οὐ γὰρ οἴδασιν ὅτι οὕτως ἔχει λάμψαι ὁ σταυρὸς, καὶ τῆς οἰκουμένης ἔσεσθαι σωτηρία, καὶ τῷ Θεῷ πρὸς τοὺς ἀνθρώπους καταλλαγή. Εὐκαίρως δὲ Κύριον δόξης ἐκάλεσεν, ἐπειδὴ ὁ σταυρὸς ἀδοξίας εἶναι δοκεῖ. «Ἀλλὰ καθὼς γέγραπται· ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.» Εἰπὼν περὶ τοῦ σταυροῦ καὶ τοῦ σταυρωθέντος, δείκνυσιν ἐκ μαρτυρίας οἷα ἀποκείσεται τοῖς αὐτὸν ἐγνωκόσι, καὶ ὁμολογήσασι Κύριον. Αὐτὸν δὲ τὸν Κύριον τῆς δόξης φημὶ, τὸν ἐσταυρωμένον.","english":"Which God foreordained before the ages.\" He says this, demonstrating God's care for us. For those especially are thought both to honor and to love us, in that they prepared from above to do good to us. \"Unto our glory.\" That is, unto our glory that was hidden—since no one before us among the powers above learned the mystery. \"Which none of the rulers of this age has known, for if they had known, they would not have crucified the Lord of glory.\" He means Pilate and Herod; for concerning Pilate the Scripture says that he did not know. And it is likely that Herod did not know either; but if someone should say this was spoken also concerning the Jews, he would not be mistaken. For neither did they know. They knew Christ, but not the economy in the matter itself—what his death and cross intended, they did not know. For this reason he did not say, \"They do not know me,\" but \"They do not know what they are doing\"—that is, the economy being accomplished, and they are ignorant of the mystery. For they do not know that the cross was to shine in this way, and to be the salvation of the world, and the reconciliation of God with men. And fittingly he called him Lord of glory, since the cross seems to be a thing of dishonor. \"But as it is written: What eye has not seen, and ear has not heard, and has not arisen upon the heart of man, what God has prepared for those who love him.\" Having spoken about the cross and the one crucified, he shows from testimony what sort of things are laid up for those who have known him and confessed him as Lord. And I mean the Lord of glory himself, the one who was crucified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"«Ἡμῖν δὲ ὁ Θεὸς ἀπεκάλυψεν διὰ τοῦ Πνεύματος αὐτοῦ.» Οὐ διὰ τῆς ἔξωθεν σοφίας· ἅμα δὲ καὶ τὸ μέγεθος δείκνυσι τῆς εἰς ἡμᾶς τιμῆς, τὸ διὰ τοῦ Πνεύματος αὐτοῦ μαθεῖν. Εἰ μὴ γὰρ τὸ Πνεῦμα τὸ ἐπιστάμενον τὰ ἀπόῤῥητα τοῦ Θεοῦ ἀπεκάλυψεν, οὐκ ἂν ἐμάθομεν. «Τὸ γὰρ Πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ.» Οὐκ ἀγνοίας, ἀλλ' ἀκριβοῦς γνώσεως ἐνταῦθα τὸ ἐρευνᾷν ἐνδεικτικόν· ταύτῃ γὰρ τῇ λέξει καὶ ἐπὶ τοῦ Πατρὸς κέχρηται λέγων· Ὁ δὲ ἐρευνῶν τὰς καρδίας. «Τίς γὰρ οἶδεν ἀνθρώπων τὰ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. Ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ, ἵνα εἴδωμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν. Τάχα περὶ τῆς τοῦ Πνεύματος γνώσεως λέγει, δεικνὺς ὅτι οὕτως ἐξισοῖ πρὸς τὴν τοῦ Θεοῦ γνῶσιν, ὡς ἡ ἀνθρώπου γνῶσις αὐτὴ πρὸς ἑαυτήν. «Ἃ καὶ λαλοῦμεν, οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν διδακτικοῖς Πνεύματος.» Δείκνυσιν ὅτι πάντα ἐκεῖθεν ἐμάνθανεν. «Πνευματικοῖς πνευματικὰ συγκρίνοντες.» Ὅταν τι πνευματικὸν καὶ ἀπόῤῥητον ᾖ, ἀπὸ τῶν πνευματικῶν τὰς μαρτυρίας ἄγομεν· οἷον, ὅταν λέγω, ὅτι ἀνέστη Χριστὸς, ὅτι ἀπὸ Παρθένου ἐγεννήθη, παράγω μαρτυρίας καὶ τύπους καὶ ἀποδείξεις· τοῦ Ἰωνᾶ τὴν ἐν τῷ κήτει διατριβὴν, καὶ τὴν μετὰ ταῦτα ἀπαλλαγὴν, τῶν στειρῶν τοὺς τόκους, τῆς Σάῤῥας καὶ Ῥεβέκκας, καὶ τῶν λοιπῶν·","english":"But God has revealed them to us through his Spirit.\" Not through external wisdom; at the same time he also shows the greatness of the honor done to us, that we learned through his Spirit. For unless the Spirit, who knows the hidden things of God, had revealed them, we would not have learned them. \"For the Spirit searches all things, even the deep things of God.\" Here \"searches\" is indicative not of ignorance but of exact knowledge; for he uses this same word also of the Father, saying, \"He who searches the hearts.\" \"For who among men knows the things of a man, except the spirit of the man that is in him? So also no one has known the things of God, except the Spirit of God. But we have not received the spirit of the world, but the Spirit who is from God, so that we might know the things freely given to us by God. Perhaps he is speaking about the knowledge of the Spirit, showing that he equates it with the knowledge of God in the same way that a man's knowledge is related to itself. \"Which things we also speak, not in words taught by human wisdom, but in words taught by the Spirit.\" He shows that he learned all things from that source. \"Comparing spiritual things with spiritual.\" Whenever something is spiritual and hidden, we draw our testimonies from spiritual things; for example, when I say that Christ rose, that he was born of a Virgin, I bring forward testimonies and types and proofs: Jonah's stay in the belly of the sea-monster, and his release afterward, the births of barren women, of Sarah and Rebekah, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"ὅταν πάλιν ἐκ Παρθένου λέγω γεγεννῆσθαι Χριστὸν, τὴν ἐν τῷ παραδείσῳ τῶν δένδρων βλάστην γεγενημένην, οὐ σπερμάτων καταβληθέντων, οὐχ ὑετῶν κατενεχθέντων, οὐκ αὔλακος ἀνατμηθείσης. Τὰ γὰρ μέλλοντα διεπλάττετο καὶ διεγράφετο, ὡς ἐν σκιᾷ τοῖς προτέροις, ἵνα πιστευθῇ ταῦτα παραγινόμενα. Καὶ δείκνυμι πάλιν πῶς ἀπὸ γῆς ἄνθρωποι, πῶς ἀπὸ ἀνθρώπου μόνου γυνὴ, καὶ οὐδαμοῦ συνουσίᾳ· πῶς αὐτὴ ἡ γῆ ἀπ' οὐδενὸς, τῆς δυνάμεως τῷ Δημιουργῷ πρὸς πάντα ἀρκούσης· οὕτω πνευματικοῖς πνευματικὰ συγκρίνω, καὶ οὐδαμοῦ χρείαν ἔχω τῆς ἔξωθεν σοφίας, οὐδὲ λογισμῶν, οὐδὲ παρασκευῶν. «Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ.» Ψυχικός ἐστιν, ὁ τὸ πᾶν τοῖς λογισμοῖς τῆς ψυχῆς διδοὺς, καὶ μὴ νομίζων ἄνωθέν τινος δεῖσθαι βοηθείας, ὅπερ ἐστὶν ἀνοίας. Καὶ γὰρ ἔδωκεν ἡμῖν τὸν λογισμὸν ὁ Θεὸς, ἵνα μανθάνῃ καὶ δεῆται τὰ παρ' αὐτοῦ, οὐχ ἵνα ἐξαρκεῖν ἑαυτῷ νομίζῃ. «Μωρία γὰρ αὐτῷ ἐστιν.» Τοῦτο δὲ οὐ τῆς φύσεως τοῦ πράγματος, ἀλλὰ τῆς ἀσθενείας τοῦ μὴ δυνηθέντος τοῦ μεγέθους αὐτῶν ἐφικέσθαι διὰ τῶν τῆς ψυχῆς","english":"When I say again that Christ was born of a Virgin, I mean the shoot of the trees in paradise, which came to be without seeds being sown, without rains being sent down, without a furrow being cut. For the things to come were being molded and sketched out, as in a shadow, for earlier generations, so that these things might be believed when they came to pass. And I show again how humans came from the earth, how woman came from man alone, and nowhere by sexual union; how the earth itself came from nothing, the power of the Creator being sufficient for all things. In this way I compare spiritual things with spiritual things, and nowhere do I have need of external wisdom, nor of reasonings, nor of preparations. \"But the natural man does not receive the things of the Spirit of God.\" A natural man is one who gives everything over to the reasonings of the soul, and does not think he needs help from above, which is folly. For God gave us reason so that it might learn and ask for the things that come from him, not so that it might think itself sufficient. \"For it is foolishness to him.\" But this is not due to the nature of the matter, but to the weakness of one who was unable to reach the greatness of them through the things of the soul","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"ὄψεων. «Καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται.» Τὴν αἰτίαν παρατίθεται· λέγει δὲ, ὅτι πίστεως δεῖται τὰ λεγόμενα, καὶ λόγοις νῦν καταλαμβάνειν οὐκ ἔνι. Ὑπερβαίνει γὰρ αὐτῶν τὸ μέγεθος τῆς ἡμετέρας διανοίας τὴν εὐτέλειαν. «Ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα· αὐτὸς δὲ ὑπ' οὐδενὸς ἀνακρίνεται.» Ὥσπερ γὰρ ὁ βλέπων, πάντα μὲν αὐτὸς ὁρᾷ τὰ τοῦ μὴ βλέποντος· τὰ δὲ ἐκείνου τοῦ βλέποντος, δηλονότι τῶν μὴ βλεπόντων οὐδεὶς ὁρᾷ. Οὕτω καὶ ἡμεῖς τὰ μὲν ἡμέτερα καὶ τὰ τῶν ἀπίστων πάντα ἴσμεν· τὰ δὲ ἡμῶν, ἐκεῖνοι λοιπὸν οὐκέτι. Τὸ δὲ ἀνακρίνει, ἀντὶ τοῦ, ἐλέγχει, φησίν. Καὶ γὰρ ἴσμεν τίς μὲν ἡ τῶν παρόντων πραγμάτων φύσις, τίς δὲ ἡ τῶν μελλόντων ἀξία, καὶ ὅτι τὰ μέλλοντά ἐστιν ἀθάνατα καὶ ἀκίνητα, τὰ δὲ παρόντα φθαρτὰ καὶ πρόσκαιρα. «Τίς γὰρ ἔγνω νοῦν Κυρίου, ὃς συμβιβάσει αὐτόν;» Εἰπὼν ὅτι ὁ ψυχικὸς ἄνθρωπος οὐδὲν ἐπίσταται, ἐπάγει τούτου κατασκευὴν λέγων· καὶ εἰκότως οἶδεν οὐδέν. Οὐ γὰρ ἔγνω τὸν νοῦν τοῦ Κυρίου, τουτέστι τὴν ἀποκάλυψιν τοῦ Πνεύματος, ἥ τις τοῖς πιστοῖς τῶν ὄντων καὶ τῶν μελλόντων παρέχει τὴν γνῶσιν· τὸ δὲ, τίς συμβιβάσει αὐτὸν, οὐχ ἁπλῶς προσέθηκεν, ἀλλὰ πρὸς ὃν ἤδη εἶπεν, ὅτι τὸν πνευματικὸν οὐδεὶς ἀνακρίνει. Εἰ γὰρ εἰδέναι οὐδεὶς δύναται τῶν ψυχικῶν τὸν τοῦ Χριστοῦ νοῦν, πολλῷ μᾶλλον διδάσκειν καὶ διορθοῦσθαι οὐ δυνήσεται. Τοῦτο γάρ ἐστι τὸ συμβιβάσαι. «Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν.» Τουτέστι τὴν γνῶσιν ἣν ἔχομεν τῶν κατὰ τὴν πίστιν πραγμάτων πνευματικὴν ἔχομεν, ὥστε εἰκότως ὑπ' οὐδενὸς ἀνακρινόμεθα. Οὐδὲ γὰρ οἷόν τε τὰ θεῖα εἰδέναι ἄνθρωπον ψυχικόν.","english":"of visions. \"And he cannot know, because it is spiritually discerned.\" He sets forth the reason; and he says that what is spoken requires faith, and it is not possible now to grasp it by arguments. For the magnitude of these things surpasses the lowliness of our understanding. \"But the spiritual man discerns all things, yet he himself is discerned by no one.\" For just as the one who sees himself sees all the things of the one who does not see; but the things of that one who sees, obviously none of those who do not see sees. So also we know all our own things and all the things of the unbelievers; but their things, they no longer do. And \"discerns,\" he says, instead of \"convicts.\" For we know what is the nature of present things, and what is the worth of things to come, and that things to come are immortal and immovable, while present things are corruptible and temporary. \"For who has known the mind of the Lord, who will instruct him?\" Having said that the natural man knows nothing, he adds the proof of this, saying: and reasonably he knows nothing. For he has not known the mind of the Lord, that is, the revelation of the Spirit, which provides to the faithful the knowledge of things present and things to come; and the phrase \"who will instruct him\" he did not add without reason, but with reference to what he had already said, that no one discerns the spiritual man. For if no one of the natural men can know the mind of Christ, much more will he be unable to teach and correct. For this is what \"to instruct\" means. \"But we have the mind of Christ.\" That is, the knowledge which we have of the things pertaining to the faith we have spiritually, so that reasonably we are discerned by no one. For it is not possible for a natural man to know divine things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"ΚΕΦΑΛ. Γʹ.\n\n«Κἀγὼ δὲ, ἀδελφοὶ, οὐκ ἠδυνήθην ὑμῖν λαλῆσαι ὡς πνευματικοῖς, ἀλλ' ὡς σαρκικοῖς. Ὡς νηπίοις ἐν Χριστῷ γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα· οὔπω γὰρ ἐδύνασθε.» Καθελὼν τὴν σοφίαν τὴν ἔξωθεν, καὶ τὸν τῦφον αὐτῆς καταβαλὼν ἅπαντα, ἐφ' ἑτέραν ὑπόθεσιν ἔρχεται. Καὶ γὰρ εἰκὸς ἦν ἐκείνους λέγειν, ὅτι εἰ μὲν τὰ Πλάτωνος, ἢ Πυθαγόρου, ἢ τινὸς τῶν φιλοσόφων ἀπηγγέλλομεν, εἰκότως, οὕτως μακρότερον καθ' ἡμῶν ἀπέτεινες λόγον. Εἰ δὲ τὰ τοῦ Πνεύματος καταγγέλλομεν, τίνος ἕνεκεν τὴν ἔξω σοφίαν ἄνω καὶ κάτω προφέρεις ἡμῖν; Πῶς οὖν πρὸς τοῦτο ἵσταται; ἄκουσον. Κἀγὼ οὐκ ἠδυνήθην λαλῆσαι ὡς πνευματικοῖς. Ὃ δὲ λέγει τοιοῦτόν ἐστιν. Μάλιστα μὲν εἰ καὶ τέλειοι ἦτε ἐν τοῖς πνευματικοῖς, οὐδὲ οὕτως ἐχρῆν ἐπαίρεσθαι, οὐδὲ τὰ ὑμέτερα καταγγέλλειν ἅπερ οὗτοι οἴκοθεν εὑρήκατε. Νυνὶ δὲ οὐδὲ ταῦτα ἴστε ὡς εἰδέναι χρὴ, ἀλλὰ μαθηταί ἐστε καὶ πάντων ἔσχατοι, ὥστε εἰ μὲν ἐπὶ τῆς ἔξωθεν σοφίας φρονεῖτε μέγα, ἐλήλεγκται ὡς οὐδὲν οὖσα, ἀλλὰ καὶ ἐναντία ὑμῖν. Εἰ δὲ ἐπὶ τοῖς πνευματικοῖς, καὶ ἐν τούτοις τὸ ἧττον ἔχετε, καὶ ἐν τοῖς ἐσχάτοις ἑστήκατε. «Ἀλλ' οὐδὲ ἔτι νῦν δύνασθε. Ἔτι γὰρ σαρκικοί ἐστε.» Τὸ μὴ δύνασθαι, αὐτοῖς ἀπὸ τοῦ μὴ θέλειν ἦν. Ὅπερ αὐτοῖς μὲν ἔφερεν κατηγορίαν, τῷ διδασκάλῳ συγγνώμην. «Ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε, καὶ κατὰ ἄνθρωπον περιπατεῖτε;» Τὸ εἶδος λέγει, τὸ ποιοῦν αὐτοὺς σαρκικούς. «Ὅταν γὰρ λέγῃ τις, Ἐγὼ μέν εἰμι Παύλου.","english":"CHAPTER 3.\n\n\"And I, brothers, could not speak to you as to spiritual people, but as to fleshly people. As to infants in Christ I gave you milk to drink, not solid food; for you were not yet able.\" Having cast down the wisdom from outside and having brought down all its conceit, he comes to another subject. For it was likely that they would say: If we were proclaiming the things of Plato, or of Pythagoras, or of some one of the philosophers, you would reasonably have stretched out your argument against us at greater length. But if we are proclaiming the things of the Spirit, for what reason do you bring forward the outside wisdom to us up and down? How then does he stand against this? Hear. \"And I could not speak to you as to spiritual people.\" What he says is of this sort. Especially, even if you were perfect in spiritual things, not even so ought you to be puffed up, nor to proclaim your own things which these men have found of themselves. But as it is, you do not even know these things as one ought to know them, but you are disciples and the last of all, so that if you think highly of the outside wisdom, it has been refuted as being nothing, but even contrary to you. But if you think highly of spiritual things, even in these you have the lesser part, and you stand among the last. \"But not even yet now are you able. For you are still fleshly.\" The not being able was, for them, from not willing. Which indeed brought accusation against them, but pardon to the teacher. \"For where there is jealousy and strife among you, are you not fleshly, and walking according to man?\" He names the form which makes them fleshly. \"For when someone says, I am of Paul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"ἕτερος δὲ, Ἐγὼ Ἀπολλῶ, οὐκ ἄνθρωποί ἐστε;» Δείκνυσιν ὅτι τοῦτο οὐ μόνον αὐτοὺς οὐδὲν ὤνησεν, οὐδὲ προσλαβεῖν τι πεποίηκεν, ἀλλὰ καὶ πρὸς τὴν τῶν μειζόνων ὠφέλειαν ἐνεπόδισεν. Ὁ γὰρ ζῆλος σαρκικοὺς ἐποίησεν· τὸ δὲ γενέσθαι σαρκικοὺς, οὐκ ἀφῆκεν ἀκοῦσαι τῶν ὑψηλοτέρων. «Τί οὖν ἐστιν Ἀπολλώς; τί δέ ἐστιν Παῦλος;» Μετὰ τὴν διὰ τῶν πραγμάτων κατασκευὴν, γυμνότερον λοιπὸν κέχρηται τῇ κατηγορίᾳ, καὶ τὸ ἑαυτοῦ ὄνομα τίθησιν, περιαιρῶν πᾶσαν τραχύτητα, καὶ οὐκ ἐῶν ὀργισθῆναι πρὸς τὰ λεγόμενα. Εἰ γὰρ Παῦλος οὐδέν ἐστι, καὶ οὐκ ἠγανάκτει, πολλῷ μᾶλλον ἐκείνους δυσχεραίνειν οὐκ ἐχρῆν. «Διάκονοι δι' ὧν ἐπιστεύσατε.» Εἰ τοίνυν ἑτέρῳ διακονεῖτε, φησὶ, πῶς αὐτοὶ τὴν ἀξίαν ἁρπάζετε, καὶ τὴν προσηγορίαν τοῖς μαθηταῖς ἀφ' ἑαυτῶν δίδοτε; «Καὶ\n\nἑκάστῳ ὡς ὁ Κύριος ἔδωκεν.» Οὐδὲ τοῦτο, φησὶν, τὸ μικρὸν παρ' ἑαυτῶν ἔχομεν, ἀλλὰ παρὰ τοῦ Θεοῦ τοῦ ἐγχειρίζοντος. «Ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλ' ὁ Θεὸς ηὔξανεν.» Τουτέστι, πρῶτος κατέβαλον τὸν λόγον, ὥστε μὴ ξηρανθῆναι τοῖς πειρασμοῖς τὰ σπέρματα. Ἀπολλὼς τὰ παρ' ἑαυτοῦ προσέθηκεν. Τὸ δὲ πᾶν τοῦ Θεοῦ γέγονεν. «Ὥστε οὔτε ὁ φυτεύων ἐστί τι, οὔτε ὁ ποτίζων, ἀλλ' ὁ αὐξάνων Θεός.» Ὅρα πῶς αὐτοὺς παραμυθεῖται· πρῶτον μὲν τὴν ἐπὶ τοῦ οἰκείου προσώπου προσάγει τὴν ἐξουδένωσιν· Τίς γάρ ἐστι Παῦλος; φησίν· Δεύτερον δὲ τῷ τὸ πᾶν ἀναθῆναι τῷ τὰ πάντα δεδωκότι Θεῷ. «Ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν.» Ἕτερα ἐπαγωγὴ πάλιν πρὸς θεραπείαν αὐτῶν· διὰ δὲ τούτου καὶ ἕτερον κατασκευάζει, τὸ μὴ ἐπαίρεσθαι κατ' ἀλλήλων·","english":"But another says, \"I am of Apollos,\" are you not men? He shows that this not only profited them nothing, nor made them gain anything, but even hindered them from the benefit of greater things. For jealousy made them fleshly; and having become fleshly, it did not permit them to hear the higher things. \"What then is Apollos? And what is Paul?\" After the demonstration from the facts, he now uses the accusation more plainly, and sets down his own name, removing all harshness, and not allowing them to be angered at what was said. For if Paul is nothing, and he was not indignant, much more should they not have been displeased. \"Ministers through whom you believed.\" If, then, he says, you serve another, how do you yourselves seize the honor, and give the title to the disciples from yourselves? \"And\n\nto each one as the Lord gave.\" Not even this small thing, he says, do we have from ourselves, but from God who entrusts it. \"I planted, Apollos watered, but God gave the increase.\" That is, I first laid down the word, so that the seeds might not be dried up by temptations. Apollos added what was his own. But the whole has come from God. \"So then neither the one who plants is anything, nor the one who waters, but God who gives the increase.\" See how he comforts them: first, he brings the contempt upon his own person; for who is Paul? he says; second, by ascribing the whole to God who has given all things. \"The one who plants and the one who waters are one.\" Again another inducement for their healing; and through this he also establishes another point, that they should not be puffed up against one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"ἓν δὲ εἰδέναι αὐτοὺς, τὸ μηδὲν δύνασθαι ἄνευ τοῦ αὔξοντος Θεοῦ. Τοῦτο δὲ εἰπὼν, οὔτε τοὺς πολλὰ κάμνοντας ἀφῆκεν κατεξανίστασθαι τῶν τὰ ἐλάττονα ἐργασαμένων, οὔτε ἑτέρους τὰ ἐλάττονα, τοῖς τὰ μείζονα φθονεῖν. «Ἕκαστος δὲ τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον.» Ἐπειδὴ τοῦτο ῥᾳθυμοτέρους ἐποίει, τὸ πάντα μηδὲν εἶναι νομίζεσθαι, τοὺς πολλὰ καμόντας καὶ τοὺς ἐλάττω, ὅρα πῶς αὐτὸ διωρθώσατο εἰπών· ὡς ἕκαστος ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον, ὡς εἰ ἔλεγε· Μὴ φοβοῦ ὅτι εἶπον, Ἕν εἰσιν, ἐπεὶ πόνων ἕνεκεν οὐκ εἰσὶν ἕν. Τὸ γὰρ Θεοῦ ἔργον ἐργαζόμενοί εἰσιν, ἀλλ' ἕκαστος τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον. «Θεοῦ γάρ ἐσμεν συνεργοί.» Πλέον αὐτοὺς ἔτι ἐπεκούφισεν, καὶ εἰς πόθον τοῦ ἐργάσασθαι ἀνήγαγεν. «Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε.» Οὐκ οὖν ἀπὸ τῶν γεωργούντων ὑμᾶς, ἀλλὰ ἀπὸ τοῦ Θεοῦ καλεῖσθαι δίκαιον. Οὐ γὰρ ἀγρὸς τοῦ γεωργοῦ καλεῖται, ἀλλὰ τοῦ οἰκοδεσπότου· ὥσπερ ἀμέλει καὶ ἡ οἰκοδομὴ, οὐ τοῦ τεχνίτου, ἀλλὰ τοῦ δεσπότου ἐστίν. Εἰ δὲ οἰκοδομή ἐστε, οὐ χρὴ διασπᾶσθαι, ἐπεὶ οὐκ ἂν εἴητε οἰκοδομή· καὶ εἰ γεώργιόν ἐστε, διαιρεῖσθαι οὐ χρὴ, ἀλλ' ἑνὶ φραγμῷ τὸ τῆς ὁμονοίας τειχίζεσθαι. «Κατὰ τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσάν μοι, ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα.» Σοφὸν ἑαυτὸν ἐνταῦθα καλεῖ οὐκ ἐπαίρων, ἀλλὰ τύπον ἑαυτὸν διδοὺς, καὶ δεικνὺς ὅτι τοῦτό ἐστι σοφοῦ, τὸ ἕνα θεῖναι θεμέλιον. Ὅρα γοῦν πῶς μετριάζει. Εἰπὼν γὰρ αὐτὸν σοφὸν, οὐκ ἀφῆκεν ἑαυτοῦ τοῦτο εἶναι, ἀλλ' ὅλον ἑαυτὸν πρότερον ἀναθεὶς τῷ Θεῷ, τότε οὕτως ἐκάλεσεν σοφόν·","english":"But to know one thing—that they can do nothing without God who gives the increase. And having said this, he neither allowed those who labor much to rise up against those who have done lesser works, nor others who do lesser works to envy those who do greater. \"But each will receive his own reward according to his own labor.\" Since this made them more slack, the notion that all are nothing, both those who have labored much and those who have labored less, see how he corrected this by saying: as each will receive his own reward according to his own labor, as if he were saying: Do not fear because I said, \"They are one,\" since for the sake of labors they are not one. For they are working the work of God, but each will receive his own reward according to his own labor. \"For we are God's fellow workers.\" He further lightened them still more, and led them up to a desire to labor. \"You are God's field, God's building.\" Therefore it is right that you be called not from those who cultivate you, but from God. For the field is not called the farmer's, but the master of the house's; just as indeed the building is not the craftsman's, but the master's. And if you are a building, you must not be torn apart, since you would no longer be a building; and if you are a field, you must not be divided, but be walled with one fence of concord. \"According to the grace of God given to me, as a wise master builder I have laid a foundation.\" He calls himself wise here not exalting himself, but giving himself as a type, and showing that this is the mark of a wise man—to lay one foundation. Observe, then, how he moderates himself. For having called him wise, he did not leave this to be his own, but first having wholly dedicated himself to God, then he thus called him wise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Κατὰ γὰρ τὴν χάριν Θεοῦ, φησὶν, τὴν δοθεῖσάν μοι. «Ἄλλος δὲ ἐποικοδομεῖ. Ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ.» Ἐνταῦθα λοιπὸν εἰς τὸν περὶ τῆς πολιτείας αὐτοὺς ἐμβάλλει ἀγῶνα, ἐπειδὴ συνῆψεν ἅπαξ καὶ ἓν ἐποίησεν. «Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται παρὰ τὸν κείμενον θῆναι, ὅς ἐστι Χριστὸς Ἰησοῦς.» Ὃ λέγει τοιοῦτόν ἐστι· Κατήγγειλα τὸν Χριστόν· παραδέδωκα ὑμῖν τὸν θεμέλιον· σκοπεῖτε πῶς οἰκοδομεῖτε· μὴ κενοδόξως, μὴ πρὸς ἀνθρώπους ἀποσπῶντες τοὺς μαθητάς. Μὴ τοίνυν προσέχωμεν ταῖς αἱρέσεσι. Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον. Ἐπὶ τούτου δὲ μᾶλλον ἐποικοδομῶμεν, καὶ ὡς θεμελίου ἐχώμεθα. «Εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην.» Τὸν μὲν θεμέλιον φανερῶς οὕτως ἐδήλωσεν εἰπὼν, ὅτι ὁ Χριστός ἐστιν. Ἡ δὲ οἰκοδομὴ δῆλον ὅτι περὶ πράξεων εἴρηται ἀγαθῶν. Τὸ δὲ διάφορον τῆς ὕλης τῶν ἐποικοδομουμένων τὴν πολυειδῆ προαίρεσιν τῶν ἐργαζομένων σημαίνει, ἐπειδὴ οἱ μὲν σπουδαιότεροι, οἱ δὲ ῥᾳθυμότεροί εἰσιν· καὶ οἱ μὲν ἀκριβέστεροι, οἱ δὲ καταδεέστεροι· καὶ οἱ μὲν τὰ ἐλάττω, οἱ δὲ τὰ μείζονα κατορθοῦσι· καὶ οἱ μὲν χαλεπώτερα, οἱ δὲ ἐλάττονα πλημμελοῦσιν. «Ἑκάστου τὸ ἔργον φανερὸν γενήσεται. Ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον, ὁποῖόν ἐστιν, τὸ πῦρ δοκιμάσει.» Ἀπὸ τῶν μελλόντων αὐτοὺς φοβεῖ, τὴν δὲ ἡμέραν αὐτοῖς ἐκείνην μηνύων τὴν φοβερὰν, τὴν τοῦ θείου δικαιωτηρίου, καθ' ἣν καθεζομένου τοῦ κριτοῦ, ποταμὸς ἔμπροσθεν αὐτοῦ εἵλκει πυρός.","english":"For, he says, according to the grace of God that was given to me. \"But another builds upon it. Let each one see how he builds.\" Here at last he throws them into the contest concerning conduct, since he has once for all joined them together and made them one. \"For no one can lay any other foundation than the one that is laid, which is Christ Jesus.\" What he says is of this sort: I proclaimed Christ; I handed over to you the foundation; take heed how you build—not out of vainglory, not drawing disciples away to men. Let us not, then, give heed to the heresies. For no one can lay any other foundation than the one that is laid. But upon this let us build all the more, and let us hold fast to it as a foundation. \"But if anyone builds upon this foundation gold, silver, precious stones, wood, hay, stubble.\" He has clearly made the foundation known by saying that it is Christ. And the building is plainly spoken of good works. The difference of the material of the things built upon signifies the manifold choice of those who work, since some are more zealous and others more slack; and some are more exact and others more deficient; and some accomplish the lesser things and others the greater; and some fail in the harder things and others in the lesser. \"Each one's work will become manifest. For the day will show it, because it is revealed in fire, and the fire will test each one's work, of what sort it is.\" From the things to come he frightens them, making known to them that fearful day, the day of the divine tribunal, on which, when the judge sits, a river of fire draws along before him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"«Εἴ τινος τὸ ἔργον μένῃ, ὃ ἐπῳκοδόμησεν, μισθὸν λήψεται. Εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται.» Ὃ\n\nλέγει τοιοῦτόν ἐστι· εἴ τις κακὸν βίον ἔχει μετὰ πίστεως ὀρθῆς, προσέσεται αὐτοῦ ἡ πίστις εἰς τὸ μὴ κολάζεσθαι, τοῦ ἔργου κατακαιομένου. Τὸ δὲ κατακαήσεται, τουτέστιν, οὐκ οἴσει τοῦ πυρὸς τὴν ῥύμην, ἀλλ' ὥσπερ εἴ τις χρυσᾶ ὅπλα ἔχων διέλθῃ ποταμὸν πυρὸς, φαιδρότερον διαβαίνει. Εἰ δὲ χόρτον ἔχων διέλθῃ, οὐ μόνον οὐδὲν ὠφελεῖ, ἀλλὰ καὶ ἀπόλλυσιν, οὕτω καὶ ἐπὶ τῶν ἔργων ἐστίν. «Αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός.» Ὃ λέγει τοιοῦτόν ἐστιν· Οὐχὶ καὶ αὐτὸς οὕτως ἀπολεῖται, ὡς τὰ ἔργα εἰς τὸ μηδὲν χωρῶν, ἀλλὰ μένει ἐν πυρί. Σωτηρίαν οὖν τὸ πρᾶγμα καλεῖ· Διὰ γὰρ τοῦτο προσέθηκεν, ὡς διὰ πυρός. Καὶ γὰρ καὶ ἡμῖν ἔθος λέγειν, Ἐν τῷ πυρὶ σώζεται, τῶν μὴ κατακαιομένων καὶ κατατεφρουμένων εὐθέως ὑλῶν. Ὅμοιον οὖν ὡσεὶ λέγοι· Μὴ, ἐπειδὴ πῦρ [φησὶν] ἤκουσας, νομίσῃς εἰς ἀνυπαρξίαν χωρεῖν τοὺς καιομένους. Μὴ θαυμάσῃς δὲ εἰ καὶ αὐτὴν τὴν τιμωρίαν καλεῖ. Ἔθος γὰρ αὐτῷ καὶ ἐπὶ τῶν κακεμφάτων καλοῖς ὀνόμασι χρήσασθαι, οἷον, Ἐβασίλευσεν ἡ ἁμαρτία· καίτοι τὸ τῆς βασιλείας ὄνομα εὔφημόν ἐστιν· οὕτω καὶ ἐνταῦθα εἰπὼν, σωθήσεται, οὐδὲν ἕτερον ἢ τὴν ἐπίτασιν τῆς τιμωρίας ᾐνίξατο· ὡσανεὶ ἔλεγεν, αὐτὸς δὲ μενεῖ διηνεκῶς κολαζόμενος. «Οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν; εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός.» Φοβήσας ἀπὸ τῆς μελλούσης ἡμέρας, καὶ ἀπὸ τῆς παρούσης φοβεῖ. Καθάπτεται γὰρ λοιπὸν καὶ αὐτοῦ τοῦ πεπορνευκότος·","english":"If anyone's work remains, which he built upon it, he will receive a reward. If anyone's work is burned up, he will suffer loss.\" What he says is this: if someone has a wicked life along with correct faith, his faith will be preserved for him so that he is not punished, while his work is burned up. And \"it will be burned up\" means that it will not withstand the rush of the fire, but just as if someone with golden armor passes through a river of fire, he crosses over more brightly. But if someone passes through with hay, he not only gains nothing but even loses it—so it is also with works. \"But he himself will be saved, yet so as through fire.\" What he says is this: he too will not perish in such a way as to be reduced to nothing along with his works, but he remains in fire. So he calls the matter salvation; for this reason he added, \"as through fire.\" For it is also our custom to say, \"He is saved in the fire,\" of materials that are not immediately burned up and reduced to ashes. So it is as if he were saying: Do not, because you have heard \"fire,\" think that those who are burned are reduced to non-existence. And do not be surprised if he even calls the punishment itself [salvation]. For it is his custom to use good names even for things that are ill-sounding, as in \"Sin reigned\"—although the name of kingship is auspicious. So also here, by saying \"he will be saved,\" he hinted at nothing other than the intensity of the punishment; as if he were saying, but he himself will remain punished forever. \"Do you not know that you are the temple of God, and the Spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him.\" Having frightened them by the coming day, he also frightens them by the present one. For from now on he also attacks the fornicator himself.","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":124,"ref":"p124","source":"σαφῶς μὲν οὐδέπω, ἀορίστως δὲ αἰνιττόμενος τὸν διεφθαρμένον αὐτοῦ βίον, καὶ ἐπαίρων τὸ ἁμάρτημα, ἀπὸ τῆς ἤδη δοθείσης αὐτῷ δωρεᾶς. Τὸ δὲ, φθερεῖ τοῦτον ὁ Θεὸς, οὐ καταρωμένου ἐστὶν, ἀλλὰ προφητεύοντος. «Ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς.» Ὁ δὲ πόρνος βέβηλος. Ἵνα δὲ μὴ δόξῃ πρὸς ἐκεῖνον ἀποτείνεσθαι, ἐπήγαγεν, οἵτινές ἐστε ὑμεῖς.» «Μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ» Παρεμβαλὼν ὀλίγα πρὸς τὸν πεπορνευκότα, λόγου ἐπείγεται πάλιν ἐπὶ τὴν μάχην τῆς σοφίας τῆς ἔξωθεν. «Μωρὸς γενέσθω, ἵνα γένηται σοφός.» Ὥσπερ νεκρὸν τῷ κόσμῳ κελεύει γενέσθαι. Εἰ γὰρ νεκρότης αὕτη οὐδὲν παραβλάπτει, ἀλλὰ καὶ ὠφελεῖ, ζωῆς αἰτία γινομένη, οὕτω καὶ μωρὸν κελεύει τῷ αἰῶνι τούτῳ γενέσθαι, σοφίαν ἡμῖν ἐντεῦθεν τὴν ἀληθῆ προξενῶν· μωρὸς δὲ τῷ κόσμῳ γίνεται, ὁ τὴν ἔξω σοφίαν ἀτιμάζων, καὶ πεπεισμένος μηδὲν ἑαυτῷ συντελεῖν πρὸς τὴν τῆς ἀληθείας κατάληψιν, καὶ ὥσπερ ἡ πενία ἡ κατὰ Θεὸν, πλούτου αἰτία, καὶ ἡ ταπείνωσις, ὕψους, οὕτω καὶ τὸ μωρὸν γενέσθαι, σοφώτερον πάντων ποιεῖ. «Ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ Θεῷ ἐστιν.» Οὐ γὰρ μόνον οὐδὲν συντελεῖ, ἀλλὰ καὶ ἐμποδίζει. Δεῖ τοίνυν αὐτῆς ἀποστῆναι, ἅτε βλαπτούσης. «Γέγραπται γάρ· Ὁ δραττόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν.» Οὐ ταῖς οἰκείαις μόνον ἀρκεῖται κατασκευαῖς, ἀλλὰ καὶ μαρτυρίαν ἐπάγει· ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἐπειδὴ τῇ σοφίᾳ, φησὶν, ἀπεχρήσαντο εἰς τὸ μὴ δεηθῆναι Θεοῦ, δι' αὐτῆς ταύτης ἤλεγξεν αὐτοὺς, ὅτι μάλιστα δέονται Θεοῦ. Πῶς καὶ τίνι τρόπῳ;","english":"Not yet clearly, but indefinitely hinting at his corrupted life, and lifting away the sin, from the gift already given to him. But the phrase, \"God will destroy this one,\" is not the utterance of one cursing, but of one prophesying. \"For the temple of God is holy, which you are.\" But the fornicator is profane. And so that he might not seem to be addressing that one, he added, \"which you are.\" \"Let no one deceive himself: if anyone among you seems to be wise in this age.\" Having interposed a few words against the one who had committed fornication, he hastens again in his argument to the battle against the wisdom from outside. \"Let him become a fool, that he may become wise.\" Just as he commands him to become dead to the world. For if this deadness harms nothing, but even benefits, becoming the cause of life, so also he commands him to become a fool to this age, procuring for us true wisdom from this; and he becomes a fool to the world who dishonors the wisdom from outside, and is persuaded that it contributes nothing to himself for the comprehension of the truth, and just as poverty according to God is the cause of wealth, and humility of exaltation, so also to become a fool makes one wiser than all. \"For the wisdom of this world is foolishness with God.\" For not only does it contribute nothing, but it even hinders. It is necessary, therefore, to depart from it, since it harms. \"For it is written: He who catches the wise in their craftiness.\" He is not content with his own arguments only, but also brings forward testimony; and what he says is of this sort: Since, he says, they used wisdom to the end that they might not need God, through this very thing he has convicted them, that they especially need God. How and in what manner?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Ὅτι μωροὶ γενόμενοι δι' αὐτῆς, εἰκότως δι' αὐτῆς ἑάλωσαν. Οἱ γὰρ νομίζοντες μὴ δεῖσθαι Θεοῦ, εἰς τοσαύτην κατέστησαν χρείαν, ὡς ἁλιέων καὶ ἀγραμμάτων ἐλάττους φανῆναι λοιπόν. «Καὶ πάλιν· Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων, ὅτι εἰσὶ μάταιοι.» «Ὅταν οὖν, φησὶν, ὁ μόνος σοφὸς Θεὸς τοιαῦτα περὶ αὐτῶν ψηφίζεται καὶ ἀποφαίνεται, ποίαν ἑτέραν ζητεῖς ἀπόδειξιν τῆς ἐσχάτης αὐτῶν ἀνοίας; «Ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις.» Τιμωρία, φησὶν, ἡ ἔξωθεν ἀποδέδεικται σοφία· τί ὡς ἐπὶ σοφοῖς τοῖς διδασκάλοις φρονεῖτε μέγα; «Πάντα γὰρ ὑμῶν ἐστιν· εἴτε Παῦλος, εἴτε Ἀπολλῶς, εἴτε Κηφᾶς, εἴτε κόσμος, εἴτε ζωὴ, εἴτε θάνατος, εἴτε ἐνεστῶτα, εἴτε μέλλοντα.» Ἐπαίρει τὴν τάξιν τῶν μαθητῶν. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἐπειδὴ τέκνα γεγόνατε τοῦ Χριστοῦ, κατὰ τὸ Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ Θεὸς, παρ' αὐτοῦ λεγόμενον τοῦ Χριστοῦ, τούτου πάντα ὑμῖν δέδοται, φησί. Κἂν γὰρ διδασκάλους εἴπῃς, κἂν τὸν δεῖνα καὶ τὸν δεῖνα, κἂν τοὺς πρώτους τῶν ἀποστόλων, κἂν τὸν","english":"Because, having become fools through it, they were justly caught through it. For those who thought they had no need of God were brought to such great need as to appear thereafter less than fishermen and illiterate men. \"And again: The Lord knows the thoughts of men, that they are vain.\" \"When, then,\" he says, \"the only wise God renders and declares such judgments concerning them, what other proof do you seek of their utter folly? \"So that no one should boast in men.\" Punishment, he says, is what the wisdom from outside has been shown to be; why do you think so highly of the teachers as though they were wise? \"For all things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come.\" He raises the rank of the disciples. What he means is this: Since you have become children of Christ, according to the saying, \"Behold, I and the children whom God has given me,\" spoken by Christ himself, all things have been given to you by him, he says. For whether you name teachers, or this one and that one, or the foremost of the apostles, or the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"κόσμον αὐτὸν, Πάντα δι' ὑμᾶς. Πῶς οὖν, πῶς ἀνθρώποις, φησὶν, προσνέμετε ἑαυτούς; τὸ δὲ, εἴτε κόσμος, ἐπειδὴ δι' ἀνθρώπους ὁ κόσμος ἐκτίσθη φησί· τὸ δὲ, εἴτε ζωὴ, ὅμοιον. Τὸ δὲ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς. Τὸ δὲ, εἴτε θάνατος, φησὶν, ὅτι Κἂν εἰς θάνατον παραδιδώμεθα κηρύττοντες ὑμῖν στέργομεν ὑμῶν τὴν σωτηρίαν. Τὸ δὲ, εἴτε ἐνεστῶτα, εἴτε μέλλοντα, δηλοῖ τὰ διδόμενα καὶ δοθησόμενα αὐτοῖς ἀγαθά. Δέδοται γὰρ, ἐν μὲν τῷ ἐνεστῶτι βίῳ αὕτη ἡ τῶν ἁμαρτημάτων ἄφεσις, ὁ ἀῤῥαβὼν τοῦ Πνεύματος, τὰ διὰ τοῦ Πνεύματος χαρίσματα. Ὅτι δὲ καὶ τῶν μελλόντων τεύξονται, ἀναμφίβολον, διὰ τὸν εἰρηκότα, Δεῦτε οἱ εὐλογημένοι, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν. «Πάντα γὰρ ὑμῶν ἐστιν, ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ Θεοῦ.» Καὶ τὰ παρόντα καὶ τὰ μέλλοντα, καὶ ἡ ἡμέρα, ζωὴ καὶ ὁ θάνατος καὶ ὁ κόσμος, ὑμῶν ἔσται, φησὶν ἐπειδὴ ἐπιστεύσατε εἰς Χριστὸν, ὅς ἐστιν Υἱὸς τοῦ Θεοῦ ΚΕΦΑΛ. Δʹ.\n\n«Οὕτως ὑμᾶς λογιζέσθω ἄνθρωπος, ὡς ὑπηρέτας Χριστοῦ, καὶ οἰκονόμους μυστηρίων Θεοῦ.» Μὴ τοίνυν τὸν Δεσπότην ἀφέντες, φησὶν, ἀπὸ τῶν ὑπηρετῶν καλεῖσθε. «Ὃ δὲ λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ. Ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφ' ὑμῶν κριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας· ἀλλ' οὐδ' ἐμαυτὸν ἀνακρίνω· οὐδὲν γὰρ ἐμαυτῷ σύνοιδα· ἀλλὰ οὐκ ἐν τούτῳ δεδικαίωμαι· ὁ δὲ ἀνακρίνων με, Κύριός ἐστιν. Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν.","english":"the world himself, all things for your sake. How then, he says, do you assign yourselves to men? And the phrase, whether the world, since the world was created for the sake of men, he says; and the phrase, whether life, is similar. But to remain in the flesh is more necessary for your sake. And the phrase, whether death, he says, means that even if we are handed over to death while preaching to you, we cherish your salvation. And the phrase, whether things present or things to come, indicates the good things given and to be given to them. For there has been given, in the present life, this forgiveness of sins, the earnest of the Spirit, the gifts through the Spirit. And that they will also obtain the things to come is beyond doubt, because of him who said, Come, you who are blessed, inherit the kingdom prepared for you. For all things are yours, and you are Christ's, and Christ is God's. Both the present things and the things to come, and the day, life and death and the world, will be yours, he says, since you have believed in Christ, who is the Son of God. CHAPTER 4.\n\nLet a man so regard us as servants of Christ and stewards of the mysteries of God. Do not, then, he says, leaving the Master, be called after the servants. Now what is further sought in stewards is that one be found faithful. But to me it is a very small thing that I should be judged by you, or by a human day; but I do not even judge myself; for I know nothing against myself; but I am not justified in this; but the one who judges me is the Lord. Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and make manifest the purposes of the hearts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Καὶ τότε γενήσεται ὁ ἔπαινος ἑκάστῳ ἀπὸ τοῦ Θεοῦ.» Τουτέστιν, ἵνα μὴ τὰ Δεσποτικὰ ἰδιοποιήσηται. «Ταῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν, καὶ Ἀπολλῶ δι' ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε, τὸ μὴ ὑπὲρ ὃ γέγραπται φρονεῖν, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιῶσθε κατὰ τοῦ ἑτέρου.» Ἕως μὲν αὐτῷ τῶν φορτικῶν χρεία ῥημάτων ἦν, ὡς αὐτὸς ὢν ὁ ταῦτα ἀκούων, οὕτω διελέγετο. Ἐπειδὴ ἀνιέναι λοιπὸν δεῖ, τότε δείκνυσι τὰ κρυπτόμενα πρόσωπα ἐν τῇ τὸ ὑπ' (σιξ) αὐτοῦ καὶ Ἀπολλῶ προσηγορίᾳ. Τοῦτο δὲ πεποίηκεν, δεικνὺς ὅτι εἰ ἐπ' ἐκείνων τὸν λόγον ἐσχημάτισεν, οὐκ ἂν ἔμαθον ὅσα μαθεῖν ἔδει, οὐδὲ ἂν ἐδέξαντο τὴν προαίρεσιν, δυσχεραίνοντες πρὸς τὰ λεγόμενα. Νυνὶ δὲ αἰδούμενοι τοῖς περὶ Παῦλον, ἤνεγκαν ῥᾳδίως τὴν ἐπιτίμησιν· τί δέ ἐστι τὸ, Μὴ ὑπὲρ ὃ γέγραπται φρονεῖν; Γέγραπται· Τί βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ ὀφθαλμῷ σου δοκὸν οὐ κατανοεῖς; «Τί γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες;» Λοιπὸν ἀφεὶς τοὺς ἀρχομένους, πρὸς τοὺς ἄρχοντας τρέπεται. Ὃ δὲ λέγει τοιοῦτόν ἐστι· πόθεν δῆλον ὅτι ἄξιος εἶ τοῦ ἐπαινεῖσθαι; κρίσις γὰρ γέγονεν, ἡ ἐξέτασις προεχώρησεν· δοκιμασία δὲ ὅλως, ἡ βάσανος ἀκριβής. Ἀλλ' οὐκ ἂν ἔχοις εἰπεῖν· εἰ δὲ ἄνθρωποι ψηφίζονταί σοι, οὐκ ὀρθὴ τούτων ἡ κρίσις, οὐδὲ οὕτως ἐχρῆν μέγα φρονεῖν· οὐδὲν γὰρ οἴκοθεν ἔχεις, ἀλλὰ παρὰ τοῦ Θεοῦ πάντα λαβών. «Εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;» Ἀλλ' ἔλαβες, φησιν, καὶ διὰ τοῦτο μέγα φρονεῖς; ἀλλὰ δι' αὐτὸ μὲν τοῦτο ἔδει συνεστάλθαι. Οὐ γὰρ σόν ἐστι τὸ δοθὲν, ἀλλὰ τοῦ δεδωκότος.","english":"And then praise will come to each one from God.\" That is, so that he might not appropriate the Lord's prerogatives to himself. \"But these things, brothers, I have figuratively applied to myself and Apollos for your sake, so that in us you may learn not to think beyond what is written, so that no one may be puffed up on behalf of one against the other.\" As long as he needed forceful words, he spoke as though he himself were the one hearing these things. But since it is now necessary to move on, he then reveals the hidden persons under the name of himself and Apollos. And he did this, showing that if he had framed his argument against those men, they would not have learned what they needed to learn, nor would they have accepted the correction, being vexed at what was said. But now, out of respect for Paul and his companions, they bore the rebuke easily. And what is \"not to think beyond what is written\"? It is written: \"Why do you see the speck that is in your brother's eye, but do not notice the beam that is in your own eye?\" \"For what distinguishes you? And what do you have that you did not receive?\" Then, leaving aside the beginners, he turns to the leaders. And what he says is something like this: how is it clear that you are worthy of being praised? For judgment has taken place, the examination has proceeded; and the testing is altogether a precise scrutiny. But you would not be able to say: even if men vote for you, their judgment is not correct, nor should you be proud even so; for you have nothing of your own, but you received all things from God. \"But if you also received it, why do you boast as though you did not receive it?\" But you received it, he says, and for this reason you are proud? Yet for this very reason you ought to have been restrained. For what was given is not yours, but belongs to the one who gave it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Εἰ γὰρ ἔλαβες, παρ' ἐκείνου ἔλαβες· εἰ δὲ παρ' ἐκείνου ἔλαβες, οὐ σὸν ἔλαβες. Εἰ δὲ οὐ σὸν ἔλαβες, τί μέγα φρονεῖς, ὁ μὴ σὸν ἔχων; «Ἤδη κεκορεσμένοι ἐστέ· ἤδη πλουτήσατε.» Καλῶς τὸ, ἤδη, ἀπὸ τοῦ χρόνου δεικνὺς τὸ ἀπίθανον αὐτῶν, καὶ τὴν ἀνάλογον οἴησιν. «Χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. Δοκῶ γὰρ, ὁ Θεὸς ἡμᾶς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους.» Βουλόμενος αὐτῶν καθελεῖν τὸν τῦφον, καὶ δεῖξαι ὅτι ἐπὶ τούτοις οὐ μόνον οὐ καλλωπίζεσθαι, ἀλλὰ καὶ αἰσχύνεσθαι χρὴ, πρῶτον μὲν αὐτοὺς καταιδεῖ τῷ, Ἤδη κεκορεσμένοι ἐστέ. Νυνὶ δὲ λέγων πάλιν, Χωρὶς ἡμῶν ἐβασιλεύσατε, τοιοῦτόν τι σημαίνει· Λέγω, φησὶν, ὅτι ὁ παρὼν καιρὸς, οὐ τιμῆς, οὐ δόξης, ὧν ὑμεῖς\n\nἀπολαύετε, ἀλλὰ καὶ ὑβρίζεσθαι καὶ διώκεσθαι, ἅπερ ἡμεῖς πάσχομεν. Εἰ δὲ οὐχ οὕτως ἔχει, ἀλλὰ τῶν ἀμοιβῶν ὁ καιρὸς οὗτος, ὑμεῖς μὲν οἱ μαθηταὶ, καὶ ἐβασιλεύσατε λοιπόν· ἡμεῖς δὲ οἱ διδάσκαλοι, καὶ πρὸ πάντων ὀφείλοντες λαβεῖν τὸν μισθὸν, οὐ μόνον ὑμῶν ἔσχατοι γεγόναμεν, ἀλλὰ καὶ ὡς ἐπιθανάτιοι, τουτέστι κατάδικοι, διόλου ἐν ἀτιμίαις καὶ κινδύνοις καὶ λιμῷ διάγομεν. Ὑβριζόμενοί τε, ὡς μωροὶ κατελαυνόμενοι, καὶ τὰ ἀνήκεστα ὑπομένοντες. Ταῦτα δὲ ἔλεγεν, ἵνα αὐτοὺς ἐκ τούτων ποιήσῃ συνιδεῖν, ὅτι τὰ τῶν ἀποστόλων ὀφείλουσι ζηλοῦν, τοὺς κινδύνους, καὶ τὰς ὕβρεις, οὐ τὰς τιμὰς καὶ τὰς δόξας. Οὐ γὰρ ἐκεῖνα, ἀλλὰ ταῦτα ἀπαιτεῖ τὸ κήρυγμα.","english":"For if you received it, you received it from that one; and if you received it from that one, you did not receive what is your own. And if you did not receive what is your own, why are you proud, you who have what is not your own? \"Already you are filled; already you have become rich.\" Well does he say \"already,\" showing from the timing the implausibility of their claim, and their presumption in proportion. \"You have reigned without us; and would that you had indeed reigned, so that we also might reign with you. For I think God has displayed us, the apostles, as last, as men condemned to death.\" Wishing to cast down their arrogance and to show that for these things they ought not only not to take pride but even to be ashamed, first he puts them to shame with \"Already you are filled.\" But now saying again, \"You have reigned without us,\" he signifies something like this: I say, he says, that the present time is not one of honor, not of glory, which you enjoy, but of being insulted and persecuted, which we suffer. But if it is not so, but this time is one of rewards, then you, the disciples, have reigned already; but we, the teachers, who ought before all to receive the wage, have not only become last of you, but even as men condemned to death—that is, condemned—we pass our lives entirely in dishonors and dangers and hunger. And being insulted, driven about as fools, and enduring things not to be borne. He said these things so that from them he might make them perceive that they ought to emulate the lot of the apostles—the dangers and the insults, not the honors and the glories. For the proclamation demands not those things, but these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"«Ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ, καὶ ἀγγέλοις, καὶ ἀνθρώποις.» Οὐκ ἐν μιᾷ πόλει, φησὶν, ἢ ἐν μέρει τῆς οἰκουμένης ταῦτα πάσχομεν, ἀλλὰ πανταχοῦ καὶ ἐπὶ πάντων. Τὸ δὲ, καὶ ἀγγέλοις, τοῦτό ἐστι δηλοῦντος, ὡς τὰ ἡμῶν παλαίσματα τοιαῦτα, ὡς καὶ τῆς ἀγγελικῆς θέας ἄξια εἶναι. Ὅρα δὲ πῶς ἑαυτὸν ἐξευτελίζει· πῶς μέγα δείκνυσιν· ἀφ' ὧν δὲ ἐκεῖνοι μέγα φρονῶσι· πῶς αὐτοὺς εὐτελεῖς ἀποφαίνει. Ἐπειδὴ γὰρ τὸ μωροὺς εἶναι τοῦ φρονίμους φαίνεσθαι, καὶ τὸ ἀσθενεῖς εἶναι τοῦ ἰσχυροὺς γίνεσθαι, καὶ τὸ ἀτίμους εἶναι τοῦ ἐνδόξους ὁρᾶσθαι εὐτελέστερον εἶναι δοκεῖ· καὶ τὰ μὲν ἐκείνοις μέλλει ῥίπτειν, τὰ δὲ αὐτὸς κατεδέξατο· δείκνυσιν ὅτι ταῦτα ἐκείνων ἀμείνω, εἴ γε διὰ ταῦτα μὴ μόνον ἀνθρώπων, ἀλλὰ καὶ αὐτὸν τῶν ἀγγέλων τὸν δῆμον πρὸς τὴν θέαν ἐπέστρεψεν τὴν ἑαυτῶν. «Ἡμεῖς μωροὶ διὰ Χριστὸν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ. Ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί. Ὑμεῖςἔνδοξοι, ἡμεῖς δὲ ἄτιμοι. Ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν, καὶ διψῶμεν, καὶ γυμνητεύομεν, καὶ κολαφιζόμεθα, καὶ ἀστατοῦμεν, καὶ κοπιῶμεν, ἐργαζόμενοι ταῖς ἰδίαις χερσίν.» Πάλιν καὶ τοῦτο ἐντρεπτικῶς εἶπεν· ἐπειδὴ γὰρ αὐτοὶ μὲν ἐτύπτοντο καὶ ἠτιμάζοντο, ἐκεῖνοι δὲ ἐτιμῶντο καὶ σοφοὶ ὑπωπτεύοντο, πῶς ἔνι, φησὶ, τοὺς τὰ τοιαῦτα κηρύττοντας ἐν τοῖς ὑπεναντίοις ὑποπτεύεσθαι εἶναι. Τουτέστιν, Οὐ παλαιὰ διηγοῦνται πράγματα, ἀλλ' ἅπερ καὶ ὁ παρών μοι καιρὸς μαρτυρεῖ. –Πρὸς τοὺς τρυφῶντας. –Ἐλαυνόμεθα, φησὶ, πρὸς τοὺς πλουτοῦντας. –Πρὸς τοὺς ψευδοαποστόλους, τοὺς οὔτε ἐργάζεσθαι, οὔτε κινδυνεύειν ἀνεχομένους, ἀλλὰ καρπουμένους ἑαυτούς.","english":"For we have become a spectacle to the world, both to angels and to men.” Not in one city, he says, nor in a part of the inhabited world do we suffer these things, but everywhere and before all. And the phrase “and to angels” means this: that our struggles are such as to be worthy even of the angels’ gaze. See how he humbles himself; how he shows them great; and by the very things of which those men think highly, how he shows them to be worthless. For since to be fools seems more worthless than to appear wise, and to be weak than to become strong, and to be dishonored than to be seen as glorious, and he is about to cast these things upon them, while he himself has accepted those—he shows that these are better than those, if indeed through these he turned not only the crowd of men but also the assembly of angels themselves to the sight of his own struggles. “We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You are glorious, but we are dishonored. To this very hour we hunger and thirst and are naked and are buffeted and are unsettled, and we labor, working with our own hands.” Again he said this by way of reproach; for since they themselves were being struck and dishonored, while those men were honored and suspected to be wise, how is it possible, he says, that those who preach such things should be suspected of being in the opposite condition? That is, they do not recount ancient deeds, but the very things which the present time also testifies to me. —Against those who live in luxury. —We are driven out, he says, in contrast to those who are rich. —Against the false apostles, who endure neither to work nor to face danger, but only to enjoy the fruits themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"«Λοιδορούμενοι, εὐλογοῦμεν· διωκόμενοι, ἀνεχόμεθα· δυσφημούμενοι, παρακαλοῦμεν, ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν.» Οὐκ ἔχει τις εἰπεῖν, φησὶν, ὅτι ἐπὶ τούτοις δυσχεραίνομεν. Τοῖς γὰρ ἐναντίοις τοὺς κακῶς ποιοῦντας ἀμειβόμεθα· καὶ μέγα ἐστὶ τὸ κακῶς πάσχοντας φέρειν γενναίως· ἡμεῖς οὐ μόνον τοῦτο κατορθοῦμεν, ἀλλὰ καὶ χαίρομεν καὶ ἀγαλλόμεθα. «Πάντων περίψημα ἕως ἄρτι.» Οὐ τῶν διωκόντων, ἀλλὰ τῶν δι' οὓς ταῦτα πάσχομεν. «Οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ' ὡς τέκνα μου ἀγαπητὰ νουθετῶ.» Ἐπειδὴ εἶδεν ἀφόρητον τὴν πληγὴν, ταχέως αὐτὴν ἐθεράπευσεν. Οὐχ ὡς καταισχύνων ὑμᾶς, φησὶ, ταῦτα λέγω. Λέγει γὰρ πεποιηκέναι μὲν, οὐ μὴν διανοίᾳ πονηρᾷ καὶ μισούσῃ, ἀλλὰ μᾶλλον φιλούσῃ καὶ ἐπανορθοῦν βουλομένῃ. «Ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ' οὐ πολλοὺς πατέρας. Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.» Οὐ τὸ ἀξίωμα ἐνταῦθα ἐμφαίνει, ἀλλὰ τῆς ἀγάπης τὴν ὑπερβολήν· καὶ οὐδὲ ἐκείνους ἔπληξεν τὸ, ἐν Χριστῷ, προσθεὶς, καὶ συγχωρήσας ἐκείνοις πολλὰ περὶ αὐτῶν πεποιηκέναι· τοῦτο γὰρ ὁ παιδαγωγός· τὴν τῆς ἀγάπης ὑπερβολὴν ἑαυτῷ ταμιεύεται. Τοιοῦτον γὰρ ὁ πατήρ. –Οὐκ ἐμαυτῷ τοῦτο λογίζομαι. Πάλιν δὲ τοὺς ἑαυτοῖς ἐπιφημίζοντας τὴν διδασκαλίαν πλήττει. «Παρακαλῶ οὖν ὑμᾶς· μιμητάς μου γίνεσθε.» Οὐκ ἐπαίρων ἑαυτὸν ταῦτά φησιν, ἀλλὰ δεικνὺς εὔκολον οὖσαν τὴν ἀρετήν. «Διὰ τοῦτο ἔπεμψα ὑμῖν τὸν Τιμόθεον.» Ἐπειδὴ ὡς τέκνων φείδομαι. «Ὅς ἐστί μου τέκνον ἀγαπητὸν, καὶ πιστὸν ἐν Κυρίῳ.» Τοῦτό φησιν, τὴν ἀγάπην, ἐμφαίνων, κἀκείνους κατασκευάζων αἰδεσίμως αὐτὸν ἰδεῖν.","english":"Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we have become as the refuse of the world.” No one can say, he says, that we are vexed at these things. For we repay those who do evil with the opposite; and it is a great thing to bear suffering evil nobly; we not only accomplish this, but we also rejoice and exult. “We are made the offscouring of all things until now.” Not of those who persecute, but of those for whose sake we suffer these things. “I do not write these things to shame you, but as my beloved children I admonish you.” Since he saw the blow unbearable, he quickly healed it. I do not say these things, he says, as putting you to shame. For he says he has done so, not indeed with an evil and hateful intent, but rather with a loving intent and wishing to correct. “For though you have ten thousand instructors in Christ, yet you have not many fathers. For in Christ Jesus through the Gospel I begot you.” He does not display his dignity here, but the excess of his love; and he did not strike those men by adding “in Christ,” and by conceding that they had done many things concerning them; for this is the instructor’s part; he reserves for himself the excess of love. For such is a father. –I do not reckon this to myself. And again he strikes those who claim the teaching for themselves. “I beseech you therefore: be imitators of me.” He says these things not exalting himself, but showing that virtue is easy. “For this reason I sent Timothy to you.” Since I spare you as children. “Who is my beloved and faithful child in the Lord.” He says this, showing his love, and preparing them to see him with reverence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Καὶ οὐχ ἁπλῶς εἶπεν πιστὸν, ἀλλὰ ἐν Κυρίῳ· τουτέστιν ἐν τοῖς κατὰ Κύριον πράγμασιν «Ὃς ὑμᾶς\n\nἀναμνήσει.» Οὐκ εἶπεν, διδάξει, ἵνα μὴ δυσανασχετῶσιν, ὡς παρ' αὐτοῦ μανθάνοντες. «Τὰς ὁδούς μου τὰς ἐν Χριστῷ, καθὼς πανταχοῦ ἐν πάσῃ Ἐκκλησίᾳ διδάσκω.» Τουτέστι, τὰς οἰκονομίας, τοὺς κινδύνους, τὰ ἔθη, τοὺς κανόνας, τοὺς θεσμοὺς τοὺς ἀποστολικοὺς, τὰ ἄλλα πάντα. Ἐπειδὴ γὰρ εἶπεν, Γυμνητεύομεν, καὶ κολαφιζόμεθα, καὶ ἀστατοῦμεν· καὶ ταῦτα πάντα, φησὶν, ὑμᾶς ἀναμνήσει. Καὶ ἀνώτερον τὸν λόγον ἄγων, ἐπήγαγεν τὰς ἐν Χριστῷ, πάντα ὡς εἴωθεν ἀνατιθεὶς τῷ Δεσπότῃ, καὶ δεικνὺς ἅμα ὅτι οὐδὲν ἔχουσιν ἄνθρωποι, καὶ ὅτι μετὰ τῆς ἐκεῖθεν βοηθείας ἅπαντα κατορθοῖ. «Ὡς μὴ ἐρχομένου δέ μου πρὸς ὑμᾶς ἐφυσιώθησάν τινες. Ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἂν Κύριος θελήσῃ.» Μέλλων δὲ ἐμβάλλειν εἰς τὴν κατηγορίαν τοῦ πεπορνευκότος, θυμοῦ γέμοντας εἰσφέρει τοὺς λόγους, οὐκ αὐτὸς δὲ τοῦτο πάσχων, ἀλλ' ἐκείνους διορθούμενος. Καὶ τὸν πεπορνευκότα ἀφεὶς, τοῖς ἄλλοις διαλέγεται, οὐκ ἀξιῶν ἐκεῖνον οὐδὲ τῶν παρ' αὐτοῦ λόγων. Κατασείει δὲ αὐτῶν τὸ φρόνημα φιλαρχίας ἐγκλήματι, ὡς τῇ ἀπουσίᾳ τοῦ διδασκάλου εἰς ἀπόνοιαν κεχρημένων. «Καὶ γνώσομαι, οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν. Οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ Θεοῦ, ἀλλ' ἐν δυνάμει.» Οὐδὲ γὰρ ἀπὸ κατορθωμάτων, ἀλλὰ ἀπὸ τῆς τοῦ διδασκάλου ἀπουσίας ἡ ἀπόνοια ἦν, καὶ οὐκ εἶπεν, γνώσομαι τὴν σοφίαν, ἀλλὰ, τὴν δύναμιν. Ὅμοιον δὲ ὡς εἰ λέγοι·","english":"And he did not simply say “faithful,” but “in the Lord”—that is, in the things pertaining to the Lord: “who will remind you.” He did not say “teach,” so that they might not be vexed, as though learning from him. “My ways which are in Christ, as I teach everywhere in every Church.” That is, the dispensations, the dangers, the customs, the rules, the apostolic institutions, and all the rest. For since he had said, “We are naked, and are buffeted, and are unsettled”—all these things, he says, will remind you. And carrying the discourse higher, he added “which are in Christ,” as is his custom attributing all things to the Master, and showing at the same time that men have nothing of themselves, and that with help from above he sets all things right. “But as though I were not coming to you, some have become puffed up. But I will come to you quickly, if the Lord wills.” And being about to enter into the accusation of the one who had committed fornication, he brings forward words full of indignation—not himself suffering this, but correcting them. And leaving aside the fornicator, he converses with the others, not deeming that man worthy even of words from him. And he shakes their mindset by an accusation of love of rule, as though by the teacher’s absence they had been led into folly. “And I will know, not the word of those who are puffed up, but the power. For the kingdom of God is not in word, but in power.” For their folly was not from good works, but from the teacher’s absence; and he did not say, “I will know the wisdom,” but “the power.” And it is like saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Οὐ δι' εὐγλωττίας ἐκρατήσαμεν, ἀλλὰ τοῦ θείαν εἶναι τὴν διδασκαλίαν ἡμῶν, καὶ βασιλείαν καταγγέλλειν τῶν οὐρανῶν, μεγίστην ἀπόδειξιν παρεχόμενοι τὰ σημεῖα, ἃ ποιοῦμεν τῇ δυνάμει τοῦ Πνεύματος. «Τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ, πνεύματί τε πραΰτητος;» Καὶ τὸ φοβερὸν ἔχει καὶ τὸ προσηνὲς ὁ λόγος οὗτος. Τί δέ ἐστιν, ἐν ῥάβδῳ; ἐν κολάσει, ἐν τιμωρίᾳ· σκόπει δὲ καὶ φιλοσοφίαν τοῦ Παύλου. Τὴν ἐξουσίαν γὰρ αὐτὸς ἔχων καὶ τούτου κἀκείνου, ἑτέρους ποιεῖται κυρίους, λέγων, Τί θέλετε; ἐν ὑμῖν τὸ πρᾶγμα κεῖται, φησίν. ΚΕΦΑΛ. Εʹ.\n\n«Ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία.» Οὐκ εἶπε, Τολμᾶται πορνεία, ἀλλὰ, ἀκούεται πορνεία. Καὶ τὸ, ἐν ὑμῖν δὲ ἐμφατικῶς εἴρηται, τουτέστιν ἐν ὑμῖν τοῖς πιστοῖς, τοσούτων ἀπολελαυκόσι μυστηρίων, τοῖς ἐπὶ τὸν οὐρανὸν κληθεῖσιν. «Ἥ τις οὐκ ἐν τοῖς ἔθνεσιν ὀνομάζεται.» Καὶ γὰρ ἀεὶ ἀπὸ τῶν ἐθνῶν ὀνειδίζει τοῖς πιστοῖς. Καὶ γὰρ καὶ Θεσσαλονικεῦσιν γράφει λέγων· Ἕκαστος τὸ ἑαυτοῦ σκεῦος κτάσθω ἐν ἁγιασμῷ, μὴ ἐν πάθει ἐπιθυμίας· καθὼς καὶ τὰ ἔθνη τὰ μὴ εἰδότα Θεόν. Ὥστε γυναῖκα τοῦ πατρὸς ἔχειν.» Οὐκ εἶπε, μητρυῖαν, ἀλλὰ γυναῖκα πατρός· ὡς πολλῷ πλῆξαι χαλεπώτερον. «Καὶ ὑμεῖς πεφυσιωμένοι ἐστέ;» Ὡς εἰ λέγοι· Μή μοι εἴπῃς ὅτι εἷς ἐστιν ὁ πεπορνευκώς· κοινὸν πάντων γέγονεν τὸ ἔγκλημα. Κοινὸν δὲ οὐκ ἐπὶ τῷ ἁμαρτήματι λέγω, ἀλλ' ἐπὶ τῇ διδασκαλίᾳ τῇ παρ' ἐκείνου. Εἰ καὶ οὐχ οὕτως εἴρηκεν, ἀλλὰ ἀφῆκεν αὐτὸ μέσον, ἵνα πλήξῃ μειζόνως. Εἷς δὲ τῶν διδασκάλων πορνεύσας ἦν.","english":"We did not prevail by eloquence, but by the fact that our teaching is divine and proclaims the kingdom of heaven, offering as our greatest proof the signs which we perform by the power of the Spirit. “What do you wish? Shall I come to you with a rod, or in love, and in the spirit of meekness?” This saying has both the fearful and the gentle in it. And what is “with a rod”? With punishment, with chastisement. And observe also the philosophy of Paul. For though he himself has authority over both this and that, he makes others masters of it, saying, “What do you wish?” The matter, he says, lies with you. CHAPTER 5.\n\n“It is altogether heard of among you that there is fornication, and such fornication.” He did not say, “Fornication is dared,” but, “Fornication is heard of.” And the phrase “among you” is spoken emphatically—that is, among you who are believers, who have enjoyed so many mysteries, who have been called to heaven. “Which is not even named among the Gentiles.” For he always reproaches the believers from the example of the Gentiles. For he also writes to the Thessalonians, saying: “Let each one possess his own vessel in sanctification, not in the passion of lust, just as also the Gentiles who do not know God.” “So as to have his father’s wife.” He did not say “stepmother,” but “his father’s wife,” so as to strike far more severely. “And are you puffed up?” As if he were saying: Do not tell me that the one who has committed fornication is one man; the charge has become common to all. And I say “common” not in respect of the sin, but in respect of the teaching that comes from him. Even if he has not spoken thus, but has left it in the middle, so as to strike more greatly. And one of the teachers was the one who had committed fornication.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"«Καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἐξαρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο ποιήσας.» Ὅτι εἰς τὸ κοινὸν, φησὶ, τῆς Ἐκκλησίας ἡ διαβολὴ προεχώρησεν. Καὶ οὐκ εἶπεν· οὐχὶ μᾶλλον ἐξεβάλετε, ἀλλ' ὡς ἐπὶ νόσου τινὸς καὶ λοιμοῦ πένθους χρείαν πεποίηκεν. «Ἐγὼ μὲν γὰρ ὡς παρὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι.» Οὐκ ἀναμεῖναι αὐτοῦ τὴν παρουσίαν φησὶν, οὐδὲ ἐκδέξασθαι αὐτὸν, καὶ τότε πρᾶξαι· ἀλλ' ὥσπερ τινὰ λοιμὸν ἀπελαύνειν μέλλων, πρὶν ἣ διαδοθῆναι εἰς τὸ λοιπὸν σῶμα ἐπείγεται κατασχεῖν. Διὸ καὶ ἐπάγει λέγων· Ἤδη κέκρικα ὡς παρών. Τοῦτο δὲ ἔλεγεν οὐ μόνον κατεπείγων αὐτοὺς εἰς τὴν ἀπόφασιν, καὶ οὐκ ἀφεὶς ἄλλοτι βουλεύσασθαι, ἀλλὰ καὶ φοβῶν, ὡς εἰδὼς τὰ ἐκεῖ γενησόμενα καὶ κριθησόμενα. Τοῦτο γάρ ἐστι παρεῖναι τῷ πνεύματι ὥσπερ ὁ Ἐλισσαῖος παρῆν τῷ Γιεζῇ, καὶ ἔλεγεν· Οὐχὶ ἡ καρδία μου μετὰ σοῦ; «Ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον, ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ\n\nΧριστοῦ συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ Πνεύματος, σὺν τῇ δυνάμει τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ.» Οὐκ ἀφίησιν αὐτοὺς ἕτερόν τι ἐννοῆσαι. Καὶ γὰρ ἐξήνεγκα τὴν ἀπόφασιν, ὡς παρὼν, φησίν. Εἶτα ἵνα μὴ δόξῃ πολλὴ εἶναι ἡ αὐθεντεία, ὅρα πῶς κοινωνοὺς καὶ αὐτοὺς ποιεῖ τοῦ κρίματος, εἰπὼν, Συναχθέντων ὑμῶν. Τὸ δὲ, ἐν ὀνόματι τοῦ Κυρίου ἡμῶν, τουτέστι, τὸν εἰς τὸ ὄνομα τοῦ Χριστοῦ ἐνυβρίσαντα, τὸν μετὰ τὸ γενέσθαι πιστὸν καὶ ἐπώνυμον ἐκείνης τῆς προσηγορίας, τοιαῦτα τολμήσαντα, τοῦτον παράδοτε τῷ Σατανᾷ.","english":"And were you not rather to mourn, so that the one who did this deed might be removed from your midst.” Because, he says, the slander advanced to the common body of the Church. And he did not say, “Were you not rather to cast him out,” but as in the case of some disease and plague he has made mourning a necessity. “For I indeed, as present in body, but present in spirit.” He says this not to wait for his own arrival, nor to await him and then act, but as one about to drive out some plague, he hastens to check it before it spreads to the rest of the body. Therefore he also adds, saying: “I have already judged as present.” And he said this not only pressing them toward the verdict, and not allowing them to deliberate anything else, but also frightening them, as one who knows what will happen and be judged there. For this is to be present in spirit, just as Elisha was present with Gehazi, and said: “Was not my heart with you?” “I have already judged as present the one who has so wrought this, in the name of our Lord Jesus Christ, when you are gathered together and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan.” He does not allow them to think of anything else. For, he says, I have pronounced the verdict, as present. Then, so that the authority might not seem to be great, see how he makes them also sharers in the judgment, saying, “When you are gathered together.” And the phrase “in the name of our Lord” means: the one who has insulted the name of Christ, the one who after becoming a believer and bearing that appellation dared such things—deliver this one to Satan.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Εὖ δὲ καὶ τὸ παραδοῦναι τῷ Σατανᾷ, ἀλλὰ μὴ ἐκδοῦναι, ὡς ἀνοίγων αὐτῷ τῆς μετανοίας τὰς θύρας. Καὶ πάλιν τὸν τοιοῦτον, ὡς μὴ ἀνεχόμενον μηδὲ τῆς προσηγορίας αὐτοῦ μνημονεῦσαι. Τουτέστι, κατὰ Θεόν· μὴ ἀνθρωπίνῃ κατεχόμενον ὑπολήψει, ἤγουν αὐτοῦ τοῦ ὀνόματος ὑμᾶς συλλέγοντος ὑπὲρ οὗ συνέρχεσθε. Αὖ πάλιν ἐπέστησεν αὐτοῖς ἑαυτὸν, ἵνα ὅταν δικάζωσιν, ὡς αὐτοῦ παρόντος, οὕτως αὐτὸν ἀποτέμωσι, καὶ μηδεὶς τολμήσῃ συγγνώμης αὐτὸν ἀξιῶσαι, εἰδὼς ὅτι Παῦλος εἴσεται τὰ λεγόμενα. Τουτέστιν, Ὁ Χριστὸς δύναται τοιαύτην ἡμῖν χάριν διδόναι, ὡς δύνασθαι τῷ διαβόλῳ παραδιδόναι· ἢ ὅτι Καὶ αὐτὸς μεθ' ἡμῶν κατ' αὐτοῦ ἐπαίρει τὴν ψῆφον. «Εἰς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.» Ἵνα μαστίξῃ αὐτὸν ἕλκει πονηρῷ ἢ νόσῳ ἑτέρᾳ· καὶ αὐτὸ δὲ τοῦτο τῷ Θεῷ δοκοῦν ἐγένετο, ὥστε κολάζεσθαι αὐτοῦ τὴν σάρκα. Ἐπειδὴ γὰρ ἀπὸ τῆς σαρκὸς αἱ ἐπιθυμίαι τίκτονται, αὐτὴν κολάζει, ἵνα τὸ πνεῦμα σωθῇ, ἀλλ' ἐν ἐκείνῃ τῇ ἡμέρᾳ, καλῶς αὐτοὺς καὶ εὐκαίρως τῆς ἡμέρας ἐκείνης ἀναμιμνήσκων, ἵνα καὶ αὐτοὶ προθυμότερον ἔλθωσιν ἐπὶ τὴν ἰατρείαν. Ἤδη δὲ καὶ νόμους φαίνεται τῷ διαβόλῳ τιθεὶς, οὐκ ἀφεὶς αὐτὸν περαιτέρω προβῆναι· ὡς καὶ Θεὸς αὐτῷ περὶ τοῦ Ἰὼβ ἔλεγε· Πλὴν τῆς ψυχῆς αὐτοῦ μὴ ἅψῃ. «Οὐ καλὸν τὸ καύχημα ὑμῶν.» Ἐπάγει πάλιν ἐπιτίμησιν πρὸς ἐκείνους ἀποτεινόμενος, δεικνὺς, ὅτι ἐκεῖνοι μέχρι τοῦ παρόντος οὐκ εἴασαν αὐτὸν μετανοῆσαι, καυχώμενοι ἐπ' αὐτῷ.","english":"And it is well also to hand him over to Satan, but not to surrender him, as if opening to him the doors of repentance. And again, “such a one,” as not even enduring to mention his name. That is, according to God: not being held by human opinion, that is, when you gather together in the name itself for which you come together. Again he set himself before them, so that when they judge, as though he were present, they might cut him off, and no one might dare to deem him worthy of pardon, knowing that Paul will know what is said. That is, Christ can give us such grace as to be able to hand over to the devil; or that he also with us raises his vote against him. “For the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ.” That he might scourge him with a grievous wound or some other disease; and this very thing was pleasing to God, that his flesh be punished. For since desires are born from the flesh, he punishes it, that the spirit may be saved, but in that day, well and opportunely reminding them of that day, so that they too might come more eagerly to the healing. And already he appears to be laying down laws for the devil, not allowing him to proceed further; as also God said to him concerning Job: “Only do not touch his soul.” “Your boasting is not good.” Again he adds a rebuke, directing it to them, showing that they until the present did not allow him to repent, boasting over him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"«Οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ.» Δηλοῖ διὰ τούτου, ὡς οὐκ ἐκείνου φειδόμενος μόνον τοῦτο ποιεῖ, ἀλλὰ καὶ αὐτῶν τούτων. Ὅμοιον δὲ ὡς εἰ λέγοι· Εἰ καὶ ἐκείνου τὸ ἁμάρτημα, ἀλλὰ ἀμελούμενον δύναταί τε καὶ τὸ λοιπὸν τῆς Ἐκκλησίας σῶμα λυμήνασθαι. Ὅταν γὰρ ὁ πρῶτος ἁμαρτὼν μὴ δῷ δίκην, ταχέως καὶ ἕτεροι τὰ τοιαῦτα πλημμελοῦσι. «Ἐκκαθάρατε οὖν τὴν παλαιὰν ζύμην.» Τουτέστιν, τὸν πονηρὸν τοῦτον. Μᾶλλον δὲ οὐ περὶ τούτου μόνον φησὶν, ἀλλὰ καὶ ἄλλους αἰνίττεται. Οὐ γὰρ πορνεία μόνον παλαιὰ ζύμη, ἀλλὰ καὶ πᾶσα κακία. Καὶ οὐκ εἶπε, Καθάρατε, ἀλλὰ, Ἐκκάθαρατε· ὅ ἐστιν, μετὰ ἀκριβείας καθάρατε, ὥστε μηδὲ λείψανον, μηδὲ σκιὰν εἶναι τοιαύτην. «Ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι.» Δηλοῖ καὶ ἐμφαίνει οὐ σφόδρα πολλῶν κρατοῦσαν τὴν κακίαν. Εἰ δὲ λέγει, Καθώς ἐστε ἄζυμοι, οὐ τοῦτο λέγει ὅτι πάντες ἦσαν καθαροὶ, ἀλλὰ Καθὼς πρέπει εἶναι ὑμᾶς. «Καὶ γὰρ τὸ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστὸς, ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις. Καὶ οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου, ἢ τοῖς πλεονέκταις, ἢ ἅρπαξιν, ἢ εἰδωλολάτραις.» Τῶν εὐεργεσιῶν πάλιν ἀναμιμνήσκει αὐτούς. Ἑορτῆς γὰρ, φησὶν, ὁ παρὼν καιρός. Διὰ τί δὲ πάλιν τὴν ζύμην καλεῖ, ἢ διὰ τὸ τὸν ἡμῶν βίον τοιοῦτον εἶναι; «Ἐπεὶ ὠφείλετε ἄρα τοῦ κόσμου ἐξελθεῖν.","english":"Do you not know that a little leaven leavens the whole lump?\" By this he shows that he does this not sparing that man alone, but also these very people. And it is like saying: Even if the sin is that man's, yet when it is neglected it can also corrupt the rest of the body of the Church. For when the first one who has sinned does not pay the penalty, others too quickly commit such offenses. \"Purge out therefore the old leaven.\" That is, this wicked man. But rather he says this not about him only, but also hints at others. For not only is fornication old leaven, but every evil. And he did not say, \"Cleanse,\" but, \"Purge out\"—that is, cleanse with precision, so that not even a remnant, nor a shadow of such a thing, remains. \"That you may be a new lump, as you are unleavened.\" He shows and indicates that the evil does not prevail over very many. But if he says, \"As you are unleavened,\" he does not say this—that all were pure—but, \"As it is fitting for you to be.\" \"For indeed our Passover, Christ, was sacrificed for us, so that we may keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. I wrote to you in the letter not to associate with fornicators. And not altogether with the fornicators of this world, or with the covetous, or with robbers, or with idolaters.\" Again he reminds them of his benefits. For, he says, the present time is one of festival. And why does he again call it leaven, except because our life is such? \"Since then you ought to have gone out of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Νῦν δὲ ἔγραψα ὑμῖν, μὴ συναναμίγνυσθαι, ἐάν τις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης.» Ἵνα γὰρ μὴ νομίσαντες, ὅτι ὡς ἀτελεστέροις αὐτοῖς τοῦτο οὐκ ἐπέταξεν, καὶ ὡς τέλειοι δῆθεν αὐτοὶ πρᾶξαι ἐπιχειρήσουσι, δείκνυσιν ὅτι οὐδὲ δύναται τοῦτο γενέσθαι, οὐδὲ εἰ σφόδρα βούλοιντο, ἐπεὶ, φησὶν, ἑτέραν οἰκουμένην ἔδει ζητῆσαι. «Ἢ εἰδωλολάτρης, ἢ λοίδορος, ἢ μέθυσος, ἢ ἅρπαξ, τῷ τοιούτῳ μὴ συνεσθίειν.» Ἐπὶ τούτοις παρέμιξεν καὶ προκατέλαβεν τὸν περὶ τῶν εἰδωλοθύτων λόγον, ὃν μικρὸν ὕστερον μέλλει\n\nγυμνάζειν. «Τί γάρ μοι καὶ τοῖς ἔξω κρίνειν; Οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε;» Τοὺς δὲ ἔσω καὶ τοὺς ἔξω, τοὺς Χριστιανοὺς καὶ τοὺς Ἕλληνας καλεῖ; «Τοὺς δὲ ἔξω ὁ Θεὸς κρινεῖ. Ἐπειδὴ γὰρ εἶπε, Τί μοι τοὺς ἔξω κρίνειν; Ἵνα μήτις νομίσῃ ἀτιμωρήτους τούτους εἶναι, ἕτερον δικαστήριον αὐτοῖς ἐφίστησι φοβερώτερον τούτου. Τοῦτο δὲ εἶπεν, ὁμοῦ μὲν ἐκείνους φοβῶν, ὁμοῦ δὲ τούτους παραμυθούμενος· καὶ δείκνυσιν ὅτι ἡ κόλασις αὕτη ἡ πρόσκαιρος τῆς διηνεκοῦς ἐξαρπάζει. Ὃ καὶ δηλῶν ἀλλαχοῦ ἔλεγε· Νυνὶ δὲ κρινόμενοι, παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. «Καὶ ἐξαρεῖτε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν.» Μαρτυρίαν ἐκ τῆς Παλαιᾶς τίθησι, δηλῶν ὅτι οὐ καινοτομία τὸ τοιοῦτο, ἀλλὰ καὶ ἄνωθεν αὐτῷ ἔδωκεν τῷ νομοθέτῃ. ΚΕΦΑΛ. ςʹ.","english":"But now I have written to you not to associate with anyone called a brother, if he is a fornicator or a covetous man. For lest they should think that he did not command this to them as being imperfect, and as being perfect they should themselves attempt to do it, he shows that this cannot even happen, not even if they should greatly wish it, since, he says, one would have had to seek another world. Or an idolater, or a reviler, or a drunkard, or a robber—not even to eat with such a one. Along with these he also brought in and anticipated beforehand the discussion about things offered to idols, which a little later he intends to exercise. For what have I to do with judging those outside? Do you not judge those inside? He calls Christians those inside and Greeks those outside. But those outside God will judge. For since he said, What have I to do with judging those outside?—lest anyone should think that these are unpunished, he sets over them another tribunal more fearful than this. And he said this at once frightening those and at once consoling these; and he shows that this temporary punishment snatches them from the perpetual one. Making this clear elsewhere too he said: But now, being judged, we are disciplined, so that we may not be condemned with the world. And you shall remove the evil one from among yourselves. He sets down a testimony from the Old Testament, showing that such a thing is not an innovation, but that the lawgiver gave it to him from above as well. CHAPTER 6.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"«Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον, κρίνεσθαι ἐπὶ τῶν ἀδίκων καὶ οὐκ ἐπὶ τῶν ἁγίων.» Περὶ πλεονεκτῶν διαλεγόμενος, ζέων τῇ φροντίδι τῆς διορθώσεως τῶν ἁμαρτανόντων, οὐκ ἀνέχεται διατηρῆσαι τάξιν· ἀλλὰ τὸ ἐκ τῆς ἀκολουθίας ἀχθὲν εἰς μέσον ἁμάρτημα διορθοῦται πάλιν, καὶ οὕτως ἐπὶ τὸ πρότερον ἐπάνεισιν. Ὅρα δὲ πῶς ἐκ τῶν ὀνομάτων γυμνάζων, καὶ ἀποτρέπει καὶ ἐγκαλεῖ. Ὃ δὲ λέγει τοιοῦτόν ἐστιν, ὅτι Μάλιστα μὲν ἤδη κρίνεσθαι ἐπὶ τῶν ἀδίκων οὐ δεῖ· πῶς γὰρ οὐκ ἄτοπον πρὸς τὸν φίλον μικροψυχοῦντα τὸν ἐχθρὸν διαλλάκτην λαμβάνειν; ἢ πῶς οὐκ αἰσχύνῃ καὶ ἐρυθριᾷς, ὅταν ὁ Ἕλλην τῷ Χριστιανῷ καθέζεται δικάζων; Εὖ δὲ καὶ τὸ μὴ, ἐπὶ τῶν ἀπίστων, εἰπεῖν, ἀλλ', ἐπὶ τῶν ἀδίκων. Ἐπειδὴ γὰρ περὶ δίκης αὐτοῦ ὁ λόγος ἦν, οἱ δικαζόμενοι δὲ οὐδὲν οὕτως ἐπιζητοῦσιν, ὡς τὸ πολλὴν εἶναι πρόνοιαν τοῦ δικαίου παρὰ τοῖς ἀκούουσιν, ἐντεῦθεν αὐτοὺς ἀποτρέπει, μονονουχὶ λέγων· Καὶ τί ποιεῖς, ἄνθρωπε, τοὐναντίον πάσχων ὧν ἐπιθυμεῖς, καὶ ὑπὲρ τοῦ τυχεῖν τοῦ δικαίου ἀδικῆσαι ἐπιτρέπων ἀνθρώποις. Δείκνυσιν ὅτι τόλμης ἐστὶ τὸ πρᾶγμα καὶ παρανομίας. «Ἦ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρίνουσιν;» Ἐπειδὴ γὰρ εὐκαταφρόνητον ἐδόκει τὸ παρὰ τοῖς ἔνδοθεν δικάζεσθαι, ἀνθρώποις ἰδιώταις καὶ πολλῶν ἀπείροις πραγμάτων, ὅρα πῶς καὶ τοῦτο μεθοδεύει. Ὅμοιον γὰρ ὡς εἰ λέγοι· Σὺ ὁ μέλλων ἐκείνους κρίνειν τότε, πῶς ὑπ' ἐκείνων ἂν ἔχεις κρίνεσθαι νῦν; κρίνουσι δὲ τὸν κόσμον οἱ ἅγιοι, οὐκ αὐτοὶ καθήμενοι καὶ λόγον ἀπαιτοῦντες, ἀλλὰ κατακρίνοντες. Διὸ καὶ ἐπάγει, ἐν ὑμῖν ὁ κόσμος κρίνεται.","english":"Does any of you dare, when he has a matter against another, to be judged before the unrighteous and not before the saints?\" Speaking about the covetous, and burning with concern for the correction of those who sin, he does not endure to keep order; but the sin that was brought forward from the sequence of his argument he corrects again, and so returns to what came before. But observe how, testing them by their very words, he both turns them away and reproaches them. What he says is of this sort: that above all one ought not already to be judged before the unrighteous; for how is it not absurd to take the enemy as a reconciler for a friend who is petty-minded? Or how are you not ashamed and do you not blush, when the Greek sits in judgment for the Christian? And it is well that he did not say \"before the unbelievers,\" but \"before the unrighteous.\" For since his discourse was about judgment, and those who go to law seek nothing so much as that there be great regard for justice among those who hear, from this he turns them away, almost saying: And what are you doing, man, suffering the opposite of what you desire, and permitting men to do injustice for the sake of obtaining justice? He shows that the matter is one of audacity and lawlessness. \"Do you not know that the saints will judge the world?\" For since being judged before those within seemed contemptible—before private individuals and those inexperienced in many matters—see how he also handles this. For it is like saying: You who are going to judge them then, how would you have them judge you now? But the saints judge the world, not themselves sitting and demanding an account, but condemning it. Therefore he adds, the world is judged in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Οὐκ εἶπεν, ὑφ' ὑμῶν, ἀλλὰ, ἐν ὑμῖν· ὡς ὅταν λέγῃ· Βασίλισσα νότου ἀναστήσεται, καὶ κατακρινεῖ τὴν γενεὰν ταύτην· καὶ, Ἄνδρες Νινευῖται ἀναστήσονται, καὶ κατακρινοῦσι τὴν γενεὰν ταύτην. «Καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος.» Ἵνα μὴ δόξῃ περὶ ἄλλων λέγειν, ὅρα πῶς κοινοποιεῖ τὸν λόγον. «Ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων.» Αἰσχύνην ὑμῖν φέρει τὸ πρᾶγμα, φησίν. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοὺς ὑπὸ τῶν ἔσω κρινομένους αἰσχύνεσθαι, φησὶν, ὡς Τὸ ἐναντίον ἐστὶν ἡ αἰσχύνη, ὅταν ὑπὸ τῶν ἔξω κρίνεσθε. Ἐκεῖνα γὰρ ἐλάχιστα κριτήρια, οὐ ταῦτα. «Οὐκ οἴδατε ὅτι τοὺς ἀγγέλους κρινοῦμεν; μή τί γε βιωτικά;» Περὶ ἐκείνων λέγει τῶν ἀγγέλων, περὶ ὧν φησιν ὁ Χριστός· Πορεύεσθε εἰς τὸ πῦρ τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Καὶ αὐτὸς δέ φησιν ὁ Ἀπόστολος ὅτι οἱ ἄγγελοι, τοῦ Σατανᾶ δηλονότι, μετασχηματίζονται ὡς διάκονοι δικαιοσύνης. Πάλιν δὲ καὶ ἐπὶ τούτων τὸ, κρινοῦμεν, ἀντὶ τοῦ, κατακρινοῦμεν. Ὅταν γὰρ ἐκεῖναι αἱ ἀσώματοι δυνάμεις ἔλαττον ἡμῶν εὑρεθῶσιν ἔχουσαι τῶν σάρκα περιβεβλημένων, χαλεπωτέραν δώσουσι δίκην. «Βιωτικὰ μὲν οὖν κριτήρια ἐὰν ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ Ἐκκλησίᾳ τούτους καθίζετε· πρὸς ἐντροπὴν ὑμῖν λέγω.» Μεθ' ὑπερβολῆς διδάξαι βούλεται, ὅτι οὐδ' ἂν ὁτιοῦν ᾖ τοῖς ἔξωθεν τὴν δίκην ἐπιτρέπειν χρή· ἀναιρεῖ δὲ τὴν δοκοῦσαν ἀντίθεσιν, μονονουχὶ λέγων· Τί ἐρεῖτε, ὅτι οὐδεὶς ἐν ὑμῖν σοφὸς, οὐδὲ ἱκανὸς διακρῖναι; καὶ τί τοῦτο; Κἂν γὰρ μηδεὶς ᾖ σοφὸς, τοῖς ἐλαχίστοις ἐπίτρεψον. Τὸ δὲ, πρὸς ἐντροπὴν ὑμῖν λέγω; ἐλέγχοντός ἐστι τὴν τούτων ἀντίθεσιν, ὡς ψευδῆ","english":"He did not say \"by you\" but \"among you,\" as when he says: \"The queen of the South will rise up and condemn this generation\"; and, \"The men of Nineveh will rise up and condemn this generation.\" \"And if the world is judged among you.\" Lest he seem to be speaking about others, see how he makes the matter common. \"You are unworthy of the least courts.\" The matter brings shame to you, he says. For since it was likely that they, being judged by those within, would be ashamed, he says that the opposite is shame, when you are judged by those outside. For those are the least courts, not these. \"Do you not know that we will judge angels? How much more, then, matters of this life?\" He speaks of those angels about whom Christ says: \"Go into the fire prepared for the devil and his angels.\" And the Apostle himself says that the angels—of Satan, clearly—transform themselves as ministers of righteousness. Again, in their case too, \"we will judge\" is instead of \"we will condemn.\" For when those bodiless powers are found to have less than we who are clothed in flesh, they will pay a harsher penalty. \"If then you have courts for matters of this life, set those who are despised in the Church to judge—I say this to your shame.\" He wishes to teach with hyperbole that one ought not to entrust judgment to those outside in any matter whatsoever; and he removes the apparent objection, all but saying: What will you say, that no one among you is wise, nor able to decide? And what of that? For even if no one is wise, entrust it to the least. And the phrase \"I say this to your shame\" is that of one refuting their objection as false.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"οὖσαν καὶ περιττήν. «Οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς, ὃς δυνήσεται διακρῖναι ἀναμέσον τοῦ ἀδελφοῦ αὐτοῦ; Ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται. Καὶ ταῦτα ἐπὶ ἀπίστων;» «Ἤδη μὲν οὖν ὅλως ἥττημα ἐν ὑμῖν ἐστιν, ὅτι κρῖμα ἔχετε μεθ' ἑαυτῶν. Διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; Διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; Ἀλλ' ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ ταῦτα ἀδελφούς. Ἢ οὐκ οἴδατε ὅτι ἄδικοι βασιλείαν Θεοῦ οὐ κληρονομήσουσιν;» Διπλοῦν τὸ ἔγκλημα, ὅτι καὶ κρίνεται, καὶ ἐπὶ ἀπίστων. «Μὴ πλανᾶσθε· οὔτε πόρνοι, οὔτε εἰδωλολάτραι, οὔτε μοιχοὶ, οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται, οὔτε πλεονέκται, οὔτε κλέπται.» Ἐνταῦθα αἰνίττεταί τινας λέγοντας ἅπερ καὶ νῦν λέγουσιν οἱ πολλοὶ, ὅτι φιλάνθρωπος ὢν ὁ Θεὸς καὶ ἀγαθὸς, οὐκ ἀπεξέρχεται τοῖς πλημμελήμασι. Διὸ φησὶ, Μὴ πλανᾶσθε. Πλάνης γὰρ ἐσχάτης καὶ ἀπάτης, ἐλπίσαντας χρηστὰ τῶν ἐναντίων τυχεῖν. «Οὔτε μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν τοῦ Θεοῦ οὐ κληρονομήσουσι. Καὶ ταῦτά τινες ἦτε, ἀλλὰ ἀπελούσασθε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν.» Καὶ ταῦτα τῶν ἐσχάτων ἁμαρτημάτων ἐστὶν, τὸ τῆς μέθης καὶ τὸ τῆς λοιδορίας. Καὶ γὰρ καὶ ὁ Χριστὸς τὸν καλέσαντα τὸν ἀδελφὸν αὐτοῦ μωρὸν τῇ γεέννῃ παραδέδωκεν· καὶ ὁ τῶν Ἰουδαίων λαὸς μεθυσθεὶς εἰς εἰδωλολατρείαν ἐξέκλινεν. Ἐννοήσατε, φησὶν, τῆς φιλανθρωπίας τὸ μέγεθος. Οὐ γὰρ τῶν ἁμαρτημάτων ἀπήλλαξεν μόνον, ἀλλὰ καὶ ἡγίασεν, καὶ ἐδικαίωσεν. Ταῦτα δὲ εἶπεν, σφόδρα ἐντρέψαι βουλόμενος. «Πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει.» Τοὺς λαιμάργους ἐνταῦθα αἰνίττεται.","english":"being superfluous. \"Is it so, that there is not a wise man among you, who shall be able to judge between his brother? But brother goes to law with brother. And that before unbelievers?\" \"Now therefore there is utterly a fault among you, because you have lawsuits with one another. Why do you not rather suffer wrong? Why do you not rather be defrauded? But you do wrong and defraud, and that to your brothers. Or do you not know that the unrighteous shall not inherit the kingdom of God?\" The charge is double, because it is both judged and before unbelievers. \"Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor the covetous, nor thieves.\" Here he hints at some who say what many also say now, that God, being loving toward humanity and good, does not exact punishment for offenses. Therefore he says, Be not deceived. For it is the last of delusions and deceits to have hoped for good things and to obtain the opposite. \"Nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God. And such were some of you, but you were washed, but you were justified in the name of the Lord Jesus and in the Spirit of our God.\" And these are among the last of sins, that of drunkenness and that of reviling. For indeed Christ also handed over to Gehenna the one who called his brother a fool; and the people of the Jews, having become drunk, turned aside to idolatry. Consider, he says, the greatness of his love for humanity. For he not only released them from their sins, but also sanctified and justified them. He said these things wishing greatly to put them to shame. \"All things are lawful for me, but not all things are expedient.\" Here he hints at the gluttonous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Ἐπειδὴ γὰρ μέλλει ἐπὶ τὸν πεπορνευκότα φέρεσθαι, ἡ δὲ πορνεία ἀπὸ τρυφῆς καὶ λαιμαργίας, τούτου χάριν σφοδρῶς κολάζει τὸ πάθος. Ὅμοιον δὲ ὡς εἰ λέγοι. Ἔξεστι φαγεῖν φησὶν, ἀλλὰ μὴ μετὰ ἀσωτίας. «Πάντα μοι ἔξεστι, ἀλλ' οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.» Διὰ τούτου δείκνυσιν, ὅτι τὰ ἐν ἐξουσίᾳ ποιεῖν, οὐ μόνον οὐ συμφέρει, ἀλλ' οὐδὲ ἐξουσία ἐστὶν, ἀλλὰ δουλεία· οἷον κύριος εἶ τοῦ φαγεῖν· οὐκοῦν μένε κύριος ὢν, καὶ σκόπει μὴ γένῃ δοῦλος τούτου τοῦ πάθους. Ὁ μὲν γὰρ εἰς δέον αὐτῷ κεχρημένος, αὐτὸς αὐτοῦ κύριός ἐστιν. Ὁ δὲ εἰς ἀμετρίαν ἐξιὼν, οὐκέτι ἐστὶ κύριος, ἀλλὰ δοῦλος αὐτοῦ γίνεται, τῆς ἀδδηφαγίας ἐν αὐτῷ τυραννούσης. Ἴδε πῶς τὸν νομίζοντα ἐξουσίαν ἔχειν, ἔδειξεν ὑπ' ἐξουσίαν ὄντα. Τοῦτο γὰρ ἔθος αὐτῷ ἀεὶ εἰς τὸ ἐναντίον περιτρέπειν ἀντιθέσεις. Σκόπει δέ· ἐκείνων ἕκαστος ἔλεγεν, ἔξεστί μοι τρυφᾷν. Αὐτὸς δὲ φησίν· Οὐχ οὕτως αὐτὸ ποιεῖς ὡς ἐξουσίαν ἔχων αὐτοῦ, ἀλλ' ὡς αὐτὸς ὑποκείμενος τῇ ἐξουσίᾳ ταύτῃ. Οὐ γὰρ ἔχεις ἐξουσίαν τῆς γαστρὸς, ἕως ἂν ἄσωτος εἶ· ἀλλὰ αὕτη σου τὴν ἐξουσίαν ἔχει. Τοῦτο δὲ καὶ ἐπὶ χρημάτων καὶ ἐπὶ τῶν ἄλλων ἔστιν εἰπεῖν. «Τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασι.» Κοιλίαν ἐνταῦθα, οὐ τὴν γαστέρα, ἀλλὰ τὴν γαστριμαργίαν φησὶν, ὡς ὅταν λέγῃ· Ὧν ὁ Θεὸς ἡ κοιλία, οὐ περὶ μέλους λέγων, ἀλλὰ περὶ τῆς ἀδδηφαγίας. Καὶ ὅτι οὐ σῶμα διαβάλλει, ἄκουε πῶς φησιν· Τὸ δὲ σῶμα, οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ. Ὃ δὲ λέγει τοιοῦτόν ἐστιν·","english":"For since he is about to bring a charge against the one who has committed fornication, and fornication comes from luxury and gluttony, for this reason he punishes the passion severely. And it is as if he were saying: \"It is permitted to eat,\" he says, \"but not with profligacy.\" \"All things are permitted to me, but I will not be brought under the power of any.\" By this he shows that to do things that are in one's power is not only not beneficial, but is not even power, but slavery. For example, you are master of eating; therefore remain master, and see that you do not become a slave of this passion. For the one who uses it as he ought is himself his own master. But the one who goes out to excess is no longer master, but becomes a slave of it, since gluttony tyrannizes within him. See how he has shown that the one who thinks he has power is under power. For this is his custom always, to overturn antitheses into their opposite. And consider: each of those was saying, \"It is permitted to me to live in luxury.\" But he says: You do not do it as one who has power over it, but as one who is himself subject to this power. For you do not have power over the belly, as long as you are profligate; but it has power over you. And this can be said also about money and about other things. \"Foods are for the belly, and the belly for foods.\" By \"belly\" here he means not the stomach, but gluttony, as when he says, \"whose God is their belly,\" speaking not about a member, but about gluttony. And that he does not slander the body, hear how he says: \"But the body is not for fornication, but for the Lord.\" And what he says is of this sort:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"τὰ βρώματα πρὸς τὴν γαστριμαργίαν ἔχει φιλίαν, καὶ αὕτη πρὸς αὐτὰ, καὶ οὐ δύναται ἡμᾶς πρὸς τὸν Χριστὸν ἄγειν, ἀλλὰ πρὸς αὐτὰ ἕλκει. Πάθος γὰρ χαλεπὸν καὶ θηριῶδές ἐστιν, καὶ δουλεύειν ποιεῖ, καὶ ταύτῃ διακονεῖσθαι παρασκευάζει. «Ὁ δὲ Θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. Τὸ δὲ σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ· καὶ ὁ Κύριος τῷ σώματι.» Οὐ τὴν γαστέρα λέγει, ἀλλὰ τὴν ἄμετρον ἐπιθυμίαν, οὐδὲ τὴν τροφὴν, ἀλλὰ τὴν τρυφήν. Οὐ γὰρ διὰ τοῦτο κατεσκευάσθη, ἵνα ἄσωτος ᾖς καὶ πορνεύῃς, ὥσπερ οὐδὲ κοιλία, ἵνα γαστριμαργῇς, ἀλλ' ἵνα τῷ Χριστῷ ἕπηται ὡς κεφαλῇ, καὶ ὁ Κύριος τῷ σώματι ἐπικέηται. Αἰδεσθῶμεν, φρίξωμεν ὅτι, τοῦ ἄνω καθημένου ἀξιωθέντες γενέσθαι μέλη, τοσούτοις κακοῖς καταισχύνομεν ἑαυτούς. «Ὁ δὲ Θεὸς καὶ τὸν Κύριον ἤγειρεν, καὶ ἡμᾶς ἐγερεῖ διὰ τῆς δυνάμεως αὐτοῦ.» Κατηγορήσας ἱκανῶς τῶν γαστριμάργων, καὶ τῇ τῶν μελλόντων ἐλπίδι τῆς κακίας ταύτης ἀπάγει. Σκόπει δὲ πῶς ἐπὶ μὲν τοῦ\n\nΚυρίου ἁπλῶς εἶπεν, Τὸν Κύριον ἤγειρεν· ἐπὶ δὲ τῶν ἡμετέρων σωμάτων προσέθηκεν τὸ, διὰ τῆς δυνάμεως αὐτοῦ, τῇ ἀξιοπιστίᾳ τῆς τοῦ ποιοῦντος ἰσχύος τοὺς ἀντιλέγοντας ἐπιστομίζων. Εἰ δὲ τῷ Πατρὶ τὴν ἀνάστασιν λογίζεται τοῦ Χριστοῦ, μηδὲν ὑμᾶς τοῦτο θορυβείτω. Οὐ γὰρ ὡς ἀτονοῦντος τοῦ Υἱοῦ τοῦτο τέθεικεν. Αὐτὸς γάρ ἐστιν ὁ λέγων· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Καὶ πάλιν· Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω λαβεῖν αὐτήν. Καὶ ὁ Λουκᾶς ἐν τοῖς πράξεσί φησιν· Οἷς παρέστησεν ἑαυτὸν ζῶντα. Τίνος οὖν ἕνεκεν οὕτως φησίν;","english":"Foods have a friendship with gluttony, and gluttony with them, and it cannot lead us to Christ, but draws us to them. For it is a grievous and beastly passion, and it makes one a slave, and prepares one to be served by it. \"But God will bring to nothing both it and them. But the body is not for fornication, but for the Lord; and the Lord for the body.\" He does not speak of the stomach, but of immoderate desire, nor of food, but of luxury. For it was not for this that you were formed, that you should be prodigal and commit fornication, just as neither was the belly formed that you should be gluttonous, but that you should follow Christ as the head, and the Lord should be over the body. Let us be ashamed, let us shudder, that having been deemed worthy to become members of him who sits above, we dishonor ourselves with so many evils. \"But God has both raised the Lord, and will raise us up through his power.\" Having sufficiently accused the gluttonous, he leads them away from this vice by the hope of things to come. And observe how in the case of the Lord he said simply, \"He raised the Lord\"; but in the case of our bodies he added, \"through his power,\" silencing those who contradict by the credibility of the power of the one who does it. But if he attributes the resurrection of Christ to the Father, let this not disturb you at all. For he has not set this down as though the Son were weak. For he himself is the one who says: \"Destroy this temple, and in three days I will raise it up.\" And again: \"I have authority to lay down my life, and I have authority to take it up again.\" And Luke in Acts says: \"To whom he presented himself alive.\" For what reason, then, does he speak thus?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Ἵνα τοῦτο νοῇς, ὅτι καὶ τὰ τοῦ Υἱοῦ τῷ Πατρὶ λογίζεται, καὶ τὰ τοῦ Πατρὸς τῷ Υἱῷ. Ὡς γὰρ αὐτὸς ὁ Κύριός φησιν· Ἃ γὰρ ἐκεῖνος ποιεῖ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ· σφόδρα δὲ εὐκαίρως ἐνταῦθα τῆς ἀναστάσεως ἐμνημόνευσεν, ταῖς ἐλπίσιν ἐκείναις καταστέλλων τῆς ἀδδηφαγίας τὴν τυραννίδα. «Οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν;» Ἀπὸ τοῦ πεπορνευκότος ἐπὶ τὸν πλεονέκτην μεταβὰς, πάλιν ἀπὸ τούτου ἐπ' ἐκεῖνον ἔρχεται· οὐκέτι λοιπὸν αὐτῷ διαλεγόμενος, ἀλλὰ τοῖς ἄλλοις τοῖς μὴ πεπορνευκόσι, καὶ διὰ τούτου ἀσφαλιζόμενος μή ποτε περιπέσωσι τοῖς αὐτοῖς. «Ἆρα οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. Οὐκ οἴδατε, ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν. Ἔσονται γὰρ, φησὶν, οἱ δύο εἰς σάρκα μίαν. Ὁ δὲ κολλώμενος τῷ Κυρίῳ, ἓν πνεῦμά ἐστι.» Ἐπὶ τὸ φρικωδέστερον μεταφέρει τὸν λόγον. Οὐ γὰρ εἶπε, συνάψω τῇ πόρνῃ, ἀλλὰ, ποιήσω πόρνης μέλη. «Φεύγετε τὴν πορνείαν.» Οὐκ εἶπεν, ἀπόσχεσθε πορνείας, ἀλλὰ, φεύγετε· τουτέστι μετὰ σπουδῆς ποιεῖσθε τὴν ἀπαλλαγὴν τοῦ κακοῦ. «Πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστιν. Ὃ δὲ πορνεύων, εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. Οὐκ οἴδατε, ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν. Ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν καὶ ἐν τῷ πνεύματι ὑμῶν, ἅτινά ἐστι τοῦ Θεοῦ. Τοῦ Κυριακοῦ δηλονότι·","english":"So that you may understand this, that both the things of the Son are reckoned to the Father, and the things of the Father to the Son. For as the Lord himself says: \"For the things that he does, these the Son also does likewise.\" And very fittingly here he mentioned the resurrection, by those hopes restraining the tyranny of gluttony. \"Do you not know that your bodies are members of Christ?\" Having moved from the fornicator to the covetous man, again from this one he comes to that one; no longer conversing with him from then on, but with the others who have not fornicated, and through this securing them lest they ever fall into the same things. \"Shall I then make the members of Christ members of a prostitute? May it not be. Do you not know that he who is joined to a prostitute is one body? For they shall be, he says, the two into one flesh. But he who is joined to the Lord is one spirit.\" He carries the argument to what is more dreadful. For he did not say, I will join to the prostitute, but, I will make members of a prostitute. \"Flee fornication.\" He did not say, abstain from fornication, but, flee; that is, with zeal make your escape from the evil. \"Every sin that a man may commit is outside the body. But he who fornicates sins against his own body. Do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought with a price; glorify God then in your body and in your spirit, which are God's.\" Of the Lord, clearly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"ἐπειδὴ γὰρ πολὺν ἀνήλωσε λόγον, μέλη Χριστοῦ ὄντας δεικνὺς καὶ σῶμα αὐτοῦ, καὶ αὐτὸν ἔχειν κεφαλὴν, ἵνα μή τις ἐκεῖνο ὑπολάβοι, ὡς αὐτοῦ τοῦ Χριστοῦ τὸ σῶμα μιαίνεται, ἐὰν πορνεύσῃ ἄνθρωπος, λέγει· ὡς ὅταν τις κολλᾶται τῇ πόρνῃ, οὐκέτι οὐδὲ σῶμα, οὐδὲ μέλη Χριστοῦ ἐστιν, ἀλλ' εἰς τὸ ἴδιον σῶμα ἁμαρτάνει· φεύγουσα γὰρ ἡ χάρις τὸν πορνεύοντα, ἀφαιρεῖται αὐτῷ τοῦ ἔτι εἶναι σῶμα Χριστοῦ, ὥστε συμβαίνειν αὐτῷ εἰς τὸν ἴδιον σῶμα τὴν ἁμαρτίαν ποιεῖν. Τί οὖν; ὁ ἀνδροφόνος, φησὶν, οὐχὶ τὴν χεῖρα μιαίνει; Τί δὲ ὁ πλεονέκτης καὶ ἅρπαξ; Παντί που δῆλον· ἀλλ' ἐπειδὴ εἰπεῖν οὐκ ἐνῆν, ὅτι πόρνου οὐδὲν χεῖρον, ἑτέρως αὐτὸ ηὔξησε λέγων, ὅτι ἐπὶ τῆς πορνείας ὁλόκληρον τὸ σῶμα γίνεται μιαρόν· ὥσπερ γὰρ εἰς λέβητα ἀκαθαρσίας ἐμπίπτων, καὶ τῷ μολυσμῷ βαπτόμενον, οὕτω φύρεται. Τοῦτο δὲ καὶ ἡμῖν ἔθος. Ἀπὸ γὰρ τῆς πλεονεξίας καὶ τῆς ἁρπαγῆς οὐκ ἄν τις σπουδάσειεν ἐπὶ βαλάνειον ἐλθεῖν, ἀλλὰ ἀδιαφόρως ἐπὶ τὴν οἰκείαν ἄνεισιν· ἀπὸ δὲ μίξεως πόρνης, καθάπερ ὅλως γενόμενος ἀκάθαρτος, ἐπὶ τὸ λούσασθαι ἔρχεται· οὕτως ἔχει τινὰ τὸ συνειδὸς ἀπὸ τῆς ἁμαρτίας ταύτης ὑπόληψιν αἰσχροτέραν. Ἀμφότερα μὲν οὖν χαλεπὰ, καὶ πλεονεξία καὶ πορνεία, καὶ εἰς γέενναν ἐμβάλλουσιν. Ἀλλ' ἐπειδὴ οἰκονομικῶς πάντα ὁ Παῦλος ἐποίει, οἷς εἶχεν, τούτοις ηὔξησεν τὸ τῆς πορνείας ἔγκλημα. Οὐχ ἁπλῶς εἶπε, πνεύματος, ἀλλὰ τοῦ ἐν ὑμῖν, ὅπερ ἦν καὶ παραμυθουμένου, καὶ τὸν δεδωκότα τέθεικεν, ὑψηλόν τε ὁμοῦ ποιῶν τὸν ἀκροατὴν καὶ φοβῶν· καὶ τῷ μεγέθει τῆς παρακαταθήκης καὶ τῇ ἀξίᾳ τοῦ παρακαταθεμένου.","english":"For since he had spent much discourse showing that they are members of Christ and his body, and that he himself has him as head, lest anyone should suppose that the body of Christ himself is defiled if a man commits fornication, he says: as when someone cleaves to the prostitute, he is no longer a body, nor members of Christ, but sins against his own body. For grace, fleeing the fornicator, takes away from him the ability to still be a body of Christ, so that it happens to him that he commits the sin against his own body. What then? says he, does the murderer not defile his hand? What of the covetous man and the robber? It is surely clear to everyone. But since it was not possible to say that nothing is worse than a fornicator, he magnified it in another way, saying that in the case of fornication the whole body becomes polluted. For just as one falling into a cauldron of uncleanness, and being dipped in the filth, is so defiled. And this is also our custom. For on account of covetousness and robbery no one would be eager to go to the bath, but indifferently he goes up to his own; but after intercourse with a prostitute, as though he had become wholly unclean, he comes to wash. Thus the conscience has from this sin a certain more shameful supposition. Both then are grievous, both covetousness and fornication, and they cast into Gehenna. But since Paul did all things by economy, by the things he had he magnified the charge of fornication. He did not say simply \"of the spirit,\" but \"of the one in you,\" which was also consoling, and he has set down the one who gave it, at once making the hearer lofty and frightening him, both by the greatness of the deposit and by the worth of the one who deposited it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Πρὸς γὰρ ἐκείνους οὐ δυσχεραίνει, ἀλλὰ καὶ νομοθετεῖ περὶ αὐτῶν, λέγων· Ἔχοντες τροφὴν καὶ σκεπάσματα, τούτοις ἀρκεσθησώμεθα· ἀλλὰ ταύτην βάλλει τὸ πρᾶγμα, καὶ τὴν διόρθωσιν αὐτοῦ μετὰ τὴν συμβουλὴν ἐπιτρέψας εὐχῇ. Τοῦτο δὲ οὐκ ἐντρέποντος μόνον, ἀλλὰ καὶ βιαζομένου πρὸς ἀρετήν· τί γὰρ παραιτεῖς ἃ θέλεις, φησίν; οὐκ εἶ σαυτοῦ κύριος; διὸ καὶ ἐπήγαγεν· Ἠγοράσθητε τιμῆς.\n\nΚΕΦΑΛ. Ζʹ.\n\n«Περὶ δὲ ὧν ἐγράψατέ μοι.» Διορθώσας τὰ χαλεπώτερα ἐγκλήματα, ἓν μὲν τὸ διασπᾶσθαι τὴν Ἐκκλησίαν, δεύτερον δὲ τὸ τοῦ πεπορνευκότος, τρίτον τὸ τοῦ πλεονέκτου, χρῆται λοιπὸν ἡμερωτέρῳ λόγῳ, καὶ μεταξὺ τίθησι παραίνεσιν καὶ συμβουλὴν τὴν περὶ τοῦ γάμου καὶ τῆς παρθενίας. «Καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι· διὰ δὲ τὰ πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω· τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλομένην εὔνοιαν ἀποδιδότω· ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί. Ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ὁ ἀνήρ. Ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ἡ γυνή.» Εἰ μὲν τὸ καλὸν ζητεῖς, φησὶ, καὶ σφόδρα ὑπερέχον, βέλτιον μηδὲ ὅλως, ὁμιλεῖν γυναικί. Εἰ δὲ τὸ ἀσφαλὲς καὶ βοηθοῦν σου τῇ ἀσθενεία, ὁμίλει γάμῳ. «Μὴ ἀποστερεῖτε ἀλλήλους, εἰ μή τι ἂν ἐκ συμφώνου πρὸς καιρὸν, ἵνα σχολάσητε τῇ νηστείᾳ.» Μὴ ἐγκρατευέσθω ἡ γυνὴ, φησὶν, τοῦ ἀνδρὸς ἄκοντος, μηδὲ ὁ ἀνὴρ, τῆς γυναικὸς μὴ βουλομένης. Καὶ τί δήποτε; Ὅτι μεγάλα ἐκ τῆς ἐγκρατείας ταύτης τίκτεται τὰ κακὰ, καὶ πορνεῖαι, καὶ μοιχεῖαι, καὶ οἴκων ἀνατροπαὶ πολλάκις ἐντεῦθεν ἐγένοντο. «Καὶ τῇ προσευχῇ·","english":"For he is not displeased with those men, but even legislates concerning them, saying: \"Having food and covering, let us be content with these.\" But the matter casts this aside, and he entrusts its correction, after the counsel, to prayer. And this is not merely the act of one who admonishes, but also of one who compels toward virtue. For why, he says, do you refuse what you desire? Are you not your own master? Therefore he added: \"You were bought with a price.\"\n\nCHAPTER 7.\n\n\"Now concerning the things whereof you wrote to me.\" Having corrected the more serious charges—first, that the Church was being torn apart; second, that of the fornicator; third, that of the covetous man—he now employs a gentler discourse, and in between places an exhortation and counsel concerning marriage and virginity. \"It is good for a man not to touch a woman; but because of fornications, let each man have his own wife, and let each woman have her own husband. Let the husband render to the wife the due affection; likewise also the wife to the husband. The wife does not have authority over her own body, but the husband does. Likewise also the husband does not have authority over his own body, but the wife does.\" If you seek what is good, he says, and exceedingly excellent, it is better not to have dealings with a woman at all. But if you seek what is safe and assists your weakness, have dealings in marriage. \"Do not deprive one another, except by agreement for a time, that you may devote yourselves to fasting.\" Let not the wife, he says, practice continence against the husband's will, nor the husband against the wife's will. And why ever is this? Because great evils are born from this continence—both fornications and adulteries—and the overthrow of households has often come from this. \"And to prayer;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"καὶ πάλιν ἐπὶ τῷ αὐτῷ συνέρχησθε, ἵνα μὴ ἐπιχειρῇ πειράζειν ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν. Τοῦτο δὲ λέγω κατὰ συγγνώμην.» Τὴν μετὰ πλείονος σπουδῆς προσευχὴν ἐνταῦθα λέγει. «Οὐ κατ' ἐπιταγήν· θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν.» Ἐν ἐγκρατείᾳ δηλονότι. Πολλαχοῦ δὲ τοῦτο ποιεῖ, ὅταν περὶ δυσκόλων παραινεῖ πραγμάτων. «Ἀλλ' ἕκαστος ἴδιον χάρισμα ἔχει ἐκ Θεοῦ· ὃς μὲν οὕτως· ὃς δὲ οὕτως. Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις· καλὸν αὐτοῖς, ἵνα μένωσιν ὡς κἀγώ.» Ἐπειδὴ σφόδρα αὐτῶν κατηγόρησεν εἰπὼν, διὰ τὴν ἀκρασίαν ὑμῶν, πάλιν αὐτοὺς παρεμυθήσατο, εἰπὼν ἔχειν χάρισμα ἐκ Θεοῦ. «Εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν.» Οὐκ ἀναγκάζει τὸν μὴ φθάνοντα εἰς τὴν ἐγκράτειαν, δεδοικὼς μὴ παράπτωμα γένηται. «Κρεῖσσον γάρ ἐστι γαμεῖν ἢ πυροῦσθαι. Τοῖς δὲ γεγαμηκόσι παραγγέλλω, οὐκ ἐγὼ, ἀλλ' ὁ Κύριος, γυναῖκα, ἀνδρὸς μὴ χωρισθῆναι. Ἐὰν δὲ χωρισθῇ, μενέτω ἄγαμος, ἢ τῷ ἀνδρὶ καταλλαγήτω· καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. Τοῖς δὲ λοιποῖς λέγω, οὐχ ὁ Χριστός.» Ἐνέφηνεν ὅση. τῆς ἐπιθυμίας ἡ τυραννίς. Ὃ δὲ λέγει τοιοῦτόν ἐστιν. Εἰ πολλὴν ὑπομένεις βίαν καὶ πύρωσιν, ἀπαλλάγηθι πόνων καὶ ἱδρώτων, μήποτε καὶ παρατραπῇς. «Εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὐτὴ συνευδοκεῖ οἰκεῖν μετ' αὐτοῦ, μὴ ἀφιέτω αὐτήν. Καὶ γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ αὐτὸς συνευδοκεῖ οἰκεῖν μετ' αὐτῆς, μὴ ἀφιέτω αὐτόν.» Τὸν πρὸ τῆς χάριτος ἔχοντα ἄπιστον γυναῖκα, οὐ κελεύει ἀφιέναι μετὰ τὴν χάριν· τὸν δὲ ἤδη τὴν χάριν δεξάμενον κωλύει ἄπιστον λαμβάνειν γυναῖκα.","english":"And again, \"come together to the same place, so that Satan may not attempt to tempt you because of your lack of self-control. But this I say by way of permission.\" Here he means prayer with greater earnestness. \"Not by way of command; but I would that all men were even as I myself.\" Clearly in continence. And he does this in many places, whenever he advises about difficult matters. \"But each one has his own gift from God; one after this manner, and another after that. But I say to the unmarried and to the widows: it is good for them if they remain even as I.\" Since he had reproached them sharply, saying, \"because of your lack of self-control,\" he again consoled them, saying that they have a gift from God. \"But if they do not have self-control, let them marry.\" He does not compel the man who has not yet attained to continence, fearing lest it become a transgression. \"For it is better to marry than to burn. But to the married I command, yet not I, but the Lord, that a wife should not be separated from her husband. But if she is separated, let her remain unmarried, or be reconciled to her husband; and let not a husband put away his wife. But to the rest I say, not the Lord.\" He showed how great is the tyranny of desire. What he means is this: if you endure great violence and burning, be freed from toils and sweats, lest you also be turned aside. \"If any brother has an unbelieving wife, and she consents to dwell with him, let him not put her away. And if any woman has an unbelieving husband, and he consents to dwell with her, let her not put him away.\" He who had an unbelieving wife before grace, he does not command to put her away after grace; but him who has already received grace he forbids to take an unbelieving wife.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"«Ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικὶ, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀνδρί. Ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν.» Ἵνα μὴ φοβῆται ἡ γυνὴ ὡς ἀκάθαρτος γινομένη διὰ τὴν μίξιν, τοῦτό φησιν· ἓν μὲν γὰρ σῶμά ἐστιν, ἀλλ' οὐ γίνεται ἀκάθαρτον. Νικᾷ γὰρ ἡ καθαριότης τῆς γυναικὸς τὴν ἀκαθαρσίαν τοῦ ἀνδρὸς, καὶ νικᾷ ἡ καθαριότης τοῦ ἀνδρὸς τὸ ἀκάθαρτον τῆς ἀπίστου γυναικός. «Εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω. Οὐ δεδούλωται ὁ ἀδελφὸς, ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις.» Οἷον εἰ κελεύει σοι θύειν καὶ κοινωνεῖν αὐτῷ τῆς ἀσεβείας διὰ τοῦ γάμου, ἢ ἀναχωρεῖν, βέλτιον ἀνασπασθῆναι τὸν γάμον, ἢ τὴν εὐσέβειαν. «Ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ Θεός. Τοῦτό φησιν, ἵνα μὴ καθ' ἑκάστην ἡμέραν πολεμοὺς ἔχωσιν περὶ τοῦ πράγματος. «Τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις; εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ Θεὸς, ἕκαστον ὡς κέκληκεν ὁ Κύριος, οὕτως περιπατείτω, καὶ οὕτως ἐν ταῖς Ἐκκλησίαις πάσαις διατάσσομαι.» Μένε καὶ παράμενε, φησὶ, καὶ συμβούλευε, καὶ πεῖθε. Οὐδεὶς γὰρ οὕτω διδάσκαλος ἰσχύσαι δυνήσεται, ὡς γυνή. «Περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω. Ἐν","english":"For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now they are holy.\" So that the woman may not be afraid, as though she became unclean through the union, he says this: for they are one body, but it does not become unclean. For the purity of the woman conquers the uncleanness of the husband, and the purity of the husband conquers the uncleanness of the unbelieving wife. \"But if the unbeliever departs, let him depart. The brother or the sister is not enslaved in such cases.\" That is, if he commands you to sacrifice and to share in his impiety through the marriage, or to withdraw, it is better that the marriage be torn apart than the piety. \"But God has called you in peace.\" He says this so that they may not have battles every day over the matter. \"For how do you know, woman, whether you will save your husband? Or how do you know, man, whether you will save your wife? Only let each one walk as God has apportioned to him, as the Lord has called each one; and so I ordain in all the churches.\" Remain and stay, he says, and counsel, and persuade. For no teacher will be able to be as strong as a woman. \"Was anyone called having been circumcised? Let him not become uncircumcised. In","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"ἀκροβυστίᾳ τις κέκληται; μὴ περιτεμνέσθω. Ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν Θεοῦ. Ἕκαστος ἐν τῇ κλήσει ἐν ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω. Δοῦλος ἐκλήθης; μή σοι μελέτω.» Ταῦτα, φησὶν, εἰς τὴν πίστιν οὐδὲν συντελεῖ, μὴ τοίνυν φιλονείκει, μηδὲ θορυβοῦ. Ἡ γὰρ πίστις πάντα ἐξέβαλε ταῦτα. Τὸ δὲ, μὴ ἐπισπάσθω, ἀντὶ τοῦ, μὴ ἐκ περιτομῆς ἀκροβυστίαν ποιείτω. Ἀλλ' εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι.» Τουτέστι, μᾶλλον δούλευε. Καὶ τί δήποτε τὸν δυνάμενον ἐλευθερωθῆναι, κελεύει μεῖναι δοῦλον; θέλων δεῖξαι, ὅτι οὐδὲν βλάπτει ἡ δουλεία, ἀλλὰ καὶ ὠφελεῖ. «Ὁ γὰρ ἐν Κυρίῳ κληθεὶς δοῦλος, ἀπελεύθερος Κυρίου ἐστίν. Ὁμοίως καὶ ὁ ἐλεύθερος κληθεὶς, δοῦλός ἐστι Χριστοῦ.» Ὅρα πῶς παρεμυθήσατο τὴν δουλείαν· τὸν μὲν καλούμενον δοῦλον, ἀπελεύθερον εἶναι Χριστοῦ· τὸν δὲ καλούμενον ἐλεύθερον, δοῦλον λέγων Χριστοῦ. Πλέον τι τῷ δούλῳ ἐν τῷ λόγῳ διδοὺς, εἰ καὶ μὴ ἴσοι ἀμφότεροι κατὰ τὸν τῆς κλήσεως λόγον. «Τιμῆς ἠγοράσθητε, μὴ γίνεσθε δοῦλοι ἀνθρώπων. Ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοὶ, ἐν τούτῳ μενέτω παρὰ Θεῷ. Περὶ δὲ τῶν παρθένων ἐπιταγὴν Κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ Κυρίου πιστὸς εἶναι. Νομίζω οὖν τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι. Δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα. Ἐὰν δὲ γήμῃς, οὐχ ἥμαρτες· καὶ ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτε· θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι. Ἐγὼ δὲ ὑμῶν φείδομαι.","english":"Has anyone been called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Let each one remain in the calling in which he was called. Were you called as a slave? Let it not concern you. These things, he says, contribute nothing to faith; therefore do not strive contentiously, nor make a disturbance. For faith has cast out all these things. And the phrase, let him not become uncircumcised, means: let him not, by circumcision, make himself uncircumcised. But even if you can become free, rather use it. That is: rather remain a slave. And why ever does he command the one who can be set free to remain a slave? Wishing to show that slavery does no harm, but even benefits. For he who was called as a slave in the Lord is a freedman of the Lord. Likewise also he who was called as a free man is a slave of Christ. See how he consoled slavery: the one called as a slave, he says, is a freedman of Christ; and the one called as a free man, he calls a slave of Christ. Giving something more to the slave in his words, even if both are not equal in the matter of the calling. You were bought with a price; do not become slaves of men. Let each one, brothers, remain in that in which he was called before God. Now concerning virgins I have no command of the Lord, but I give my opinion as one who has been shown mercy by the Lord to be faithful. I think, then, that this is good because of the present necessity, that it is good for a man to be so. Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife. But if you marry, you have not sinned; and if the virgin marries, she has not sinned; but such people will have affliction in the flesh. But I spare you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Τοῦτο δέ φημι, ἀδελφοὶ, ὅτι ὁ καιρὸς συνεσταλμένος τὸ λοιπόν ἐστιν· ἵνα καὶ οἱ ἔχοντες γυναῖκας, ὡς μὴ ἔχοντες ὦσιν· καὶ οἱ κλαίοντες, ὡς μὴ κλαίοντες· καὶ οἱ χαίροντες, ὡς μὴ χαίροντες· καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες· καὶ οἱ χρώμενοι τῷ κόσμῳ τούτῳ, ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου. Θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι· ὁ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, πῶς ἀρέσει τῷ Κυρίῳ. Ὁ δὲ γαμήσας, μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῷ κόσμῳ· μεμέρισται. Καὶ ἡ γυνὴ ἡ παρθένος, ἡ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, ἵνα ᾖ ἁγία καὶ σώματι καὶ πνεύματι. Ἡ δὲ γαμήσασα, μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῷ ἀνδρί. Τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν συμφέρον λέγω· οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ Κυρίῳ ἀπερισπάστως. Εἰ δέ τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ νομίζει, ἐὰν ᾖ ὑπέρακμος, καὶ οὕτως ὀφείλει γίνεσθαι, ὃ θέλει, ποιείτω. Οὐχ ἁμαρτάνει· γαμείτωσαν. Ὃς δὲ ἕστηκεν ἑδραῖος ἐν τῇ καρδίᾳ, μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος, καὶ τοῦτο κέκρικεν ἐν τῇ καρδίᾳ αὐτοῦ τοῦ τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιεῖ· ὥστε ὁ ἐγγαμίζων, καλῶς ποιεῖ· ὃ δὲ μὴ ἐγγαμίζων, κρεῖσσον ποιεῖ· γυνὴ δέδεται νόμῳ ἐφ' ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς. Ἐὰν δὲ κοιμηθῇ ὁ ἀνὴρ αὐτῆς, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι· μόνον ἐν Κυρίῳ. Μακαριωτέρα δέ ἐστιν, ἐὰν οὕτω μείνῃ κατὰ τὴν ἐμὴν γνώμην· δοκῶ δὲ κἀγὼ Πνεῦμα Θεοῦ ἔχειν.» Οὗτος ὁ λόγος οὐ πρὸς οἰκέτας μόνον, ἀλλὰ καὶ πρὸς ἐλευθέρους εἴρηται.","english":"But this I say, brothers, that the time is shortened from now on: so that even those who have wives should be as though they had none; and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; and those who use this world, as though they did not misuse it; for the form of this world is passing away. But I want you to be free from care. The unmarried man cares for the things of the Lord, how he may please the Lord. But the married man cares for the things of the world, how he may please the world; he is divided. And the woman who is a virgin, the unmarried woman, cares for the things of the Lord, that she may be holy both in body and in spirit. But the married woman cares for the things of the world, how she may please her husband. But I say this for your own benefit, not that I may cast a snare upon you, but for what is proper and devoted to the Lord without distraction. But if anyone thinks he is behaving improperly toward his virgin, if she is past the age of marriage, and so it ought to be, let him do what he wishes. He does not sin; let them marry. But he who stands firm in his heart, having no necessity, but has authority over his own will, and has decided this in his heart to keep his own virgin, does well; so then he who gives his virgin in marriage does well; but he who does not give her in marriage does better. A woman is bound by law as long as her husband lives. But if her husband falls asleep, she is free to be married to whom she wishes; only in the Lord. But she is more blessed if she remains so according to my judgment; and I think that I also have the Spirit of God. This word has been spoken not only to servants, but also to the free.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Ἔστι γὰρ καὶ δοῦλον ὄντα μὴ εἶναι δοῦλον, καὶ ἐλεύθερον ὄντα δοῦλον εἶναι. Πῶς δὲ ὁ δοῦλος, οὐκ ἔσται δοῦλος; ἀλλ' ἢ ὅταν διὰ τὸν Θεὸν πάντα ποιῇ, καὶ μηδὲν κατ' ὀφθαλμοδουλίαν πράττῃ. Πάλιν δὲ ὁ ἐλεύθερος οὐκ ἔσται ἐλεύθερος ὅταν διακονῆται ἀνθρώποις, καὶ πάντα ποιῇ κατὰ τὸ ἐκείνοις ἀρέσκον.\n\nΚΕΦΑΛ. Ηʹ.\n\n«Περὶ δὲ τῶν εἰδωλοθύτων.» Πολλοὶ παρὰ τοῖς Κορινθίοις μαθόντες, ὅτι οὐ τὰ εἰσπορευόμενα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὰ ἐκπορευόμενα· καὶ ὅτι τὰ εἴδωλα, ξύλα καὶ λίθοι καὶ δαίμονες, καὶ οὔτε βλάψαι, οὔτε ὠφελῆσαι δυνάμενα, ἀμέτρῳ τῇ τελειότητι τῆς γνώσεως ταύτης ἐκέχρηντο, καὶ εἰς τὴν ἑτέρων καὶ εἰς τὴν αὐτῶν βλάβην· καὶ γὰρ εἰς εἰδώλεια εἰσῄεσαν, καὶ τῶν τραπεζῶν αὐτῶν μετεῖχον, καὶ\n\nμέγαν ἐντεῦθεν ὄλεθρον ἔτικτον. Οἵ τε γὰρ ἔτι τῶν εἰδώλων ἔχοντες φόβον, οὐκ εἰδότες αὐτῶν καταφρονεῖν, μετεῖχον ἑτοίμως τῶν εἰδωλοθύτων, ἐπειδὴ τοὺς τελειοτέρους ἑώρων τοῦτο πονοῦντας, καὶ τὰ μέγιστα ἐντεῦθεν ἐβλάπτοντο. Οὐδὲ γὰρ τῇ ὁμοίᾳ ἐκείνοις γνώσει ἥπτοντο αὐτῶν, ἀλλ' ὡς θυσιῶν· καὶ ὁδὸς ἐπὶ εἰδωλολατρείαν τὸ πρᾶγμα ἐγίνετο· καὶ αὐτοὶ δὲ οἱ δῆθεν τέλειοι, οὐχ ὡς ἔτυχεν ἠδικοῦντο, δαιμονικῶν μεταλαμβάνοντες τραπεζῶν. Τούτου ὄντος τοῦ ἐγκλήματος, ὅρα πῶς ὁ Ἀπόστολος τὸν λόγον μεταχειρίζεται. «Οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.» Τοὺς ἀσθενεῖς ἀφεὶς, ὅπερ ἀεὶ ποιεῖ, τοῖς ἰσχύουσι διαλέγεται πρώτοις. Πρῶτον μὲν οὖν αὐτῶν τούτων καταστέλλει τὸν τύφον, φάσκων τοὺς πάντας ἔχειν τὴν γνῶσιν. Οἱ γὰρ ἔχοντές τι μέγα καὶ καλὸν, ὅταν μόνοι κατέχωσι, μᾶλλον ἐπαίρονται.","english":"For it is possible even for a slave not to be a slave, and for a free man to be a slave. How then will the slave not be a slave? Only when he does all things for God's sake, and does nothing according to eye-service. Again, the free man will not be free when he serves men and does all things according to what pleases them.\n\nCHAPTER 8.\n\n\"Now concerning things sacrificed to idols.\" Many among the Corinthians, having learned that it is not what enters a man that defiles him, but what comes out; and that idols are wood and stone and demons, able neither to harm nor to benefit, made use of this perfection of knowledge without measure, to the harm both of others and of themselves; for they would enter the idol-temples and partake of their tables, and\n\nfrom this they gave birth to great destruction. For those who still had fear of the idols, not knowing how to despise them, readily partook of things sacrificed to idols, since they saw the more perfect doing this, and from this they were greatly harmed. For they did not touch them with the same knowledge as those men, but as sacrifices; and the matter became a road to idolatry; and those who were supposedly perfect were themselves harmed in no chance manner, partaking of demonic tables. Such being the charge, see how the Apostle handles the argument. \"We know that we all have knowledge.\" Leaving the weak aside, as he always does, he first speaks to the strong. First, then, he checks the conceit of these very men, saying that all have knowledge. For those who possess something great and good, when they alone hold it, are the more puffed up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Ἐὰν δὲ μετ' ἄλλων φανῶσιν αὐτὸ κεκτημένοι, οὐκέτι ὁμοίως τοῦτο πάσχουσι· ποιεῖ οὖν αὐτὸ κοινὸν, ἐπειδὴ καὶ ἐκεῖνοι ἑαυτῶν εἶναι ἐνόμιζον αὐτὸ μόνον. «Ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ.» Ὅταν γὰρ χωρὶς ἀγάπης ᾖ, εἰς ἀπόνοιαν ἐπαίρει φυσῶσα τὸν ἔχοντα, καὶ διαιρεῖν εἴωθεν ἡ ἀλαζονεία· οὐ κωλύει δὲ τὸ τελείαν ἔχειν τὴν γνῶσιν, ἀλλὰ τὸ μετὰ ἀγάπης ταύτην ἔχειν κελεύει. Ἐπειδὴ χωρὶς ἀγάπης κέρδος οὐδὲν, ἀλλὰ καὶ βλάβος. «Εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι. Εἰ δέ τις ἀγαπᾷ τὸν Θεὸν, οὗτος ἔγνωσται ὑπ' αὐτοῦ.» Ὅρα δι' ὅσων αὐτῶν κατήνεγκε τὸ ὕψωμα. Πρῶτον μὲν γὰρ ἔδειξεν, ὅτι οὐ μόνον ἐπίστανται ἅπερ ἴσασι. Πάντες γὰρ, φησὶν, γνῶσιν ἔχομεν. Ἔπειτα ὅτι βλαβερὸν τὸ πρᾶγμα τοῦτο χωρὶς ἀγάπης. Ἡ γνῶσις γὰρ, φησὶ, φυσιοῖ· ὅτι καὶ μετὰ ἀγάπης οὐκ ἀπηρτισμένον ἐστὶν, οὐδὲ τέλειον. Εἴ τις γὰρ δοκεῖ εἰδέναι τι, φησὶν, οὐδέπω ἔγνωκεν καθὼς δεῖ γνῶναι. Πρὸς τούτοις, ὅτι οὐδὲ τοῦτο οἴκοθεν ἔχουσιν, ἀλλὰ τοῦ Θεοῦ δωρησαμένου. Οὐ γὰρ εἶπεν, ἔγνω τὸν Θεὸν, ἀλλ', ἔγνωσται ὑπ' αὐτοῦ. Εἶτα ὅτι ἀπὸ ἀγάπης γίνεται τοῦτο αὐτὸ, ἣν οὐκ ἔχουσιν ὡς χρή. Εἰ γάρ τις, φησὶν, ἀγαπᾷ τὸν Θεὸν, οὗτος ἔγνωσται ὑπ' αὐτοῦ. «Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων, οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς Θεὸς ἕτερος, εἰ μὴ εἷς.» Ἀμφότερα βούλεται κατασκευάσαι· ὅτι τε ἀπαναίνεσθαι δεῖ τῆς τοιαύτης τραπέζης, καὶ ὅτι ἰσχὺν οὐκ ἔχει εἰς τὸ βλάψαι τοὺς μετέχοντας, ἅπερ ἐναντία ἀλλήλων ἐστί.","english":"But if they appear to possess it along with others, they no longer suffer this in the same way; he therefore makes it common, since even those men supposed it to be their own alone. \"Knowledge puffs up, but love builds up.\" For when it is without love, puffing up, it lifts the one who has it into folly, and arrogance is accustomed to divide; he does not forbid having perfect knowledge, but commands having it with love. Since without love there is no profit, but even harm. \"If anyone thinks he has known something, he has not yet known as he ought to know. But if anyone loves God, this one is known by him.\" Observe through how many points he brought down their pride. For first he showed that they do not only understand what they know. For all, he says, have knowledge. Then that this thing is harmful without love. For knowledge, he says, puffs up; because even with love it is not complete, nor perfect. For if anyone thinks he knows something, he says, he has not yet known as he ought to know. In addition to these, that they do not have this from themselves, but from God who gave it. For he did not say, he has known God, but, he is known by him. Then that this very thing comes from love, which they do not have as they ought. For if anyone, he says, loves God, this one is known by him. \"Concerning the eating therefore of things sacrificed to idols, we know that no idol is in the world, and that there is no other God except one.\" He wishes to establish both points: that one must refuse such a table, and that it has no power to harm those who partake, which things are contrary to one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Γνόντες γὰρ ὅτι οὐκ ἔχει βλάβην, οὕτως διαφόρως ἔμελλον ἐπιτρέχειν, κωλυθέντες δὲ αὐτῶν ἅπτεσθαι, πάλιν ὑπώπτευον, ὅτι ὡς ἰσχὺν ἐχόντων εἰς τὸ βλάπτειν ἐκωλύθησαν. Διὸ δὴ πρῶτον καθέλει τὴν τῶν εἰδώλων ὑπόνοιαν. Τὸ γὰρ, εἶναι, ἐπὶ τοῦ, μὴ ἔχειν ἰσχὺν αὐτὰ, τέθειται. «Καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοί.» Ἐπειδὴ, εἶπεν, οὐδὲν εἴδωλον, καὶ οὐδεὶς Θεὸς, εἰ μὴ εἷς· ἦν δὲ καὶ εἴδωλα, ἦσαν δὲ καὶ θεοὶ λεγόμενοι. Ἵνα μὴ δόξῃ τοῖς φανεροῖς μάχεσθαι, ἐπάγει λέγων τό· Εἴπερ εἰσὶ λεγόμενοι θεοί. Καὶ ὥσπερ οὖν εἰσιν, οὐχ ἁπλῶς εἰσιν, ἀλλὰ λεγόμενοι· καὶ οὐκ ἐν πράγματι, ἀλλ' ἐν ῥήματι τοῦτο ἔχοντες. «Εἴτε ἐν οὐρανῷ, εἴτε ἐπὶ γῆς· ὥσπερ εἰσὶ θεοὶ πολλοὶ καὶ κύριοι πολλοί.» Ἐν οὐρανῷ τὸν ἥλιον λέγων, καὶ τὴν σελήνην, καὶ τῶν λοιπῶν τῶν ἀστέρων χορόν· καὶ γὰρ αὐτὰ προσεκύνησαν Ἕλληνες ὡς θεούς· ἐπὶ γῆς δὲ δαίμονας, καὶ τοὺς ἐξ ἀνθρώπων θεοποιηθέντας ἅπαντας. «Ἀλλ' ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα.» Πρότερον εἰπὼν, ὅτι οὐδεὶς Θεὸς ἄλλος, εἰ μὴ εἷς, νῦν τοῦτο προστίθησιν, εἶτα καὶ τὸ, Ἀλλ' ἡμῖν· τὸ Πατήρ· εἶτα καὶ ὅπερ ἐστὶ δεῖγμα θεότητος, καὶ τοῦτο ἐπάγει, ἐξ οὗ τὰ πάντα, λέγων· τοῦτο γὰρ δείκνυσι, κἀκείνους οὐκ ὄντας θεούς· Θεοὶ γὰρ οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν, φησίν. «Καὶ ἡμεῖς εἰς αὐτόν.» Ὅταν μὲν ἐξ αὐτοῦ πάντα λέγῃ, τὴν δημιουργίαν λέγει, καὶ τὴν ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγωγήν· ὅταν δὲ εἴπῃ, καὶ ἡμεῖς εἰς αὐτὸν, τὸν τῆς πίστεως καὶ οἰκειώσεως λέγει λόγον· διπλῇ γάρ ἐσμεν ἐξ αὐτοῦ, καὶ τῷ μὴ ὄντες γενέσθαι, καὶ τῷ πιστοὶ γενέσθαι·","english":"For knowing that it had no harm, they were thus going to rush upon them in various ways, but when they were prevented from touching them, they again suspected that they had been prevented because they had strength to harm. Therefore he first brings down the suspicion of idols. For the word \"to be\" is used here in the sense of \"to have no strength.\" \"For even if there are so-called gods.\" Since, he said, there is no idol, and no God except one; but there were also idols, and there were also so-called gods. So that he might not seem to fight against things evident, he adds, saying: \"Even if there are so-called gods.\" And just as they are, they are not simply, but so-called; and they have this not in reality but in name. \"Whether in heaven or on earth; just as there are many gods and many lords.\" In heaven, meaning the sun, and the moon, and the chorus of the remaining stars; for the Greeks worshipped these as gods; and on earth, demons, and all those who were made gods from among men. \"But for us there is one God, the Father, from whom are all things.\" Having previously said that there is no other God except one, he now adds this, then also \"But for us\"; then \"the Father\"; then also what is a proof of divinity, and this he adds, \"from whom are all things,\" saying: for this shows that those others are not gods; for \"let the gods who did not make heaven and earth perish,\" he says. \"And we for him.\" When he says \"from him are all things,\" he means the creation, and the bringing from non-being into being; but when he says \"and we for him,\" he means the account of faith and appropriation; for we are from him in two ways, both by coming to be from non-being, and by becoming faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"καὶ γὰρ καὶ τὸ πιστεῦσαι εἰς αὐτὸν κτίσις καλεῖται· ἵνα γὰρ κτίσῃ, φησὶ, τοὺς δύο λαοὺς εἰς ἕνα καινὸν ἄνθρωπον. «Καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ· ἀλλ'\n\nοὐκ ἐν πᾶσιν ἡ γνῶσις.» Ἐπὶ τοῦ Χριστοῦ πάλιν καὶ τοῦτο νοητέον. Δι' αὐτοῦ γὰρ καὶ ἐκ τοῦ μὴ ὄντος παρήχθη τὸ τῶν ἀνθρώπων γένος, καὶ ἀπὸ πλάνης εἰς ἀλήθειαν ἐπανῆλθε· ὥστε τὸ, ἐξ οὗ, τοῦτο οὐκ ἔστι χωρὶς τοῦ Χριστοῦ. Ἐξ αὐτοῦ γὰρ διὰ τοῦ Χριστοῦ ἐδημιουργήθημεν. Οὐ μὴν οὐδὲ τὰ ὀνόματα ὡς ἀποκεκληρωμένα διεῖλεν, τῷ μὲν Υἱῷ τὸ Κύριος, τῷ δὲ Πατρὶ τὸ Θεὸς προσνείμας. Οἶδεν γὰρ αὐτὰ καὶ ἐναλλάττειν ἡ Γραφὴ πολλάκις, ὡς ὅταν λέγῃ· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου. Καὶ πάλιν· Διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου. Καί· Ἐξ οὗ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεός. Καὶ πολλαχοῦ ἂν ἴδοις ταῦτα μεταβαίνοντα τὰ ὀνόματα. Εἰ δέ τινες λέγοιεν, Τίνος ἕνεκεν Πνεύματος οὐκ ἐμνημόνευσεν; ἐκεῖνο ἂν εἴποιμεν, ὅτι πρὸς εἰδωλολάτρας ἦν ὁ λόγος αὐτῷ, καὶ περὶ θεῶν πολλῶν ὁ ἀγὼν, καὶ περὶ κυρίων πολλῶν· διὸ καὶ Θεὸν τὸν Πατέρα εἰπὼν, Κύριον τὸν Υἱὸν ἐκάλεσεν. Εἰ τοίνυν τὸν Πατέρα οὐκ ἐτόλμησε καλέσαι Κύριον νῦν μετὰ τοῦ Υἱοῦ, ἵνα μὴ δύο παρ' ἐκείνοις ὑποπτεύηται λέγειν κυρίους· οὐδὲ τὸν Υἱὸν Θεὸν μετὰ τοῦ Πατρὸς, ἵνα μὴ δύο λέγειν νομίζηται θεοὺς, τί θαυμάζεις, εἰ τοῦ Πνεύματος οὐκ ἐμνημόνευσε; πρὸς γὰρ ἐκείνους ἦν τέως αὐτῷ ὁ ἀγὼν, καὶ τὸ δεῖξαι ὅτι οὐκ ἔστι πολυθεία παρ' ἡμῖν. Διὸ τὸ εἷς συνεχῶς κατέχει λέγων· Οὐδεὶς Θεὸς εἰ μὴ εἷς. Καὶ πάλιν· Ἡμῖν εἷς Θεὸς, καὶ εἷς Κύριος.","english":"For even believing in him is called a creation; for, he says, that he might create the two peoples into one new man. \"And one Lord Jesus Christ, through whom are all things, and we through him; but not all have the knowledge.\" This too must be understood again in reference to Christ. For through him the race of men was brought forth from non-being, and returned from error to truth; so that the \"from whom\" is not apart from Christ. For we were created from him through Christ. Nor indeed did he divide the names as though apportioned, assigning \"Lord\" to the Son and \"God\" to the Father. For Scripture often knows how to interchange them, as when it says: \"The Lord said to my Lord.\" And again: \"Therefore God, your God, has anointed you.\" And: \"From whom is Christ according to the flesh, who is God over all.\" And in many places you would see these names passing over. But if some should say, For what reason did he not mention the Spirit? we would say this: that his argument was directed to idolaters, and the contest was about many gods and many lords; therefore, having named the Father God, he called the Son Lord. If, then, he did not dare to call the Father Lord now together with the Son, lest he be suspected of speaking of two lords among them; nor the Son God together with the Father, lest he be thought to speak of two gods, why do you wonder if he did not mention the Spirit? For his contest was for the time being against them, and to show that there is no polytheism among us. Therefore he continually holds to the \"one,\" saying: \"No God except one.\" And again: \"For us one God, and one Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Ὅθεν δῆλον ὅτι φειδόμενος τῆς ἀσθενείας τῶν ἀκουόντων, ταύτῃ ἐχρήσατο τῇ διασκευῇ «Τινὲς δὲ τῇ συνηθείᾳ τοῦ εἰδώλου.» Οὔτε ἐκκαλύπτει αὐτοὺς σαφῶς, ἵνα μὴ πλήξῃ, οὔτε παρατρέχει καθόλου, ἀλλ' ἀορίστως αὐτῶν μέμνηται. «Ἕως ἄρτι ὡς εἰδωλόθυτα ἐσθίουσιν.» Μετὰ τοσαύτης διανοίας μεθ' ἧς τὸ πρότερον. «Καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται.» Οὐδέπω δυναμένη καταφρονῆσαι, οὐδὲ καθάπαξ αὐτῶν καταγελᾶσαι, ἀλλ' ὥσπερ διακρινομένη. Οὐδαμοῦ δὲ περὶ τὴν φύσιν τοῦ πράγματος τὸν λόγον ἵστησιν, ἀλλὰ ἄνω καὶ κάτω περὶ τὸ συνειδὸς τοῦ μεταλαβόντος στρέφεται. Δέδοικε γὰρ μὴ θέλων διορθῶσαι τὸν ἀσθενῆ, πλήξῃ τὸν ἰσχυρὸν, καὶ ἀσθενῆ καὶ τοῦτον ἐργάσηται. «Βρῶμα δὲ ὑμᾶς οὐ παραστήσει τῷ Θεῷ.» Ὅρα πῶς πάλιν αὐτῶν καθεῖλεν τὸ φρόνημα· λέγων, ὅτι εἰ καὶ μηδεὶς ἐβλάπτετο, μηδὲ ἡ τοῦ πλησίον προσῆν διαστροφὴ, οὐδὲ οὕτως ἔδει τοῦτο ποιεῖν· ματαιοπονεῖν γὰρ τοῦτό ἐστιν· ὁ γὰρ ἀκούσας ὅτι βλάπτεται μὲν ἕτερος, αὐτὸς δὲ ἔχει τι κέρδος, οὐ σφόδρα ἀφίσταται, ἀλλὰ τότε μᾶλλον, ὅταν μάθῃ ὅτι αὐτὸς οὐδὲν ὠφελεῖται ἐκ τοῦ πράγματος. Διὰ τοῦτό φησιν· Βρῶμα ὑμᾶς οὐ παραστήσει τῷ Θεῷ. «Οὔτε γὰρ, ἐὰν φάγωμεν, ὑστερούμεθα.» Τουτέστιν, οὐκ ἔλαττόν τι ἔχομεν. «Οὔτε ἐὰν μὴ φάγωμεν, περισσεύομεν.» Τουτέστιν, οὐκ εὐδοκιμοῦμεν παρὰ τῷ Θεῷ, ὡς ἀγαθόν τι ποιήσαντες καὶ μέγα. «Βλέπετε δὲ μήπως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενοῦσιν.» Οὐκ εἶπεν, ἡ γνῶσις ὑμῶν, οὐδὲ, ἡ τελείωσις ὑμῶν, ἀλλ', ἡ ἐξουσία, ὅπερ προπετείας εἶναι μᾶλλον καὶ αὐθαδείας εἶναι δοκεῖ.","english":"From this it is clear that, sparing the weakness of his hearers, he used this arrangement: \"But some, by their familiarity with the idol.\" He neither exposes them plainly, lest he wound them, nor passes over them entirely, but mentions them indefinitely. \"Until now they eat as of things sacrificed to idols.\" With as much meaning as before. \"And their conscience, being weak, is defiled.\" Not yet able to despise, nor to laugh them to scorn outright, but as it were being divided. Nowhere does he rest his argument on the nature of the thing itself, but up and down he turns about the conscience of the partaker. For he fears lest, wishing to correct the weak, he wound the strong, and make him weak too. \"But food will not commend us to God.\" Observe how again he has brought down their pride, saying that even if no one were harmed, nor the perversion of one's neighbor were present, not even so ought this to be done; for this is to labor in vain. For he who has heard that another is harmed, but that he himself has some gain, does not strongly desist, but rather then, when he learns that he himself is not at all benefited by the thing. Therefore he says: Food will not commend you to God. \"For neither, if we eat, do we lack.\" That is, we have nothing less. \"Nor, if we do not eat, do we abound.\" That is, we are not approved before God, as having done something good and great. \"But see lest this liberty of yours become a stumbling block to the weak.\" He did not say, your knowledge, nor, your perfection, but, your liberty, which seems rather to be a mark of rashness and self-will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Καὶ οὐκ εἶπεν, τοῖς ἀδελφοῖς, ἀλλὰ τοῖς ἀσθενέσι, τῶν ἀδελφῶν αὔξων τὴν κατηγορίαν· ὅτι οὐδὲ ἀσθενούντων φείδονται, καὶ τοῦτο ἀδελφῶν. «Ἐὰν γάρ τις ἴδῃ σε τὸν ἔχοντα γνῶσιν, ἐν εἰδωλείῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ εἰδωλόθυτα ἐσθίειν;» Τουτέστι τὸν τέλειον. «Καὶ ἀπόλλυται οὖν ὁ ἀσθενῶν ἀδελφὸς ἐν τῇ γνώσει σου, δι' ὃν Χριστὸς ἀπέθανεν.» Τέσσαρα τίθησιν ἐγκλήματα καὶ σφοδρὰ μέγιστα, ὅτι καὶ ἀσθενῶν, καὶ ἀδελφὸς, καὶ οὗ τοσοῦτον ὁ Χριστὸς ἐποιήσατο λόγον, ὡς καὶ ἀποθανεῖν ὑπὲρ αὐτοῦ, καὶ ὅτι μετὰ ταῦτα πάντα διὰ βρῶμα ἀπόλλυται. «Οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς, καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν, εἰς Χριστὸν ἁμαρτάνετε.» Ὅρα πῶς κατὰ μικρὸν εἰς αὐτὴν τῆς παρανομίας τὴν κορυφὴν τὸ ἁμάρτημα ἀνήγαγεν. Καὶ πάλιν τῆς ἀσθενείας ἐμνημόνευσεν τῆς ἐκείνων, ἵνα ὅπερ ἐνόμιζον οἱ ἐσθίοντες ὑπὲρ αὐτῶν εἶναι, τοῦτο πανταχοῦ εἰς τὴν ἑαυτῶν εὕρωσιν περιτρεπόμενον κεφαλήν. Πῶς δὲ εἰς Χριστὸν ἁμαρτάνουσιν; Ἑνὶ μὲν τρόπῳ, ὅτι τὰ τῶν οἰκετῶν αὐτὸς οἰκειοῦται. Δευτέρῳ δὲ, ὅτι εἰς τὸ σῶμα αὐτοῦ","english":"And he did not say \"to the brethren,\" but \"to the weak,\" heightening the accusation against the brethren: that they do not spare even the weak, and these are brethren. \"For if anyone sees you, who have knowledge, reclining in an idol's temple, will not his conscience, since he is weak, be built up to eat things sacrificed to idols?\" That is, the perfect man. \"And so the weak brother perishes in your knowledge, for whom Christ died.\" He sets forth four charges, and very great and vehement ones: that he is weak, and a brother, and one for whom Christ made so much account as even to die for him, and that after all these things he perishes for the sake of food. \"But thus sinning against the brethren, and wounding their weak conscience, you sin against Christ.\" Observe how little by little he raised the sin to the very summit of lawlessness. And again he mentioned their weakness, so that what those who ate thought was on their behalf, they might find everywhere turned upon their own head. But how do they sin against Christ? In one way, because he makes the things of his own servants his own. In the second place, because against his body","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"καὶ εἰς τὸ μέλος τελοῦσιν οἱ τυπτόμενοι. Τρίτῳ δὲ, ὅτι ἔργον αὐτοῦ, ὃ διὰ τῆς οἰκείας ᾠκοδόμησε σφαγῆς, τοῦτο καθαιροῦσι. «Διόπερ εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίζω.» Τοῦτο ἀρίστου διδασκάλου, τὸ δι' ἑαυτοῦ παιδεύειν ἃ λέγει. Καὶ οὐκ εἶπεν, εἴτε δικαίως, εἴτε ἀδίκως, ἀλλ', ὁπωσοῦν.\n\nΚΕΦΑΛ. Θʹ.\n\n«Οὐκ εἰμὶ ἀπόστολος; οὐκ εἰμὶ ἐλεύθερος;» Ἵνα μή τις λέγῃ· Κομπάζεις εἰκῆ· δεῖξον διὰ τῶν ἔργων τίνος κατεφρόνησας, ὑπὲρ τοῦ μὴ σκανδαλίσαι τὸν ἀδελφόν· διὰ τοῦτο ἀναγκάζεται λοιπὸν εἰς τὴν ἀπόδειξιν τούτων ἐλθεῖν. Ὁ δὲ νοῦς οὗτος αὐτῷ· τί χρὴ λέγειν περὶ τῶν εἰδωλοθύτων, φησί; τοῦ γὰρ Χριστοῦ ἐπιτάξαντος τοὺς τὸ Εὐαγγέλιον κηρύσσοντας ἐκ τῶν μαθητευομένων ζῇν, ἐγὼ τοῦτο οὐκ ἐποίησα, ἀλλ' εἱλόμην λιμῷ μᾶλλον καταλῦσαι τὸν βίον, ἢ λαβεῖν τι παρὰ τῶν κατηχουμένων· οὐκ ἐπειδὴ σκανδαλίζεσθαι ἔμελλον, ἀλλ' ἐπειδὴ οἰκονομεῖσθαι αὐτοὺς ἠβουλόμην. Καὶ ἵνα μή τις λέγῃ, ὅτι Εἰ καὶ μὴ ἔλαβες, ἐπειδὴ μὴ ἐξὸν ἦν, οὐκ ἔλαβες. Διὰ τοῦτο πρῶτον τίθησι τὰς αἰτίας δι' ἃς εὐλόγως ἀνέλαβεν, εἴπερ ἐβούλετο λαβεῖν. Εἶτα, ἵνα μὴ δόξῃ τοὺς περὶ Πέτρον διαβάλλων ταῦτα λέγειν· καὶ γὰρ ἐλάμβανον ἐκεῖνοι πρότερον· δείκνυσιν ὅτι ἐξῆν ἐκείνοις λαμβάνειν. Εἶτα πάλιν, ἵνα μή τις εἴποι ὅτι Πέτρῳ μὲν ἐξῆν, σοὶ δὲ οὐκ ἐξῆν, προλαμβάνει τὸν ἀκροατὴν τοῖς ἐγκωμίοις τοῖς περὶ ἑαυτοῦ, δι' ἀνάγκην ταῦτα ποιῶν. «Οὐχὶ Ἰησοῦν Χριστὸν τὸν Κύριον ἡμῶν ἑώρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ;","english":"And those who are struck belong to the member. Third, that they destroy his work, which he built through his own slaughter. \"Therefore, if food causes my brother to stumble, I will never eat meat forever, so that I may not cause my brother to stumble.\" This is the mark of a good teacher, to teach by his own example what he says. And he did not say, \"whether justly or unjustly,\" but \"in any way.\"\n\nCHAPTER 9.\n\n\"Am I not an apostle? Am I not free?\" So that no one might say, \"You boast in vain; show by your deeds whose contempt you have incurred, for the sake of not causing a brother to stumble\"—for this reason he is compelled henceforth to come to the proof of these things. And his meaning is this: what need is there, he says, to speak about things offered to idols? For when Christ commanded those who proclaim the Gospel to live from those who are taught, I did not do this, but I chose rather to end my life by hunger than to receive anything from those who are being instructed—not because they were going to be caused to stumble, but because I wished them to be managed well. And so that no one might say, \"Even if you did not receive, you did not receive because it was not permitted\"—for this reason he first sets out the reasons for which he could reasonably have taken support, if indeed he had wished to take it. Then, so that he might not seem to be speaking these things to slander those around Peter—for they were receiving support earlier—he shows that it was permitted to them to receive. Then again, so that no one might say, \"It was permitted to Peter, but not to you,\" he anticipates the hearer with praises about himself, doing these things out of necessity. \"Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμι.» Ἵνα μή τις πάλιν λέγῃ· Ἀλλ' ἔχουσι πλέον ἐκεῖνοι, τὸ μετὰ Χριστοῦ γενέσθαι· οὐ μικρὸν γὰρ καὶ τοῦτο ἀξίωμα ἦν κατὰ τὸ λεχθέν· Πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον· εἶπεν· Οὐχὶ Ἰησοῦν τὸν Κύριον ἡμῶν ἑώρακα; Καὶ ἵνα μή τις εἴπῃ· Οὐδὲν ἐπεδείξω ἀποστόλου ἔργον, διὰ τοῦτό φησι· Τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ. Καὶ ἐπειδὴ μέγα ἐφθέγξατο, τὸ, ἐν Κυρίῳ, προστίθησι, τουτέστι τοῦ Θεοῦ τὸ ἔργον ἐστὶν, οὐκ ἐμόν. «Ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστε ἐν Κυρίῳ· ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη· Μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πιεῖν; μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς οἱ λοιποὶ ἀπόστολοι, καὶ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς; ἢ μόνος ἐγὼ καὶ Βαρνάβας οὐκ ἔχομεν ἐξουσίαν τοῦ μὴ ἐργάζεσθαι;» Τουτέστιν ἡ ἀπόδειξις· κἂν βούληταί τις μαθεῖν, πόθεν ἀπόστολός εἰμι, ὑμᾶς προβάλλομαι. Πάντα γὰρ τὰ τοῦ ἀποστόλου ἐν ὑμῖν ἐπεδειξάμην. Κατευνάζοντες δὲ ταῖς ἐπιεικείαις τὰς σωματικὰς ἡδονὰς, καὶ τὸ τῆς φιλοσαρκίας ἀπαμβλύνοντες κέντρον, ὀλιγοσιτεῖν εἰθίσμεθα, καὶ τὸ τρυφᾷν οὐ τῶν ἀρίστων εἶναί φαμεν. «Τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς φυτεύει ἀμπελῶνα, καὶ ἐκ τῶν καρπῶν αὐτοῦ οὐκ ἐσθίει; ἢ τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει;» Ἐπειδὴ ὅπερ ἦν ἰσχυρώτατον, ἐκ τῶν ἀποστόλων ἀπέδειξεν, ὅτι ἔξεστι τοῦτο ποιεῖν, ἐπὶ παραδείγματα λοιπὸν ἔρχεται, καὶ τὴν κοινὴν συνήθειαν ἐκ τούτων πάλιν τῶν λόγων ἰσχυροποιῶν. «Μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ;","english":"If I am not an apostle to others, yet I am to you.\" So that no one may say again, \"But those men have something more—to have been with Christ; for this too was no small honor, according to what was said: 'Many prophets and righteous men desired to see what you see, and did not see it'\"—he said: \"Have I not seen Jesus our Lord?\" And so that no one may say, \"You have shown no work of an apostle,\" for this reason he says: \"You are my work in the Lord.\" And since he had spoken something great, he adds \"in the Lord,\" that is, the work is God's, not mine. \"For you are the seal of my apostleship in the Lord; this is my defense to those who examine me: Do we not have the right to eat and drink? Do we not have the right to lead about a sister as a wife, as the rest of the apostles, and the brothers of the Lord, and Cephas? Or is it only I and Barnabas who have no right to refrain from working?\" That is, the proof: even if someone wishes to learn from what source I am an apostle, I set you before him. For I demonstrated all the marks of an apostle among you. But subduing bodily pleasures by gentleness, and blunting the sting of the love of the flesh, we are accustomed to eat sparingly, and we say that luxury is not among the best things. \"Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Or who shepherds a flock and does not eat of the milk of the flock?\" Since he had shown from the apostles what was the strongest point—that it is permitted to do this—he now comes to examples, strengthening the common custom again from these same words. \"Am I speaking these things merely as a man?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Ἢ οὐχὶ καὶ ὁ νόμος ταῦτα λαλεῖ; Ἐν γὰρ τῷ Μωϋσέως νόμῳ γέγραπται· Οὐ φιμώσεις βοῦν ἀλοῶντα. Μὴ τῶν βοῶν μέλει τῷ Θεῷ; Ἢ δι' ἡμᾶς πάντως λέγει; Δι' ἡμᾶς γὰρ ἐγράφη.» Μὴ ἐξ ἀνθρωπίνων μόνον παραδειγμάτων ἰσχυρίζομαι; «Ὅτι ὀφείλει ἐπ' ἐλπίδι ὁ ἀροτριῶν ἀροτριᾷν, καὶ ὁ ἀλοῶν τῆς ἐλπίδος αὐτοῦ μετέχειν ἐπ' ἐλπίδι. Εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν; Εἰ ἄλλοι τῆς ἐξουσίας ὑμῶν μετέχουσι, οὐ μᾶλλον ἡμεῖς;» Τῆς μελλούσης λέγει. «Ἀλλ' οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν, ἵνα μὴ ἐκκοπήν τινα δίδωμεν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ.» Τουτέστιν, οὐκ ἐλάβομεν. «Οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι, ἐκ τοῦ ἱεροῦ ἐσθίουσιν;» Ἀπὸ τοῦ νόμου τὸ ἔχειν\n\nἐξουσίαν λαμβάνειν ἐπιδειξάμενος, μεταφέρει τὸν λόγον καὶ εἰς τὸ Εὐαγγέλιον, καὶ ἐκ τούτου αὐτὸν ἰσχυροποιῶν. Εὖ δέ· τὸ μὴ εἰπεῖν ἐκ τῶν προσφερόντων λαμβάνουσιν, ἀλλ' ἐκ τοῦ ἱεροῦ ἐσθίουσιν, ἵνα μήτε οἱ λαμβάνοντες ὀνειδίζωνται, μήτε οἱ παρέχοντες ἐπαίρωνται. «Οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες, τῷ θυσιαστηρίῳ συμμερίζονται. Οὕτως καὶ ὁ Κύριος διέταξεν τοῖς Εὐαγγέλιον καταγγέλλουσι, ἐκ τοῦ Εὐαγγελίου ζῇν.» Τὰ γὰρ προσενεχθέντα οὐκέτι λοιπὸν τῶν προσενεγκόντων ἦσαν, ἀλλὰ τοῦ ἱεροῦ καὶ τοῦ θυσιαστηρίου. Τὸ δὲ συμμερίζονται, οὐ τὴν ἐξ ἴσου διανομὴν δηλοῖ, ἀλλὰ τὴν ἐξ ὀφειλῆς διδομένην αὐτοῖς παραμυθίαν. «Ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων.","english":"Or does not the law also say these things? For in the law of Moses it is written: You shall not muzzle an ox while it treads out grain. Is God concerned about oxen? Or does he say this entirely for our sake? For for our sake it was written. Am I establishing this only from human examples? \"Because he who plows ought to plow in hope, and he who threshes ought to share in his hope.\" If we have sown spiritual things for you, is it a great thing if we reap your fleshly things? If others share in this authority over you, do we not much more? He is speaking of the authority to come. \"But we have not used this authority, but we endure all things, so that we may not give any hindrance to the Gospel of Christ.\" That is, we did not take it. \"Do you not know that those who perform the sacred rites eat from the temple?\" Having demonstrated from the law that they have the authority to receive, he transfers the argument also to the Gospel, and by this strengthens it. And well: he did not say \"they receive from those who offer,\" but \"they eat from the temple,\" so that neither those who receive may be reproached, nor those who provide may be puffed up. \"Those who attend at the altar share with the altar. So also the Lord ordained for those who proclaim the Gospel to live from the Gospel.\" For the things offered were no longer the property of those who offered them, but of the temple and the altar. And \"they share\" does not indicate an equal distribution, but the consolation given to them as a debt. \"But I have not used any of these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Οὐκ ἔγραψα δὲ ταῦτα, ἵνα οὕτως γένηται ἐν ἐμοί.» Ὅμοιον ὡς εἰ λέγοι, πολλῶν μοι παραδειγμάτων παρεχόντων ἐξουσίαν τοῦ στρατιώτου, τοῦ γεωργοῦ, τοῦ ποιμένος, τῶν ἀποστόλων, τοῦ νόμου, τῶν παρ' ἡμῶν εἰς ὑμᾶς γενομένων, τῶν παρ' ἡμῶν εἰς τοὺς ἄλλους, τῶν ἱερέων, τοῦ προστάγματος τοῦ Κυρίου, οὐδενὶ τούτων ἂν ἐπείσθην εἰς τὸ καταλῦσαι τὸν ἐμαυτοῦ νόμον, καὶ λαβεῖν. «Καλὸν γάρ μοι μᾶλλον ἀποθανεῖν, ἢ τὸ καύχημά μου, ἵνα τις κενώσῃ.» Αἱροῦμαι μᾶλλον, φησὶν, ἀποθανεῖν λιμῷ, ἢ τούτων ἀποστερηθῆναι τῶν στεφάνων. Εὖ δὲ, καὶ τὸ καύχημα εἰπεῖν, καὶ μὴ τὸν σκοπὸν ἢ τὸ δόξαν καλόν. Ἵνα γὰρ μή τις λέγῃ, ὅτι ποιεῖ μὲν αὐτὸ, οὐ χαίρων δὲ, ἀλλὰ στένων καὶ ὀδυνάμενος, τούτου χάριν τὴν ὑπερβολὴν τῆς χαρᾶς δεῖξαι θέλων, καὶ τὸ μέγεθος τῆς προθυμίας, καύχημα τὸ πρᾶγμα καλεῖ. Ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστι μοι καύχημα· ἀνάγκη γάρ μοι ἐπίκειται. Οὐαὶ δέ μοί ἐστιν, ἐὰν μὴ εὐαγγελίζωμαι.» Τοῦτό φησιν, οὐχ ὡς μείζονος ὄντος τοῦ εὐαγγελίσασθαι, τοῦ ἀδάπανον θεῖναι τὸ εὐαγγέλιον, ἀλλ' ὡς ἑτέρωθεν ἔχοντος τὸ πλέον. Οἷον, ὅτι τὸ μέν ἐστιν ἐπίταγμα, τὸ δὲ τῆς ἐμῆς προαιρέσεως κατόρθωμα. Ἃ μὲν γὰρ ὑπὲρ τὴν ἐντολὴν γίνεται, πολὺν ἔχει μισθόν· ἃ δὲ ἐν ἐντολῆς τάξει, οὐ τοσοῦτον. Ὥστε κατὰ τοῦτό φησιν, τὸ μὴ λαμβάνειν τοῦ εὐαγγελίσασθαι πλέον εἶναι οὐκ αὐτὴν τοῦ πράγματος τὴν φύσιν· τί γὰρ τοῦ κηρύξαι ἴσον, ὃ καὶ πρὸς τοὺς ἀγγέλους ἡμᾶς ἁμιλλᾶσθαι ποιεῖ; Ἀλλ' ὅμως ἐπειδὴ τὸ μὲν ἐπίταγμά ἐστι καὶ ὀφειλή· τὸ δὲ προαιρέσεως φιλοτιμία, κατὰ τοῦτο αὐτῷ τὸ μὴ λαμβάνειν, πλέον τι τοῦ κηρύττειν ἔχει.","english":"But I have not written these things so that it should be so in my case. It is as if he were saying: although many examples gave me the authority—the soldier, the farmer, the shepherd, the apostles, the law, what was done by us for you, what was done by us for others, the priests, the command of the Lord—I would not have been persuaded by any of these to abolish my own law and to take payment. For it is better for me rather to die than that anyone should empty my boast. I choose, he says, rather to die of hunger than to be deprived of these crowns. And it is well that he calls the matter a boast, and not merely the aim or the reputation. For lest anyone say that he does it, not rejoicing, but groaning and in pain, for this reason, wishing to show the excess of his joy and the greatness of his eagerness, he calls the matter a boast. For if I preach the gospel, it is no boast for me; for necessity is laid upon me. But woe to me if I do not preach the gospel. He says this, not as though preaching the gospel were greater than making the gospel without cost, but as though the latter has the greater value from another source. That is, the one is a command, while the other is an achievement of my own choice. For things done beyond the commandment have a great reward, but things in the rank of a commandment do not have as much. So in this respect, he says, not to take payment is more than to preach the gospel—not by the nature of the thing itself; for what is equal to preaching, which makes us strive even with the angels? But nevertheless, since the one is a command and a debt, while the other is a generosity of free choice, in this respect not taking payment has something more than preaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"«Εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω. Εἰ δὲ ἄκων οἰκονομίαν πεπίστευμαι, τίς οὖν μοί ἐστιν ὁ μισθός; ἵνα εὐαγγελιζόμενος, ἀδάπανον θήσω τὸ Εὐαγγέλιον τοῦ Χριστοῦ, εἰς τὸ μὴ καταχρήσασθαι τῇ ἐξουσίᾳ μου ἐν τῷ Εὐαγγελίῳ.» Τὸ, ἑκὼν καὶ ἄκων, ἐπὶ τὸ ἐγχειρεῖσθαι, καὶ μὴ ἐγχειρεῖσθαι λαμβάνει. Οὕτω καὶ τὸ, ἀνάγκη μοι ἐπίκειται, νοητέον· οὐχ ὡς ἄκοντός τι τούτου ποιοῦντος, ἀλλ' ὡς ὑπευθύνου ὄντος τοῖς ἐπιταχθεῖσι· διὸ οὐκ εἶπεν, εἰ δὲ ἄκων οὐκ ἔχω μισθὸν, ἀλλ' οἰκονομίαν πεπίστευμαι, δεικνὺς ὅτι καὶ αὐτὸς ἔχει μισθὸν, ἀλλὰ τοιοῦτον οἷον ὁ τὸ ἐπίταγμα ἐξανύσας, οὐχ οἷον ἐκεῖνος ἐκ τῶν ἑαυτοῦ φιλοτιμησάμενος, καὶ ὑπερβὰς τὸ ἐπίταγμα. «Ἐλεύθερος γὰρ ὢν ἐκ πάντων, πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω.» Πάλιν ἄλλην τίθησιν ὑπερβολήν. Μέγα μὲν γὰρ καὶ τὸ μὴ λαβεῖν· τοῦτο δὲ πολὺ μεῖζον ἐκείνου. Τί δέ ἐστιν ὃ φησίν; Ὅτι οὐ μόνον οὐκ ἔλαβον οὐδὲ ἐχρησάμην τῇ ἐξουσίᾳ, ἀλλὰ καὶ ἐδούλωσα ἐμαυτὸν, καὶ δουλείαν μεγάλην καὶ παντοδαπήν· καὶ ἐδούλωσα ὑποκείμενος οὐδενὶ κατ' οὐδὲν, οὐδὲ ἀνάγκην ἔχων. Τοῦτο γάρ ἐστι τὸ ἐλεύθερος ὢν ἐκ πάντων. Καὶ γὰρ κηρύξαι μόνον ἐπετάττετο, καὶ καταγγέλλειν τὰ ἐμπιστεύοντα· τὸ δὲ μυρία μηχανήσασθαι. καὶ ἐπινοεῖν, λοιπὸν τῆς ἐκείνου σπουδῆς ἦν. «Καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω.» Καὶ πῶς ἐγένετο, ἢ ὅτε περιέτεμεν Τιμόθεον, ἵνα καθέλῃ περιτομήν; Διὰ τοῦτο οὐκ εἶπεν, Ἰουδαῖος, ἀλλ' ὡς Ἰουδαῖος. Οἰκονομία γὰρ τὸ πρᾶγμά ἐστι.","english":"For if I do this willingly, I have a reward. But if unwillingly, I have been entrusted with a stewardship; what then is my reward? That in preaching the Gospel, I may make the Gospel of Christ without charge, so as not to abuse my authority in the Gospel.\" The words \"willingly\" and \"unwillingly\" he takes to mean undertaking and not undertaking. So also the phrase \"necessity is laid upon me\" must be understood: not as though he did something unwillingly, but as one accountable for what was commanded. Therefore he did not say, \"But if unwillingly, I have no reward,\" but \"I have been entrusted with a stewardship,\" showing that he too has a reward, but such a one as he who fulfills a command has, not such as he who from his own resources has acted generously and gone beyond the command. \"For though I was free from all, I made myself a servant to all, that I might gain the more.\" Again he sets forth another excess. For it is a great thing not to receive; but this is far greater than that. And what is it that he says? That not only did I not receive nor use my authority, but I even enslaved myself, and a great and manifold slavery; and I enslaved myself though subject to no one in anything, nor having any compulsion. For this is what \"being free from all\" means. For he was commanded only to preach and to proclaim what had been entrusted; but to devise and contrive countless things was thereafter a matter of his own zeal. \"And I became to the Jews as a Jew, that I might gain the Jews.\" And how did he become so, except when he circumcised Timothy, in order to abolish circumcision? For this reason he did not say \"a Jew,\" but \"as a Jew.\" For the matter is a stewardship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"«Τοῖς ὑπὸ νόμον, ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω.» Ὅτε ἐξύρατο, ὅτε ἔθυσεν. Ἐγίνετο δὲ ταῦτα, οὐ τῆς γνώμης αὐτοῦ μεταβαλλομένης, ἀλλὰ τῆς ἀγάπης συγκαταβαινούσης. «Τοῖς ἀνόμοις ὡς ἄνομος· μὴ ὢν ἄνομος Θεῷ, ἀλλ' ἔννομος Χριστῷ.» Οἱ ἄνομοι, οὔτε\n\nἸουδαῖοι ἦσαν, οὔτε Ἕλληνες, ἀλλ' ἐκτὸς νόμου ζῶντες· οἷος ἦν ὁ Κορνήλιος καὶ ὁ Μελχισεδέκ. Καὶ γὰρ πρὸς ἐκείνους εἰσιὼν, πολλὰ ὑπεκρίνετο τῶν ὑπ' ἐκείνων. Τινὲς δέ φασιν καὶ τὴν ἀπὸ τοῦ ἐπιγράμματος τοῦ ἐν τῷ βωμῷ διάλεξιν αὐτῷ γενομένην πρὸς Ἀθηναίους αἰνίττεσθαι, καὶ λέγειν, Τοῖς ἀνόμοις ὡς ἄνομος. Καὶ ἵνα μή τις νομίσῃ μεταβολὴν εἶναι τὸ πρᾶγμα. Μὴ ὣν ἄνομος Θεοῦ, ἀλλ' ἔννομος Χριστοῦ. «Ἵνα κερδήσω ἀνόμους. Ἐγενόμην τοῖς ἀσθενέσιν ὡς ἀσθενὴς, ἵνα τοὺς ἀσθενεῖς κερδήσω.» Τὴν αἰτίαν τῆς συγκαταβάσεως λέγει. «Τοῖς πᾶσιν γέγονα τὰ πάντα, ἵνα πάντως τινὰς σώσω.» Ἵνα μὴ καθ' ἕκαστον λέγων διατρίβῃ, τῷ γενικῷ χρῆται ὀνόματι. «Τοῦτο δὲ ποιῶ διὰ τὸ Εὐαγγέλιον, ἵνα συγκοινωνὸς αὐτοῦ γένωμαι.» Τουτέστιν, ἵνα δόξω τι κἀγὼ συνεισενηνοχέναι οἴκοθεν, καὶ μετασχῶ τῶν ἀποκειμένων στεφάνων τοῖς πιστοῖς. Ὥσπερ γὰρ ἔλεγεν, ἐκ τοῦ Εὐαγγελίου ζῇν, τουτέστιν ἐκ τῶν πιστευόντων, οὕτως καὶ ἐνταῦθα, συγκοινωνὸς γένωμαι τοῦ Εὐαγγελίου, ἵνα δυνηθῶ κοινωνῆσαι τοῖς [ἐν] τῷ Εὐαγγελίῳ πεπιστευκόσι. Τοῦτο δὲ καὶ ταπεινοφροσύνης μεγάλης ἐπίδειξιν ἔχει. Ἕνα γὰρ τῶν πολλῶν ἑαυτὸν τίθησι, πάντων πλεῖον καμών; «Οὐκ οἴδατε, ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον;","english":"To those under the law, as under the law, though I myself am not under the law, that I might gain those under the law.\" When he had himself shaved, when he had sacrificed. But these things happened not because his mind was changing, but because his love was condescending. \"To those without the law, as without the law; not being without law toward God, but under law toward Christ.\" Those without the law were neither Jews nor Greeks, but living outside the law; such was Cornelius and Melchizedek. For going in to them also, he feigned many things of those things which were done by them. But some say that the discourse made by him to the Athenians from the inscription on the altar also hints at this, and says, \"To those without the law, as without the law.\" And that no one may think the matter is a change. \"Not being without law toward God, but under law toward Christ.\" \"That I might gain those without the law. I became to the weak as weak, that I might gain the weak.\" He states the reason for the condescension. \"I have become all things to all men, that I might by all means save some.\" That he may not spend time speaking of each individually, he uses the general term. \"But this I do for the Gospel's sake, that I may be a partaker of it.\" That is, that I too may seem to have contributed something of my own, and may share in the crowns laid up for the faithful. For just as he said, \"to live from the Gospel,\" that is, from those who believe, so also here, \"that I may be a partaker of the Gospel, that I may be able to have fellowship with those who have believed in the Gospel.\" But this also has a demonstration of great humility. For he places himself as one of the many, though he labored more than all? \"Do you not know, that those who run in a stadium, all indeed run, but one receives the prize?","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":161,"ref":"p161","source":"Οὕτως τρέχετε, ἵνα καταλάβητε.» Δείξας ὅτι πολὺ χρήσιμον τὸ συγκαταβαίνειν, καὶ τοῦτο ἡ ἄκρα τελειότης, πληκτικώτερον πάλιν αὐτῶν καθάπτεται αἰνιττόμενος, ὅτι τοῦτο τὸ παρ' αὐτῶν γινόμενον καὶ δοκοῦν εἶναι τελειότης, ματαιοπονία ἐστὶ περιττή. Ἀλλ' οὐ λέγει οὕτω σαφῶς, ἵνα μὴ ἀπαισχυνθῶσιν· δι' ὧν δὲ κατασκευάζει, τοῦτο δηλοῖ· τὸ δὲ λέγειν, ὅτι εἷς ἐκ πάντων λαμβάνει τὸ βραβεῖον, οὐχ ὡς ἑνὸς μέλλοντος σώζεσθαι μόνον, ἀλλ' ὡς πολλὴν ὀφειλόντων ἡμῶν εἰσενεγκεῖν τὴν σπουδήν. Ὥσπερ γὰρ ἐκεῖ πολλῶν καθιέντων εἰς τὸ στάδιον οὐ στεφανοῦνται πολλοὶ, ἀλλ' εἰς ἕνα περιίσταται· καὶ οὐκ ἀρκεῖ τὸ καθιέναι εἰς τὸν ἀγῶνα, οὐδὲ τὸ ἀλείψασθαι καὶ παλαῖσαι· οὕτω καὶ ἐνταῦθα, οὐκ ἀρκεῖ τὸ πιστεῦσαι, καὶ ὡς ἔτυχεν ἀγωνίσασθαι, ἀλλ' ἂν μὴ οὕτω δράμωμεν, ὥστε μέχρι τοῦ τέλους ἀλήπτους ἑαυτοὺς παρασχεῖν, καὶ ἐγγὺς γενέσθαι τοῦ βραβείου, οὐδὲν ἡμῖν ἔσται πλέον. Εἰ γὰρ καὶ τέλειον νομίζεις σαυτὸν κατὰ τὴν γνῶσιν, ἀλλ' οὔπω τοῦ παντὸς ἐπελάβου· ὅπερ αἰνιττόμενος ἔλεγεν, ἵνα καταλάβητε. «Πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται. Ἐκεῖνοι μὲν, ἵνα φθαρτὸν στέφανον λάβωσιν· ἡμεῖς δὲ, ἀδιάφθαρτον.» Τί ἐστι, τὰ πάντα ἐγκρατεύεται; Οὐχὶ τοῦδε μὲν ἀπέχεται, ἑτέρῳ δὲ διαμαρτάνει, ἀλλὰ καὶ γαστριμαργίας καὶ μέθης, καὶ πάντων ἁπλῶς κρατεῖ τῶν παθῶν. Εἰ δὲ ἐκεῖ πάντα, ὅπου εἰς ἕνα ὁ στέφανος· πολλῷ μᾶλλον ἐνταῦθα ὅπου πλείων ἡ φιλοτιμία. «Ἐγὼ τοίνυν οὕτω τρέχω, ὡς οὐκ ἀδήλως.» Ἐντρέψας αὐτοὺς ἀπὸ τῶν ἔξωθεν, καὶ ἑαυτὸν εἰς μέσον ἄγει λοιπόν. Τί δέ ἐστι τὸ, οὐκ ἀδήλως;","english":"Run in this way, so that you may attain.\" Having shown that condescension is very useful, and that this is the highest perfection, he again attacks them more pointedly, hinting that what is done by them and seems to be perfection is superfluous vanity. But he does not say this so plainly, lest they be put to shame; but by what he constructs, he makes this clear. And to say that one out of all receives the prize is not as though only one were going to be saved, but as though we ought to contribute great zeal. For just as there, when many enter the stadium, not many are crowned, but it comes down to one; and it is not enough to enter the contest, nor to anoint oneself and wrestle; so also here, it is not enough to believe and to strive as it happens, but unless we run in such a way as to render ourselves unseizable until the end, and to come near the prize, we shall have nothing more. For even if you think yourself perfect in knowledge, you have not yet attained the whole; hinting at this he said, \"so that you may attain.\" \"But everyone who strives is temperate in all things. They indeed, that they may receive a corruptible crown; but we, an incorruptible one.\" What is it, \"is temperate in all things\"? Not that he abstains from this but fails in another, but he rules over gluttony and drunkenness, and simply all the passions. And if there, where the crown is for one, all things; much more here, where the ambition is greater. \"I therefore run in this way, not as uncertainly.\" Having turned them away from external things, he now brings himself into the middle. And what is it, \"not as uncertainly\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"πρὸς σκοπόν τινα ἐκεῖνο, φησὶν, οὐκ εἰκῆ καὶ μάτην καθάπερ ὑμεῖς. τί γὰρ ὑμῖν γίνεται πλέον ἀπὸ τοῦ εἰς εἰδωλεῖα εἰσιέναι, καὶ τὴν τελειότητα δῆθεν ἐπιδείκνυσθαι; Οὐδέν· ἀλλ' οὐκ ἐγὼ τοιοῦτος· ἀλλὰ πάντα ἅπερ ποιῶ, ὑπὲρ τῆς τῶν πλησίον ἀγάπης ποιῶ καὶ σωτηρίας, κἂν τελειότητα ἐπιδείξωμαι, δι' αὐτούς· κἂν συγκατάβασιν, δι' αὐτούς. «Οὕτω πυκτεύω, ὡς οὐκ ἀέρα δέρων.» Πάλιν τὸ εἰκῆ καὶ μάτην αἰνιττόμενος, τοῦτό φησιν. «Ἀλλ' ὑποπιάζω μου τὸ σῶμα, καὶ δουλαγωγῶ.» Ἐνταῦθα δείκνυσι καὶ ὑπὸ ἐπιθυμίας γαστρὸς κατεχομένους, καὶ προσχήματι τελειότητος, τὴν γαστριμαργίαν πληροῦντας τὴν ἑαυτῶν. «Μήπως ἄλλοις κηρύξας, αὐτὸς ἀδόκιμος γένωμαι.» Μὴ γὰρ δὴ νομίσητε, φησὶν, ὅτι ἐπιστεύσατε, ἀρκεῖν τοῦτο εἰς σωτηρίαν ὑμῖν. Εἰ γὰρ ἐμοὶ τὸ κηρύξαι, καὶ διδάξαι μυρίους οὐκ ἀρκεῖ πρὸς σωτηρίαν, πολλῷ μᾶλλον ὑμῖν. ΚΕΦΑΛ. Ιʹ.\n\n«Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, καὶ πάντες εἰς τὸν Μωϋσῆν","english":"To a goal, he says, that is not random and in vain like yours. For what gain is there for you from entering idol temples and ostensibly displaying perfection? None; but I am not like that; rather, everything I do, I do for the love and salvation of my neighbors—whether I display perfection, it is for their sake; whether condescension, it is for their sake. \"Thus I box, as one not beating the air.\" Again, hinting at what is random and in vain, he says this. \"But I buffet my body and bring it into subjection.\" Here he shows that they are also held captive by the desire of the belly, and under the pretext of perfection satisfy their own gluttony. \"Lest, having preached to others, I myself should become disqualified.\" For do not suppose, he says, that having believed is enough for you for salvation. For if preaching and teaching countless people is not enough for my salvation, much more so for yours. CHAPTER 10.\n\n\"I do not want you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea, and all were baptized into Moses","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"ἐβαπτίσαντο ἐν τῇ νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ, καὶ πάντες τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον, καὶ πάντες τὸ αὐτὸ πόμα πνευματικὸν ἔπιον. Ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα ἦν ὁ Χριστός.» Πάλιν ἐπὶ τὰ τῆς παλαιᾶς πρόεισιν ἱστορίας· τὸ δὲ, οὐ θέλω ὑμᾶς ἀγνοεῖν, δεικνύοντός ἐστιν, ὡς οὐ σφόδρα ἦσαν ταῦτα πεπαιδευμένοι. Τίνος δὲ ἕνεκεν τὸ ὑπόδειγμα τίθησιν, ἢ ἵνα δείξῃ, ὅτι, ὥσπερ οὐκ ὤνησεν ἐκείνους τὸ τοσαύτης ἀπολαῦσαι δωρεᾶς, οὕτως οὐδὲ τούτους τοῦ βαπτίσματος τυχεῖν, καὶ μυστηρίων πνευματικῶν ἀπολαῦσαι, εἰ μὴ μέλλοιεν ἄξιον τῆς χάριτος ἐπιδείκνυσθαι βίον. Διὸ καὶ τοῦ βαπτίσματος καὶ τῶν μυστηρίων παράγει τοὺς τύπους. Τί δέ ἐστι τὸ, εἰς τὸν Μωϋσῆν ἐβαπτίσθησαν; Καθάπερ ἡμεῖς τῷ Χριστῷ πιστεύσαντες, καὶ τῇ ἀναστάσει αὐτοῦ, βαπτιζόμεθα, ὡς καὶ αὐτοὶ τῶν αὐτῶν κοινωνήσαντες· βαπτιζόμεθα γὰρ ὑπὲρ τῶν νεκρῶν, τουτέστι σωμάτων· οὕτω καὶ ἐκεῖνοι θαρσήσαντες τῷ Μωϋσῇ, τουτέστιν, ἰδόντες αὐτὸν διαβάντα πρῶτον, κατετόλμησαν καὶ αὐτοὶ τῶν ὑδάτων· ἀλλ' ἐπειδὴ βούλεται τὸν τύπον ἐγγὺς τῆς ἀληθείας ἀγαγεῖν, οὐ λέγει οὕτως, ἀλλὰ τοῖς τῆς ἀληθείας ὀνόμασι κέχρηται καὶ ἐπὶ τοῦ τύπου. Καὶ τοῦτο μὲν τοῦ λούτρου σύμβολον· τὰ δὲ μετὰ ταῦτα, τῆς ἱερᾶς τραπέζης. Καθάπερ γὰρ ἡμεῖς τὸ σῶμα ἐσθίομεν τὸ Δεσποτικὸν, οὕτω κἀκεῖνοι τὸ μάννα· καὶ ὥσπερ ἡμεῖς τὸ αἷμα πίνομεν τὸ Δεσποτικὸν, οὕτω κἀκεῖνοι ὕδωρ ἐκ πέτρας. Εἰ γὰρ καὶ αἰσθητὰ ἦν τὰ διδόμενα, ἀλλὰ πνευματικῶς παρείχετο, οὐ κατὰ φύσεως ἀκολουθίαν, ἀλλὰ κατὰ δωρεᾶς χάριν·","english":"They were baptized in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. Again he advances to the histories of the old covenant; and the phrase, \"I do not want you to be ignorant,\" shows that they were not very well instructed in these things. And for what reason does he set forth the example, except to show that, just as it did not profit those men to enjoy so great a gift, so neither will it profit these to obtain baptism and to enjoy spiritual mysteries, unless they are going to display a life worthy of the grace. Therefore he brings forward the types of both baptism and the mysteries. But what is the meaning of \"they were baptized into Moses\"? Just as we, having believed in Christ and in his resurrection, are baptized, as they also shared in the same things—for we are baptized for the dead, that is, for bodies—so also those men, having taken courage in Moses, that is, having seen him cross over first, themselves dared to enter the waters. But since he wishes to bring the type close to the truth, he does not speak in this way, but uses the names of the truth even for the type. And this is a symbol of the washing; the things that follow, of the sacred table. For just as we eat the Master's body, so also did they eat the manna; and just as we drink the Master's blood, so also did they drink water from the rock. For even if the things given were perceptible, yet they were supplied spiritually, not by the sequence of nature, but by the grace of the gift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"καὶ μετὰ τοῦ σώματος τὴν ψυχὴν ἔτρεφεν, εἰς πίστιν ἐνάγοντα. Διὰ τοῦτο περὶ μὲν τῆς τροφῆς οὐδὲν εἶπεν· ἐξηλλαγμένη γὰρ ἦν· ἐπὶ δὲ τοῦ πότου, ἐπειδὴ ὁ τρόπος μόνος τῆς χορηγίας, μόνος ἦν παράδοξος, καὶ κατασκευῆς ἐδεήθη, διὸ εἰπὼν ὅτι τὸ αὐτὸ ἔπινον πόμα πνευματικὸν, ἐπήγαγεν· Ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός. Οὐδὲ γὰρ ἡ τῆς πέτρας φύσις τὸ ὕδωρ ἠφίει. Ἢ γὰρ ἂν καὶ πρὸ τούτου ἀνέβλυσεν, ἀλλ' ἑτέρα τις πέτρα πνευματικὴ τὸ πᾶν εἰργάζετο, τουτέστιν ὁ Χριστὸς, ὁ παρὼν πανταχοῦ, καὶ πάντα θαυματουργῶν. Διὰ γὰρ τοῦτο καὶ εἶπεν, ἀκολουθούσης. «Ἀλλ' οὐκ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ Θεός.» Καὶ μὴν πάντες ἀπώλοντο· ἀλλ' ἵνα μὴ δόξῃ καὶ τούτοις πανωλεθρίαν προφητεύειν, διὰ τοῦτο εἶπεν ὅτι πλείους. Ἐπειδὴ τοῖς περὶ γεέννης λόγοις οἱ πολλοὶ ἀπιστοῦσιν, ὡς μὴ παροῦσι, μηδὲ φαινομένοις, ἀπὸ τῶν ἤδη γεγενημένων δείκνυσιν ὅτι κολάζει τοὺς ἁμαρτάνοντας ὁ Θεὸς, κἂν μυριάκις ἀγαθὸς ᾖ. «Κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ.» Τὴν ἄπιστον αὐτῶν ἀπώλειαν κατασημαίνει. «Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν, μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν, ὥσπερ γέγραπται.» Ἵνα μὴ λέγωσι· Καὶ τί πρὸς ἡμᾶς ἡ ἐκείνων ἀπώλεια; τοῦτο γὰρ δι' ἡμᾶς, ὥστε σωφρονεστέρους γενέσθαι τοῖς ὑποδείγμασιν ἐκείνοις. «Ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησαν παίζειν·","english":"And with the body he also nourished the soul, leading them to faith. For this reason he said nothing about the food, for it was of an extraordinary kind; but concerning the drink, since the manner of its provision was unique and alone was paradoxical, it also required explanation. Therefore, having said that they all drank the same spiritual drink, he added: For they drank from the spiritual rock that followed them, and the rock was Christ. For the nature of the rock did not give forth the water; otherwise it would have gushed forth even before this. But some other spiritual rock accomplished everything, that is, Christ, who is present everywhere and works wonders in all things. For this reason he also said, \"that followed them.\" But God was not well pleased with most of them. And yet all perished; but lest he seem to prophesy utter destruction also to these, for this reason he said \"most.\" Since the many disbelieve the words about Gehenna, as though they were not present nor visible, from things that have already happened he shows that God punishes those who sin, even if he is good ten thousand times over. For they were laid low in the wilderness. He signifies their unbelievable destruction. These things became types for us, so that we should not be desirers of evil things, just as those also desired, nor become idolaters, as some of them did, as it is written. Lest they say: And what is their destruction to us? For this was for our sake, so that we might become more self-controlled by those examples. The people sat down to eat and drink, and rose up to play.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"μηδὲ πορνεύωμεν, καθώς τινες ἐπόρνευσαν αὐτῶν, καὶ ἔπεσαν ἐν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες.» Ὥσπερ ἐκεῖνοι, φησὶν, ἀπὸ τρυφῆς εἰς εἰδωλολατρείαν ἐξέβησαν, οὕτω δέος μὴ καὶ ὑμεῖς ἐντεῦθεν ἐκπέσητε. «Μηδὲ ἐκπειράζωμεν τὸν Κύριον, καθὼς καί τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλοντο. Μηδὲ γογγύζετε, καθώς τινες αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. Ταῦτα δὲ πάντα τύποι συνέβαινον ἐκείνοις. Ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν.» Διὰ τούτου ἕτερον αἰνίττεται ἔγκλημα, ὃ καὶ πρὸς τῷ τέλει τίθησιν, ἐγκαλῶν αὐτοῖς ὅτι περὶ σημείων ἐμάχοντο, καὶ τῶν πειρασμῶν δὲ ἕνεκεν· ἐξελοῖντο γὰρ, λέγοντες· Πότε ἥξει τὰ ἀγαθώτερα ἔπαθλα; Διὸ καί φησι· Μηδὲ γογγύζωμεν. Οὐδὲ γὰρ τοῦτό ἐστι τὸ ζητούμενον, τὸ πάσχειν ὑπὲρ Χριστοῦ, ἀλλὰ τὸ μετὰ ἡδονῆς πάντα πάσχειν ὑπὲρ Χριστοῦ. «Εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησαν.» Πάλιν ἐκφοβεῖ, τὰ τέλη λέγων, καὶ μείζονα τῶν γεγενημένων τὴν προσδοκίαν παρασκευάζων. «Ὥστε ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ.» Πάλιν τὸν τύφον","english":"Let us not commit sexual immorality, as some of them committed sexual immorality and fell in one day, twenty-three thousand.\" Just as those men, he says, went out from luxury into idolatry, so there is a fear lest you too fall away from here. \"Let us not tempt the Lord, as some of them tempted him and were destroyed by the serpents. Do not grumble, as some of them grumbled and were destroyed by the destroyer. All these things happened to them as types. They were written for our admonition.\" By this he hints at another charge, which he also places near the end, accusing them that they were fighting over signs, and also on account of trials; for they would choose, saying, \"When will the better prizes come?\" Therefore he also says, \"Let us not grumble.\" For this is not the thing sought—to suffer for Christ—but to suffer all things for Christ with pleasure. \"On whom the ends of the ages have come.\" Again he frightens them, calling them the ends, and preparing an expectation greater than the things that have happened. \"So let the one who thinks he stands take heed lest he fall.\" Again the conceit","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"καθεῖλεν τῶν ἐπὶ γνώσει μέγα φρονούντων· Καὶ εἰπὼν, Δοκῶν ἑστάναι, δείκνυσιν ὡς οὐδὲ ἑστάναι τοῦτο ἐστὶ τὸ θαῤῥεῖν ἐφ' ἑαυτῷ. Ταχέως γὰρ ὁ τοιοῦτος πεσεῖται. «Πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος. Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν. Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρείας.» Τουτέστι, μικρὸς καὶ βραχὺς καὶ σύμμετρος. Τὸ γὰρ, ἀνθρώπινος, τὸ μικρὸν σημαίνει, ὡς ὅταν λέγῃ· Ἀνθρώπινον λέγω, διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. Μὴ τοίνυν μέγα φρονῆτε, φησὶν, ὡς περιγενόμενοι. «Ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι.» Ἐπειδὴ μέγα ἐφθέγξατο, καὶ τὴν κατηγορίαν ηὔξησεν, τὴν εἰδωλολατρίαν εἰπὼν, ἵνα μὴ δόξῃ τραχύνειν αὐτοὺς, καὶ φορτικὸν ποιεῖν τὸν λόγον, αὐτοῖς λοιπὸν καθίζει τὴν κρίσιν, καὶ μετ' ἐγκωμίου καθίζει τοὺς δικάζοντας, λέγων· Ὡς φρονίμοις ὑμῖν λέγω. «Τὸ ποτήριον τῆς εὐλογίας, οὗ εὐλογοῦμεν.» Εὐλογίαν ὅταν εἴπῃ, τὴν εὐχαριστίαν λέγει. Εὐχαριστίαν δὲ λέγων, πάντα ἀναπτύσσει τὸν τῆς εὐεργεσίας τοῦ Θεοῦ θησαυρὸν, καὶ τῶν μεγάλων ἀναμιμνήσκει δωρεῶν, ὅτι ἐλπίδα μὴ ἔχοντας, καὶ ἀθέους ὄντας ἐν τῷ κόσμῳ, ἀδελφοὺς αὐτοῦ κατεσκεύασεν καὶ συγκληρονόμους. «Οὐχὶ κοινωνία τοῦ αἵματος τοῦ Χριστοῦ ἐστιν;» Τὸ ἐν τῷ ποτηρίῳ, φησὶν, ἐκεῖνό ἐστιν, τὸ ἀπὸ τῆς πλευρᾶς ῥεῦσαν, καὶ ἐκείνου μετέχομεν. «Τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν;» Καὶ διὰ τί οὐκ εἶπε, μετοχήν; Ὅτι πλεῖόν τι ἐμφανίσαι ἠβουλήθη, καὶ πολλὴν ἐνδείξασθαι τὴν συνάφειαν.","english":"He has brought down those who were proud because of their knowledge. And by saying, \"Thinking that he stands,\" he shows that this very confidence in oneself is not even to stand. For such a person will quickly fall. \"No temptation has taken you except what is human. But God is faithful, who will not allow you to be tempted beyond what you are able, but will also make with the temptation the way out, so that you are able to endure it. Therefore, my beloved, flee from idolatry.\" That is, it is small and brief and moderate. For the word \"human\" signifies what is small, as when he says, \"I speak in a human way, because of the weakness of your flesh.\" Do not, then, be proud, he says, as though you had prevailed. \"I speak as to wise men; judge for yourselves what I say.\" Since he had spoken boldly and had increased the accusation by naming idolatry, so that he might not seem to be harsh with them and to make his discourse burdensome, he now sets the judgment before them, and he sets those who judge with commendation, saying, \"I speak to you as to wise men.\" \"The cup of blessing which we bless.\" When he says \"blessing,\" he means the thanksgiving. And in saying \"thanksgiving,\" he unfolds the whole treasure of God's beneficence and reminds them of the great gifts, that when they were without hope and were godless in the world, he made them his brothers and co-heirs. \"Is it not a communion of the blood of Christ?\" That which is in the cup, he says, is that which flowed from his side, and we partake of that. \"The bread which we break, is it not a communion of the body of Christ?\" And why did he not say \"participation\"? Because he wished to make something more evident and to show the great closeness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Οὐ γὰρ τῷ μετέχειν μόνον, καὶ μεταλαμβάνειν, ἀλλὰ καὶ τῷ ἑνοῦσθαι κοινωνοῦμεν. Καθάπερ τὸ σῶμα ἥνωται τῷ Λόγῳ, οὕτω καὶ ἡμεῖς αὐτῷ διὰ τοῦ ἄρτου τούτου ἑνούμεθα. «Ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν· οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν.» Τί λέγω κοινωνίαν, φησὶν, αὐτό ἐσμεν ἐκεῖνο τὸ σῶμα. Ὁ γὰρ ἄρτος σῶμά ἐστι Χριστοῦ, καὶ οἱ μεταλαμβάνοντες δὲ, σῶμα γίνονται, οὐχὶ σώματα πολλὰ, ἀλλὰ σῶμα ἕν. Καθάπερ ὁ ἄρτος ἐκ πολλῶν συγκείμενος κόκκων ἥνωται, ὡς μηδαμῶς φαίνεσθαι τοὺς κόκκους, ἀλλ' εἶναι μὲν αὐτοὺς, ἄδηλον δὲ αὐτῶν εἶναι τὴν διαφορὰν τῇ συναφείᾳ, οὕτω καὶ ἀλλήλοις καὶ τῷ Χριστῷ συναπτόμεθα. Οὐδὲ γὰρ ἐξ ἄλλου μὲν σώματος ἄλλος, ἐξ ἄλλου δὲ ἄλλος τρέφεται, ἀλλ' ἐξ αὐτοῦ πάντες. Διό φησιν· Οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. Εἰ δὲ ἐκ τοῦ αὐτοῦ, καὶ τὸ αὐτὸ γινόμεθα πάντες, διὰ τί μὴ καὶ τὴν αὐτὴν ἀγάπην ἐπιδεικνύμεθα, καὶ γινόμεθα κατὰ τοῦτο ἕν; «Βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα. Οὐχὶ οἱ ἐσθίοντες τὰς θυσίας, κοινωνοὶ τοῦ θυσιαστηρίου οὐκ εἰσίν; τί οὖν; φημί.» Ἐπειδὴ πολλοὶ τοῦ μεγέθους τῶν λεχθέντων ἦσαν ταπεινότεροι, ἀπὸ τῶν προτέρων αὐτοὺς πείθει καὶ συνήθων. Καὶ καλῶς σάρκα φησὶν, ὡς αὐτῶν κατὰ πνεῦμα ὄντων. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Κἂν ἀπὸ τῶν παχυτέρων παιδευθῆτε. «Ὅτι εἴδωλον, τὶ ἐστίν; ἢ ὅτι εἰδωλόθυτον, τὶ ἐστίν; ἀλλ' ὅτι ἃ θύει τὰ ἔθνη, δαιμονίοις θύει, καὶ οὐ Θεῷ.","english":"For we participate not only by partaking and receiving, but also by being united. Just as the body is united to the Word, so we too are united to him through this bread. \"Because there is one bread, we who are many are one body; for we all partake of the one bread.\" Why do I speak of communion? he says. We are that very body. For the bread is the body of Christ, and those who partake become a body, not many bodies, but one body. Just as the bread, composed of many grains, is united so that the grains no longer appear at all, but they exist, yet their difference is imperceptible because of their conjunction, so we too are joined both to one another and to Christ. For it is not from one body that one is fed and from another that another is fed, but all from the same. Therefore he says: \"For we all partake of the one bread.\" But if from the same, we all become the same, why do we not also show the same love, and become one in this respect? \"Look at Israel according to the flesh. Are not those who eat the sacrifices partakers of the altar? What then? I say.\" Since many were too lowly for the greatness of what was said, he persuades them from earlier and familiar things. And rightly he says \"flesh,\" since they were spiritual. What he says is of this sort: even if you are instructed from coarser things. \"That an idol, what is it? Or that what is sacrificed to idols, what is it? But that what the nations sacrifice, they sacrifice to demons, and not to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.» Εἰπὼν ὅτι κοινωνοὶ τοῦ θυσιαστηρίου εἰσὶν, φοβηθεὶς μὴ δόξῃ ὥσπερ ἰσχὺν ἐχόντων τῶν εἰδώλων διαλέγεσθαι, καὶ δυναμένων βλάψαι, ὅρα πῶς αὐτὰ καθαιρεῖ, μονονουχὶ λέγων· Ταῦτα λέγω, φησὶ, καὶ ἀπάγω, οὐχ ὡς δυναμένων βλάψαι τι τῶν εἰδώλων, καὶ ἰσχὺν ἐχόντων· οὐδὲν γάρ εἰσιν· ἀλλὰ βούλομαι καταφρονεῖν αὐτῶν ὑμᾶς, καὶ τούτου χάριν, μετὰ σπουδῆς ἀποτρέπω τῶν τοιούτων βρωμάτων, ὅτι οὐ προσάγεται τῷ Θεῷ. Διό φησιν· Ἃ γὰρ θύει τὰ ἔθνη, δαιμονίοις θύει, καὶ οὐ Θεῷ. «Οὐ δύνασθε ποτήριον Κυρίου πίνειν, καὶ ποτήριον δαιμονίων. Οὐ δύνασθε τραπέζης Κυρίου μετέχειν, καὶ τραπέζης δαιμονίων.» Χρησάμενος τῷ κατὰ παραίνεσιν λόγῳ, χρῆται λοιπὸν καὶ τῷ ἀποφαντικῷ καὶ αὐθεντικῷ, καὶ ἀρκεῖται τοῖς ὀνόμασι μόνοις εἰς τὴν ἀπαγωγὴν, Κυρίου ποτήριον, καὶ δαιμόνων ποτήριον, λέγων. «Ἢ παραζηλοῦμεν τὸν Κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν;» Τουτέστι, Πειράζομεν αὐτὸν, εἰ δύναται κολάσαι ἡμᾶς, καὶ παρακνίζομεν αὐτὸν, πρὸς τοὺς ὑπεναντίους","english":"But I do not want you to become partakers with demons. Having said that they are partakers of the altar, fearing lest he seem to be speaking as though idols had power and were able to harm, see how he demolishes this, all but saying: I say these things, he says, and I turn you away, not as though the idols were able to harm anything and had power—for they are nothing—but I want you to despise them, and for this reason I earnestly turn you away from such foods, because it is not offered to God. Therefore he says: For what the nations sacrifice, they sacrifice to demons, and not to God. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Having used the word of exhortation, he now also uses the declarative and authoritative, and is content with the names alone for the turning away, saying \"the cup of the Lord\" and \"the cup of demons.\" Or do we provoke the Lord to jealousy? Are we stronger than he? That is, Do we test him, whether he is able to punish us, and do we provoke him against those who are hostile","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"ἀποχωροῦντες. Τοῦτο δὲ εἶπεν, ἀναμιμνήσκων αὐτοὺς παλαιᾶς ἱστορίας. Διὸ καὶ τῇ λέξει ταύτῃ κέ χρηται, ᾗ καὶ πρὸς τοὺς Ἰουδαίους Μωϋσὴς ἐχρήσατο, ἐγκαλῶν ὑπὲρ εἰδωλολατρείας ἐκ προσώπου τοῦ Θεοῦ. Αὐτοὶ γὰρ, φησὶ, παρεζήλωσάν με ἐπ' οὐ Θεῷ. «Πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει. Πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα οἰκοδομεῖ. Μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλλὰ τὸ ἑτέρου ἕκαστος.» Ἐπειδὴ εἰκὸς ἦν αὐτοὺς λέγειν, ὅτι Τέλειός εἰμι, καὶ κύριος ἐμαυτοῦ, καὶ οὐδὲν βλαπτόμενος ἀπογεύομαι τῶν προκειμένων, τούτου χάριν φησί· Ναὶ τέλειος εἶ, καὶ σαυτοῦ κύριος, ἀλλὰ μὴ τοῦτο σκόπει, ἀλλ' εἰ μὲν βλάβην ἔχει τὸ τιμώμενον καὶ καταστροφήν. «Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε, μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν.» Εἰπὼν ὅτι ἀδύνατον ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων, καὶ καθάπαξ ἀπαγαγὼν τῶν τραπεζῶν ἐκείνων, ἀπὸ παραδειγμάτων Ἰουδαϊκῶν, ἀπὸ λογισμῶν ἀνθρωπίνων, ἀπὸ τῶν μυστηρίων τῶν φρικτῶν, ἀπὸ τῶν ἐν τοῖς εἰδώλοις τελουμένων, καὶ πολὺν φόβον αὐτοῖς ἐνθεὶς, ἵνα μὴ τῷ φόβῳ τούτῳ πάλιν εἰς ἑτέραν αὐτοὺς ἐξωθήσῃ, ὡσεὶ καὶ ἀναγκασθῶσι πλείονι περιεργίᾳ τοῦ δέοντος χρήσασθαι, ἀφεὶς αὐτοὺς ταύτης τῆς ἀνάγκης ἐλευθέρους, φησίν· Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε, μηδὲν ἀνακρίνοντες. Ἐὰν γὰρ, φησὶν, ἀγνοῶν φάγῃς, καὶ μὴ ἴδῃς, οὐχ ὑπόκεισαι τιμωρίᾳ. Τῆς γὰρ ἀγνοίας τὸ πρᾶγμα λοιπὸν, οὐ τῆς λαιμαργίας. Τὸ γὰρ μανθάνειν τὸ προκείμενον, ὅ τί ποτέ ἐστιν, ταυτόν ἐστι τὰς ἀφορμὰς διδόναι τῆς συνειδήσεως. «Τοῦ γὰρ Κυρίου ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς.» Οὐχὶ τῶν δαιμονίων.","english":"withdrawing. And he said this, reminding them of an ancient history. Therefore he also uses this word, which Moses also used toward the Jews, when he brought accusation on behalf of God concerning idolatry. For they, he says, provoked me to jealousy with what is not God. \"All things are permitted to me, but not all things are profitable. All things are permitted to me, but not all things build up. Let no one seek his own, but each the other's.\" Since it was likely that they would say, \"I am perfect, and I am my own master, and I taste of what is set before me without being harmed in any way,\" for this reason he says: Yes, you are perfect, and you are your own master, but do not look to this, but whether the thing honored brings harm and ruin. \"Eat everything sold in the market, asking no question for conscience's sake.\" Having said that it is impossible to drink the cup of the Lord and the cup of demons, and having once for all drawn them away from those tables—by Jewish examples, by human reasonings, by the dread mysteries, by the rites performed in idols—and having instilled great fear in them, lest by this fear he again drive them into another extreme, as though they were compelled to use more scrupulousness than is necessary, he releases them from this compulsion and says: Eat everything sold in the market, asking no question. For if, he says, you eat in ignorance and do not see, you are not subject to punishment. For the matter is then one of ignorance, not of gluttony. For to learn what the thing set before you is, is the same as giving occasion to conscience. \"For the earth is the Lord's, and its fullness\"—not the demons'.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Εἰ δὲ ἡ γῆ, καὶ οἱ καρποὶ καὶ τὰ ἄλογα. Εἰ δὲ αὐτοῦ πάντα, οὐδὲν ἀκάθαρτον, ἀλλ' ἑτέρως ἀκάθαρτον γίνεται, ἀπὸ τῆς διανοίας καὶ τῆς παρακοῆς. «Εἰ δέ τις καλεῖ ὑμᾶς τῶν ἀπίστων, καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε, μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν.» Ὅρα πάλιν τὴν συμμετρίαν. Οὐ γὰρ ἐπέταξεν καὶ ἐνομοθέτησεν ἀπιέναι, οὐδὲ ἐκώλυσεν. Ἀπιόντας δὲ πάλιν ἀπαλλάττει πάσης ὑποψίας. Διὰ τί; ἵνα μὴ δόξῃ φόβου τινὸς εἶναι ἡ τοσαύτη πολυπραγμοσύνη καὶ δειλίας. «Ἐὰν δέ τις ὑμῖν εἴπῃ· Τοῦτο εἰδωλόθυτόν ἐστιν, μὴ ἐσθίετε, δι' ἐκεῖνον τὸν μηνύσαντα, καὶ τὴν συνείδησιν. Συνείδησιν δὲ λέγω, οὐχὶ τὴν ἐμαυτοῦ, ἀλλὰ τὴν τοῦ ἑτέρου.» Οὐδὲ γὰρ ὡς ἐχόντων ἰσχὺν, ἀλλ' ὡς ἐβδελυγμένων ἀπέχεσθαι κελεύει. Μήτε τοίνυν ὡς δυνάμενα καταβλάψαι φεῦγε· οὐδεμίαν γὰρ ἔχουσιν ἰσχύν. Ἀδιαφόρως μέτεχε· ἐχθρῶν γάρ ἐστιν καὶ ἠτιμωμένων τράπεζα. Διὸ ἔλεγε, Διὰ τὸν μηνύσαντα καὶ τὴν συνείδησιν, ἵνα μὴ βλαβῇ. «Ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;» Ἐλευθερίαν τὸ ἀπαρατήρητον καὶ ἀκώλυτον λέγων. Τοῦτο γὰρ ἐλευθερία ἐστὶν, Ἰουδαϊκῆς ἀπηλλαγμένης δουλείας. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἐλεύθερόν με πεποίηκεν ὁ Θεὸς, καὶ πάσης βλάβης ἀνώτερον, ἀλλ' οὐκ οἶδεν ὁ Ἕλλην δικάζειν τῇ ἐμῇ φιλοσοφίᾳ, οὐδὲ τὴν τοῦ Δεσπότου μου φιλοτιμίαν συνορᾷ· ἀλλὰ καταγνώσεται, καὶ ἐρεῖ πρὸς αὐτὸν, ὡς δοκοῦντες ἀπέχεσθαι τῶν εἰδώλων, τῶν ἐκείνοις προσαγομένων ἔχονται. «Εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ;","english":"But if the earth, and its fruits and irrational animals. And if all things are his, nothing is unclean, but it becomes unclean in another way, from the mind and from disobedience. “But if any of the unbelievers invites you, and you wish to go, eat everything that is set before you, asking no question for conscience’s sake.” Observe again the balance. For he did not command and legislate that you should go, nor did he forbid it. But when you do go, he again frees you from all suspicion. Why? So that such great busyness might not seem to be from some fear and cowardice. “But if anyone says to you, ‘This is offered to idols,’ do not eat it, for the sake of the one who informed you, and for conscience’s sake. Now I mean conscience, not my own, but that of the other.” For he commands you to abstain, not as though they had power, but as though they were abominable. Therefore do not flee from them as though they were able to harm you; for they have no power at all. Partake indifferently; for it is the table of enemies and of the dishonored. Therefore he said, “For the sake of the one who informed you, and for conscience’s sake,” so that he might not be harmed. “For why is my freedom judged by another’s conscience?” He calls freedom the unobserved and unhindered state. For this is freedom, when one has been released from Jewish slavery. What he says is of this sort: God has made me free, and above all harm, but the Greek does not know how to judge by my philosophy, nor does he perceive the generosity of my Master; but he will condemn, and will say to him, that those who seem to abstain from idols are clinging to the things offered to them. “If I partake by grace, why am I blasphemed for that for which I give thanks?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"εἴτε οὖν ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε.» Τίνος μετέχει χάριτι, ἢ τῶν τοῦ Θεοῦ δωρεῶν; ἡ γὰρ χάρις αὐτοῦ τοσαύτη, ὡς κατασκευάσαι τὴν ψυχὴν ἀμόλυντον, καὶ ἀνωτέραν πάσης κηλίδος. «Ἀπρόσκοποι γίνεσθε, καὶ Ἰουδαίοις, καὶ Ἕλλησι, καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ.» Τουτέστιν, Μηδεμίαν παρέχετε βλάβην μηδενί. Οὐ γὰρ μόνον ἀδελφοὺς οὐ δεῖ πλήττειν, ἀλλ' οὐδὲ τοὺς ἔξωθεν. «Καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσι.» ΚΕΦΑΛ. ΙΑʹ.\n\n«Μιμηταί μου γίνεσθε, ὡς κἀγὼ Χριστοῦ.» Ἐπειδὴ ὑπευθύνους αὐτοὺς ἐποίησεν, καὶ τῆς τῶν Ἑλλήνων βλάβης, καὶ τῆς τῶν Ἰουδαίων, καὶ βαρὺ τὸ\n\nλεγόμενον ἦν, εὐπαράδεκτον αὐτὸ καὶ κοῦφον ποιεῖ αὐτὸ, εἰς μέσον ἑαυτὸν ἄγων, καὶ τὸ τῶν ἄλλων συμφέρον λέγων ζητεῖν. Ὁ γὰρ κανών ἐστι τοῦ τελειοτάτου Χριστιανοῦ, καὶ ὅρος ἠκριβωμένος, καὶ ἡ ἀνωτάτω κορυφὴ, τὸ κοινῇ συμφέρον ζητεῖν. Καὶ οὐδὲν οὕτω δύναται ποιῆσαι μίμησιν τοῦ Χριστοῦ, ὡς τὸ κήδεσθαι τῶν πλησίον. Διὸ τὸ, Μιμηταί μου γίνεσθε, προσέθηκεν. «Ἐπαινῶ δὲ ὑμᾶς, ἀδελφοὶ, ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν, τὰς παραδόσεις κατέχετε. Θέλω δὲ ὑμᾶς εἰδέναι, ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν· κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ· κεφαλὴ δὲ Χριστοῦ ὁ Θεός.» Ἀπαρτίσας τὰ περὶ τῶν εἰδωλοθύτων, λόγον ἐφ' ἕτερον μέτεισιν, τὸ μὴ τὰς γυναῖκας ἀκατακαλύπτως εὔχεσθαι, ἢ προφητεύειν, καὶ τὸ μὴ τοὺς ἄνδρας κομᾷν. Ἤδη δὲ ἦν καὶ περὶ τούτων παραινέσας, διὸ καὶ μνημονεύειν αὐτούς φησιν αὐτοῦ, εἰ καὶ μὴ πάντες ἐδέξαντο τὴν παραίνεσιν.","english":"Whether therefore you eat, or drink, or do anything, do all to the glory of God. By whose grace does he partake, or of the gifts of God? For his grace is so great as to render the soul undefiled and higher than every stain. “Be without offense, both to Jews and to Greeks and to the Church of God.” That is, give no harm to anyone. For not only must one not strike brothers, but not even those outside. “Just as I also please all things to all, not seeking my own advantage, but that of the many, that they may be saved.” CHAPTER 11.\n\n“Be imitators of me, as I also am of Christ.” Since he made them liable both for the harm done to the Greeks and for that done to the Jews, and the saying was burdensome, he makes it acceptable and light, bringing himself into the middle and saying that he seeks the advantage of others. For the rule of the most perfect Christian, and the exact boundary, and the highest summit, is to seek the common advantage. And nothing is so able to produce imitation of Christ as caring for one's neighbors. Therefore he added, “Be imitators of me.” “But I praise you, brothers, that you remember me in all things, and hold fast the traditions just as I delivered them to you. But I want you to know that the head of every man is Christ; but the head of a woman is the man; but the head of Christ is God.” Having completed the matters concerning things offered to idols, he passes to another topic: that women should not pray or prophesy uncovered, and that men should not wear long hair. But he had already given exhortation concerning these things; therefore he says that they remember him, even if not all accepted the exhortation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"«Πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων, κατὰ κεφαλῆς ἔχων, καταισχύνει τὴν κεφαλὴν αὑτοῦ.» Σύμβολα δέδοται ἀνδρὶ καὶ γυναικὶ, πολλὰ μὲν καὶ ἕτερα· τῷ μὲν τῆς ἀρχῆς, τῇ δὲ τῆς ὑποταγῆς. Μετὰ δὲ ἐκείνων καὶ τοῦτο, τὸ ταύτην μὲν κατακαλύπτεσθαι, τοῦτον δὲ γυμνὴν ἔχειν τὴν κεφαλήν. Εἰ τοίνυν σύμβολα ταῦτά ἐστιν, ἀμφότεροι ἁμαρτάνουσι, τὴν εὐταξίαν συγχέοντες, καὶ τὴν τοῦ Θεοῦ διαταγὴν καὶ τοὺς οἰκείους ὑπερβαίνοντες ὅρους· καὶ ὁ μὲν, εἰς τὴν ἐκείνης καταπίπτων εὐτέλειαν· ἡ δὲ ἐπανισταμένη τῷ ἀνδρὶ διὰ τοῦ σχήματος. «Πᾶσα δὲ γυνὴ προσευχομένη, ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ, καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστι καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ· εἰ γὰρ οὐ κατακαλύπτεται γυνὴ, καὶ κειράσθω. Εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι, ἢ ξυρᾶσθαι, κατακαλυπτέσθω.» Ἦσαν γὰρ γυναῖκες, τοῦτο τὸ χάρισμα ἔχουσαι, ὡς αἱ Φιλίππου θυγατέρες, καὶ ἕτεραι πρὸ ἐκείνων, καὶ μετ' ἐκείνας, περὶ ὧν καὶ προφητεία ἦν λέγουσα· Καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν, καὶ αἱ θυγατέρες ὑμῶν ὁράσεις ὄψονται. «Ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλὴν, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων. Γυνὴ δὲ δόξα ἀνδρός ἐστιν· οὐ γὰρ ἀνὴρ ἐκ γυναικὸς, ἀλλὰ γυνὴ ἐξ ἀνδρός· καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα.» Ἄλλη πάλιν αἰτία, ἡ κωλύουσα κατακαλύπτεσθαι, καὶ ποία αὕτη, ἢ τὸ ἄρχοντα αὐτὸν εἶναι τῆς γυναικός; Τὸν γὰρ ἄρχοντα τῷ βασιλεῖ προσιόντα, τὸ τῆς ἀρχῆς σύμβολον ἔχειν δεῖ.","english":"Every man praying or prophesying with his head covered dishonors his own head. Symbols have been given to man and woman, many and various: to the man, of authority; to the woman, of subjection. Along with those, this also: that she be veiled, and he have his head bare. If, then, these are symbols, both sin, confounding good order and transgressing the ordinance of God and their own proper bounds—the one falling into her lowliness, the other rising up against the man through her attire. Every woman praying or prophesying with her head uncovered dishonors her own head; for it is one and the same as the shorn woman. For if a woman is not veiled, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be veiled. For there were women who had this gift, like the daughters of Philip, and others before them and after them, concerning whom prophecy also spoke: And your sons shall prophesy, and your daughters shall see visions. For a man indeed ought not to cover his head, since he is the image and glory of God. But the woman is the glory of the man; for the man is not from the woman, but the woman from the man; for indeed the man was not created for the woman, but the woman for the man. Another reason again, the one preventing veiling—and what is this, but that he is the ruler of the woman? For the ruler, when approaching the king, must have the symbol of his authority.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Ὥσπερ οὖν οὐδεὶς τῶν ἀρχόντων χωρὶς ζώνης καὶ χλανίδος τολμήσειεν ἂν φανῆναι τῷ βασιλεῖ, οὕτω μηδὲ σὺ, φησὶ, χωρὶς τῶν συμβόλων τῆς ἀρχῆς, ὅπερ ἐστὶ τὸ μὴ κατακαλύπτεσθαι, προσεύχου τῷ Θεῷ, ἵνα μὴ ὑβρίσῃς, καὶ σεαυτὸν, καὶ τὸν τετιμηκότα. Τὸ αὐτὸ καὶ ἐπὶ τῆς γυναικὸς εἴποι τις ἄν. Καὶ γὰρ ἐκείνῃ ὕβρις, τὸ μὴ ἔχειν τὰ σύμβολα τῆς ὑποταγῆς. «Διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους.» Διὰ τοῦτο, ποῖον; Διὰ τὰ εἰρημένα, λέγει, πάντα. Καὶ πρῶτον μὲν, ὅτι κεφαλὴ ἡμῶν ὁ Χριστὸς, ἡμεῖς δὲ τῆς γυναικός. Δεύτερον δὲ, ὅτι ἡμεῖς δόξα Θεοῦ, ἡμῶν δὲ ἡ γυνή. Τρίτον, ὅτι οὐχ ἡμεῖς ἐκ τῆς γυναικὸς, ἀλλ' ἐκείνη ἐξ ἡμῶν. Τέταρτον, ὅτι οὐχ ἡμεῖς διὰ τὴν γυναῖκα, ἀλλ' ἐκείνη δι' ἡμᾶς. Πέμπτον, διὰ τοὺς ἀγγέλους τοὺς παρεστηκότας, καὶ συναντιλαμβανομένους τῷ προσευχομένῳ. «Πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς, οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν Κυρίῳ. Ὥσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρὸς, οὕτω καὶ ὁ ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ τοῦ Θεοῦ· ἐν ὑμῖν αὐτοῖς κρίνατε. Πρέπον ἐστὶ γυναῖκα ἀκατακάλυπτον τῷ Θεῷ προσεύχεσθαι; ἢ οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς, ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστι· γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῆς ἐστιν; ὅτι ἀντὶ περιβολαίου αὐτῇ δέδοται.» Ἐπειδὴ πολλὴν ὑπεροχὴν τῷ ἀνδρὶ εἰπὼν, ὅτι ἐξ αὐτοῦ ἡ γυνὴ, καὶ δι' αὐτὸν, ἵνα μήτε τοὺς ἄνδρας ἐπάρῃ πλέον τοῦ δέοντος, μήτε ἐκείνας ταλαιπωρήσῃ, ἐπήγαγεν τὴν διάθεσιν.","english":"Just as, then, none of the rulers would dare to appear before the king without a belt and cloak, so neither should you, he says, pray to God without the symbols of authority, which is not to be covered, lest you insult both yourself and the one who has honored you. The same could be said in the case of the woman. For it is an insult to her also, not to have the symbols of subjection. \"For this cause the woman ought to have authority on her head because of the angels.\" For this cause—which one? Because of all the things that have been said, he says. And first, that Christ is our head, and we are the woman's. Second, that we are the glory of God, and the woman is ours. Third, that we are not from the woman, but she is from us. Fourth, that we are not for the sake of the woman, but she is for our sake. Fifth, because of the angels who stand by and assist the one who prays. \"Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord. For as the woman is from the man, so also the man is through the woman; but all things are from God. Judge among yourselves: is it fitting for a woman to pray to God uncovered? Or does not nature itself teach you that if a man has long hair, it is a dishonor to him; but if a woman has long hair, it is her glory? Because it is given to her instead of a covering.\" Since, having spoken of the great superiority of the man—that the woman is from him and for his sake—lest he puff up the men more than is fitting, or distress those women, he added the disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"«Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν.» Μεμετρημένην τὴν ἐπιτίμησιν ἐποίησεν, πλείονα τὴν ἐντροπὴν ἐνθεὶς, ὅθεν καὶ βαρύτερον ἐποίησε τὸν λόγον. «Οὐδὲ αἱ Ἐκκλησίαι τοῦ Θεοῦ.» Δείκνυσιν\n\nὅτι πάσῃ τῇ οἰκουμένῃ ἀντιπίπτουσι, καὶ ἐναντιοῦνται οἱ μὴ εἴκοντες. «Τοῦτο δὲ παραγγέλλων, οὐκ ἐπαινῶ.» Ἐφ' ἕτερον μεταβαίνει ἔγκλημα. Τοῦτο δέ ἐστι, τὸ κοινῇ συνιόντων αὐτῶν εἰς ἑστίασιν, ἐξουθενεῖσθαι παρὰ τῶν πλουσίων τοὺς πένητας. Τοῦτο δὲ τὸ ἔθος, ἄνω μὲν ἦν, ἐπὶ τῶν τρισχιλίων καὶ πεντακισχιλίων τῶν ἐξ ἀρχῆς πιστευσάντων· οὐ μὴν ἔσωσεν ἐπὶ τῶν ὕστερον τῶν νῦν ἐγκαλουμένων τὴν ἀκρίβειαν. Ἐπεὶ οὖν διεσπάσθη τὸ ἔθος τοῦτο κάλλιστον ὂν (καὶ γὰρ ἀγάπης ὑπόθεσις ἦν), πληκτικῶς κέχρηται τῷ λόγῳ, βοῶν, ὅτι Οὐκ ἀποδέχομαι ὑμᾶς, ὅτι εἰς ἀνάγκην με κατεστήσατε συμβουλῆς· οὐδὲ ἐπαινῶ, ὅτι ἐδεήθητε διδασκάλου εἰς τοῦτο. «Ὅτι οὐκ εἰς τὸ κρεῖσσον, ἀλλ' εἰς τὸ ἧττον συνέρχεσθε· πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν Ἐκκλησίᾳ.» Τουτέστιν, ὅτι οὐκ εἰς ἐπίδοσιν ἀρετῆς. Δέον γὰρ ἐπιδοῦναι, καὶ πλείονα γενέσθαι τὴν φιλοτιμίαν· ὑμεῖς καὶ τὸ ἤδη κρατῆσαν ἔθος ἄκυρον ἐπεδείξατε, καὶ παραγγελίας ἐδεήθητε παρ' ἐμοῦ, ἵνα εἰς τὴν προτέραν ἐπανέλθητε τάξιν. «Ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν.» Ἵνα μὴ δόξῃ διὰ τοὺς πένητας μόνον ταῦτα λέγειν, οὐκ εὐθέως εἰς τὸ περὶ τῶν τραπεζῶν ἐμβάλλει λόγον, ὥστε μὴ εὐκαταφρόνητον ποιῆσαι τὴν ἐπίπληξιν. Διό φησιν· Ἀκούω ἐν ὑμῖν σχίσματα ὑπάρχειν. Καὶ οὐκ εἶπεν· Ἀκούω ὑμᾶς κατ' ἴδια ἑστιάσασθαι, καὶ μὴ μετὰ τῶν πενήτων.","english":"If anyone seems to be contentious, we have no such custom.\" He made the rebuke measured, instilling greater shame, and for this reason he made his word heavier. \"Nor do the churches of God.\" He shows that those who do not yield oppose and stand against the whole inhabited world. \"But in giving this charge, I do not praise you.\" He moves to another accusation. This is, that when they come together in common for a meal, the poor are treated with contempt by the rich. This custom, indeed, existed formerly, in the time of the three thousand and the five thousand who believed from the beginning; but it did not preserve the exactness among those later, of those now being accused. Since, then, this custom was torn apart, though it was most excellent (for it was a basis of love), he used his word sharply, crying out that I do not accept you, because you put me under the necessity of giving counsel; nor do I praise you, because you needed a teacher for this. \"For you come together not for the better, but for the worse; for first of all, when you come together in the church.\" That is, not for the increase of virtue. For it was necessary to increase and for the generosity to become greater; but you have shown the custom that already prevailed to be void, and you needed a charge from me, so that you might return to the former order. \"I hear that there are divisions among you.\" So that he might not seem to say these things only on account of the poor, he does not immediately throw his discourse into the matter of the tables, so as not to make the rebuke easily despised. Therefore he says: I hear that there are divisions among you. And he did not say: I hear that you feast privately, and not with the poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"«Καὶ μέρος τι πιστεύω.» Ἵνα μὴ λέγωσιν, ὅτι Ψεύδονται οἱ διαβάλλοντες, οὔτε ὅτι Πιστεύω, εἶπεν, ἵνα μὴ ἀναισχυντοτέρους ποιήσῃ· οὔτε πάλιν, ὅτι Ἀπιστῶ, ἵνα μὴ δόξῃ μάτην ἐπιτιμᾷν· ἀλλ' ἐκ μέρους εἶπεν πιστεύειν, ἐναγωνίους αὐτοὺς ποιῶν, καὶ εἰς τὴν τῆς διορθώσεως καλῶν ἐπάνοδον. «Δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι.» Αἱρέσεις ἐνταῦθα, οὐ τὰς τῶν δογμάτων, ἀλλὰ τὰς τῶν σχισμάτων φησί. Τοῦτο δὲ λέγει, οὐκ ἀνάγκην τινὰ καὶ βίαν ἐφιστὰς τῷ βίῳ, ἀλλὰ τὸ πάντως ἐσόμενον ἐκ τῆς πονηρᾶς τῶν ἀνθρώπων γνώμης προλέγων, ὅπερ ἤμελλε γίνεσθαι, οὐ διὰ τὴν αὐτοῦ πρόῤῥησιν, ἀλλὰ διὰ τὴν τῶν ἀνιάτως ἐχόντων γνώμην. Οὐ γὰρ ἐπειδὴ προεῖπεν, ἐγένετο, ἀλλ' ἐπειδὴ πάντως ἔμελλε γενέσθαι, διὰ τοῦτο προεῖπεν. «Ἵνα οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν.» Ἵνα λάμψωσι μειζόνως. Ὃ δὲ βούλεται εἰπεῖν, τοιοῦτόν ἐστιν, ὅτι Τοὺς δοκίμους καὶ στερεοὺς, οὐ μόνον οὐδὲν τοῦτο παραβλάπτει, ἀλλὰ καὶ δείκνυσι μᾶλλον, καὶ λαμπροτέρους ἀποφαίνει· τὸ γὰρ, ἵνα, οὐκ αἰτιολογίας ἐστὶν, ἀλλὰ πολλαχοῦ, καὶ τῆς τῶν πραγμάτων ἐκβάσεως· οἷον ὅταν ὁ Χριστὸς λέγῃ· Εἰς κρῖμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσι, καὶ οἱ μὴ βλέποντες τυφλοὶ ὦσι. Καὶ μὴν οὐ διὰ τοῦτο ἦλθεν, ἵνα οἱ βλέποντες τυφλοὶ γένωνται, ἀλλὰ τὸ ἐναντίον, ἵνα οἱ τυφλοὶ βλέψωσι· συνέβη δὲ τοῦτο. Οὕτω καὶ ἐνταῦθα γνῶναι δεῖ τὸ, Ἵνα οἱ δόκιμοι φανεροὶ γένωνται.","english":"And in part I believe.\" So that they might not say, \"Those who slander are lying,\" he did not say, \"I believe,\" lest he make them more shameless; nor again, \"I do not believe,\" lest he seem to rebuke in vain; but he said that he believes in part, stirring them to struggle and calling them to a return of correction. \"For there must also be heresies among you.\" By heresies here he means not those of doctrines but those of schisms. And he says this, not imposing any necessity and force upon life, but foretelling what will certainly come to be from the evil disposition of men—what was going to happen, not because of his foretelling, but because of the disposition of those incurably disposed. For it did not happen because he foretold it, but because it was certainly going to happen, for this reason he foretold it. \"So that those who are approved may become manifest among you.\" So that they may shine more greatly. And what he wishes to say is this: that this harms the approved and steadfast not only in no way, but even shows them more, and makes them more illustrious; for \"so that\" is not [a statement] of causation, but in many places also of the outcome of events; as when Christ says, \"For judgment I came into this world, so that those who do not see may see, and those who do not see may be blind.\" And yet he did not come for this, that those who see might become blind, but the opposite, that the blind might see; but this happened. So also here one must understand the \"so that those who are approved may become manifest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"«Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ, οὐκ ἔστι Κυριακὸν δεῖπνον φαγεῖν.» Οὐκ εἶπε, συνερχομένων ὑμῶν, οὐκ ἔστι κοινῇ φαγεῖν, ἀλλὰ πάλιν ἑτέρως καὶ πολὺ φοβερῶς αὐτῶν καθάπτεται, εἰς ἐκείνην αὐτοὺς παραπέμπων τὴν ἑσπέραν, ἐν ᾗ τὰ σεπτὰ καὶ φρικτὰ μυστήρια παρέδωκεν ὁ Χριστός. «Ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν.» Ὅρα πῶς δείκνυσιν αὐτοὺς ἑαυτοὺς καταισχύνοντας, ὅπου γε τὸ Κυριακὸν ἰδιωτικὸν ποιοῦσιν. Λέγει οὖν, ὡς δεῖ τὸ Κυριακὸν δεῖπνον κοινὸν εἶναι. «Καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει.» Εἰρηκὼς, προλαμβάνει καὶ ἠρέμα πλήξας, εἰς λαιμαργίαν ἐπάγει, καὶ τὸ ἑξῆς πληκτικὸν ὂν, τὸ μεθύειν, ἅπερ ἀμφότερα ἀμετρίας ἦν. «Μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς Ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε;» Ὅρα πῶς ἀπὸ τῆς τῶν πενήτων ὕβρεως ἐπὶ τὴν Ἐκκλησίαν μετήγαγε τὸ ἔγκλημα, ἵνα φορτικώτερον ποιήσῃ τὸν λόγον. «Καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ.» Τοῦτό φησι, δεικνὺς, ὡς οὐ τοσοῦτον τοῖς πένησι τροφῆς μέλει, ὅσον τῆς ὕβρεως τῆς εἰς αὐτοὺς γινομένης. «Ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ Κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ Κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδοτο, ἔλαβεν ἄρτον, καὶ εὐχαριστήσας ἔκλασε, καὶ εἶπεν· Λάβετε, φάγετε, τοῦτό μού ἐστι τὸ σῶμα, τὸ ὑπὲρ","english":"When you come together therefore into one place, it is not to eat the Lord's supper.\" He did not say, \"When you come together, it is not to eat in common,\" but again in another way, and very fearfully, he attacks them, sending them back to that evening on which Christ handed down the venerable and awful mysteries. \"For each one takes his own supper beforehand in eating.\" See how he shows that they are shaming themselves, since they make the Lord's supper a private one. He says, then, that the Lord's supper ought to be common. \"And one is hungry, and another is drunken.\" Having said \"takes beforehand\" and struck gently, he brings in gluttony, and the next thing, which is striking, drunkenness—both of which were marks of excess. \"Do you not have houses to eat and to drink in? Or do you despise the church of God?\" See how from the outrage against the poor he transfers the charge to the Church, so as to make his word more weighty. \"And do you shame those who have not? What shall I say to you? Shall I praise you? In this I do not praise you.\" He says this, showing that they do not care so much about food for the poor as about the outrage done to them. \"For I received from the Lord that which also I delivered to you, that the Lord Jesus, on the night in which he was betrayed, took bread, and when he had given thanks, he broke it, and said: Take, eat, this is my body, which is for","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"ὑμῶν κλώμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων· Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε ὁσάκις ἂν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. Ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε, ἄχρις οὗ ἔλθῃ. Ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον τοῦτον, ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου ἀναξίως,» Θέλων αὐτοὺς καὶ ἑτέρωθεν ἐντρέψαι μειζόνως, ἀπὸ τῶν κυριωτέρων τὸν λόγον ὑφαίνει. Ὅμοιον δὲ ὡς εἰ λέγοι· Ὁ δεσπότης σου τῆς αὐτῆς πάντας ἠξίωσε τραπέζης, καὶ τῆς σφόδρα φρικτῆς οὔσης, καὶ πολὺ τὴν ἁπάντων ὑπερβαλλούσης ἀξίαν, σὺ δὲ αὐτοὺς καὶ τῆς σῆς ἀναξίους ἡγῇ τῆς μικρᾶς ταύτης καὶ εὐτελοῦς; Ἐκείνου δὲ μέμνηται τοῦ δείπνου, ἵνα μεθ' ὑπερβολῆς κατανύξῃ. Ἐπειδὴ καὶ τῆς παλαιᾶς διαθήκης ποτήριον ἦν αἱ σπονδαί. Καὶ γὰρ μετὰ τὸ θῦσαι, ποτηρίῳ καὶ φιάλῃ τὸ αἷμα δεχόμενοι, οὕτως ἔσπενδον. Ἐπεὶ οὖν ἀντὶ αἵματος ἀλόγου αἷμα εἰσήγαγε τὸ αὑτοῦ, ἵνα μὴ θορυβηθῇ τοῦτο ἀκούων, ἀνέμνησε τῆς παλαιᾶς διαθήκης ἐκείνης. «Ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου. Τί δήποτε; ὅτι ἐξέχεε καὶ οὗτος τὸ αἷμα, ὥσπερ ἐκεῖνοι οἱ κεντήσαντες, οὐχ ἵνα πίωσιν, ἀλλ' ἵνα ἐκχέωσι. «Δοκιμαζέτω δὲ ἄνθρωπος ἑαυτὸν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω.","english":"…which is broken for you; do this in remembrance of me. In the same way also the cup, after supper, saying, 'This cup is the new covenant in my blood; do this, as often as you drink it, in remembrance of me. For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes. Therefore whoever eats this bread or drinks the cup of the Lord unworthily…'\" Wishing to shame them more greatly from another angle as well, he weaves his argument from the more authoritative matters. And it is like as if he were saying: \"Your master deemed all worthy of the same table—a table that is exceedingly awe-inspiring and far surpasses the worth of all—yet you consider them unworthy even of your own small and paltry one?\" And he mentions that supper, in order to pierce them with compunction beyond measure. For even under the old covenant there was a cup—the drink offerings. For after sacrificing, they received the blood in a cup and a bowl, and so poured out the libation. Since, then, instead of the blood of irrational beasts he introduced his own blood, so that they might not be disturbed on hearing this, he called to mind that old covenant. \"He will be guilty of the body and the blood of the Lord.\" Why ever so? Because this man too poured out the blood, just as those who pierced him did—not that they might drink, but that they might pour it out. \"But let a man examine himself, and so let him eat of the bread and drink of the cup.","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":178,"ref":"p178","source":"Ὁ γὰρ ἐσθίων καὶ πίνων ἀναξίως, κρΐμα ἑαυτῷ ἐσθίει καὶ πίνει.» Ἔθος τοῦτο τῷ Παύλῳ, μὴ μόνον ἐκεῖνα ἐργάζεσθαι ἅπερ ἐστὶν αὐτῷ προκείμενα, ἀλλὰ κἂν παρεμπέσῃ λόγος εἰς τὴν ὑπόθεσιν, καὶ τοῦτο μετὰ πολλῆς ἐπεξιέναι τῆς σπουδῆς· καὶ μάλιστα ὅταν περὶ σφόδρα ἀναγκαίων, καὶ κατεπειγόντων ἦν. Ἐπειδὴ γὰρ τῆς τῶν μυστηρίων ἐδεήθη μνήμης, ἀναγκαῖον ἡγήσατο ἐπεξελθεῖν τῇ ὑποθέσει. Οὔτε γὰρ ἡ τυχοῦσα ἦν. Διὸ καὶ σφόδρα περὶ αὐτῆς διαλεχθεὶς, τὸ κεφάλαιον τῶν ἀγαθῶν κατασκευάζει, τὸ μετὰ ἀγαθοῦ συνειδότος προσιέναι αὐτοῖς. «Μὴ διακρίνων τὸ σῶμα τοῦ Κυρίου. Διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶνται ἱκανοί.» Τουτέστι, μὴ ἐξετάζων, μὴ ἐννοῶν τὸ μέγεθος τῶν προκειμένων. «Εἰ γὰρ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Κρινόμενοι δὲ, ὑπὸ τοῦ Κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. Ταῦτα λέγει, ὁμοῦ καὶ τοὺς ἀῤῥώστους παραμυθούμενος, καὶ τοὺς ἄλλους σπουδαιοτέρους ποιῶν. «Ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν, ἀλλήλους ἐκδέχεσθε. Εἰ δέ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρῖμα συνέρχησθε. Τὰ δὲ λοιπὰ, ὡς ἂν ἔλθω διατάξομαι.» Τουτέστιν, εἰς κόλασιν καὶ τιμωρίαν, τὴν Ἐκκλησίαν ὑβρίζοντες, τὸν ἀδελφὸν καταισχύνοντες. Καὶ γὰρ διὰ τοῦτο συνέρχεσθε, φησὶν, ἵνα συνδεθῆτε πρὸς ἀλλήλους· εἰ δὲ τοὐναντίον γίνεται, βέλτιον ὑμᾶς ἐν οἴκῳ ἑστιᾶσθαι τοῦτο [ἵνα] δὲ ἔλεγεν, ἵνα ἐφελκύσηται πλέον. ΚΕΦΑΛ. ΙΒʹ.","english":"For the one who eats and drinks unworthily, eats and drinks judgment to himself. This is a habit of Paul's: not only to accomplish those things that lie before him, but even if a word falls into the subject, to treat it too with great zeal—and especially when the matters were very necessary and urgent. For since he had need of the remembrance of the mysteries, he considered it necessary to treat the subject thoroughly. For it was not an ordinary matter. Therefore, having spoken at length about it, he establishes the sum of good things: to approach them with a good conscience. Not discerning the body of the Lord. For this reason many among you are weak and sick, and a good many sleep. That is, not examining, not understanding the magnitude of what is set before them. For if we judged ourselves, we would not be judged. But being judged, we are disciplined by the Lord, so that we may not be condemned with the world. He says these things, at once consoling the weak and making the others more earnest. So then, my brothers, when you come together to eat, wait for one another. If anyone is hungry, let him eat at home, so that you do not come together for judgment. And the rest, when I come, I will set in order. That is, for punishment and retribution—insulting the Church, shaming the brother. For it is for this reason, he says, that you come together: to be bound to one another; but if the opposite happens, it is better for you to feast at home. But he said this in order to draw them further. Chapter 12.","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":179,"ref":"p179","source":"«Περὶ δὲ τῶν πνευματικῶν, ἀδελφοὶ, οὐ θέλω ὑμᾶς ἀγνοεῖν.» Ἐκ τῶν χαρισμάτων τῶν δεδομένων τοῖς πιστεύσασιν εἰς Χριστὸν, σχίσματα ἐγίνετο ἐν τῇ Ἐκκλησίᾳ, καὶ κατέτρεχον τῶν ἐχόντων τὴν προφητείαν οἱ λαλοῦντες γλώσσαις. Ἐπειδὴ γὰρ τοῦτο πρῶτον ἐδόθη τοῖς ἀποστόλοις ἐν τῇ ἡμέρᾳ τῆς Πεντηκοστῆς, τούτου χάριν μέγα ἐφρόνουν οἱ ἔχοντες ἐπ' αὐτῷ. Διὸ ταῦτα ἀκούσας ὁ Ἀπόστολος, ὅρα πῶς τὴν ἔριν ἐκβάλλει. «Οἴδατε, ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα ἄφωνα ὡς ἂν ἤγεσθε, ἀναγόμενοι. Διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν Πνεύματι Θεοῦ λαλῶν, λέγει ἀνάθεμα Ἰησοῦν. Καὶ οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν Πνεύματι ἁγίῳ.» Πρὶν ἄρξηται καταστέλλειν τὴν στάσιν, ἕτερον διδάσκει. Τοῦτο δέ ἐστι, τὸ γνῶσιν ἔχειν προφήτου καὶ ψευδοπροφήτου. Ἐβάσκηνεν γὰρ τούτῳ τῷ χαρίσματι ὁ διάβολος, καὶ πολλοὺς ψευδοπροφήτας ἐποίησε, βουλόμενος τὸ πνευματικὸν ἀμβλῦναι χάρισμα. Τίθησιν οὖν διαφορὰς, καὶ πρώτην ταύτην, τοῦτον προφήτην φωτιζόμενον ἀπὸ τοῦ Πνεύματος τάξει διδάσκειν· τὸν δὲ ψευδοπροφήτην ἀγόμενον,","english":"Now concerning spiritual gifts, brothers, I do not want you to be ignorant. From the gifts given to those who believed in Christ, divisions arose in the Church, and those who spoke in tongues ran down those who had the gift of prophecy. For since this gift was first given to the apostles on the day of Pentecost, on this account those who possessed it were greatly puffed up. Therefore, when the Apostle heard these things, see how he casts out the strife. You know that when you were Gentiles, you were led away to mute idols, being carried along. Therefore I make known to you that no one speaking in the Spirit of God says, Jesus is accursed. And no one is able to say, Jesus is Lord, except in the Holy Spirit. Before he begins to check the faction, he teaches something else. And this is, to have knowledge of a true prophet and a false prophet. For the devil envied this gift, and made many false prophets, wishing to blunt the spiritual gift. He therefore sets out distinctions, and the first of these, that this one is a prophet enlightened by the Spirit so as to teach in order; but the false prophet is led along,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"καὶ μαινόμενον, καὶ σκοτούμενον, ὑπὸ τοῦ ἐν αὐτῷ πνεύματος λαλεῖν. Δεύτερον δὲ ὅτι ὁ μὲν προφητεύων, ἐν τῷ ὀνομάζειν Κύριον τὸν Ἰησοῦν, ἀληθής ἐστιν· ὃς δὲ τοῦτο οὐ ποιεῖ, ἀλλὰ ἀναθεματίζει, ψεύστης ἐστί. «Διαιρέσεις δὲ χαρισμάτων εἰσίν.» Δεδωκὼς τὴν διαφορὰν, ἄρχεται παραμυθεῖσθαι τοὺς τὸ ἔλαττον χάρισμα ἔχοντας Ὅμοιον ὡς εἰ λέγοι· Τίνος ἕνεκεν ἀθυμεῖς, ὅτι οὐκ ἔλαβες ὅσον ὁ ἕτερος; ἀλλ' ἐννόησον ὅτι χάρισμά ἐστι, καὶ οὐκ ὀφειλὴ, καὶ παραμυθήσῃ τὴν ὀδύνην. Διὰ τοῦτο, Διαιρέσεις χαρισμάτων, εἶπε, καὶ οὐ σημείων, οὐδὲ θαυμάτων, πείθων αὐτὸν τῷ ὀνόματι τῆς δωρεᾶς, μὴ μόνον ἀλγεῖν, ἀλλὰ καὶ χάριν ἔχειν. Ὁρᾷς, ὅτι οὐδεμίαν διαφορὰν δείκνυσιν ἐν ταῖς δωρεαῖς, Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος τὴν ὁμοτιμίαν ἐμφαίνων. «Τὸ δὲ αὐτὸ Πνεῦμα.» Εἰ καὶ τῷ μέτρῳ, ἠλάττωσαι, φησὶν, ἀλλὰ καὶ ἐξ ἐκείνου ἔλαβες τὸ μεῖζον. «Καὶ διαιρέσεις διακονιῶν εἰσὶν, καὶ ὁ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσίν.» Χάρισμα, καὶ ἐνέργεια, καὶ διακονία ταυτόν ἐστιν, ὀνομάτων δὲ μόνον διαφορά· ἐπεὶ πράγματα τὰ αὐτά. Ὃ γάρ ἐστι χάρισμα, τοῦτο καὶ διακονία· καὶ ὅ ἐστι διακονία, τοῦτό ἐστιν καὶ ἐνέργεια. Τὴν γὰρ διακονίαν μου, φησὶ, πεπληροφόρηκα· καὶ, Τὴν διακονίαν μου δοξάζω. Καὶ Τιμοθέῳ, Ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ Θεοῦ, ὅ ἐστι ἐν σοί. Καὶ Γαλάταις· Ὃ γὰρ ἐνεργήσας Πέτρῳ εἰς περιτομὴν, ἐνήργησε κἀμοὶ εἰς τὰ ἔθνη. Ὁρᾷς ὅτι οὐδεμία ἐστὶν διαφορὰ χαρίσματος, καὶ διακονίας, καὶ ἐνεργείας. Ὅρα πῶς πανταχοῦ ταύτην ποιεῖται τὴν προσθήκην, ἐν τῷ αὐτῷ Πνεύματι, λέγων· καὶ, κατὰ τὸ αὐτὸ Πνεῦμα.","english":"and being mad, and being darkened, to speak by the spirit that is in him. Second, that the one who prophesies is true when he names Jesus as Lord; but whoever does not do this, but anathematizes, is a liar. \"And there are divisions of gifts.\" Having given the difference, he begins to comfort those who have the lesser gift. It is as if he were saying: For what reason are you disheartened because you did not receive as much as the other? But consider that it is a gift, and not a debt, and you will soothe your pain. For this reason, he said, \"Divisions of gifts,\" and not of signs, nor of wonders, persuading him by the name of the gift not only not to grieve, but even to be grateful. Do you see that he shows no difference in the gifts, indicating the equal honor of the Father and the Son and the Holy Spirit? \"But the same Spirit.\" Even if, he says, you have been made lesser in measure, yet you have received the greater from him. \"And there are divisions of ministries, and the same Lord; and there are divisions of workings.\" Gift, and working, and ministry are the same thing, but a difference of names only; since the things themselves are the same. For what is a gift, this is also a ministry; and what is a ministry, this is also a working. For, he says, I have fully accomplished my ministry; and, I glorify my ministry. And to Timothy: I remind you to rekindle the gift of God, which is in you. And to the Galatians: For the one who worked in Peter for circumcision worked also in me for the Gentiles. Do you see that there is no difference of gift, and ministry, and working? Observe how everywhere he makes this addition, saying \"in the same Spirit,\" and \"according to the same Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Οἶδεν γὰρ μεγάλην οὖσαν τὴν ἐντεῦθεν παράκλησιν. Ὥστε εἰ τοῦτο σπουδάζεις ἐπιδείξασθαι, ὅτι Πνεῦμα ἔχεις, τούτου ἔχεις τὴν ἀπόδειξιν ἀπὸ τοῦ βαπτισθῆναι. Τῷ δὲ ἀπίστῳ οὐδαμόθεν ἔσται τοῦτο καταφανὲς, ἀλλ' ἢ ἀπὸ τῶν σημείων, ὥστε κἂν ἐντεῦθεν πάλιν, οὐ μικρὰ παραμυθία. Εἰ γὰρ καὶ τὰ χαρίσματα διάφορα, ἀλλ' ἡ ἔνδειξις μία, κἂν πολὺ μεῖζον, ἢ ὀλίγον, ὁμοίως εἰς αὐτόν. «Ὁ δὲ αὐτός ἐστι Θεὸς, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. Ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον.» Ἵνα μή τις λέγῃ, Εἰ καὶ αὐτὸς Κύριος, καὶ τὸ αὐτὸ Πνεῦμα, καὶ ὁ αὐτὸς Θεὸς, ἀλλ' ἐγὼ ἔλαττον εἴληφα· φησὶν, Οὕτω συνέφερεν. Ὅταν οὖν, φησὶ, καὶ εἷς ὁ δεδωκὼς, καὶ χάρισμα τὸ σοὶ δοθὲν, καὶ ἡ φανέρωσις ἐντεῦθεν γίνεται, καὶ τοῦτο μᾶλλον συμφέρει, μὴ ἄλγει ὡς καταφρονηθείς. Οὐ γὰρ ἀτιμάζων σε τοῦτο πεποίηκεν, ἀλλὰ τὸ συμφέρον σκοπῶν. Φανέρωσιν δὲ Πνεύματος λέγει, τὸ, ἕν τι τῶν χαρισμάτων λαβεῖν. Ἐμοὶ μὲν γὰρ τῷ πιστῷ δῆλος ὁ Πνεῦμα ἔχων. «Ὧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας· ἄλλῳ δὲ λόγος γνώσεως, κατὰ τὸ αὐτὸ τὸ Πνεῦμα. Ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι· ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ Πνεύματι· ἄλλῳ δὲ ἐνεργήματα δυνάμεων· ἄλλῳ δὲ προφητεία· ἄλλῳ δὲ διακρίσεις πνευμάτων.» Τί ἐστι λόγος σοφίας; τὸ καὶ αὐτὸν σοφὸν εἶναί τινα, καὶ ἄλλους δύνασθαι τοῦτο ποιεῖν. Τί δὲ λόγος γνώσεως; τὸ γνῶσιν μὲν ἔχειν καὶ εἰδέναι τὰ μυστήρια, διδάσκειν δὲ μὴ δύνασθαι, μηδὲ εἰς ἄλλον ἐξενεγκεῖν εὐκόλως ἅπερ ἐστίν. Τί δέ ἐστι πίστις;","english":"For he knew that the encouragement from this source is great. So if you are eager to demonstrate that you have the Spirit, you have the proof of this from the fact of having been baptized. But for the unbeliever this will not be evident from any other source than from the signs, so that even from this there is again no small consolation. For even if the gifts are different, the demonstration is one, whether it be much greater or small, equally referring to him. \"But it is the same God who works all things in all. But to each is given the manifestation of the Spirit for what is beneficial.\" Lest anyone say, \"Even if it is the same Lord, and the same Spirit, and the same God, yet I have received less,\" he says, \"It was beneficial thus.\" When, then, he says, both the giver is one, and the gift given to you is one, and the manifestation comes from this source, and this is more beneficial, do not grieve as though you were despised. For he did this not to dishonor you, but looking to what is beneficial. And he calls \"manifestation of the Spirit\" the receiving of one of the gifts. For to me, the believer, the one who has the Spirit is evident. \"For to one is given through the Spirit a word of wisdom; to another a word of knowledge, according to the same Spirit. To another faith in the same Spirit; to another gifts of healings in the one Spirit; to another workings of powers; to another prophecy; to another discernings of spirits.\" What is a word of wisdom? That a person be wise himself and be able to make others so. And what is a word of knowledge? That one have knowledge and know the mysteries, but not be able to teach, nor easily bring forth to another the things that are. And what is faith?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"οὐκ αὐτὴ ἡ τῶν δογμάτων, ἀλλ' ἡ τῶν σημείων, περὶ ἧς ἔλεγον οἱ ἀπόστολοι, Πρόσθες ἡμῖν πίστιν· καὶ περὶ ἧς εἴρηται, Ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως. Αὕτη γὰρ ἡ μήτηρ τῶν σημείων ἐστίν. Ἄλλο δέ ἐστιν ἐνεργήματα δυνάμεων, καὶ χαρίσματα ἰαμάτων ἔχειν. Ὁ μὲν γὰρ χαρίσματα ἰαμάτων ἔχων, ἰᾶται μόνον· ὁ δὲ ἐνεργήματα δυνάμεων κεκτημένος, οὐκ ἰᾶται μόνον, ἀλλὰ καὶ κολάζει· ὥσπερ ὁ Ἀπόστολος ἐπώρωσε τὸν μάγον· ὥσπερ ὁ Πέτρος ἀνεῖλε τὸν Ἀνανίαν. Διάκρισις δὲ πνευμάτων ἐστὶ, τὸ εἰδέναι τίς ὁ πνευματικὸς, καὶ τίς ὁ μὴ πνευματικός· τίς ὁ προφήτης, καὶ τίς ὁ ἀπατεών. «Ἑτέρῳ δὲ γένη γλωσσῶν· ἄλλῳ δὲ ἑρμηνεία γλωσσῶν. Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα.» Ὁ μὲν γὰρ ᾔδει τί ἔλεγεν αὐτὸς, ἄλλῳ δὲ ἑρμηνεῦσαι οὐκ ἠδύνατο. Ὁ δὲ ἀμφότερα ταῦτα ἐκέκτητο. Ἐδόκει δὲ τοῦτο χάρισμα εἶναι μέγα, ἐπειδὴ καὶ πρῶτον αὐτὸ ἔλαβον οἱ ἀπόστολοι. Ἐπειδὴ τοίνυν τοῦτο αὐτοὺς μάλιστα ἐπῆρεν, τὸ πρῶτον εἰς τοὺς\n\nἀποστόλους κατενεχθῆναι τὸ χάρισμα, ἐν τῷ λόγῳ ὕστερον τίθησιν. Εἰ ἔλαττον τὸ Πνεῦμα, καὶ ἑτέρας οὐσίας, καθώς τινές φασιν, οὐδὲν ὤνησεν ἡ παραμυθία, οὐδὲ τὸ ἀκοῦσαι, τὸ αὐτὸ Πνεῦμα. Ὁ μὲν γὰρ παρὰ τοῦ βασιλέως λαβὼν, μεγίστην ἂν ταύτην σχοῖ τὴν παραμυθίαν, ὅτι αὐτὸς αὐτῷ ἔδωκεν. Ὁ δὲ παρὰ τοῦ δούλου, τότε μᾶλλον ἀλγεῖ, ὅταν τοῦτό τις αὐτῷ προσενέγκῃ, ὥστε κἀντεῦθεν δῆλον, ὅτι οὐ τῆς δουλικῆς, ἀλλὰ τῆς βασιλικῆς οὐσίας τὸ ἅγιον Πνεῦμα. Ὅπερ ἀνωτέρω περὶ τοῦ Πατρὸς εἶπεν, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι, τοῦτο κἀνταῦθα περὶ τοῦ Πνεύματος.","english":"It is not the same faith of doctrines, but the faith of signs, about which the apostles said, \"Increase our faith\"; and about which it is said, \"If you have faith as a grain of mustard seed.\" For this is the mother of signs. But it is another thing to have workings of powers, and gifts of healings. For the one who has gifts of healings heals only; but the one who has acquired workings of powers not only heals but also punishes—as the Apostle struck the magician with blindness; as Peter struck Ananias dead. And discernment of spirits is the knowing who is spiritual and who is not spiritual; who is a prophet and who is a deceiver. \"To another kinds of tongues; to another interpretation of tongues. But all these things the one and the same Spirit works.\" For one knew what he himself was saying, but was unable to interpret it to another; while another had acquired both. And this seemed to be a great gift, since the apostles also received it first. Since, then, this especially puffed them up—the gift having been first bestowed on the apostles—he places it later in the discourse. If the Spirit were lesser and of another substance, as some say, the encouragement would have profited nothing, nor the hearing that it is the same Spirit. For the one who has received from the king would have this as the greatest encouragement, that the king himself gave to him; but the one who has received from a slave grieves all the more when someone offers this to him, so that from this too it is clear that the Holy Spirit is not of servile but of royal substance. What he said above concerning the Father—who works all things in all—this he says here also concerning the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, πανταχοῦ τὴν ὁμοτιμίαν δηλῶν. Τὸ δὲ, ἐν πᾶσιν, περὶ ἀνθρώπων λέγει· οὐδέπω δὲ μετὰ τῶν ἀνθρώπων καὶ τὸ Πνεῦμα ἀριθμήσεις. «Διαιροῦν ἰδίᾳ ἑκάστῳ, καθὼς βούλεται.» Οὐ παραμυθεῖται μόνον, ἀλλὰ καὶ ἐπιστομίζει τὸν λέγοντα. Εἰ γὰρ, ὡς βούλεται, διαιρεῖ ἑκάστῳ, ὁ ἀδημονῶν ἐπὶ χαρίσματι, ἐγγὺς ἀντιλέγει τῷ βουλήματι τοῦ Πνεύματος, ὡς οὐκ ὀρθῶς διελόντος. «Καθάπερ γὰρ τὸ σῶμα ἕν ἐστι, καὶ μέλη ἔχει πολλὰ, πάντα δὲ τὰ μέλη τοῦ σώματος τοῦ ἑνὸς πολλὰ ὄντα, ἕν ἐστι σῶμα.» Παραμυθησάμενος ἐκ τοῦ χάρισμα εἶναι τὸ διδόμενον, καὶ ἐκ τοῦ πάντας ἐξ ἑνὸς λαμβάνειν, καὶ ἐκ τοῦ συμφερόντως δίδοσθαι, καὶ μετὰ τοῦτο καὶ ἐπιστομίσας ἐκ τοῦ δεῖν παραχωρεῖν τῇ ἐξουσίᾳ τοῦ Πνεύματος, καὶ ἐξ ἑτέρου αὐτοὺς λοιπὸν παραμυθεῖται κοινοῦ παραδείγματος, καὶ ἐπὶ τὴν φύσιν αὐτὴν καταφεύγει. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Εἰ ἕν ἐστι τὰ πολλὰ, καὶ τὸ ἓν πολλὰ, ποῦ ἐστιν ἔτι ἡ διαφορά; ποῦ τὸ ὑπέροχον; ποῦ τὸ ἔλαττον; Οὐκ εἶπε, πολλὰ ὄντα τοῦ ἑνός ἐστι σώματος, ἀλλὰ, αὐτὸ τὸ σῶμα πολλά ἐστι, κἀκεῖνα τὰ πολλὰ μέλη, τοῦτό ἐστι τὸ ἕν. «Οὕτω καὶ ὁ Χριστός. Καὶ γὰρ ἐν ἑνὶ Πνεύματι ἡμεῖς πάντες.» Δέον εἰπεῖν, οὕτω καὶ ἡ Ἐκκλησία· τοῦτο μὲν οὔ φησιν· ἀντ' ἐκείνης δὲ τὸν Χριστὸν τίθησιν, εἰς ὕψος ἄγων τὸν λόγον, καὶ μειζόνως ἐντρέπων τὸν ἀκροατήν. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Οὕτω καὶ τὸ Χριστοῦ σῶμα, ὅπερ ἐστὶν ἡ Ἐκκλησία. Καθάπερ γὰρ σῶμα καὶ κεφαλὴ εἷς ἐστιν ἄνθρωπος, οὕτω καὶ τὴν Ἐκκλησίαν καὶ τὸν Χριστὸν ἓν εἶναί φησιν.","english":"But all these things the one and the same Spirit works, everywhere showing equality of honor. And the phrase \"in all\" he speaks concerning men; but you will not yet number the Spirit together with men. \"Dividing to each one individually, as he wills.\" He does not only comfort, but also silences the one who speaks. For if, as he wills, he divides to each one, the one who is distressed over a gift is close to contradicting the will of the Spirit, as though he had not divided rightly. \"For just as the body is one and has many members, and all the members of the body, though they are many, of the one are one body.\" Having comforted them from the fact that what is given is a gift, and from the fact that all receive from one, and from the fact that it is given for their benefit, and after this also having silenced them from the fact that one must yield to the authority of the Spirit, he now comforts them from another common example, and takes refuge in nature itself. What he says is of this sort: If the many are one, and the one is many, where is the difference any longer? Where is the superior? Where is the lesser? He did not say, \"though they are many, they are of the one body,\" but, \"the body itself is many, and those many members, this is the one.\" \"So also is Christ. For in one Spirit we all.\" It was necessary to say, \"So also is the Church\"; this he does not say, but instead of it he sets Christ, leading the discourse to a height, and reproving the hearer more greatly. What he says is of this sort: So also is the body of Christ, which is the Church. For just as a body and a head are one man, so also he says that the Church and Christ are one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"«Εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι, εἴτε Ἕλληνες, εἴτε δοῦλοι, εἴτε ἐλεύθεροι.» Καὶ ἐφ' ἕτερον ἔρχεται κεφάλαιον πνευματικόν. Ὃ δὲ λέγει τοιοῦτόν ἐστι· Τὸ κατασκευάσαν ἡμᾶς ἓν σῶμα γενέσθαι, καὶ ἀναγεννῆσαν ἡμᾶς, ἕν ἐστιν. Οὐ γὰρ ἐν ἄλλῳ μὲν αὐτὸς, ἐν ἑτέρῳ δὲ ἐκεῖνος ἐβαπτίσθη Πνεύματι. Οὐ μόνον δὲ τὸ βαπτίσαν ἡμᾶς ἓν, ἀλλὰ καὶ εἰς ὃ βεβάπτικεν. Οὐκ ἂν οὖν ἐσμεν, φησὶ, δίκαιοι ἀθυμεῖν. Οὐ γὰρ ἔχει χώραν ἡ διαφορά. Οὔτε γὰρ ἵνα διαφορὰ γένηται σώματα, ἀλλ' ἵνα πάντες τὴν ἑνὸς σώματος ἀκρίβειαν πρὸς ἀλλήλους διασώζωμεν, ἐβαπτίσθημεν. «Καὶ πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν. Καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος, ἀλλὰ πολλά.» Τουτέστιν, Ὑπὸ τὴν αὐτὴν ἤλθομεν μυσταγωγίαν, τῆς αὐτῆς τραπέζης ἀπολαύομεν. Εἰ τοίνυν καὶ ἓν Πνεῦμα ἡμᾶς κατεσκεύασε, καὶ εἰς Πνεῦμα ἡμεῖς καὶ εἰς σῶμα ἐβαπτίσθημεν, καὶ μίαν τράπεζαν ἡμῖν ἐχαρίσατο, τί μοι τὴν διαφορὰν προσφέρεις, ὡς ἐπὶ φυτῶν ὅτι ἀπὸ τῆς αὐτῆς πηγῆς πάντα τὰ δένδρα ἀρδεύεται; «Ἐὰν εἴπῃ ὁ ποῦς, ὅτι Οὐκ εἰμὶ χεὶρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος; καὶ ἐὰν εἴπῃ τὸ οὖς, ὅτι Οὐκ εἰμὶ ὀφθαλμὸς, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος; Ἀνεπαχθῆ βουλόμενος ποιῆσαι τὸν λόγον καὶ εὐπαράδεκτον, τὰ μέλη εἰσάγει λεγόμενα· τὸν πόδα λέγειν τῇ χειρὶ, καὶ τὸ οὖς τῷ ὀφθαλμῷ, τὰ πλησίον ἀλλήλων μέλη, καὶ οὐ τὸν πόδα τῷ ὀφθαλμῷ. Ἐπειδὴ οὐ σφόδρα τοῖς ὑπερέχουσιν, ἀλλὰ τοῖς ὀλίγον ἀναβεβηκόσι φθονεῖν εἰώθαμεν. Οὐδὲ γὰρ τὸν μὲν ἠλαττῶσθαι, τὸν δὲ ὑπερέχειν, ἀφίησιν εἶναι ἐκ τοῦ σώματος·","english":"For in one body we were all baptized, whether Jews or Greeks, whether slaves or free.\" And he comes to another spiritual chapter. What he says is of this sort: the thing that made us to become one body, and regenerated us, is one. For it was not in one Spirit that he was baptized and in another that that one was. And not only is the Spirit that baptized us one, but also that into which it has baptized us. We are not, then, he says, right to be disheartened. For difference has no place. For it was not so that bodies might become different, but so that we might all preserve toward one another the exactness of one body, that we were baptized. \"And we were all baptized into one body. For the body is not one member, but many.\" That is, we have come under the same initiation, we partake of the same table. If, then, one Spirit prepared us, and we were baptized into one Spirit and into one body, and he granted us one table, why do you bring me the difference, as in the case of plants, that all the trees are watered from the same spring? \"If the foot says, 'Because I am not a hand, I am not of the body,' is it not for this reason not of the body? And if the ear says, 'Because I am not an eye, I am not of the body,' is it not for this reason not of the body?\" Wishing to make his discourse inoffensive and easily acceptable, he brings in the members as speaking: the foot speaking to the hand, and the ear to the eye, members near to one another, and not the foot to the eye. Since we are accustomed to envy not those who greatly surpass us, but those who have risen a little above us. For he does not allow it to be that the one is diminished and the other surpasses, yet is not of the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"καὶ γὰρ ὁ ποῦς τὴν ἐλάττονα τάξιν ἔχει, τοῦτο δὲ τόπου διαφορά· ἀλλὰ ἀπὸ τοῦ συνῆφθαι ἢ ἀπέχεσθαι. «Εἰ ὅλον τὸ σῶμα ὀφθαλμὸς, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοὴ, ποῦ ἡ ὄσφρησις;» Ἐπειδὴ εἰς τὴν τῶν μελῶν ἐμπεσὼν διαφορὰν, εἰς ἔννοιαν αὐτοὺς ἐλαττώσεως καὶ ὑπεροχῆς ἤγαγεν, ὅρα πῶς αὐτοὺς παραμυθεῖται, δεικνὺς πῶς τοῦτο συμφέρον ἦν. Τὸ γὰρ πολλοὺς εἶναι καὶ διαφόρους, τοῦτο μάλιστα ποιεῖ ἓν σῶμα\n\nεἶναι. «Νῦν δὲ ὁ Θεὸς ἔθετο τὰ μέλη ἓν ἕκαστον αὐτῶν ἐν τῷ σώματι, καθὼς ἠθέλησεν. Εἰ δὲ ἦν τὰ πάντα ἓν μέλος, ποῦ τὸ σῶμα; νῦν δὲ πολλὰ μὲν μέλη ἓν σῶμα.» Πάλιν ἐπὶ τὴν τοῦ Θεοῦ βούλησιν ἀναφέρει τὸν λόγον, ἵνα μὴ ἀντιλέγωμεν τῷ οὕτω προστάξαντι, μηδὲ λέγωμεν, Διὰ τί οὕτω, καὶ διὰ τί οὐχ οὕτω; Κἂν γὰρ μυρίους λόγους ἔχωμεν εἰπεῖν, οὐχ οὕτω δυνάμεθα δεῖξαι ὅτι καλῶς. Ὡς ὅταν εἴπωμεν, Ὡς ὁ ἀριστοτέχνης ἠθέλησεν, οὕτως ἐγένετο. Ὡς γὰρ συμφέρον ἐστὶν, οὕτως βούλεται. Ὥστε καὶ τῷ ποδὶ συμφέρει τὸ οὕτω τετάχθαι, οὐχὶ τῇ κεφαλῇ μόνον. Κἂν ἀντιλέγῃ τὴν τάξιν, καὶ τὴν ἰδίαν χώραν ἀφεὶς ἐφ' ἑτέραν ἔλθῃ, τὸ πᾶν ἀπώλεσεν. Τῆς τε γὰρ οἰκείας ἐκπίπτει, καὶ τῆς ἑτέρας οὐκ ἐπιτυγχάνει. Ἀφ' ὧν ἐνόμιζον οὐκ εἶναι ἰσότιμοι τῷ πολλὴν ἐν αὐτοῖς εἶναι τὴν διαφορὰν, ἀπὸ τούτου δείκνυσιν ἰσοτίμους. Εἰ μὴ ἦν, φησὶν, ἐν ὑμῖν πολλὴ ἡ διαφορὰ, οὐκ ἂν ἦτε σῶμα ἕν. Σῶμα δὲ οὐκ ὄντες ἓν, οὐκ ἂν ἦτε ἰσότιμοι. Νῦν δὲ ἐπειδὴ οὐκ ἐστὲ πάντες ἕν τι χάρισμα ἔχοντες, διὰ τοῦτο σῶμά ἐστε· σῶμα δὲ ὄντες, πάντες ἐστὲ ἓν, καὶ οὐδὲν διαφέρετε κατὰ τὸ σῶμα εἶναι. Ὥστε ἡ διαφορὰ αὕτη μάλιστά ἐστιν ἡ ποιοῦσα τὴν ἰσοτιμίαν.","english":"For the foot has the lesser rank, but this is a difference of place, not of being connected or separated. \"If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be?\" Since, having fallen into the difference of the members, he brought them to a notion of inferiority and superiority, see how he consoles them, showing how this was advantageous. For the fact that they are many and different is what most of all makes them to be one body. \"But now God has set the members, each one of them, in the body, as he willed. And if they were all one member, where would the body be? But now there are many members, yet one body.\" Again he refers the argument to the will of God, so that we may not contradict the one who so ordained, nor say, \"Why thus, and why not thus?\" For even if we had countless arguments to offer, we could not so demonstrate that it is well. As when we say, \"As the master craftsman willed, so it came to be.\" For as it is advantageous, so he wills. So that it is advantageous even for the foot to be ordered thus, not for the head only. And even if it contradict its rank, and leaving its own place come to another, it has lost the whole. For it falls out of its own, and does not attain the other. From the very things by which they supposed they were not of equal honor, because of the great difference among them, from this he shows them to be of equal honor. If there were not, he says, a great difference among you, you would not be one body. And not being one body, you would not be of equal honor. But now, since you do not all have one and the same grace, for this reason you are a body; and being a body, you are all one, and differ in nothing as regards being a body. So that this very difference is what most of all produces the equality of honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"«Οὐ δύναται δὲ ὀφθαλμὸς εἰπεῖν τῇ χειρὶ, Χρείαν σου οὐκ ἔχω.» Καταστείλας τῶν ἐλασσόνων τὴν ἀθυμίαν, ταπεινοῖ καὶ τῶν μειζόνων τὸν τύφον. «Ἢ πάλιν ἡ κεφαλὴ τοῖς ποσὶν, Χρείαν ὑμῶν οὐκ ἔχω.» Εἰ γὰρ καὶ ἔλαττον τὸ χάρισμα, φησὶν, ἀλλὰ ἀναγκαῖον. Ὥσπερ γὰρ ἐκείνου οὐκ ὄντος, πολλὰ ἐμποδίζεται, οὕτως καὶ τούτου χωρὶς χωλοῖ τὸ πλήρωμα τῆς Ἐκκλησίας. «Ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν, ἀναγκαῖά ἐστι· καὶ ἃ δοκοῦμεν ἀτιμώτερα μέλη εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν παρατίθεμεν· καὶ τὰ ἀσχήμονα ἡμῶν, εὐσχημοσύνην περισσοτέραν ἔχει· τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει, ἀλλὰ ὁ Θεός.» Καὶ ἑτέραν ὑπερβολὴν τίθησι· λέγει ὅτι οὐ χρείαν ἔχει τὰ μείζονα τῶν ἐλασσόνων, ἀλλ' ὅτι καὶ πολλὴν χρείαν. Ὅρα δὲ ὅπως ἐπὶ τῶν ἀσθενεστέρων, τὰ δοκοῦντα φησίν. Ὅταν δὲ ἀναγκαῖα, οὐκέτι προστίθησι τὰ δοκοῦντα, ἀλλ' αὐτὸς ἀποφαίνεται, ὅτι ἀναγκαῖά ἐστιν. Τί γὰρ τῶν μορίων τῶν γεννητικῶν ἀτιμώτερον ἐν ἡμῖν εἶναι δοκεῖ; Ἀλλ' ὅμως χρήσιμα διὰ τὴν παιδοποιίαν· διὰ τοῦτο καὶ οἱ νομοθέται Ῥωμαίων, τοὺς ταῦτα ἀκρωτηριάζοντας τὰ μέλη, καὶ ποιοῦντας εὐνούχους κολάζουσιν, ἅτε τῷ κοινῷ γένει λυμαινομένους, καὶ αὐτῇ τῇ φύσει ἐπηρεάζοντας. Ἀλλ' ἀπόλοιντο οἱ ἀκόλαστοι, οἱ τοῦ Θεοῦ τὰ δημιουργήματα ἀποβάλλοντες. Ὥσπερ γὰρ τῷ οἴνῳ πολλοὶ διὰ τοὺς μεθύοντας κατηράσαντο, καὶ τῇ φύσει τῶν γυναικῶν διὰ τὰς μοιχευομένας, οὕτω καὶ τὰ μέλη ταῦτα αἰσχρὰ εἶναι ἐνόμισαν, διὰ τοὺς οὐκ εἰς δέον αὐτοῖς χρωμένους. Ἀλλ' οὐκ ἐχρῆν·","english":"An eye cannot say to the hand, 'I have no need of you.'\" Having calmed the discouragement of the lesser members, he also humbles the arrogance of the greater. \"Or again the head to the feet, 'I have no need of you.'\" For even if the gift is lesser, he says, it is nevertheless necessary. For just as when that member is absent many things are hindered, so too without this one the fullness of the Church is lame. \"But much more the members of the body that seem to be weaker are necessary; and those members of the body that we think to be less honorable, on these we bestow greater honor; and our unseemly parts have greater comeliness; but our comely parts have no need, but God.\" And he sets forth another excess: he says that the greater have no need of the lesser, but that they have great need. And observe how in the case of the weaker members he says \"that seem.\" But when they are necessary, he no longer adds \"that seem,\" but himself declares that they are necessary. For what of our members seems to be more dishonorable than the generative parts? Yet they are nevertheless useful for the begetting of children; for this reason the lawgivers of the Romans also punish those who mutilate these members and make eunuchs, as men who do injury to the common race and outrage nature itself. But let the unchaste perish, who cast away the works of God. For just as many have cursed wine because of drunkards, and the nature of women because of adulteresses, so too they have thought these members to be shameful because of those who use them not as they ought. But it was not right—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"οὐ γὰρ τῇ φύσει τοῦ πράγματος ἡ ἁμαρτία συγκεκλήρωται, ἀλλ' ἀπὸ τῆς προαιρέσεως τίκτεται τοῦ τολμήματος τὸ πλημμέλημα. «Συνεκέρασεν τὸ σῶμα.» Εἰ δὲ συνεκέρασεν, οὐκ ἀφῆκε τοῦ ἀτιμώτερον φαίνεσθαι. «Τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν.» Ἐπειδὴ γὰρ καὶ πολλῆς παραμυθίας τυχόντες ἐλυποῦντο ὡς ἔλαττον λαβόντες, δείκνυσιν ὅτι μᾶλλον ἐτιμήθησαν. Τῷ γὰρ ὑστερουμένῳ, φησὶ, τιμὴν περισσοτέραν ἔδωκεν. «Ἵνα μὴ ᾖ σχίσματα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη· καὶ εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη, εἴτε δοξάζεται ἓν μέλος, συγχαίρει πάντα τὰ μέλη.» Τὸν λόγον τῆς περισσοτέρας τιμῆς ἀποδέδωκεν, ἀπὸ τοῦ συμφέροντος κατασκευάζων αὐτὸν, ἵνα μὴ ᾖ σχίσματα, λέγων. Ἄν τε γὰρ ὀφθαλμὸς, ἄν τε ῥὶς, διατηρῶσι τὸ οἰκεῖον, τοῦ συνδέσμου λυθέντος, ὄφελος οὐδὲν ἔσται λοιπόν. Ἂν δὲ τούτου μένοντος ἐκεῖνα βλαβῇ, καὶ διαβαστάζεται, καὶ πρὸς ὑγείαν ἐπάνεισι ταχέως. «Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ.» Εἰ δὲ τὸ ἡμέτερον οὐ δεῖ στασιάζειν σῶμα, πολλῷ μᾶλλον τὸ τοῦ Χριστοῦ. «Καὶ μέλη ἐκ μέρους.» Ἡ Ἐκκλησία ἡ παρ' ὑμῖν, φησὶ, μέρος ἐστὶ τῆς πανταχοῦ Ἐκκλησίας, ὥστε οὐχὶ πρὸς ἀλλήλους μόνον, ἀλλὰ καὶ πρὸς ἅπασαν τὴν κατὰ τὴν οἰκουμένην Ἐκκλησίαν εἰρηνεύειν ἂν εἴητε δίκαιοι, εἴ γε παντός ἐστε μέλη τοῦ","english":"For sin is not allotted to the nature of the matter, but from the choice of the daring deed the offense is born. \"He blended the body together.\" And if he blended it, he did not allow it to appear more dishonorable. \"To the one lacking, giving more abundant honor.\" For since even after obtaining much consolation they were grieved as though they had received less, he shows that they were honored more. For to the one lacking, he says, he gave more abundant honor. \"That there be no schisms in the body, but that the members care for one another with the same care; and whether one member suffers, all the members suffer with it, or whether one member is glorified, all the members rejoice with it.\" He has given the reason for the more abundant honor, establishing it from what is advantageous, saying, \"that there be no schisms.\" For whether it be the eye, whether it be the nose, if they preserve their own function, once the bond is loosed, there will be no benefit thereafter. But if, while this remains, those parts are harmed, it is both borne with and quickly returns to health. \"You are the body of Christ.\" And if our body ought not to be in faction, much more the body of Christ. \"And members in part.\" The Church among you, he says, is a part of the Church everywhere, so that you would be right to be at peace not only with one another, but also with the whole Church throughout the inhabited world, since you are members of the whole","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"σώματος. «Καὶ οὓς μὲν ἔθετο ὁ Θεὸς ἐν τῇ Ἐκκλησίᾳ, πρῶτον ἀποστόλους.» Κατάλογον ποιεῖται τῶν χαρισμάτων, καὶ πρώτους γε τάττει τοὺς ἀποστόλους, οἳ καὶ πανταχοῦ ἐν ἑαυτοῖς εἶχον τὰ χαρίσματα. «Δεύτερον προφήτας.» Καὶ γὰρ ἐν τῇ χάριτι ἦσαν οὗτοι προφητεύοντες, οἷον Ἄγαβος, καὶ οἱ μετ' αὐτοῦ. «Τρίτον διδασκάλους.» Ἐπισκόπους φησίν. Ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων.» Ὁ δύναμιν ἔχων, καὶ κολάζειν, καὶ ἰᾶσθαι ἠδύνατο. Ὁ δὲ χάρισμα ἰαμάτων ἔχων, ἐθεράπευε μόνον. Προτάττει δὲ τοῦ χαρίσματος τῶν ἰαμάτων τὸν λόγον τῆς διδασκαλίας. Μεῖζον γὰρ τὸ καταγγεῖλαι τὸν λόγον καὶ τὴν εὐσέβειαν εἰς τὰς τῶν ἀκουόντων ψυχὰς, τοῦ δυνάμεις ποιεῖν. «Ἀντιλήψεις.» Τὸ ἀντιλαμβάνεσθαι τῶν ἀσθενῶν. «Κυβερνήσεις.» Τὸ οἰκονομεῖν πνευματικά. Καὶ τὰ ἡμέτερα δὲ κατορθώματα πνευματικὰ λέγει, δεικνὺς ὅτι τῆς τοῦ Θεοῦ πανταχοῦ δεόμεθα βοηθείας. «Γένη γλωσσῶν.» Ὕστερον τίθησιν, ἐφ' ᾧ μάλιστα ἐκεῖνοι μέγα ἐφρόνουν, διδάσκων αὐτοὺς μὴ φυσιοῦσθαι. «Μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις; μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσι; μὴ πάντες διερμηνεύουσιν;» Ἐπειδὴ εἰκὸς ἦν ταῦτα ἀκούσαντας λέγειν, Καὶ διὰ τί μὴ πάντες ἀπόστολοι ἐγενόμεθα; Τοῦτό φησιν, ἐπιπληκτικώτερον χρώμενος τῷ λόγῳ· καὶ τοῦτο ἐκ τοῦ σώματος πάλιν κατασκευάζει. «Ζηλοῦτε τὰ χαρίσματα τὰ μείζονα, καὶ ἔτι καθ' ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.»","english":"of the body. \"And God has appointed in the Church, first apostles.\" He makes a list of the gifts, and places apostles first, who also everywhere had the gifts in themselves. \"Second, prophets.\" For these were prophesying in the grace, such as Agabus, and those with him. \"Third, teachers.\" He means bishops. \"Then powers, then gifts of healings.\" The one who has power was able both to punish and to heal. But the one who has the gift of healings healed only. And he places the word of teaching before the gift of healings. For greater is the proclaiming of the word and of piety into the souls of the hearers than the working of powers. \"Helps.\" The taking hold of the weak. \"Governances.\" The managing of spiritual matters. And he calls our own accomplishments spiritual, showing that we everywhere need the help of God. \"Kinds of tongues.\" He places this last, in which those men especially took pride, teaching them not to be puffed up. \"Are all apostles? Are all prophets? Are all teachers? Are all powers? Do all have gifts of healings? Do all speak with tongues? Do all interpret?\" Since it was likely that, having heard these things, they would say, And why have we not all become apostles? This, he says, using the word more reprovingly; and this he establishes again from the body. \"Zealously desire the greater gifts, and still by way of excess I show you a more excellent way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"ΚΕΦΑΛ. ΙΓʹ.\n\nἘὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον. Καὶ ἐὰν ἔχω προφητείαν, καὶ ἴδω τὰ μυστήρια ἅπαντα, καὶ πᾶσαν τὴν γνῶσιν, καὶ ἐὰν ἔχω πᾶσαν τὴν πίστιν, ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι. Κἂν ψωμίσω πάντα τὰ ὑπάρχοντά μου, κἂν παραδῶ τὸ σῶμά μου, ἵνα καυθήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι.» Τοῦτο εἰπὼν, ᾐνίξατο αἰτίους ὄντας τοῦ τὰ ἐλάσσονα λαμβάνειν, καὶ κυρίους, εἰ βούλοιντο, τοῦ τὰ μείζονα. Ἔστι δὲ πολὺ μείζων ἡ ἀγάπη πάντων τῶν χαρισμάτων. Κατασκευάζει δὲ τοῦτο καὶ τὴν σύγκρισιν δεικνὺς, ὡς πάντα τὰ ἄλλα χαρίσματα οὐδέν ἐστι τῆς ἀγάπης ἀπούσης. Ὅρα δὲ πῶς αὐτὸ κατασκευάζει. Οὐ γὰρ εἶπεν, Ἐὰν ἴδω γλώσσας, ἀλλ' Ἐὰν ταῖς γλώσσαις τῶν ἀγγέλων λαλῶ. Καὶ οὐκ εἶπεν ἁπλῶς, Ἐὰν προφητεύω, ἀλλ' Ἐὰν ἴδω τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, μετὰ ἐπιτάσεως. Καὶ οὐκ εἶπε, Δῶ τὰ ὑπάρχοντα, ἀλλὰ ψωμίσω, ἵνα πρὸς τῇ δαπάνῃ καὶ διακονία προσῇ. Πάντα οὖν μετ' ἐπιτάσεως δείξας, δείκνυσι πολὺ ἥττονα τῆς ἀγάπης. Ὥστε εἰ μεγάλων χαρισμάτων ἐρᾶτε, τὴν ἀγάπην ἐπιτηδεύετε, φησί. Εἰκότως μείζων τῶν χαρισμάτων ἡ ἀγάπη· εἴ γε ταῦτα μὲν διέσχισαν, αὕτη δὲ ἑνοῖ τοὺς διαστάντας. Ὅρα πόθεν ἄρχεται, ἀπὸ τοῦ μεγάλου δοκοῦντος παρ' αὐτοῖς τοῦ τῶν γλωσσῶν, καὶ οὐ μόνον τῶν ἀνθρώπων, ἀλλὰ καὶ τῶν ἀγγέλων. Γλῶτταν δὲ ἀγγέλων ἐνταῦθα, οὐχὶ σῶμα περιθεὶς ἀγγέλοις. Ἀλλ' ὃ λέγει τοιοῦτόν ἐστι· Κἂν οὕτω φθέγγωμαι, ὡς νόμος ἀγγέλοις πρὸς ἀλλήλους διαλέγεσθαι.","english":"CHAPTER 13.\n\n\"If I speak in the tongues of men and of angels, but have not love, I have become a resounding bronze or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so as to remove mountains, but have not love, I am nothing. And if I feed all my possessions, and if I hand over my body that I may be burned, but have not love, I gain nothing.\" Having said this, he hinted that they were responsible for receiving the lesser gifts, and were masters, if they wished, of the greater. But love is much greater than all the gifts. He establishes this also by showing the comparison, that all the other gifts are nothing when love is absent. See how he establishes it. For he did not say, \"If I know tongues,\" but \"If I speak in the tongues of angels.\" And he did not say simply, \"If I prophesy,\" but \"If I know all mysteries and all knowledge,\" with intensification. And he did not say, \"I give my possessions,\" but \"I feed,\" so that in addition to the expenditure there might also be service. Having shown all things, then, with intensification, he shows them to be far inferior to love. So if you desire great gifts, cultivate love, he says. Rightly is love greater than the gifts, since these indeed divided, but love unites those who were divided. See from where he begins—from what seemed great among them, that of tongues, and not only of men but also of angels. By \"tongue of angels\" here he does not mean that he assigns a body to angels. But what he says is this: \"Even if I speak as it is the law for angels to converse with one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Ὡς ὅταν λέγῃ, ὅτι Αὐτῷ κάμψει πᾶν γόνυ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, οὐ γόνατα καὶ ὀστᾶ περιτιθεὶς τοῖς ἀγγέλοις ταῦτα λέγει, ἀλλὰ τὴν ἐπιτεταμένην προσκύνησιν διὰ τοῦ παρ' ἡμῖν σχήματος αἰνίξασθαι βούλεται. Οὕτω καὶ ἐνταῦθα γλῶσσαν ἐκάλεσε, τὴν πρὸς ἀλλήλους αὐτῶν ὁμιλίαν τῷ γνωρίμῳ παρ' ἡμῖν τρόπῳ ἐνδείξασθαι βουλόμενος. «Ἡ ἀγάπη μακροθυμεῖ.» Σκόπει, πῶς πρῶτον αὐτὴν τίθησι τὸ πάντων ἀστειότατον τῶν ἀγαθῶν. Τί δὲ τοῦτό ἐστι; μακρο θυμία; καὶ γὰρ ὅπλον ἐστὶν ἄμαχον πάντα διακρουόμενον τὰ λυπηρὰ ῥᾳδίως ἡ μακροθυμία. Μακροθυμία δὲ λέγεται, διὰ τὸ μακράν τινα καὶ μεγάλην ἔχειν ψυχήν. Τὸ γὰρ μακρὸν καὶ μέγα\n\nλέγεται. «Χρηστεύεται ἡ ἀγάπη.» Ἐπειδὴ ἔστι μακροθυμεῖν καὶ ἐπὶ τὸ διαῤῥῆξαι τὸν ἐναντίον ἀποκρίσεως μὴ τυγχάνοντα, τούτου χάριν, φησὶ, χρηστεύεται. Ὅμοιον δὲ ὡς εἰ λέγοι, Οὐκ ἐπὶ τῷ πλῆξαι τὸν ἐναντίον, ἀλλ' ἐπὶ τῷ καταπραῦναι. «Οὐ ζηλοῖ ἡ ἀγάπη.» Ἐπειδὴ ἔστι καὶ μακρόθυμον εἶναι καὶ βάσκανον. Καὶ τοῦτο ἐκεῖνο διαφθείρεται τὸ κατόρθωμα «Οὐ περπερεύεται.» Τουτέστιν, οὐ προπετεύεται. Καὶ γὰρ συνετὸν ἐργάζεται, καὶ βαρὺν, καὶ βεβηκότα. «Οὐ φυσιοῦται.» Οὐ φρονεῖ μέγα, φησὶν, ἐπὶ τοῖς κατορθώμασιν, οὐδὲ εἰς ὕβριν ἐπαίρεται. «Οὐκ ἀσχημονεῖ· οὐ ζητεῖ τὰ ἑαυτῆς.» Τὰ μεγάλα, φησὶ, ἀδικούμενοι καὶ ὑβριζόμενοι, οὐκ ἀσχημοσύνην τὸ πρᾶγμα ἡγοῦνται. «Οὐ παροξύνεται, οὐ λογίζεται, τὸ κακόν.» Ὅρα πάλιν τὴν ἀγάπην οὐ κρατοῦσαν τῆς κακίας μόνον, ἀλλ' οὐδὲ ἀφεῖσαν αὐτὴν συστῆναι τὴν ἀρχήν.","english":"As when he says, \"Every knee shall bow to him, of things in heaven and on earth and under the earth,\" he does not say this as though assigning knees and bones to the angels, but he wishes to hint at the intense worship through the figure familiar to us. So also here he called it a tongue, wishing to indicate their converse with one another by the manner familiar to us. \"Love is patient.\" Observe how he places it first, the most refined of all good things. And what is this? Patience? For patience is an invincible weapon that easily repels all painful things. And it is called patience because it has a certain long and great soul. For the long and the great\n\nis called so. \"Love is kind.\" Since it is possible to be patient and also to the point of breaking the opponent when one does not obtain an answer, for this reason, he says, it is kind. And it is like saying, Not for the purpose of striking the opponent, but for the purpose of calming him. \"Love does not envy.\" Since it is possible also to be patient and yet malicious. And this same good deed is corrupted. \"It does not boast.\" That is, it does not act rashly. For it produces a sensible, weighty, and steady person. \"It is not puffed up.\" It does not think great things, he says, over its good deeds, nor is it lifted up into insolence. \"It does not behave unbecomingly; it does not seek its own.\" The great things, he says, when they are wronged and insulted, they do not consider the matter a disgrace. \"It is not provoked, it does not reckon the evil.\" See again that love does not merely conquer evil, but does not even allow it to establish itself from the beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Καὶ οὐκ εἶπεν, Ἐργάζεται τὸ κακὸν, ἀλλ', οὐδὲ λογίζεται «Οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ.» Τουτέστιν, οὐκ ἐφήδεται τοῖς κακῶς πάσχουσι. «Συγχαίρει δὲ τῇ ἀληθείᾳ· πάντα στέγει, πάντα πιστεύει.» Συνήδεται, φησὶ, τοῖς εὐδοκιμοῦσιν. «Πάντα ἐλπίζει.» Πάντα χρηστὰ, φησίν· οὐκ ἀπογινώσκει τοῦ ἀγαπωμένου. «Πάντα ὑπομένει.» Οὐχ ἁπλῶς ἐλπίζει, ἀλλὰ πιστεύει ἐκ τοῦ σφόδρα φιλεῖν. «Ἡ ἀγάπη οὐδέποτε ἐκπίπτει.» Τουτέστιν, οὐ διαλύεται, οὐ διακόπτεται. «Εἴτε δὲ προφητεῖαι καταργηθήσονται, εἴτε γλῶσσαι παύσονται.» Εἰ γὰρ ἀμφότερα ταῦτα ἕνεκεν τῆς πίστεως εἰσενήνεκται, ταύτης πανταχοῦ διασπαρείσης, ἀργεῖ τούτων ἡ χρεία λοιπόν. Ἀλλ' οὐδὲ τὸ ἀγαπᾷν ἀλλήλους παύσεται, ἀλλὰ καὶ ἐπικρατήσει μειζόνως, καὶ ἐνταῦθα, καὶ εἰς τὸν μέλλοντα. «Εἴτε γνώσεις καταργηθήσονται. Ἐκ μέρους γὰρ γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν. Ὅταν δὲ ἔλθῃ τὸ τέλειον.» Καὶ ποία γνῶσις καταργεῖται; ἡ μερική. Ὅταν γὰρ ἔλθῃ τὸ τέλειον, φησὶ, τὸ ἐκ μέρους καταργηθήσεται. Ὅρα δὲ ὡς ἐπὶ ὑποδείγματος τὸν λόγον. Ἐσφάζετο πρόβατον, ἐχρίοντο τῷ αἵματι αἱ πύλαι, ἀλλὰ αὕτη ἡ γνῶσις, ἐλθόντος τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ ἀμνοῦ τοῦ ἀληθινοῦ, καὶ σφαγέντος, ἀργεῖ. «Τὸ ἐκ μέρους καταργηθήσεται. Ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος. Ὅτε δὲ γέγονα ἀνὴρ, κατήργηκα τὰ τοῦ νηπίου. Βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου, ὡς ἐν αἰνίγματι.» Ἀντὶ τοῦ, πέρας ἥξει, καὶ στήσεται. «Τότε δὲ πρόσωπον πρὸς πρόσωπον. Ἄρτι γινώσκω ἐκ μέρους. τότε δὲ ἐπιγινώσκομαι καθὼς καὶ ἐπεγνώσθην. Νῦν δὲ μένει.» Ἀντὶ τοῦ σαφέστερον καὶ τρανότερον.","english":"And he did not say, \"It works evil,\" but not even does it reckon it: \"It does not rejoice over injustice.\" That is, it does not take delight in those who suffer evil. \"But it rejoices with the truth; it bears all things, believes all things.\" It rejoices together, he says, with those who are approved. \"It hopes all things.\" All things good, he says; it does not despair of the beloved. \"It endures all things.\" It does not simply hope, but believes out of its exceedingly great love. \"Love never falls away.\" That is, it is not dissolved, it is not cut off. \"But whether prophecies, they shall be done away; whether tongues, they shall cease.\" For if both of these were introduced for the sake of faith, once faith has been scattered everywhere, their need is henceforth idle. But neither shall loving one another cease, but it shall even prevail more greatly, both here and in the age to come. \"Whether knowledges, they shall be done away. For in part we know, and in part we prophesy. But when the perfect comes.\" And what knowledge is done away? The partial. For when the perfect comes, he says, the partial shall be done away. But observe how he makes his argument by way of example. A sheep was slaughtered, the gates were anointed with the blood, but this knowledge, when the Son of God had come, the true Lamb, and had been slain, is idle. \"The partial shall be done away. When I was a child, I spoke as a child, I thought as a child, I reasoned as a child. But when I became a man, I put away the things of the child. For we see now through a mirror, as in a riddle.\" In place of: an end will come, and it will stand still. \"But then face to face. Now I know in part, but then I shall know fully, just as also I was fully known. But now remains.\" In place of: more clearly and more distinctly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"«Πίστις, ἐλπὶς, ἀγάπη, τὰ τρία ταῦτα· μείζων δὲ τούτων ἡ ἀγάπη.» Ἡ μὲν πίστις καὶ ἐλπὶς, τῶν πιστευθέντων καὶ τῶν ἐλπισθέντων ἀγαθῶν παραγινομένων, παύεται. Ἡ δὲ ἀγάπη τότε μέγα ἐπαίρεται, καὶ γίνεται σφοδροτέρα. ΚΕΦΑΛ. ΙΔʹ.\n\n«Διώκετε τὴν ἀγάπην.» Καὶ γὰρ δρόμου σφόδρα ἡμῖν εἰς αὐτὴν χρεία. «Ζηλοῦτε δὲ τὰ πνευματικὰ, μᾶλλον δὲ ἵνα προφητεύητε.» Ἵνα μή τις νομίζῃ, ὅτι διὰ τοῦτο τὸν τῆς ἀγάπης εἰσήγαγεν λόγον, ἵνα σβέσῃ τὰ χαρίσματα, τούτου χάριν ἐπήγαγε, λέγων· Ζηλοῦτε τὰ πνευματικά· σύγκρισιν δὲ ποιεῖται τῶν χαρισμάτων, καὶ καθαιρεῖ τὸ τῶν γλωσσῶν, οὔτε πάντη ἄχρηστον, οὔτε σφόδρα ὠφέλιμον καθ' ἑαυτὸ δεικνύς. «Ὁ γὰρ λαλῶν γλώσσῃ, οὐκ ἀνθρώποις λαλεῖ, ἀλλὰ τῷ Θεῷ· οὐδεὶς γὰρ ἀκούει· πνεύματι δὲ λαλεῖ μυστήρια. Ὁ δὲ προφητεύων, ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν. Ὁ λαλῶν γλώσσῃ, ἑαυτὸν οἰκοδομεῖ· ὁ δὲ προφητεύων, Ἐκκλησίαν οἰκοδομεῖ.» Τὸ μὲν λαλεῖν τῷ Θεῷ, μέγα δείκνυσιν, τὸ δὲ μὴ οἰκοδομεῖσθαι τὴν Ἐκκλησίαν, μικρόν. Τοῦτο γὰρ πανταχοῦ ζητεῖ, τὴν οἰκοδομὴν τῶν πολλῶν. «Θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε. Μείζων γὰρ ὁ προφητεύων, ἢ ὁ λαλῶν γλώσσαις.» Ἵνα μὴ νομίσωσιν ὅτι βασκαίνων αὐτοῖς καθαιρεῖ τὰς γλώσσας, διορθούμενος αὐτῶν τὴν ὑπόνοιαν, τοῦτό φησιν. «Ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ Ἐκκλησία οἰκοδομὴν λάβῃ.» Ἔλαττον, φησὶ, τοῦ προφητεύειν τὸ γλώσσαις λαλεῖν· εἰ μή τις ἄρα καὶ διερμηνεύῃ τὰ γλώσσας, οὐκ ἂν","english":"Faith, hope, love, these three; but the greatest of these is love.\" Faith and hope cease when the good things believed and hoped for arrive. But love is then greatly exalted and becomes more intense. CHAPTER 14.\n\n\"Pursue love.\" For we have great need of speed toward it. \"But earnestly desire the spiritual gifts, but rather that you may prophesy.\" Lest anyone think that for this reason he introduced the discourse on love—namely, to extinguish the gifts—for this cause he added, saying: \"Earnestly desire the spiritual gifts.\" And he makes a comparison of the gifts, and he depreciates that of tongues, showing it to be neither entirely useless nor very profitable in itself. \"For he who speaks in a tongue speaks not to men but to God; for no one hears; but in the Spirit he speaks mysteries. But he who prophesies speaks to men for edification and exhortation and consolation. He who speaks in a tongue edifies himself; but he who prophesies edifies the Church.\" That speaking to God he shows to be great, but that the Church is not edified, small. For this he seeks everywhere—the edification of the many. \"I desire that you all speak in tongues, but rather that you may prophesy. For greater is he who prophesies than he who speaks in tongues.\" Lest they think that out of envy he is depreciating tongues, correcting their suspicion, he says this. \"Unless indeed he interprets, so that the Church may receive edification.\" Lesser, he says, than prophesying is speaking in tongues; unless perhaps one also interprets the tongues, he would not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"γένηται τοῦ προφητεύοντος ἴσος «Νῦν δὲ, ἀδελφοὶ, ἐὰν ἔλθω πρὸς ὑμᾶς λαλῶν, τί ὑμᾶς ὠφελήσω;» Τί λέγω τοὺς ἄλλους, φησί; Κἂν γὰρ ἐγὼ αὐτὸς γλώσσαις ἔλθω λαλῶν, οὐδὲν ἔσται πλέον τοῖς Ἀκούουσι. Ταῦτα δὲ λέγει δεικνὺς, ὅτι τὸ ἐκείνων συμφέρον ζητεῖ, οὐ πρὸς τοὺς χάρισμα ἔχοντας ἀπεχθῶς ἔχει. «Ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ ἐν διδαχῇ.» Ἐὰν μὴ εἴπω, φησὶ, τὸ δυνάμενον ὑμῖν εὔληπτον γενέσθαι, ἀλλ' ἐπιδείξω μόνον ὅτι γλώσσης ἔχω χάρισμα, οὐδὲν ἂν κερδήσαντες ἀπελεύσεσθε. Πῶς γὰρ ἀπὸ φωνῆς ἧς οὐ συνιεῖτε; «Ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς, εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ διδῷ, πῶς γνωσθήσεται τὸ αὐλούμενον, ἢ τὸ κιθαριζόμενον; Καὶ γὰρ ἐὰν ἄδηλον φωνὴν σάλπιγξ δῷ, τίς παρασκευάσεται εἰς πόλεμον; Οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης.» Τί λέγω, φησὶν, ὅτι ἐφ' ὑμῶν τὸ πρᾶγμα ἀκερδές ἐστι; καὶ ἐπὶ τῶν ἀψύχων τοῦτο εἴδοι τις ἂν, καὶ ἐπὶ τῆς κιθάρας, καὶ ἐπὶ σάλπιγγος. «Ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ λαλούμενον.» Ἀντὶ τοῦ, Ἐὰν μὴ διερμηνεύητε. «Ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες.» Τουτέστιν, οὐδενὶ φθεγγόμενοι, πρὸς οὐδένα λαλοῦντες. «Τοσαῦτα εἰ τύχοι γένη φωνῶν εἰσιν ἐν κόσμῳ, καὶ οὐδὲν ἄφωνον. Ἐὰν οὖν μὴ εἴδω τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος, καὶ ὁ λαλῶν ἐμοὶ βάρβαρος· οὕτως καὶ ὑμεῖς.» Τουτέστι, τοσαῦται γλῶσσαι, τοσαῦται φωναὶ, Σκυθῶν, Θρᾳκῶν, Ῥωμαίων, Περσῶν, Μαύρων, Ἰνδῶν, Αἰγυπτίων, ἑτέρων μυρίων ἐθνῶν. «Ἐπεὶ ζηλωταί ἐστε πνευμάτων εἰς τὴν οἰκοδομὴν τῆς Ἐκκλησίας, ζητεῖτε ἵνα περισσεύητε.","english":"he becomes equal to the one who prophesies. 'But now, brothers, if I come to you speaking, what will I profit you?' What am I saying about others? he says. For even if I myself come speaking in tongues, there will be nothing more for those who hear. He says this to show that he seeks their advantage, not that he is hostile toward those who have the gift. 'Unless I speak to you either in revelation, or in knowledge, or in prophecy, or in teaching.' Unless I say, he says, what can become easily grasped by you, but only demonstrate that I have the gift of tongues, you will depart having gained nothing. For how could you, from a voice you do not understand? 'Yet even lifeless things, whether flute or lyre, giving a sound, if they do not give distinction to the notes, how will what is played on the flute or what is played on the lyre be known? For even if the trumpet gives an unclear sound, who will prepare for battle? So also you through the tongue.' What am I saying, he says, that the matter is unprofitable in your case? One might see this also in lifeless things, both in the lyre and in the trumpet. 'Unless you give a clear word, how will what is spoken be known?' That is, unless you interpret. 'For you will be speaking into the air.' That is, speaking to no one, talking to nobody. 'There are, if it so happens, so many kinds of voices in the world, and none is without sound. If then I do not know the meaning of the voice, I will be a barbarian to the one who speaks, and the one who speaks will be a barbarian to me; so also you.' That is, so many tongues, so many voices—of Scythians, Thracians, Romans, Persians, Moors, Indians, Egyptians, and countless other nations. 'Since you are zealous for spirits for the building up of the Church, seek that you may abound.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Διὸ ὁ λαλῶν γλώσσῃ, προσευχέσθω, ἵνα διερμηνεύῃ.» Εἰ ζηλοῦν δεῖ, τὰ χαρίσματα ταῦτα ζηλοῦτε, ἃ τὴν Ἐκκλησίαν οἰκοδομεῖ. Διὸ ἐπάγει λέγων, Προσευχέσθω, ἵνα διερμηνεύῃ. «Ἐὰν γὰρ εὔχωμαι γλώσσῃ, τὸ Πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστι. Τί οὖν ἐστι;» Τουτέστι, τὸ χάρισμα τὸ δοθέν μοι, καὶ κινοῦν τὴν γλῶσσαν. «Προσεύξομαι πνεύματι, προσεύξομαι καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ καὶ τῷ νοΐ. Ἐπεὶ ἐὰν εὐλογῇς πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ τὸ Ἀμὴν, ἐπὶ τῇ σῇ εὐχαριστίᾳ; ἐπειδὴ τί λέγεις οὐκ οἶδεν.» Ὥσπερ τινὸς λέγοντος, Τί οὖν ἐστι τὸ διδακτικὸν, καὶ ὠφέλιμον; Καὶ πῶς χρὴ λέγειν; Καὶ τί χρὴ αἰτεῖν παρὰ τοῦ Θεοῦ; Ἀποκρίνεται λέγων τὸ, καὶ τῷ πνεύματι, τουτέστι τῷ χαρίσματι καὶ τῇ διανοίᾳ προσεύχεσθαι, ἵνα καὶ ἡ γλῶσσα φθέγγηται, καὶ ὁ νοῦς μὴ ἀγνοῇ τὰ λεγόμενα. Καὶ γὰρ ἐὰν μὴ τοῦτο ᾖ, καὶ ἑτέρα σύγχυσις γίνεται. Οὐ γὰρ οἶδεν ὑποφωνεῖν ὁ λαϊκὸς τὸ Ἀμήν· οὐκ οἶδε γὰρ τί λέγεις. «Σὺ μὲν γὰρ καλῶς εὐχαριστεῖς, ἀλλ' ἕτερος οὐκ οἰκοδομεῖται.» Ἵνα μὴ δόξῃ σφόδρα ἐξευτελίζειν τὸ χάρισμα, τοῦτό φησι· τοῦτο δὲ καὶ ἀνωτέρω ἐποίησεν ὅτε ἔλεγεν, Ὁ λαλῶν μυστήριον, καὶ τῷ Θεῷ λαλεῖ, καὶ ἑαυτὸν οἰκοδομεῖ. Σὺ οὖν, φησὶ, καλῶς εὐχαριστεῖς· Πνεύματι γὰρ κινούμενος φθέγγῃ· ἀλλ' ἐκεῖνος οὐδὲν ἀκούων, οὐδὲ εἰδὼς τὰ λεγόμενα, ἕστηκεν, οὐ πολλὴν δεχόμενος τὴν ὠφέλειαν. «Εὐχαριστῶ τῷ Θεῷ μου, πάντων ὑμῶν μᾶλλον γλώσσῃ λαλῶν· ἀλλ' ἐν Ἐκκλησίᾳ» Ἵνα μὴ δόξῃ κατατρέχειν ὡς ἐστερημένος τοῦ χαρίσματος, τοῦτό φησι.","english":"Therefore let the one who speaks in a tongue pray that he may interpret. If you must be zealous, be zealous for these gifts which build up the Church. Therefore he adds, saying, Let him pray that he may interpret. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. What then is it? That is, the gift given to me, which also moves the tongue. I will pray with the spirit, and I will pray with the mind also; I will sing with the spirit, and I will sing with the mind also. Since if you bless with the spirit, how will the one who fills the place of the unlearned say the Amen at your thanksgiving, since he does not know what you are saying? As if someone were saying, What then is the instructive and profitable thing? And how ought one to speak? And what ought one to ask of God? He answers, saying, that one ought to pray both with the spirit, that is, with the gift, and with the mind, so that the tongue may speak and the mind may not be ignorant of what is said. For if this is not so, another confusion also arises. For the layman does not know how to respond the Amen; for he does not know what you are saying. You indeed give thanks well, but the other is not built up. Lest he seem to utterly despise the gift, he says this; and he did this also above when he said, The one who speaks a mystery speaks to God, and builds himself up. You, then, he says, give thanks well; for being moved by the Spirit you speak; but that man, hearing nothing and not knowing what is said, stands by, receiving no great benefit. I thank my God that I speak in tongues more than all of you; but in the Church—lest he seem to run down the gift as though deprived of it, he says this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"«Θέλω πέντε λόγους τῷ νοΐ μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω.» Τουτέστι, νοῶν ἃ λέγω, καὶ δυνάμενος καὶ ἑτέροις ἑρμηνεῦσαι. «Ἢ μυρίους λόγους ἐν γλώσσῃ.» Τοῦτο μὲν γὰρ ἐπίδειξιν ἔχει μόνην, φησι· ἐκεῖνο δὲ πολλὴν τὴν ὠφέλειαν. «Ἀδελφοὶ, μὴ παιδία γίνεσθε ταῖς φρεσὶν, ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶν τέλειοι γίνεσθε.» Καὶ γὰρ τὰ παιδία πρὸς μὲν τὰ μικρὰ κέχηνεν, τῶν δὲ σφόδρα μεγάλων οὐ τοσοῦτον ἔχει θαῦμα. Ἐπεὶ οὖν καὶ οὗτοι γλωσσῶν ἔχοντες χάρισμα τὸ πᾶν ἔχειν ἐνόμιζον, ὅπερ τῶν ἄλλων ἔλαττον ἦν, διὰ τοῦτό φησι, Μὴ παιδία γίνεσθε ταῖς φρεσί· τουτέστι, μὴ ἀνόητοι, ἔνθα συνετοὺς εἶναι χρή. Ἀλλὰ ἐκεῖ νήπιοι καὶ ἀφελεῖς, ἔνθα κενοδοξία, ἔνθα φυσίωμα. Τί δέ ἐστι νήπιον εἶναι κακίᾳ, ἢ τὸ μὴ εἰδέναι τί ποτέ ἐστι κακία; «Ἐν τῷ [νόμῳ] γέγραπται, ὅτι ἐν ἑτερογλώσσοις, καὶ ἐν χείλεσιν ἑτέροις λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ' οὕτως ἀκούσονταί μου, λέγει Κύριος.» Νόμον ἡ θεία Γραφὴ, καὶ τοὺς\n\nπροφήτας φησίν. Ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν, οὐ τοῖς πιστεύουσιν, ἀλλὰ τοῖς ἀπίστοις· ἡ δὲ προφητεία, οὐ τοῖς ἀπίστοις, ἀλλὰ τοῖς πιστεύουσιν. Ἐὰν οὖν συνέλθῃ ἡ Ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ, καὶ πάντες γλώσσαις λαλῶσιν, εἰσέλθωσι δὲ καὶ ἰδιῶται, ἢ ἄπιστοι, οὐκ ἐροῦσιν, ὅτι μαίνεσθε; Ἐὰν δὲ πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος, ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων· καὶ οὕτω τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτω πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ Θεῷ, ἀπαγγέλλων, ὅτι ὁ Θεὸς ὄντως ἐν ὑμῖν ἐστι. Τί οὖν ἐστιν, ἀδελφοί;","english":"I wish to speak five words with my mind, so that I may also instruct others.\" That is, understanding what I say, and being able also to interpret for others. \"Or ten thousand words in a tongue.\" For this, he says, has only display; but that has great benefit. \"Brethren, do not become children in your minds, but be infants in evil, and in your minds be mature.\" For children gape at small things, but have not so much wonder at very great things. Since, then, these men also, having the gift of tongues, thought that to have everything was what was less than the others, for this reason he says, Do not become children in your minds; that is, do not be foolish where you ought to be wise. But be infants and simple there where there is vainglory, where there is puffing up. And what is it to be an infant in evil, but not to know what evil ever is? \"In the [law] it is written, that in other tongues and with other lips I will speak to this people, and not even so will they hear me, says the Lord.\" Divine Scripture calls the prophets \"law.\" So then, tongues are for a sign, not to those who believe, but to the unbelieving; but prophecy, not to the unbelieving, but to those who believe. If, then, the whole Church comes together in one place, and all speak in tongues, and outsiders or unbelievers come in, will they not say that you are mad? But if all prophesy, and some unbeliever or outsider comes in, he is convicted by all, he is examined by all; and so the hidden things of his heart become manifest, and so falling on his face he will worship God, declaring that God is truly among you. What then is this, brethren?","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":196,"ref":"p196","source":"ὅταν συνέρχησθε, ἕκαστος ὑμῶν ψαλμὸν ἔχει, διδαχὴν ἔχει, γλῶσσαν ἔχει, ἀποκάλυψιν ἔχει, ἑρμηνείαν ἔχει. Πάντα πρὸς οἰκοδομὴν γενέσθω. Εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο, ἢ τὸ πλεῖστον τρεῖς, καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω. Ἐὰν δὲ μὴ ᾖ διερμηνευτὴς, σιγάτω ἐν ἐκκλησίᾳ· ἑαυτῷ δὲ λαλείτω, καὶ τῷ Θεῷ. Προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν· ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ.» Τουτέστιν ἔκπληξιν, οὐκ εἰς κατήχησιν τοσοῦτον. Ὁ πρῶτος σιγάτω. Οὐ γὰρ ἔδει, τούτου κινηθέντος πρὸς προφητείαν, ἐκεῖνον λέγειν. Δύνασθε γὰρ καθ' ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσι, καὶ πάντες παρακαλῶνται. Τοῦτό φησι, τὸν ἐπιστομηθέντα παραμυθούμενος. Καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται Ἵνα μὴ φιλόνεικός τις ᾖ, ἢ βάσκανος, αὐτὸ τὸ χάρισμα δείκνυσιν ὑποτασσόμενον. Πνεῦμα γὰρ ἐνταῦθα τὴν ἐνέργειαν λέγει· εἰ δὲ τὸ πνεῦμα ὑποτάσσεται, πολλῷ δ' ἂν σύ. Οὐ γάρ ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης, ὡς ἐν πάσαις ταῖς Ἐκκλησίαις τῶν ἁγίων διατάσσομαι. Δείκνυσιν ὡς καὶ τῷ Θεῷ τοῦτο δοκεῖ, ἵνα κρῖμα ἔχων ὁ ἀντιταττόμενος, μὴ φιλονεικῇ. Αἱ γυναῖκες ἐν ταῖς Ἐκκλησίαις σιγάτωσαν. Οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλ' ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. Εἰ δέ τι μαθεῖν θέλωσιν ἐν οἴκῳ, τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν. Αἰσχρὸν γάρ ἐστι γυναικὶ λαλεῖν ἐν Ἐκκλησίᾳ. Περικόψας τὸν θόρυβον τὸν ἀπὸ τῶν γλωσσῶν, καὶ τῶν προφητειῶν, λοιπὸν ἐπὶ τὴν ταραχὴν τὴν ἀπὸ τῶν γυναικῶν γινομένην μεταβαίνει, τὴν ἄκαιρον αὐτῶν ἐκκόπτων παῤῥησίαν, καὶ σφόδρα εὐκαίρως.","english":"When you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, let it be by two, or at the most three, and each in turn, and let one interpret. But if there is no interpreter, let him keep silent in the church, and let him speak to himself and to God. Let two or three prophets speak, and let the others discern; but if something is revealed to another who is sitting, let the first keep silent. That is, astonishment, not so much for instruction. For it was not necessary, when this one was moved to prophecy, that the other should speak. For you can all prophesy one by one, so that all may learn and all may be encouraged. He says this, consoling the one who had been cut short. And the spirits of the prophets are subject to the prophets, so that no one may be contentious or envious; he shows that the gift itself is subject. For here he calls the working \"spirit\"; and if the spirit is subject, much more you. For God is not a God of confusion, but of peace, as I command in all the churches of the saints. He shows that this also seems good to God, so that the one who opposes, having judgment, may not be contentious. Let the women keep silent in the churches. For it is not permitted to them to speak, but let them be subject, as the law also says. And if they wish to learn anything, let them ask their own husbands at home. For it is shameful for a woman to speak in church. Having cut off the disturbance that comes from tongues and prophecies, he now moves on to the turmoil that arises from the women, cutting off their untimely boldness, and very aptly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Εἰ γὰρ τοῖς τὰ χαρίσματα ἔχουσιν ἁπλῶς οὐκ ἐφίεται λαλεῖν, πολλῷ μᾶλλον ἐκείναις. Τοὺς ἄνδρας δὲ ἐφίστησιν αὐτῶν διδασκάλους, ἀμφοτέρους ὠφελῶν. Ἐκείνας γὰρ κοσμίας κατασκευάζει, τούτους δὲ ἐναγωνίους ποιεῖ, ἅτε δὴ μέλλοντας ἅπερ ἤκουσαν μετὰ πολλῆς ἀκριβείας ταῖς γυναιξὶ παρατίθεσθαι. Ὅρα δὲ ἀπὸ πόσων τοῦτο κατασκευάζει. Πρῶτον μὲν ἀπὸ τοῦ νόμου τοῦ Θεοῦ, ἔπειτα ἀπὸ τοῦ λογισμοῦ τοῦ κοινοῦ καὶ τῆς συνηθείας. Πρὸς δὲ τούτοις καὶ ἀπὸ τῶν πᾶσι δοκούντων καὶ πανταχοῦ τυπωθέντων ἐντρέπει. Τοῦτο γάρ ἐστιν ὃ λέγει, Ἢ ἀφ' ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνον κατήντησε; Καὶ γὰρ τὰς λοιπὰς Ἐκκλησίας παρήγαγε τοῦτον πιστευθείσας τὸν νόμον. Οὐ μόνον δὲ ἀπὸ τούτων, ἀλλὰ καὶ ὅπερ ἦν ἰσχυρότερον πάντων, τίθησι τὸ ὅτι Ὁ Θεὸς ταῦτα καὶ νῦν προστάττει δι' ἐμοῦ. Γινωσκέτω γὰρ ταῦτα ἃ γράφω, φησὶν, ὅτι Κυρίου εἰσὶν ἐντολαί. Ἢ ἀφ' ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν; ἢ εἰς ὑμᾶς μόνους κατήντησεν; Εἴ τις δοκεῖ προφήτης, εἶναι, ἢ πνευματικὸς, ἐπιγινωσκέτω ἃ γράφω ὑμῖν, ὅτι Κυρίου εἰσὶν ἐντολαί. Οὔτε γὰρ τοῦτο ἂν ἔχοιτε εἰπεῖν, φησὶν, ὅτι Ἡμεῖς τῶν ἄλλων διδάσκαλοι ἐγενόμεθα, καὶ οὐκ ἂν εἴημεν δίκαιοι παρ' ἑτέρων μανθάνειν· οὔτε ὅτι ἐνταῦθα ἔστη τὰ τῆς πίστεως μόνον, καὶ οὐ χρὴ παρ' ἑτέρων τὰ παραδείγματα δέχεσθαι. Εἰ δέ τις ἀγνοεῖ, ἀγνοείτω. Τίνος ἕνεκεν τοῦτο ἐπήγαγε; Δείκνυσιν ὅτι οὔτε βιάζεται, οὔτε φιλονεικεῖ· ὅπερ σημεῖόν ἐστι τῶν οὐ τὰ αὑτῶν βουλομένων ἱστᾷν, ἀλλὰ τὸ ἑτέροις συμφέρον σκοπούντων. Διὸ καὶ ἀλλαχοῦ φησιν· Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, τὴν τοιαύτην συνήθειαν οὐκ ἔχομεν.","english":"For if those who have the gifts are not simply permitted to speak, much more are those women. But he sets the men over them as teachers, benefiting both. For he makes the women orderly, and he makes the men earnest, since they are about to set before the women with great accuracy the things they have heard. And observe from how many considerations he establishes this. First from the law of God, then from common reasoning and custom. In addition to these, he also shames them from what is approved by all and has been established everywhere. For this is what he says: Did the word of God go out from you, or did it come to you only? For he brought forward the other Churches, which believed this law. And not only from these things, but also—what was stronger than all—he sets forth that God commands these things even now through me. For let them know these things which I write, he says, that they are commandments of the Lord. Did the word of God go out from you? Or did it come to you only? If anyone thinks himself to be a prophet, or spiritual, let him recognize the things which I write to you, that they are commandments of the Lord. For neither could you say this, he says, that We became teachers of others, and we would not be right to learn from others; nor that the things of the faith stood here only, and one ought not to receive examples from others. But if anyone is ignorant, let him be ignorant. For what reason did he add this? He shows that he neither uses force nor contends—which is the sign of those who do not wish to establish their own things, but look to what is advantageous for others. Therefore he also says elsewhere: But if anyone seems to be contentious, we have no such custom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Ἀλλ' οὐ πανταχοῦ τοῦτο ποιεῖ, ἀλλ' ἔνθα μὴ σφόδρα μεγάλα τὰ ἁμαρτανόμενα ᾖ, καὶ τότε ἐντρέπων μᾶλλον. Ἐπεὶ ὅταν περὶ ἑτέρων διαλέγηται, οὐ λέγει οὕτως. Ἀλλὰ πῶς; Μὴ πλανᾶσθε, οὔτε πόρνοι, οὔτε μαλακοὶ βασιλείαν Θεοῦ κληρονομήσουσι. Καὶ\n\nπάλιν· Ἐγὼ Παῦλος λέγω ὑμῖν, ὅτι ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. Ἐνταῦθα δὲ ἐπειδὴ περὶ σιγῆς ἦν ὁ λόγος, οὐ σφόδρα ἐπιτίθεται, αὐτῷ τούτῳ μᾶλλον αὐτοὺς περισπώμενος. Ὥστε, ἀδελφοί μου, ζηλοῦτε τὸ προφητεύειν, καὶ τὸ λαλεῖν μὴ κωλύετε γλώσσας. Ἐπὶ τὴν προτέραν πάλιν ὑπόθεσιν ἔδραμεν. Ὅρα δὲ πῶς μέχρι τούτου τὴν διαφορὰν ἐφύλαξε, τὸ μὲν σφόδρα ἀναγκαῖον, τὸ δὲ οὐχ οὕτως, τιθείς· διὸ ἐπ' ἐκείνου μὲν, Ζηλοῦτε, ἐπὶ τούτου δὲ, Μὴ κωλύετε. Πάντα δὲ εὐσχημόνως, καὶ κατὰ τάξιν γινέσθω. Ὡς ἐν κεφαλαίῳ τὰ πάντα διορθούμενος, ἐπήγαγε τὸν λόγον. ΚΕΦΑΛ. ΙΕʹ.\n\nΓνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὸ Εὐαγγέλιον ὃ εὐαγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε. Ἀπαρτίσας τὸν τῶν πνευματικῶν λόγον, ἐπὶ τὸν πάντων ἀναγκαιότατον ἔρχεται, τὴν περὶ τῆς ἀναστάσεως ὑπόθεσιν· καὶ γὰρ ἐπὶ τοῦτο σφόδρα ἔκαμνον. Ἐπειδὴ γὰρ ἡ πᾶσα ἡμῶν ἐλπὶς αὕτη, πρὸς τοῦτο σφοδρῶς ἵστατο ὁ διάβολος. Καὶ ποτὲ μὲν ἀνῄρει καθάπαξ αὐτὴν, ποτὲ δὲ ἔλεγεν ἤδη γεγονέναι ὡς ἐπιστέλλοντι Τιμοθέῳ ἔλεγεν, Ὧ ἐστιν Ὑμεναῖος καὶ Φιλητὸς, οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι. Ποτὲ πάλιν ἔλεγον, ὅτι τὸ σῶμα οὐκ ἀνίσταται, ἀλλὰ τῆς ψυχῆς ὁ καθαρμός ἐστιν ἡ ἀνάστασις.","english":"But he does not do this everywhere, but where the sins are not very great, and then he is more reproving. Since when he is discoursing about other matters, he does not speak thus. But how? Be not deceived, neither fornicators, nor effeminate, shall inherit the kingdom of God. And\n\nagain: I Paul say to you, that if you be circumcised, Christ shall profit you nothing. But here, since the discourse was about silence, he does not attack them very strongly, drawing them away rather by this very thing. So then, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. He has run back again to the former subject. But observe how up to this point he has preserved the distinction, placing the one as very necessary, the other as not so; wherefore in the case of the former, Desire earnestly, but in the case of the latter, Forbid not. But let all things be done decently, and in order. As correcting all things in summary, he added the word. CHAPTER 15.\n\nMoreover, brethren, I make known to you the gospel which I preached to you, which also you received, wherein also you stand. Having completed the discourse concerning spiritual gifts, he comes to the most necessary of all, the subject of the resurrection; for they were greatly troubled about this. For since this is our whole hope, the devil stood vehemently against it. And sometimes he would utterly destroy it, and sometimes he said it had already happened, as he said in writing to Timothy, Of whom are Hymenaeus and Philetus, who concerning the truth have erred, saying that the resurrection is past already. And again at another time they said that the body does not rise, but that the purification of the soul is the resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Πρὸς ταύτας οὖν τὰς δόξας ἀνθιστάμενος, ὅρα πῶς ἀπὸ τῆς ἀρχῆς ἔδειξεν, ὅτι οὐδὲν καινὸν εἰσφέρει, οὐδὲ ξένον. Οὐ γὰρ γνωρίζων τὸ ἤδη γνωρισθὲν, εἶτα εἰς λήθην ἐμπεσὼν, γνωρίζει, πάλιν εἰς μνήμην φέρων. Εὖ δὲ καὶ τὸ Εὐαγγέλιον εἰπεῖν. Τοῦτο γάρ ἐστι τῶν εὐαγγελίων τὸ κεφάλαιον ἡ ἀνάστασις. Δι' οὗ καὶ σώζεσθε. Τὸ κέρδος δείκνυσι τοῦ πιστεύειν εἰς τὴν ἀνάστασιν. Τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε· ἐκτός Οὐκ αὐτὸ δεῖσθε μαθεῖν τὸ δόγμα, φησὶν, ἀλλ' ὑπομνησθῆναι μόνον. Εἰ μὴ εἰκῆ ἐπιστεύσατε. Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον. Ἐπειδὴ εἶπεν, ἐν ᾧ καὶ ἑστήκατε, ἵνα μὴ ῥᾳθυμοτέρους ποιήσῃ, ἐκφοβεῖ πάλιν. Ὅτι Χριστὸς ἀπέθανεν ὑπὲρ ἁμαρτιῶν ἡμῶν. Οὐκ εἶπεν εὐθέως, ὅτι ἀνάστασίς ἐστι σωμάτων, ἀλλὰ αὐτὸ μὲν τοῦτο κατασκευάζει, ἅμα δὲ καὶ τῆς ἀγάπης αὐτοὺς ὑπομιμνήσκει τῆς πολλῆς, ἧς ἐνεδείξατο ὁ Θεὸς, ὅτι τὸν Υἱὸν αὐτοῦ ἔδωκεν ὑπὲρ αὐτῶν. Κατὰ τὰς Γραφάς. Ὁ γὰρ Θεὸς διὰ τοῦ προφήτου φησίν, Ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον· καὶ, Ὁ Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν· καὶ, Ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν. Καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ, κατὰ τὰς Γραφάς. Πάλιν Ἡσαΐας μαρτυρῶν, ὅτι Ἐκ μέσου ἦρται ἡ ταφὴ αὐτοῦ. Καὶ πάλιν· Κύριος βούλεται καθαρίσαι ἀπὸ τῆς πληγῆς, δεῖξαι αὐτῷ φῶς. Καὶ ὁ Δαβὶδ, Ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδου, περὶ τοῦ Χριστοῦ. Καὶ ὅτι ὤφθη Κηφᾷ. Τὸν ἀξιόπιστον τῶν ἀποστόλων πρῶτον παράγει μάρτυρα. Ὅρα δὲ πῶς τοὺς προφήτας, καὶ τοὺς ἀποστόλους μαρτυροῦντας ἐπάγει τῷ πράγματι. Εἶτα τοῖς ἕνδεκα·","english":"Standing against these opinions, then, observe how from the beginning he showed that he introduces nothing new nor strange. For he does not make known what was already known, and then, having fallen into forgetfulness, make it known again by bringing it back to memory. And it is well that he said \"Gospel.\" For this is the chief point of the gospels: the resurrection. \"By which also you are saved.\" He shows the gain of believing in the resurrection. \"With what word I preached the gospel to you, if you hold fast—unless.\" You do not need to learn the doctrine itself, he says, but only to be reminded. \"Unless you believed in vain.\" \"For I delivered to you first of all what I also received.\" Since he said, \"in which also you stand,\" lest he make them more careless, he frightens them again. \"That Christ died for our sins.\" He did not say immediately that there is a resurrection of bodies, but he establishes this very thing, and at the same time reminds them of the great love which God showed, in that he gave his Son for them. \"According to the Scriptures.\" For God says through the prophet, \"From the lawless deeds of my people he was led to death\"; and, \"The Lord delivered him up to our sins\"; and, \"He was wounded for our sins.\" And \"that he was buried, and that he was raised on the third day, according to the Scriptures.\" Again Isaiah testifies, \"His burial was taken away from the midst.\" And again: \"The Lord wills to cleanse from the blow, to show him light.\" And David: \"That you will not abandon my soul to Hades,\" concerning Christ. And \"that he appeared to Cephas.\" He brings forward the most credible of the apostles as the first witness. And observe how he brings in the prophets and the apostles as witnesses to the matter. Then to the eleven:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείους μένουσιν ἕως ἄρτι· τινὲς δὲ καὶ ἐκοιμήθησαν. Μετὰ γὰρ τὴν ἀνάληψιν ὁ Ματθίας κατελέγη, οὐ μετὰ τὴν ἀνάστασιν εὐθέως. Ἔπειτα ὤφθη Ἰακώβῳ, ἔπειτα τοῖς ἀποστόλοις πᾶσιν. Οὐκ εἶπεν, ἀπέθανον, ἀλλ' ἐκοιμήθησαν, καὶ ταύτῃ τῇ λέξει πάλιν βεβαιῶν τὴν ἀνάστασιν. Ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί. Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων· ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν Ἐκκλησίαν τοῦ Θεοῦ. Χάριτι δὲ Θεοῦ εἰμὶ, ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη· ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα· οὐκ ἐγὼ δὲ, ἀλλ' ἡ χάρις τοῦ Θεοῦ ἡ σὺν ἐμοί. Τοῦτο ταπεινοφροσύνης τὸ ῥῆμά ἐστιν. Εἴτε οὖν ἐγὼ, εἴτε ἐκεῖνοι, οὕτω κηρύσσομεν, καὶ οὕτως ἐπιστεύσατε. Εἰ δὲ Χριστὸς κηρύσσεται, ὅτι ἐκ νεκρῶν ἐγήγερται, Παρ' οὗ, φησὶ, βούλεσθε μαθεῖν, μάθετε. Οὐδὲν διαφέρομεν. Πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν; Οἱ προφῆται, φησὶ, τοῦτο προεκήρυξαν, καὶ αὐτὸς ἐδίδαξεν διὰ τῆς ὄψεως,","english":"Then he appeared to over five hundred brothers at once, of whom the greater part remain until now, but some also fell asleep. For after the ascension Matthias was enrolled, not immediately after the resurrection. Then he appeared to James, then to all the apostles. He did not say, they died, but they fell asleep, and by this word again confirming the resurrection. And last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted the Church of God. But by the grace of God I am what I am, and his grace toward me was not in vain; but I labored more abundantly than all of them—yet not I, but the grace of God that was with me. This is a word of humility. Whether then it was I or they, so we preach, and so you believed. But if Christ is preached, that he has been raised from the dead—from whom, he says, you wish to learn, learn. We differ in nothing. How do some among you say that there is no resurrection of the dead? The prophets, he says, foretold this, and he himself taught it through the vision,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"καὶ ταῦτα ἡμεῖς κηρύττομεν, καὶ ὑμεῖς ἐπιστεύσατε. Πῶς οὖν μετὰ τοσαύτην ἀπόδειξιν ἀπιστοῦσι, φησὶ, διὸ τὸ, Πῶς, λέγουσιν; Εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται. Διὰ γὰρ τοῦτο ἀπέθανεν, ἵνα ἀναστήσῃ τὴν ἡμετέραν φύσιν. Εἰ οὐκ ἀνιστάμεθα οὖν, τίνος χάριν ἀπέθανε Χριστός; Εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα τὸ κήρυγμα ἡμῶν· κενὴ καὶ ἡ πίστις ὑμῶν. Εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ Θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ Θεοῦ, ὅτι ἤγειρε τὸν Χριστὸν, ὃν οὐκ ἤγειρεν, εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται. Εἰ γὰρ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς οὐκ ἐγήγερται. Εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν. Ὅρα πόσα τὰ ἄτοπα· τὸ μάταιον τοῦ κηρύγματος, ὁμοίως ἡ μαρτυρία ἡ παρὰ τοῦ Πατρός. Ὅρα εἰς πόσην ἁμαρτίαν ἐξάγει τὸν λόγον ἐκείνων τῶν λεγόντων, Οὐκ ἀνίστανται οἱ νεκροί. Καὶ ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν. Εἰ γὰρ οὐκ ἠγέρθη, οὔτε ἀπέθανεν, οὔτε τὴν ἁμαρτίαν ἔλυσεν. Ὁ γὰρ θάνατος αὐτοῦ τῆς ἁμαρτίας ἐστὶ λύσις. Ἴδε γὰρ ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Πῶς δὲ αἴρων, ἢ τῷ θανάτῳ δηλονότι; Διὸ καὶ ἀμνὸν ἐκάλεσεν, ὡς σφαττόμενον. Εἰ δὲ οὐκ ἀνέστη, οὐδὲ ἐσφάγη, οὐδὲ ἡ ἁμαρτία ἐλύθη. Εἰ δὲ οὐκ ἐλύθη, ἐν αὐτῇ ἐστε. Εἰ δὲ ἐν αὐτῇ ἐστε, εἰκῆ ἐκήρυξα, εἰκῆ καὶ ἐπιστεύσατε ὅτι ἀπηλλάγητε. Ἄλλως δὲ καὶ ἀθάνατος θάνατος μένει, εἰ μὴ ἀνέστη. Ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο. Τοὺς μαρτυρήσαντας δι' αὐτόν φησιν. Εἰ ἐν τῇ ζωῇ ταύτῃ, ἠλπικότες ἐσμὲν μόνον ἐν Χριστῷ, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.","english":"And these things we preach, and you believed. How then, he says, do they disbelieve after so great a demonstration? Therefore, why do they say \"How\"? But if there is no resurrection of the dead, neither has Christ been raised. For this reason he died, that he might raise up our nature. If therefore we are not raised, for what purpose did Christ die? But if Christ has not been raised, then our preaching is empty, and your faith is also empty. And we are found to be false witnesses of God, because we testified against God that he raised Christ, whom he did not raise, if indeed the dead are not raised. For if the dead are not raised, neither has Christ been raised. But if Christ has not been raised, your faith is vain. See how many are the absurdities: the emptiness of the preaching, and likewise the testimony from the Father. See into how great a sin their word leads those who say, \"The dead are not raised.\" And you are still in your sins. For if he was not raised, neither did he die, nor did he dissolve sin. For his death is the dissolution of sin. For behold the Lamb of God who takes away the sin of the world. And how does he take it away, except clearly by his death? Therefore he called him a lamb, as being slain. But if he did not rise, neither was he slain, nor was sin dissolved. But if it was not dissolved, you are in it. But if you are in it, I preached in vain, and you believed in vain that you had been delivered. And in another way also death remains immortal, if he did not rise. Then also those who have fallen asleep in Christ have perished. He means those who testified for him. If in this life only we have hoped in Christ, we are more pitiable than all men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":202,"ref":"p202","source":"Εἰ γὰρ οὐκ ἀνίσταται τὸ σῶμα, ἀστεφάνωτος ἡ ψυχὴ μένει. Εἰ δὲ τοῦτο ἔσται, οὐδενὸς ἀπολαύομεν καλοῦ. Εἰ δὲ οὐδενὸς, ἐν τῷ παρόντι τὰ τῶν ἀμοιβῶν. Τί οὖν ἡμῶν ἀθλιώτερον, κατὰ τοῦτο πανταχοῦ διωκομένων; Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν. Δείξας ὅσα ἐκ τοῦ μὴ δέχεσθαι τὴν ἀνάστασιν τίκτεται κακὰ, ἀναλαμβάνει τὸν λόγον συνεχῶς τὸ, ἐκ τῶν νεκρῶν, προστιθεὶς, ὥστε ἀποφράξαι τῶν αἱρετικῶν τὰ στόματα. Ἀπαρχὴ τῶν κεκοιμημένων ἐγένετο. Εἰ δὲ ἀπαρχὴ, καὶ τούτους ἀναστῆναι δεῖ. Τῇ γὰρ ἀρχῇ πάντως ἕπεται τὰ μετὰ ταύτην. Ἐπειδὴ γὰρ δι' ἀνθρώπου θάνατος, καὶ δι' ἀνθρώπου ἀνάστασις ἐκ νεκρῶν. Αἰτιολογία. Ἐπειδὴ γὰρ πάντα ἀποφαντικῶς εἶπεν, ἀνάγκῃ καὶ αἰτιολογεῖ, εὐπαράδεκτον τοῖς πολλοῖς κατασκευάζων τὸν λόγον. Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται. Τὸν γὰρ ἡττηθέντα, φησὶν, αὐτὸν ἀναμαχέσασθαι ἔδει τὴν καταβληθεῖσαν φύσιν αὐτὴν καὶ νικῆσαι. Οὕτω γὰρ τὸ ὄνειδος ἀπετρίβετο. Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός. Μὴ ἐπειδὴ ἀνάστασιν ἤκουσας, νόμιζε πάντας τῶν αὐτῶν ἀπολαύειν. Ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ. Τουτέστιν, οἱ πιστοὶ καὶ εὐδοκιμηκότες. Εἶτα τὸ τέλος, ὅταν παραδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί. Ὅταν γὰρ ἀναστῶσιν ἐκεῖνοι, τὰ πράγματα πάντα λήψεται τέλος. Οὐ καθάπερ νῦν ἀναστάντος τοῦ Χριστοῦ, τὰ πράγματα ἔστησαν ἔτι μετέωρα. Διὸ προστίθησι, ἡμεῖς ἐν τῇ παρουσίᾳ αὐτοῦ, ἵνα μάθῃς ὅτι περὶ ἐκείνου τοῦ καιροῦ διαλέγεται. Ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν.","english":"For if the body does not rise, the soul remains uncrowned. And if this shall be, we enjoy nothing good. And if nothing, then in the present are the things of recompense. What then is more wretched than we, who are persecuted everywhere on this account? But now Christ has been raised from the dead. Having shown how many evils are born from not accepting the resurrection, he takes up the argument again, continually adding \"from the dead,\" so as to stop up the mouths of the heretics. He became the firstfruits of those who have fallen asleep. And if firstfruits, then these also must rise. For to the beginning there certainly follows what comes after it. For since through a man came death, also through a man came resurrection from the dead. This is the assigning of the cause. For since he spoke all things declaratively, of necessity he also gives the reason, making the argument easily acceptable to the many. For just as in Adam all die, so also in Christ all shall be made alive. For it was necessary, he says, that the one who was defeated should himself fight back and conquer the nature that was cast down. For thus the reproach was wiped away. But each in his own order: Christ the firstfruits. Do not, because you have heard of the resurrection, think that all enjoy the same things. Then those who are of Christ at his coming. That is, the faithful and those who have been approved. Then the end, when he hands over the kingdom to God and the Father. For when those have risen, all things will receive their end. Not as now, when Christ has risen, have things stood still and remain in suspense. Therefore he adds, \"we at his coming,\" so that you may learn that he is speaking about that time. When he abolishes every rule and every authority and power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Τουτέστιν, ὅταν δι' αὐτοῦ προσαγάγῃ πάντα τὰ ἔθνη δουλεύειν τῷ Πατρί. Οὐδεὶς γὰρ ἔρχεται, φησὶ, πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ. Δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. Πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. Ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος. Ὅταν δὲ εἴπῃ ὅτι ὑποτέτακται, δῆλον ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. Ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα· ἵνα ᾖ ὁ Θεὸς τὰ πάντα ἐν πᾶσιν. Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; Τὸ, ἄχρι, οὐκ ἔστι χρόνου σημαντικὸν παρὰ τῇ Γραφῇ, ὥσπερ οὐδὲ τὸ, ἕως· κατὰ τὸ εἰρημένον, ἀπὸ τοῦ αἰῶνος, καὶ ἕως τοῦ αἰῶνος σὺ εἶ. Ἵνα μή τις δύο ἀρχὰς ἀνάρχους ὑποπτεύῃ. Τινὲς τῆς κακίας δηλοῦντα τὴν ἀναίρεσιν τοῦτό φασιν αὐτὸν εἰρηκέναι. Εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν; Τοῦτό φησιν, ὅτι καὶ σαρκὸς\n\nἀνάστασιν ὁμολογοῦμεν ἐν τῷ βαπτίσματι. Τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν; Οὐκ εἶπεν, ἐγὼ, ἀλλ', ἡμεῖς, παραλαμβάνων πάντας τοὺς ἀποστόλους· καὶ ταύτῃ μετριάζων, καὶ ἀξιόπιστον τὸν λόγον ποιῶν. Καθ' ἡμέραν ἀποθνήσκω, νὴ τὴν ὑμετέραν καύχησιν, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ. Ἐνταῦθα τὴν αὐτῶν προκοπὴν λέγει. Πῶς δὲ ἀποθνήσκει καθ' ἑκάστην ἡμέραν, ἢ τῇ προθυμίᾳ; Εἰ (κατὰ ἄνθρωπον) ἐθηριομάχησα ἐν Ἐφέσῳ. Τουτέστιν, ὅσον εἰς ἀνθρώπους ἧκεν, εἰ καὶ ὁ Θεὸς ἐῤῥύσατο. Τί μοι τὸ ὄφελος, εἰ νεκροὶ οὐκ ἐγείρονται; φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνήσκομεν. Μὴ πλανᾶσθε· φθείρουσι γὰρ [ἤθη] χρηστὰ ὁμιλίαι κακαί.","english":"That is, when through him he brings all the nations to serve the Father. For no one, he says, comes to the Father except through me. For he must reign until he puts all enemies under his feet. For he subjected all things under his feet. The last enemy is destroyed: death. But when he says that all things have been subjected, it is clear that this is apart from the one who subjected all things to him. But when all things are subjected to him, then the Son himself also will be subjected to the one who subjected all things to him, so that God may be all in all. Otherwise, what will those do who are baptized for the dead? The word \"until\" is not a marker of time in Scripture, just as neither is \"until,\" according to what is said: From age to age you are. So that no one may suspect two unbegun beginnings. Some say he said this to indicate the destruction of evil. If the dead are not raised at all, why are they also baptized for them? He says this, that we confess the resurrection of the flesh also in baptism. Why also do we endanger ourselves every hour? He did not say \"I\" but \"we,\" including all the apostles, and in this way being moderate and making the word trustworthy. I die daily, by your boasting, which I have in Christ Jesus the Lord. Here he speaks of their progress. But how does he die each day, except by his eagerness? If, in human terms, I fought with beasts at Ephesus. That is, as far as it depended on men, even if God delivered me. What benefit is it to me, if the dead are not raised? Let us eat and drink, for tomorrow we die. Do not be deceived; evil companionships corrupt good morals.","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":204,"ref":"p204","source":"Τάδε πάντα ἔλεγεν, οὐκ ἐπειδὴ οὐκ εἶχεν ὄφελος καὶ ἐν αὐτῷ τῷ πάσχειν. Οὐ γὰρ ἐπὶ μισθῷ ἔτρεχεν· ἀρκοῦσα γὰρ αὐτῷ ἦν ἀντίδοσις τὸ ποιῆσαι τὸ δοκοῦν τῷ Θεῷ· ἀλλὰ διὰ τὴν ἀσθένειαν τῶν πολλῶν. Ὥστε καὶ ὅταν λέγῃ, Εἰ ἐν τῇ ζωῇ ταύτῃ ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμὲν, διὰ τὴν αὐτὴν αἰτίαν λέγει, καὶ ὥστε τῷ φόβῳ τῆς ἀθλιότητος ταύτης διασεῖσαι αὐτῶν τὴν ἀπιστίαν περὶ τῆς ἀναστάσεως. Ἐκνήψατε δικαίως. Τουτέστιν, ἐπὶ τῷ συμφέροντι· ὡς πρὸς μεθύοντας καὶ μαινομένους. Καὶ μὴ ἁμαρτάνετε. Δεικνὺς ὅτι ἀπὸ πονηροῦ βίου τὰ σπέρματα αὐτῆς τῆς ἀπιστίας. Καὶ γὰρ πολλοὶ τῶν πονηρὰ συνειδότων ἑαυτοῖς, καὶ οὐ βουλομένων δοῦναι δίκην, καὶ εἰς τὴν περὶ τῆς ἀναστάσεως παραβλάπτονται πίστιν· ὥσπερ οὖν οἱ μεγάλα κατορθοῦντες, καθ' ἑκάστην αὐτὴν ἐπιθυμοῦσι τὴν ἡμέραν ἰδεῖν. Ἀγνωσίαν γὰρ Θεοῦ τινὲς ἔχουσιν. Ὅρα πῶς πάλιν εἰς ἐκείνους μεταφέρει τὰ ἐγκλήματα. Τὸ γὰρ τῇ ἀναστάσει διαπιστεῖν, οὐ σφόδρα εἰδότος ἐστὶ τὴν τοῦ Θεοῦ δύναμιν, τὴν ἄμαχον, καὶ πρὸς πάντα ἀρκοῦσαν. Εἰ γὰρ ἐξ οὐκ ὄντων τὰ ὄντα ἐποίησε, πολλῷ μᾶλλον τὰ διαλυθέντα ἀναστῆσαι δυνήσεται. Πρὸς ἐντροπὴν ὑμῖν λέγω. Τουτέστιν, ὥστε διορθῶσαι, ὥστε αἰσχυνθέντας ὑμᾶς γενέσθαι βελτίους. Ἀλλ' ἐρεῖ τις· Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται; Ἀντίθεσιν λύει παρ' Ἑλλήνων εἰσαγομένην. Ἄφρον, σὺ ὃ σπείρεις, οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ; καὶ ὃ σπείρεις, Τουτέστιν, Παρὰ σαυτῷ τὴν ἀπόδειξιν ἔχεις τούτων, δι' ὧν πράττεις καθ' ἑκάστην ἡμέραν, καὶ ἀντιλέγεις ἔτι; φησί.","english":"He said all these things, not because he had no benefit even in suffering itself. For he was not running for a reward; for doing what seemed good to God was sufficient recompense for him; but it was because of the weakness of the many. So also when he says, If in this life only we have hoped in Christ, we are more pitiable than all men, he says it for the same reason, and so that by the fear of this wretchedness he might shake their unbelief concerning the resurrection. Awake righteously. That is, for your advantage; as to those who are drunk and mad. And do not sin. Showing that the seeds of this unbelief itself come from an evil life. For many of those who are conscious of evil in themselves, and who do not wish to pay the penalty, are also harmed in their faith concerning the resurrection; just as those who accomplish great things desire to see that day each day. For some have ignorance of God. See how again he transfers the charges to them. For to disbelieve the resurrection is the mark of one who does not greatly know the power of God, which is invincible and sufficient for all things. For if he made the things that are out of things that are not, much more will he be able to raise up the things that have been dissolved. I say this to your shame. That is, so as to correct you, so that you, having been ashamed, may become better. But someone will say, How are the dead raised? And with what kind of body do they come? He resolves the objection introduced by the Greeks. Fool, that which you sow is not made alive unless it dies; and what you sow— That is, You have the proof of these things in yourself, through what you do each day, and do you still contradict? he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Διὸ καὶ ἄφρονά σε καλῶ, ὅτι τὰ καθ' ἡμέραν ὑπὸ σοῦ γινόμενα ἀγνοεῖς. Καὶ ὅρα τὴν ὑπερβολήν. Ὃ γὰρ ἐποίουν ἐκεῖνοι τεκμήριον τοῦ μὴ ἀνίστασθαι, τοῦτο τοῦ ἀνίστασθαι ποιεῖται ἀπόδειξιν. Καὶ γὰρ ἔλεγον, Οὐκ ἀνίσταται, ἐπειδὴ ἀπέθανεν. Ὁ δὲ ἀντιστρέψας, φησὶν, Καὶ μὴν εἰ μὴ ἀπέθανεν, οὐκ ἂν ἀνέστη. Οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις. Τουτέστιν, οὐ στάχυν ὁλόκληρον, οὐ σῖτον νέον, οὐ καλάμην ἔχοντα, οὐκ ἄχυρον. Ἐνταῦθα γὰρ οὐκέτι πρὸς τὴν ἀνάστασιν ὁ λόγος, ἀλλὰ πρὸς τὸν τρόπον τῆς ἀναστάσεως· ποταπὸν σῶμα τὸ μέλλον ἀνίστα σθαι, οἷον εἰ τὸ αὐτὸ, ἢ καὶ βέλτιον καὶ λαμπρότερον. Καὶ ἀμφότερα ἐκ τοῦ αὐτοῦ ὑποδείγματος λαμβάνει, δεικνὺς ὅτι πολλῷ βέλτιον. Εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν. Τοῦτό φησιν, ἵνα μὴ ἄλλο τις ὑποπτεύσῃ σῶμα εἰρῆσθαι. Ὁ δὲ Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησε. Μὴ τοίνυν περιεργάζου, μηδὲ πολυπραγμόνει, πῶς καὶ τίνι τρόπῳ, ὅταν Θεοῦ δύναμιν καὶ θέλημα ἀκούσῃς. Καὶ ἑκάστῳ τῶν σπερμάτων τὸ ἴδιον σῶμα. Ἐπειδή τινες ἠπόρουν περὶ τῆς ἀναστάσεως, καὶ ἔλεγον Ποίῳ δὲ σώματι ἔρχονται; τούτου χάριν ὑποφέρει ὡς ἐπὶ ὑποδείγματος, τὸ τῶν σπερμάτων ἴδιον σῶμα λέγων. Ποῦ τοίνυν τὸ ἀλλότριον; τὸ γὰρ ἴδιον δίδωσιν. Οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ· ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ κτηνῶν, ἄλλη δὲ ἰχθύων. Καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλ' ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων· ἄλλη δόξα ἡλίου, καὶ ἄλλη σελήνης, καὶ ἄλλη δόξα ἀστέρων. Ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. Οὕτω καὶ ἀνάστασις τῶν νεκρῶν·","english":"Therefore I also call you foolish, because you are ignorant of the things done by you day by day. And observe the excess. For what those men made a proof of not rising, this he makes a demonstration of rising. For they said, He does not rise, because he died. But he, reversing it, says, And indeed if he had not died, he would not have risen. You do not sow the body that will be. That is, not a whole ear of grain, not new wheat, not having stalk, not chaff. For here the discourse is no longer about the resurrection, but about the manner of the resurrection: of what sort the body that is going to rise is, whether the same, or even better and more glorious. And he takes both from the same example, showing that it is much better. If it should be of wheat, or of any of the rest. He says this, so that no one might suspect that another body is meant. But God gives it a body, as he willed. Do not, then, be inquisitive, nor busy yourself, how and in what manner, when you hear of God's power and will. And to each of the seeds its own body. Since some were perplexed about the resurrection, and said, With what kind of body do they come? for this reason he brings it forward as if by example, saying the seed's own body. Where, then, is the foreign one? For he gives the own one. Not all flesh is the same flesh; but one is of men, another flesh of birds, another of cattle, another of fish. And there are heavenly bodies, and earthly bodies; but one is the glory of the heavenly, and another that of the earthly; another the glory of the sun, and another of the moon, and another the glory of the stars. For star differs from star in glory. So also is the resurrection of the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ. Ἵνα μὴ ἐκ τοῦ ὑποδείγματος ὁμοτιμίαν πάντες νομίσωσιν ἐν τῷ μέλλοντι λαμβάνειν, φησίν· Οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ. Ὅμοιον ὡς εἰ λέγοι· Τί λέγω, φησὶν,\n\nἐπὶ τῶν σπερμάτων; Ἐπὶ τῶν σωμάτων γυμνάσωμεν τοῦτο αὐτὸ, περὶ οὗ ὁ λόγος ἡμῖν νῦν· ἐπειδὴ τὸν τῆς ἀναστάσεως κατεσκεύασε λόγον, δείκνυσι λοιπὸν, ὅτι πολλὴ ἡ τῆς δόξης τότε διαφορὰ, εἰ καὶ ἀνάστασις μία. Καὶ διαιρέσεις δύο, εἰς τὰ ἐπουράνια, καὶ τὰ ἐπίγεια. Ὅτι μὲν γὰρ τὰ σώματα ἀνίσταται, ἔδειξεν διὰ τοῦ σίτου. Ὅτι δὲ οὐκ ἐν τῇ αὐτῇ δόξῃ πάντα, δείκνυσιν ἐντεῦθεν. Δείκνυσιν οὖν ὡς καὶ τῶν δικαίων πολλὴ ἡ διαφορὰ, τὸν μὲν ἡλίῳ, τὸν δὲ ἀστέρι παρεικάζων· καὶ τῶν ἁμαρτωλῶν πολλὴ ἡ διαφορὰ, ζώων σώματα λέγων, καὶ ἰχθύων, καὶ κτηνῶν· καὶ ὅλως δι' ὑποδειγμάτων ἄγει τὸν λόγον, καὶ ἐπὶ τῶν ἄνω, καὶ ἐπὶ τῶν κάτω. Σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ. Τί γὰρ ἀτιμότερον ὄζοντος σώματος καὶ διαῤῥέοντος; Σπείρεται ἐν ἀσθενείᾳ. Οὔπω γὰρ ἡμέραι τριάκοντα, καὶ τὸ πᾶν διαλύεται. Ἐγείρεται ἐν δυνάμει. Τότε γὰρ αὐτοῦ οὐδὲν περιέσται λοιπόν. Σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν. Τοῦτό φησιν, οὐχ ὡς μὴ ὄντος καὶ νῦν, διὰ τὸν ἀῤῥαβῶνα [τοῦ Πνεύματος], τοῦ σώματος πνευματικοῦ, ἀλλ' ὡς τότε πολλῷ πλέον ὄντος. Νῦν μὲν γὰρ οὐ μένει τὸ Πνεῦμα· πολλάκις γὰρ ἁμαρτανόντων ἀφίσταται· τότε δὲ βεβαία αὐτῷ ἔσται ἡ παραμονή. Εἰ ἔστι σῶμα ψυχικὸν, ἔστι καὶ πνευματικόν. Οὕτω καὶ γέγραπται· Ἢ ὅτι κουφότερον ἔσται καὶ λεπτότερον, καὶ οἷον καὶ ἐπ' ἀέρος ὀχεῖσθαι.","english":"It is sown in corruption, it is raised in incorruption. Lest from this example all should suppose that they receive equal honor in the future, he says: Not all flesh is the same flesh. It is as if he were saying: Why do I speak, he says, about seeds? Let us exercise this very matter, about which our discourse now is, on bodies; since he has established the doctrine of the resurrection, he shows for the rest that there is a great difference of glory then, even if the resurrection is one. And there are two divisions, into heavenly things and earthly things. For that bodies are raised, he showed through the wheat. But that not all are in the same glory, he shows from this. He shows, then, that there is also a great difference among the righteous, comparing one to the sun and another to a star; and a great difference among sinners, speaking of bodies of beasts, and fish, and cattle; and in general he carries the argument through examples, both in things above and in things below. It is sown in dishonor, it is raised in glory. For what is more dishonorable than a body that stinks and decays? It is sown in weakness. For not yet thirty days, and the whole is dissolved. It is raised in power. For then nothing of it will remain any longer. It is sown a natural body, it is raised a spiritual body. He says this, not as though the spiritual body did not exist even now, because of the earnest [of the Spirit], but as though it would then be much more so. For now the Spirit does not remain; for often, when men sin, he departs; but then his abiding will be firm for it. If there is a natural body, there is also a spiritual one. Thus also it is written: Or that it will be lighter and finer, and such as even to be borne on the air.","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":207,"ref":"p207","source":"Ἐγένετο ὁ πρῶτος ἄνθρωπος εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. Ἀλλ' οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικὸν, ἔπειτα τὸ πνευματικόν. Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκὸς, ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. Καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. Τοῦτο δέ φημι, ἀδελφοὶ, Τουτέστι, παχὺς καὶ τοῖς παροῦσιν προσηλωμένος. Ἅμα δὲ καὶ τὸν περὶ πολιτειῶν εἰσάγει λόγον. Ὅτι σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται. Σάρκα καὶ αἷμα ἐνταῦθα τὰς πονηρὰς πράξεις καλεῖ, ὡς ὅταν λέγῃ· Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκί. Καὶ πάλιν, Οἱ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύνανται. Οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. Ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα. Τουτέστιν ἡ κακία, τὴν δόξαν ἐκείνην, καὶ τὴν τῶν ἀφθάρτων πραγμάτων ἀπόλαυσιν. Ἐν ἀτόμῳ. Τουτέστιν, ἐν βραχείᾳ καιροῦ ῥοπῇ. Ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ· καὶ οἱ νεκροὶ ἀναστήσονται ἄφθαρτοι. Τοῦτο ἑρμηνεία τοῦ πρώτου· οἷον εἰς ὅσον εἰς τὸ καμμύσαι μόνον. Καὶ ἡμεῖς ἀλλαγησόμεθα. Περὶ τῶν τότε ζώντων εὑρισκομένων τοῦτό φησιν. Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. Ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος· Πάλιν περὶ τὸ ὑπόδειγμα ἔρχεται καὶ τὸν τῆς ἀναστάσεως λόγον, τὰ περὶ πολιτείας ἀφείς.","english":"The first man became a living soul; the last Adam a life-giving spirit. But the spiritual is not first, but the natural, then the spiritual. The first man is from the earth, earthy; the second man, the Lord, is from heaven. As the earthy one is, so also are the earthy; and as the heavenly one is, so also are the heavenly. And just as we have borne the image of the earthy, let us also bear the image of the heavenly. This I say, brothers—that is, he is thick and nailed fast to present things. At the same time he also introduces the discourse concerning conduct. That flesh and blood cannot inherit the kingdom of God. Here he calls evil deeds flesh and blood, as when he says: But you are not in the flesh. And again, Those who are in the flesh cannot please God. Nor does corruption inherit incorruption. Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed. That is, wickedness shall not inherit that glory and the enjoyment of incorruptible things. In an atom—that is, in a brief turn of time. In the twinkling of an eye, at the last trumpet; for it will sound, and the dead will be raised incorruptible. This is an explanation of the former: as it were, only for the closing of the eyes. And we shall be changed. He says this concerning those who are then found living. For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible has put on incorruption, and this mortal has put on immortality, then will come to pass the word that is written. Again he comes to the example and the account of the resurrection, having set aside the matters concerning conduct.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Κατεπόθη ὁ θάνατος εἰς νῖκος. Ποῦ σου, θάνατε, τὸ νῖκος; Ποῦ σου, ᾅδη, τὸ κέντρον; τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία. Πάλιν ἐκ προφητείας ἡ ἀπόδειξις. Ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος. Τῷ δὲ Θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ὅτι χωρὶς αὐτοῦ ἀσθενὴς ἦν· πραττομένη μὲν, οὐ δυναμένη δὲ οὕτω καταδικάσαι. Τὸ μὲν γὰρ κακὸν ἐγίνετο, σαφῶς δὲ οὐκ ἐδείκνυτο οὕτως. Ὥστε οὐ τοῦτό φησιν, ὅτι εἰσήνεγκεν ὁ νόμος τὴν ἁμαρτίαν, ἀλλ' ὅτι ἐπέτεινε τὴν κόλασιν. Ὥστε, ἀδελφοί μου ἀγαπητοὶ, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, Εὔκαιρος λοιπὸν ἡ παραίνεσις. Περισσεύοντες ἐν τῷ ἔργῳ τοῦ Κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ ἔστι κενὸς ἐν Κυρίῳ. Τουτέστιν, ἐν τῷ βίῳ τῷ καθαρῷ. ΚΕΦΑΛ. Ιςʹ.\n\nΠερὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους. Ἀπαρτίσας τὸν περὶ τῶν δογμάτων λόγον, καὶ μέλλων εἰς τὸν ἠθικὸν μεταβαίνειν, πάντα τὰ ἄλλα ἀφεὶς, τὸν περὶ τῆς\n\nἐλεημοσύνης κινεῖ λόγον. Λογίαν δὲ συλλογὴν τῶν χρημάτων φησίν. Ὥσπερ διέταξα ταῖς Ἐκκλησίαις τῆς Γαλατίας, οὕτω καὶ ὑμεῖς ποιήσατε. Οὐκ εἶπε, παρῄνεσα καὶ συνεβούλευσα, ἀλλὰ διέταξα, ὅπερ αὐθεντικώτερον. Κατὰ μίαν Σαββάτων ἕκαστος ὑμῶν παρ' αὐτῷ τιθέτω, ὅ τι ἂν εὐοδωθῇ. Ἀναμνήσθητε γὰρ, φησὶν, τίνων ἐτύχετε ἐν τῇ ἡμέρᾳ ταύτῃ. Τὰ γὰρ ἀπόῤῥητα ἀγαθὰ ἐν ταύτῃ γέγονεν, καὶ ἡ ῥίζα καὶ ἡ ἀρχὴ τῆς ζωῆς τῆς ἡμετέρας· μετὰ δὲ τούτων, καὶ τὸ μυστήριον ἐν αὐτῇ κοινωνεῖν. Ὅρα πῶς καὶ ἀπὸ τοῦ καιροῦ συμβουλεύει, καὶ ἀπὸ τοῦ τρόπου. Ἵνα μὴ ὅταν ἔλθω, τότε λογίαι γίνωνται.","english":"Death was swallowed up in victory. Where, O death, is your victory? Where, O Hades, is your sting? The sting of death is sin. Again the proof is from prophecy. The power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. For without him it was weak: being practiced, it was not able thus to condemn. For the evil was happening, but it was not thus clearly shown. So he does not say this, that the law brought in sin, but that it increased the punishment. So, my beloved brothers, be steadfast, immovable. The exhortation is now timely. Abounding in the work of the Lord always, knowing that your labor is not in vain in the Lord. That is, in the pure life. CHAPTER 16.\n\nConcerning the collection for the saints. Having completed the discourse on doctrines, and being about to pass over to the ethical, he sets aside all other things and raises the discourse concerning almsgiving. And by \"collection\" he means the gathering of money. As I directed the churches of Galatia, so also you do. He did not say, \"I exhorted and advised,\" but \"I directed,\" which is more authoritative. On one of the Sabbaths let each of you put by him, whatever he may prosper. For remember, he says, what things you obtained on this day. For the hidden good things came to be on this day, and the root and beginning of our life; and along with these, also the mystery of communing in it. See how he advises both from the occasion and from the manner. So that when I come, collections may not then be made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"Ὅταν δὲ παραγένωμαι, Ἡ γὰρ προσδοκία τοῦ Παύλου προθυμοτέρους αὐτοὺς ποιεῖ. Οὓς ἐὰν δοκιμάσητε δι' ἐπιστολῶν, τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς Ἱερουσαλήμ. Ἀνύποπτον ποιεῖ τὸν λόγον, μὴ λέγων τὸν δεῖνα, ἢ τὸν δεῖνα. Εὖ δὲ καὶ τὴν χάριν, μὴ τὴν ἐλεημοσύνην, εἰπεῖν. Ἐὰν δὲ ᾖ ἄξιον τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται. Ἐλεύσομαι δὲ πρὸς ὑμᾶς, ὅταν Μακεδονίαν διέλθω. Μακεδονίαν γὰρ διέρχομαι. Πρὸς ὑμᾶς δὲ τυχὸν καταμενῶ, ἢ καὶ παραχειμάσω, ἵνα ὑμεῖς ἐμὲ προπέμψητε, οὗ ἐὰν πορεύωμαι. Οὐ θέλω γὰρ ὑμᾶς ἄρτι ἐν παρόδῳ ἰδεῖν. Ἐνταῦθα πάλιν δαψίλειαν συμβουλεύει. Ἐλπίζω γὰρ χρόνον τινὰ ἐπιμεῖναι πρὸς ὑμᾶς, ἐὰν ὁ Θεὸς ἐπιτρέπῃ. Ἐπιμενῶ δὲ ἐν Ἐφέσῳ ἕως τῆς Πεντηκοστῆς. Θύρα γάρ μοι ἀνέῳγε μεγάλη καὶ ἐνεργὴς, καὶ ἀντικείμενοι πολλοί. Ἐὰν ἔλθῃ Τιμόθεος, βλέπετε, Ταῦτα ἔλεγεν, ὁμοῦ μὲν τὴν ἀγάπην ἐπιδεικνύμενος, ὁμοῦ δὲ τοὺς ἁμαρτάνοντας σωφρονίζων. Ἵνα ἀφόβως γένηται πρὸς ὑμᾶς. Τουτέστιν, ἵνα μή τις αὐτοῦ κατεξαναστῇ τῶν κατεγνωσμένων ἐκείνων. Καὶ γὰρ ἔργον Κυρίου ἐργάζεται, ὡς κἀγώ. Ἀπὸ τῆς διακονίας ἀξιόπιστον αὐτὸν δείκνυσι. Μή τις οὖν αὐτὸν ἐξουθενήσῃ· προπέμψατε δὲ αὐτὸν ἐν εἰρήνῃ, ἵνα ἔλθῃ πρὸς ἐμέ. Ἐπειδὴ καὶ νέος ἦν, καὶ μόνος ἐνεχειρίσθη τοσούτου λαοῦ διόρθωσιν. Ἐκδέχομαι γὰρ αὐτὸν μετὰ τῶν ἀδελφῶν. Περὶ δὲ Ἀπολλῶ τοῦ ἀδελφοῦ, πολλὰ παρεκάλεσα αὐτὸν ἵνα ἔλθῃ πρὸς ὑμᾶς μετὰ τῶν ἀδελφῶν, καὶ πάντως οὐκ ἦν θέλημα ἵνα νῦν ἔλθῃ. Ἐλεύσεται δὲ ὅταν εὐκαιρήσῃ. Γρηγορεῖτε, Καὶ τοῦτο φοβοῦντος ἦν, ἵνα εἰδότες, ὅτι ἐρεῖ πρὸς αὐτὸν ἅπερ ἂν πάθῃ, ἐπιεικέστεροι γένωνται.","english":"But when I come, for Paul's expectation makes them more eager. Whomever you approve by letters, these I will send to carry your grace to Jerusalem. He makes the matter above suspicion, not naming this man or that man. And it is well that he said grace, not almsgiving. But if it is fitting for me also to go, they will go with me. But I will come to you when I have passed through Macedonia, for I am passing through Macedonia. But perhaps I will stay with you, or even winter there, so that you may send me on my way wherever I go. For I do not wish to see you now in passing. Here again he counsels generosity. For I hope to remain with you for some time, if God permits. But I will remain in Ephesus until Pentecost. For a great and effective door has been opened to me, and there are many adversaries. If Timothy comes, take care. He said this both showing his love and correcting those who sin. So that he may come to you without fear. That is, so that none of those who have been condemned may rise up against him. For he is doing the work of the Lord, as I also am. From his ministry he shows him to be trustworthy. Therefore let no one despise him; but send him on his way in peace, so that he may come to me. Since he was also young, and he alone was entrusted with the correction of so great a people. For I am waiting for him with the brothers. But concerning Apollos the brother, I urged him much to come to you with the brothers, and it was certainly not his will to come now. But he will come when he has opportunity. Watch. And this was to frighten them, so that knowing that he will tell him whatever he suffers, they may become more gentle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"Καὶ ἀγάπην δὲ εἰς ἐκείνους ἐνδείκνυται πολλὴν, ὅτι τὸν οὕτω χρήσιμον, δι' ἑαυτοὺς ἔπεμψεν. Στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε. Οὐκ ἐν τῇ σοφίᾳ τῇ ἔξωθεν. Πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, οἴδατε τὴν οἰκίαν Στεφανᾶ καὶ Φουρτουνάτου, ὅτι ἐστὶν Ἐπειδὴ καὶ τὰ εἰρημένα πάντα, φησὶν, ἐγκλήματα ἐκ τοῦ ταύτην ἠμελῆσθαι περίεστιν. Ἀπαρχὴ τῆς Ἀχαΐας, καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτοὺς, ἵνα καὶ ὑμεῖς ὑποτάσσησθε τοῖς τοιούτοις, καὶ παντὶ τῷ συνεργοῦντι καὶ κοπιῶντι. Καὶ ἀρχόμενος τούτου μέμνηται λέγων, Ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον· καὶ νῦν ἀπαρχὴν αὐτὸν, οὐχὶ τῆς Κορίνθου μόνον, ἀλλὰ καὶ ὅλης τῆς Ἑλλάδος φησίν. Οὐ μικρὸν δὲ καὶ τοῦτο ἐγκώμιον, τὸ πρῶτον τῷ Χριστῷ προσελθεῖν. Διὸ καὶ ἐν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ ἐντεῦθεν ἐγκωμιάζων τινὰς ἔλεγεν· Οἱ καὶ πρὸ ἐμοῦ γεγόνασιν ἐν Χριστῷ. Καὶ οὐκ εἶπεν· ὅτι πρῶτον ἐπίστευσαν, ἀλλὰ ἀπαρχὴ ἐγένοντο, δεικνὺς ὅτι μετὰ τῆς πίστεως καὶ βίον ἄριστον ἐπεδείξαντο. Χαίρω δὲ ἐπὶ τῇ παρουσίᾳ Στεφανᾶ καὶ Φουρτουνάτου καὶ Ἀχαϊκοῦ, ὅτι τὸ ὑμῶν ὑστέρημα οὗτοι ἀνεπλήρωσαν. Ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα, καὶ τὸ ὑμῶν. Ἐπιγινώσκετε οὖν τοὺς τοιούτους. Ἐπειδὴ εἰκὸς ἦν αὐτοὺς ἐξηγριῶσθαι πρὸς τούτους· αὐτοὶ γὰρ ἦσαν οἱ ἐλθόντες καὶ δηλώσαντες αὐτῷ τὰ κατὰ τὴν στάσιν. Τούτου χάριν φησὶν, ἀνέπαυσαν τὸ ἐμὸν πνεῦμα, Καὶ τὸ, ὑμῶν, δεικνὺς ἀντὶ πάντων ἐλθόντας καὶ ἑλομένους ἀποδημίαν στέλλεσθαι τοσαύτην ὑπὲρ αὐτῶν.","english":"And he shows great love toward them, because he sent the one so useful for their own sakes. Stand firm in the faith, act like men, be strong. Not in the wisdom that is from outside. Let all things among you be done in love. But I urge you, brothers, you know the household of Stephanas and Fortunatus, that it is—since, he says, all the charges that were mentioned arise from this having been neglected. The firstfruits of Achaia, and they appointed themselves for service to the saints, so that you also may be subject to such men, and to everyone who works with them and labors. And beginning with this he mentions him, saying, But I also baptized the household of Stephanas; and now he calls him a firstfruits, not of Corinth only, but of all Greece. And this too is no small commendation, to have come first to Christ. Therefore also in the Epistle to the Romans, commending certain people on this ground, he said: Who also were in Christ before me. And he did not say that they believed first, but that they became a firstfruits, showing that along with faith they also displayed the best manner of life. But I rejoice at the presence of Stephanas and Fortunatus and Achaicus, because these have supplied what was lacking on your part. For they refreshed my spirit, and yours. Therefore recognize such men. Since it was likely that they had become estranged toward these men; for they were the ones who had come and made known to him the matters concerning the faction. For this reason he says, they refreshed my spirit, and, yours, showing that they came on behalf of all and chose to undertake so great a journey for their sakes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"Ἀσπάζονται ὑμᾶς αἱ Ἐκκλησίαι τῆς Ἀσίας.Ἀσπάζονται ὑμᾶς ἐν Κυρίῳ Ἀκύλας καὶ Πρίσκιλλα, σὺν τῇ κατ' οἶκον αὐτῶν Ἐκκλησίᾳ. Ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες. Ἐπισυνάγει καὶ συγκολλᾷ τὰ μέλη διὰ τοῦ ἀσπασμοῦ. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Ταύτην τὴν τοῦ ἁγίου ἀσπασμοῦ ἐνταῦθα μόνον τίθησι\n\nπροσθήκην, ἐπειδὴ σφόδρα διεστήκεσαν ἀφ' ἑαυτῶν, τῷ λέγειν, Ἐγὼ μέν εἰμι τοῦδε, ἐγὼ δὲ τοῦδε. Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. Δείκνυσι μετὰ πολλῆς σπουδῆς τὴν ἐπιστολὴν συντεθεῖσθαι. Εἴ τις οὐ φιλεῖ τὸν Κύριον Ἰησοῦν Χριστὸν, ἤτω ἀνάθεμα. Δι' ἑνὸς τούτου ῥήματος πάντας ἐφόβησεν, τοὺς τὰ μέλη ἑαυτῶν ποιοῦντας μέλη πόρνης, τοὺς σκανδαλίζοντας τοὺς ἀδελφοὺς διὰ τῶν εἰδωλοθύτων, τοὺς τῇ ἀναστάσει ἀπιστοῦντας. Οὐκ ἐφόβησε δὲ μόνον, ἀλλὰ καὶ ἔδειξεν τῆς ἀρετῆς τὴν ὁδὸν, καὶ τὴν τῆς κακίας δυσσέβειαν. Μαραναθᾶ. Ἐπειδὴ πάντων τῶν κακῶν ὁ τῦφος αἴτιος ἦν, καὶ τούτων δὲ τὸν τῦφον ἡ ἔξωθεν σοφία ἐποίει, καὶ τοῦτο τὸ κεφάλαιον ἦν τῶν κακῶν, καταστέλλων αὐτὴν οὐδὲ Ἑλλάδι κέχρηται φωνῇ, ἀλλὰ τῇ Ἑβραΐδι, δεικνὺς, ὅτι οὐ μόνον καταισχύνεται τὴν ἰδιωτείαν, ἀλλὰ καὶ μετὰ πολλῆς τῆς θερμότητος ἀσπάζεται. Τί δέ ἐστιν τὸ, Μαραναθᾶ; ὅτι Ὁ Κύριος ἦλθεν. Τίνος δὲ ἕνεκεν αὐτό φησιν, ἢ τὸν οἰκονομίας βεβαιῶν λόγον, ἐξ οὗ μάλιστα τὰ σπέρματα τῆς ἀναστάσεως συνέθηκεν; Ὡσανεὶ ἔλεγεν, Ὁ κοινὸς πάντων Δεσπότης καταβῆναι τοσοῦτον κατηξίωσε, καὶ ὑμεῖς ἐν τοιούτοις ἐστέ; Ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ μεθ' ὑμῶν. Τοῦτο γὰρ διδασκάλου, τὸ μὴ μόνον συμβουλεῦσαι, ἀλλὰ καὶ εὐχαῖς βοηθεῖν.","english":"The churches of Asia greet you. Aquila and Priscilla greet you in the Lord, together with the church in their house. All the brothers greet you. By means of the greeting he gathers and joins together the members. Greet one another with a holy kiss. He places this addition of the holy greeting here only, because they were greatly divided from one another, by saying, I am of this one, and I of that one. The greeting is in my own hand, Paul's. He shows that the letter was composed with great zeal. If anyone does not love the Lord Jesus Christ, let him be anathema. By this one word he frightened all: those making their own members members of a prostitute, those causing the brothers to stumble through things sacrificed to idols, those disbelieving the resurrection. And he did not only frighten them, but also showed the way of virtue, and the impiety of vice. Maranatha. Since arrogance was the cause of all evils, and external wisdom was producing this arrogance in them too, and this was the chief of the evils, in restraining it he does not even use the Greek tongue, but the Hebrew, showing that he is not only put to shame by their lack of learning, but also greets them with great warmth. And what is Maranatha? That the Lord has come. And for whose sake does he say it, except to confirm the word of the economy, from which he especially composed the seeds of the resurrection? As if he were saying, The common Master of all deigned to descend so far, and are you in such a state? The grace of the Lord Jesus Christ be with you. For this is the mark of a teacher: not only to advise, but also to help by prayers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Ἡ ἀγάπη μου μετὰ πάντων ὑμῶν ἐν Χριστῷ Ἰησοῦ, Ἀμήν. Ἐπειδὴ σφοδρῶς αὐτῶν ἥψατο, καταπραΰνει λοιπόν, ἵνα δὲ μὴ νομίσωσιν, ὅτι ἱκετεύων αὐτοὺς εἰς τοῦτο κατέληξεν, προσέθηκε τὸ, Ἐν Χριστῷ· οὐδὲν γὰρ ἀνθρώπινον ἔχει, οὔτε σαρκικὸν, ἀλλὰ πνευματική τίς ἐστιν. Πρὸς Κορινθίους αʹ στίχων, ωμβʹ. Ἐγράφη ἀπὸ Φιλίππων διὰ Στεφανᾶ, καὶ Φουρτουνάτου, καὶ Ἀχαϊκοῦ, καὶ Τιμοθέου. Ἀναγνώσεις, εʹ κεφάλαια θʹ, μαρτύρια ιζʹ, στίχοι ὀκτακόσιοι ἑβδομήκοντα.\n\nΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Βʹ.\n\nΚΕΦΑΛ. ΠΡΩΤΟΝ.\n\nΠαῦλος ἀπόστολος Ἰησοῦ Χριστοῦ διὰ τοῦ θελήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφός. Αἰτία δευτέρας ἐπιστολῆς Ἐγένετο τῷ Ἀποστόλῳ, τὸ ὑποσχέσθαι ἐν τῇ προτέρᾳ αὐτὸν ταχέως ἥξειν πρὸς αὐτοὺς, καὶ μὴ ἐκγενέσθαι τοῦτο ποιῆσαι. Καὶ ἑτέρα αἰτία, τὸ βελτιωθῆναι αὐτοὺς ἐκ τῆς Ἐπιστολῆς τῆς πρώτης. Προγράφει οὖν καὶ περὶ τοῦ βραδῦναι ἀπολογούμενος, καὶ τὴν ἐκ τῆς προτέρας Ἐπιστολῆς γενομένην διόρθωσιν ἀποδεχόμενος. Τῇ Ἐκκλησίᾳ τοῦ Θεοῦ. Πάλιν αὐτοὺς Ἐκκλησίαν καλεῖ, συνάγων εἰς ἕν. Τῇ οὔσῃ ἐν Κορίνθῳ, σὺν τοῖς ἁγίοις πᾶσι τοῖς οὖσιν ἐν ὅλῃ τῇ Ἀχαΐᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἀπὸ τοῦ ἔθνους προσαγορεύει, καὶ τούτων τιμῶν τοὺς Κορινθίους. Ὁ πατὴρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης παρακλήσεως, ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει, διὰ τῆς παρακλήσεως ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ. Τὴν αἰτίαν λέγει τῆς ἀπολείψεως. Φησὶν οὖν· Οἶδα μὲν ὑποσχόμενος ἥξειν·","english":"My love be with all of you in Christ Jesus, Amen. Since he touched them sharply, he now soothes them, and so that they might not think that he ended up doing this as a suppliant begging them, he added \"in Christ\"; for it has nothing human, nor fleshly, but is a certain spiritual thing. To the Corinthians 1, verses 842. It was written from Philippi through Stephanas, and Fortunatus, and Achaicus, and Timothy. Readings, 5; chapters, 9; testimonies, 17; verses, eight hundred seventy.\n\nTO THE SECOND EPISTLE TO THE CORINTHIANS.\n\nCHAPTER ONE.\n\nPaul, an apostle of Jesus Christ through the will of God, and Timothy the brother. The reason for the second epistle became for the Apostle the fact that he had promised in the former one that he would come to them quickly, and it did not become possible for him to do this. And another reason, that they were improved by the first Epistle. He writes beforehand therefore both apologizing for the delay, and accepting the correction that came from the former Epistle. To the Church of God. Again he calls them Church, gathering them into one. To the one that is in Corinth, with all the saints who are in all Achaia: grace to you and peace from God our Father and the Lord Jesus Christ. Blessed is the God and Father of our Lord Jesus Christ. He addresses them from the Gentile nation, and in this honoring the Corinthians. The Father of mercies, and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those in all affliction, through the comfort with which we ourselves are comforted by God. He states the reason for the departure. He says therefore: I know indeed that I promised to come;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"ἐπειδὴ δὲ διὰ τὰς θλίψεις ἐνεποδίσθην, σύγγνωτε. καὶ μὴ καταγνῶτέ τινα ὑπεροψίαν ἢ ῥᾳθυμίαν ἡμῶν. Ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς, οὕτω καὶ διὰ τοῦ Χριστοῦ περισσεύει ἡ παράκλησις ἡμῶν· εἴτε δὲ θλιβόμεθα ὑπὲρ τῆς ἡμῶν παρακλήσεως καὶ σωτηρίας, Ἵνα μὴ καταβάλῃ τοὺς μαθητὰς τὸ σφόδρα ἐπαίρειν τὰς συμφορὰς, δείκνυσι πάλιν πολλὴν τὴν περιουσίαν καὶ τῆς παρακλήσεως οὖσαν, καὶ ἀνίστησιν αὐτῶν τὴν διάνοιαν· οὐ μόνον τοῦτο, ἀλλὰ τῷ ἀναμνῆσαι τοῦ Χριστοῦ, καὶ αὐτοῦ εἰπεῖν εἶναι τὰ παθήματα. Εἰπὼν δὲ μίαν καὶ πρώτην παρακλήσεως παραμυθίαν, τὸ κοινωνῆσαι Χριστῷ, λέγει καὶ δευτέραν, τὸ τὴν τῶν μαθητευομένων ἐντεῦθεν κατασκευάζεσθαι σωτηρίαν. Κατασκευάζει δὲ τοῦτο οὕτως· Εἰ μὴ ἐκηρύξαμεν, φησὶν, ὑμῖν, φοβούμενοι τὰ δεινὰ,\n\nἐν ἐσχάτοις ἦν τὰ ὑμέτερα· νῦν δὲ ὅσῳ ἂν ἐπιτείνηται τὰ τῶν διωγμῶν τῶν ἡμετέρων, τοσούτῳ μᾶλλον ἐπιδιδόναι τὰ τῆς χρηστῆς ἐλπίδος προσδοκᾷν δεῖ. Τῆς ἐνεργουμένης ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων, ὧν καὶ ἡμεῖς πάσχομεν. Καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὸ ὑμῶν· εἴτε παρακαλούμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας, Δείκνυσιν ὅτι μετὰ τῆς αὐτῶν ὠφελείας καὶ ἡ χάρις πολλὰ ἐνίσχυσεν ἐνεργοῦσα ἐν αὐτοῖς. Ὅτι ὡς κοινωνοί ἐστε τῶν παθημάτων, οὕτω καὶ τῆς παρακλήσεως. Οὐ γὰρ θέλω μὲν ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὑπὲρ τῆς θλίψεως ἡμῶν, τῆς γενο μένης ἡμῖν ἐν τῇ Ἀσίᾳ, ὅτι καθ' ὑπερβολὴν ἐβαρύνθημεν ὑπὲρ δύναμιν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῇν.","english":"Since I was hindered by afflictions, forgive me. And do not condemn in us any contempt or negligence. For just as the sufferings of Christ abound toward us, so also through Christ our consolation abounds; and whether we are afflicted for our own consolation and salvation—so that excessive exaltation of misfortunes might not cast down the disciples, he shows again that there is a great abundance of consolation also, and raises up their mind; not only this, but by reminding them of Christ, and saying that the sufferings are his own. And having stated one and the first consolation of comfort, namely fellowship with Christ, he states also a second, namely that the salvation of the disciples is thereby secured. And he secures this as follows: If we had not preached, he says, to you, fearing dangers, your affairs would have been in the last extremity; but now, the more the persecutions against us are intensified, the more ought the prospects of good hope to increase. Of the working in endurance of the same sufferings which we also suffer. And our hope is firm on your behalf; whether we are comforted, it is for your consolation and salvation. He shows that along with their own benefit the grace also prevailed greatly, working in them. For as you are partakers of the sufferings, so also of the consolation. For I do not want you to be ignorant, brothers, concerning our affliction which came upon us in Asia, that we were burdened beyond measure, beyond our strength, so that we despaired even of living.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Ὥσπερ διωκομένων ἡμῶν ἀλγεῖτε, φησὶν, ὡς αὐτοὶ τοῦτο πάσχοντες, οὕτως ἴσμεν ὅτι καὶ παρακαλουμένων, αὐτοὶ τούτων ἀπολαύετε. Ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς, ἀλλ' ἐπὶ τῷ Θεῷ. Τουτέστι, τὴν κρίσιν καὶ τὴν προσδοκίαν. Ὃ δὲ λέγει τοιοῦτόν ἐστι· Τοιαύτην προσδοκίαν εἶχε τὰ πράγματα, ὅτι ἀποθανούμεθα πάντες, ἀλλ' οὐ προέβη τοῦτο, ἀλλὰ μέχρι τῆς ἡμετέρας ἐννοίας ἔστη. Τὸ δὲ, ἵνα μὴ πεποιθότες ὦμεν, οὐκ ἐπειδὴ αὐτὸς οὕτω διέκειτο λέγει, ἀλλὰ τοὺς ἄλλους ἐν τοῖς ὡς περὶ αὐτοῦ λεγομένοις ῥυθμίζων. Τῷ ἐγείροντι τοὺς νεκροὺς, ὃς ἐκ τηλικούτου θανάτου ἐῤῥύσατο ἡμᾶς, καὶ ῥύσεται· εἰς ὃν ἠλπίκαμεν ὅτι καὶ ἔτι ῥύσεται, συνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τῇ δεήσει. Πάλιν τοὺς περὶ ἀναστάσεως αὐτοῖς κινεῖ λόγους. Ἵνα ἐκ πολλῶν προσώπων τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ὑμῶν. Ἵνα τὰ πολλὰ πρόσωπα, φησὶν, αὐτῷ εὐχαριστήσῃ, ἐπειδὴ καὶ τὰ πολλὰ τὴν χάριν ἔλαβεν. Ταῦτα δὲ λέγει, ὁμοῦ μὲν καὶ εἰς τὰς ὑπὲρ ἑτέρων εὐχὰς αὐτοὺς διεγείρων, ὁμοῦ δὲ καὶ ταπεινοφροσύνην αὐτοὺς διδάσκων, καὶ εἰς ἀγάπην ἄγων. Πρὸς δὲ τούτοις κἀκεῖνο, ὅτι κἂν ἀπὸ οἰκτιρμῶν ποιήσῃ Θεὸς μέγα, ἐνταῦθα καὶ εὐχὴ συμβάλλεται. Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστὶ, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτι ἐν ἁγιότητι, Τρίτην αἰτίαν παρακλήσεως τίθησιν. Αὕτη δέ ἐστιν, ἡ ἐν καθαρῷ συνειδότι πανταχοῦ τῆς οἰκουμένης ἀναστρέφεσθαι. Ταῦτα δὲ λέγει, παιδεύων αὐτοὺς καὶ ἐν ταῖς θλίψεσι μὴ καταπίπτειν, ὅταν τὸ συνειδὸς καθαρὸν ἔχωσιν. Ὁ δὲ νοῦς οὕτως·","english":"When we are persecuted, you grieve, he says, as though you yourselves were suffering this; so too we know that when we are comforted, you yourselves enjoy these things. But we ourselves have had the sentence of death in ourselves, so that we should not trust in ourselves, but in God. That is, the judgment and the expectation. What he means is this: our circumstances held such an expectation, that we would all die, but this did not come to pass; rather, it stopped at our own intention. And the phrase, so that we should not trust, he does not say because he himself was so disposed, but to train others in what is said as though about himself. To him who raises the dead, who delivered us from so great a death, and will deliver us; in whom we have hoped that he will also still deliver us, while you also labor together for us by your supplication. Again he stirs up in them words about the resurrection. So that from many persons the gift bestowed on us may through many be thanked for you. So that many persons, he says, may give thanks to him, since many also received the grace. And he says these things both to stir them up to prayers on behalf of others and at the same time to teach them humility and to lead them to love. In addition to these things, also this: that even if God does something great from compassion, here prayer also contributes. For this is our boasting, the testimony of our conscience, that in holiness—he sets down a third cause of comfort. And this is: to conduct oneself everywhere in the inhabited world with a pure conscience. And he says these things, instructing them not to fall down even in afflictions, when they have a pure conscience. And the meaning is as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Ἡ καύχησις ἡμῶν αὕτη ἐστὶ, φησὶν, ἡ συνείδησις ἡμῶν, οὐκ ἔχουσα ἡμᾶς καταδικάζειν ὡς ἐπὶ πονηροῖς πράγμασιν ἐλαυνομένους. Καὶ εἰλικρινείᾳ τοῦ Θεοῦ. Τουτέστιν, οὐδὲν δολερόν. Οὐκ ἐν σοφίᾳ σαρκικῇ. Τουτέστιν, οὐκ ἐν κακουργίᾳ, οὐδὲ δεινότητι λόγων, ἢ συμπλοκῇ σοφοῖς χαρισμάτων. Ἀλλ' ἐν χάριτι Θεοῦ ἀνεστράφημεν ἐν τῷ κόσμῳ, περισσοτέρως δὲ πρὸς ὑμᾶς. Τὴν παρ' αὐτοῦ δύναμιν δεδομένην ὑμῖν διὰ τῶν σημείων ἐνδεικνύμενοι. Οὐ γὰρ ἄλλα γράφομεν ἡμῖν, ἀλλ' ἢ ἃ ἀναγινώσκετε, ἢ καὶ ἐπιγινώσκετε. Ἐπειδὴ μεγάλα ἐφθέγξατο περὶ ἑαυτοῦ, ὅπερ ἦν φορτικὸν, αὐτοὺς παράγει μάρτυρας τῶν λεγομένων. Ἐλπίζω δὲ κἀγὼ, ὅτι ἕως τέλους ἐπιγνώσεσθε, καθὼς καὶ ἐπέγνωτε ἡμᾶς ἀπὸ μέρους. Ἀπὸ τῶν παρελθόντων πιστοῦται τὰ μέλλοντα. Εἶτα, καὶ οὐχ ἁπλῶς τοῦτο ἀπεφήνατο, ἀλλὰ τὸ πᾶν ἐπιῤῥίπτων τῷ Θεῷ, καὶ τῇ εἰς αὐτὸν ἐλπίδι. Ὅτι καύχημα ὑμῶν ἐσμεν, καθάπερ καὶ ὑμεῖς ἡμῶν, ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ. Ἐνταῦθα τὸν ἐκ τῶν εἰρημένων ὑποτέμνεται φθόνον ἢ ἔριδας, αὐτοὺς καὶ κοινωνοὺς ποιῶν τῆς δόξης τῶν αὐτοῦ κατορθωμάτων. Οὐ γὰρ μέχρις ἡμῶν κατήντησε, φησὶ, ἀλλὰ καὶ εἰς ἡμᾶς διαβαίνει. Καὶ ταύτῃ τῇ πεποιθήσει ἐβουλόμην πρότερον πρὸς ὑμᾶς ἐλθεῖν, ἵνα δευτέραν χάριν σχῆτε, καὶ δι' ὑμῶν ἀπελθεῖν εἰς Μακεδονίαν, καὶ πάλιν ἀπὸ Μακεδονίας ἐλθεῖν πρὸς ὑμᾶς, καὶ ὑφ' ἡμῶν προπεμφθῆναι εἰς τὴν Ἰουδαίαν. Τοῦτο οὖν βουλόμενος, Τὸ σφόδρα θαῤῥεῖν ὑμῖν, τὸ καυχᾶσθαι ἐφ' ὑμῖν, καὶ καύχημα ἡμῶν ὑμᾶς εἶναι. Μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην; ἢ ἃ βουλεύομαι, κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ' ἐμοὶ τὸ Ναὶ, ναὶ, καὶ τὸ, Οὒ, οὔ;","english":"This is our boasting, he says, our conscience, which does not condemn us as being driven on for evil deeds. And in sincerity of God. That is, nothing deceitful. Not in fleshly wisdom. That is, not in wickedness, nor in cleverness of words, or in a complex of graces for the wise. But in the grace of God we conducted ourselves in the world, and more abundantly toward you. Showing forth the power given by him to you through the signs. For we write nothing else to you than what you read, or even acknowledge. Since he spoke great things about himself, which was burdensome, he brings them forward as witnesses of what is said. But I hope also that to the end you will acknowledge, just as you also acknowledged us in part. From past things future things are confirmed. Then, he did not declare this simply, but casting the whole upon God, and upon the hope in him. That we are your boasting, just as you also are ours, in the day of our Lord Jesus. Here he cuts off the envy or strifes arising from what was said, making them also sharers of the glory of his own achievements. For it did not stop at us, he says, but passes over even to us. And with this confidence I wished formerly to come to you, that you might have a second grace, and through you to go away into Macedonia, and again from Macedonia to come to you, and by us to be sent forward into Judea. Wishing this, then, the being very confident toward you, the boasting over you, and you being our boasting. Did I then use lightness? Or the things I purpose, do I purpose according to the flesh, that there should be with me the Yes, yes, and the No, no?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Τίνος ἕνεκεν οὐκ ἦλθον, φησίν; ἆρα ὡς κοῦφος καὶ εὐριπιστής; οὐδαμῶς. Ἀλλὰ διὰ τί; Ὅτι ἃ βουλεύομαι, οὐ κατὰ σάρκα βουλεύομαι. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ὁ\n\nσαρκικὸς ἄνθρωπος, τουτέστιν, ὁ τοῖς παροῦσι πράγμασι προσηλωμένος, καὶ τῆς τοῦ Πνεύματος ἐνεργείας ἐκτὸς τυγχάνων, πανταχοῦ ἀπιέναι δύναται, καὶ πλανᾶσθαι ὅπου βούλεται. Ὁ δὲ ὑπὸ τοῦ Πνεύματος ἀγόμενος, οὐ τῆς ἑαυτοῦ γνώμης πανταχοῦ δύναται κύριος εἶναι, τῆς ἐκεῖθεν ἐξουσίας ἐξαρτήσας αὐτὴν, ἀλλ' ὅπου ἂν ἐκεῖνο βούληται, ἄγεται, δεσποτικοῖς παλαίσμασι χρώμενος. Τοῦτο οὖν φησιν, ὅτι Οὐκ εἰμὶ τῆς τοῦ Πνεύματος ἐκτὸς κυβερνήσεως, οὐδὲ ἐξουσίαν ἔχω βαδίζειν ὅπου βούλομαι. Καὶ γὰρ ὑπόκειμαι τῷ ἐπιτάγματι τοῦ Παρακλήτου, καὶ ἐπιτάττομαι. Διὰ τοῦτο οὐκ ἠδυνήθην ἐλθεῖν, οὐ γὰρ ἔδοξε τῷ Πνεύματι. Τοῦτο δὲ καὶ ἐν ταῖς πράξεσι τῶν ἀποστόλων γέγραπται. Ἀλλαχοῦ γὰρ Προαιρούμενον ἐλθεῖν, τὸ Πνεῦμα ἀλλαχοῦ βαδίζειν ἐκέλευσεν. Ὥστε οὐ τῆς ἐμῆς ἐλαφρίας, τουτέστιν, οὔτε τῆς κουφότητος τὸ μὴ ἐλθεῖν, ἀλλὰ τὸ, τῷ Πνεύματι ὑποκείμενον, ἐκείνῳ πείθεσθαι. Πιστὸς δὲ ὁ Θεὸς, ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἐγένετο Ναὶ, καὶ, Οὔ. Ἀντίθεσιν ἀνακύπτουσαν λύει. Εἰ οὐκ ἔστι, φησὶ, παρὰ σοὶ τὸ Ναὶ, καὶ, Οὒ, ἀλλὰ ἃ νῦν λέγεις, ἀνατρέπεις μετὰ ταῦτα, ὥσπερ ἐπὶ τῆς ἐπιδημίας τῆς σῆς ἐποίησας, οὐαὶ ἡμῖν μή ποτε καὶ ἐν τῷ κηρύγματι τοῦτο γέγονεν. Ἵνα οὖν μὴ ταῦτα ἐννοοῦντες πράττωνται, φησὶν ὅτι οὐκ ἐπὶ τοῦ κηρύγματος οὕτως ἐγένετο. Τὰ μὲν γὰρ ἀνθρώπινα οἴονται δια ψευσθῆναι, τὰ δὲ τοῦ Θεοῦ οὐχ οὕτως. Διό φησι· Πιστὸς ὁ Θεὸς, τουτέστιν ἀληθής.","english":"For what reason did I not come, he says? Was it because I am fickle and easily swayed? By no means. But why? Because what I plan, I do not plan according to the flesh. What he means is this: The fleshly man, that is, the one who is fastened to present things and stands outside the working of the Spirit, can go everywhere and wander wherever he wishes. But the one who is led by the Spirit cannot be master of his own will everywhere, since he has made it dependent on the authority from there, but wherever that Spirit wishes, he is led, contending with masterful grips. This, then, is what he says: I am not outside the governance of the Spirit, nor do I have the power to walk wherever I wish. For I am subject to the command of the Paraclete, and I am commanded. For this reason I was not able to come, for it did not seem good to the Spirit. This is also written in the Acts of the Apostles. For in one place, when he intended to come, the Spirit ordered him to go elsewhere. So it is not from my levity, that is, not from fickleness, that I did not come, but from being subject to the Spirit and obeying him. But God is faithful, that our word to you did not become Yes and No. He resolves an objection that arises. If, he says, the Yes and the No are not with you, but what you now say you later overturn, as you did at my visit, woe to us lest this has happened also in the preaching. So that these things may not be done by those who think them, he says that it was not so in the case of the preaching. For they suppose that human things were falsified, but the things of God not so. Therefore he says: God is faithful, that is, true.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Μὴ τοίνυν ὑπόπτευε τὰ ἐκείνου οὕτως· οὐδὲν γὰρ ἐν αὐτοῖς ἀνθρώπινον. Ὁ γὰρ τοῦ Θεοῦ Υἱὸς Ἰησοῦς Χριστὸς, ὁ ἐν ὑμῖν δι' ἡμῶν κηρυχθεὶς, δι' ἐμοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου, οὐκ ἐγένετο ναὶ, καὶ, οὔ. Ἐπειδὴ εἶπε λόγον, ἐπάγει λοιπὸν ποῖον λόγον φησί. Τὸ δὲ, ναὶ, καὶ, οὐ, τοῦτο σημαίνει. Οὐκ ἀνέτρεψα, φησὶν, ἃ πρότερον εἶπον ἐν τῷ κηρύγματι. Οὐδὲ νῦν μὲν τοῦτο, νῦν δὲ ἐκεῖνο διελέχθην ὑμῖν· τοῦτο γὰρ οὐκέτι πίστεως, ἀλλὰ πεπλανημένης διανοίας ἐστίν. Ἀλλὰ, ναὶ, ἐν αὐτῷ γέγονε. Τουτέστιν ὅπερ εἶπον, ἀπαρασάλευτος καὶ βέβαιος ὁ λόγος μένει. Ὅσαι γὰρ ἐπαγγελίαι Θεοῦ, ἐν αὐτῷ τῷ ναί· διὸ καὶ δι' αὐτοῦ τὸ, ἀμὴν, τῷ Θεῷ πρὸς δόξαν δι' ἡμῶν. Τοῦτό φησι, διὰ τὸ πολλὰ τὸ κήρυγμα ὑπισχνεῖσθαι, καὶ αὐτοὺς τὰ πολλὰ ταῦτα ἐπαγγέλλεσθαι, καὶ κηρύττειν. Καὶ γὰρ περὶ ἀναστάσεως διελέχθησαν, καὶ ἀναλήψεως, καὶ περὶ ἀφθαρσίας, καὶ περὶ τῶν μεγάλων ἄθλων, καὶ περὶ τῶν ἀποῤῥήτων ἐκείνων ἀγαθῶν. Ταύτας οὖν τὰς ἐπαγγελίας μένειν φησὶν ἀκινήτους. Οὐ γὰρ ἐγένετο ἐν αὐτοῖς ναὶ καὶ οὐ, τουτέστιν, οὐ ποτὲ μὲν ἀληθῆ τὰ εἰρημένα, ποτὲ δὲ ψευδῆ, καθάπερ ἡ ἐπιδημία ἡ ἐμὴ, ἀλλ' ἀεὶ ἀληθῆ. Εἰ δὲ ἃ ὑπέσχετο, βέβαια, πολλῷ μᾶλλον αὐτὸς, καὶ ὁ περὶ αὐτοῦ λόγος. Ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν, καὶ χρίσας ἡμᾶς Θεὸς, καὶ σφραγισάμενος ἡμᾶς, καὶ δοὺς τὸν ἀῤῥαβῶνα τοῦ Πνεύματος ἐν ταῖς καρδίαις ἡμῶν. Ἐγὼ δὲ μάρτυρα τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχὴν.","english":"Do not, then, suspect his words in this way; for there is nothing human in them. For the Son of God, Jesus Christ, who was proclaimed among you through us—through me and Silvanus and Timothy—did not become yes and no. Since he mentioned a word, he then adds what sort of word he means. The yes and no means this: I did not overturn what I previously said in the preaching. Nor did I speak to you now of this and now of that; for this is no longer a matter of faith, but of a deluded mind. But yes has come to be in him. That is, what I said remains unshaken and firm. For as many promises as there are of God, in him is the yes; therefore also through him is the amen to God for glory through us. He says this because the preaching promises many things, and they themselves promise and proclaim these many things. For they spoke about the resurrection, and the ascension, and incorruption, and the great contests, and those ineffable good things. These promises, then, he says, remain unmoved. For in them there was not yes and no—that is, the things said were not sometimes true and sometimes false, as my coming was, but always true. And if the things he promised are firm, much more is he himself, and the word concerning him. Now he who confirms us with you in Christ, and has anointed us, is God, who also has sealed us and given the pledge of the Spirit in our hearts. But I call God as witness upon my soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Τουτέστιν, ὁ μὴ ἐῶν ἡμᾶς παρασαλεύεσθαι ἐκ τῆς πίστεως τῆς εἰς Χριστὸν, καὶ αὐτὸς ὁ χρίσας ἡμᾶς, καὶ δοὺς τὸ Πνεῦμα ἐν ταῖς καρδίαις ἡμῶν, πῶς τὰ μέλλοντα οὐ δίδωσι; Τὸ δὲ χρίσας ἡμᾶς καὶ σφραγισάμενος, τὴν τοῦ Πνεύματος δωρεὰν σημαίνει. Ὅτι φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον· οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως, ἀλλ' ὅτι συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν. Τῇ γὰρ πίστει ἑστήκατε. ΚΕΦΑΛ. Βʹ.\n\nἜκρινα δὲ ἐμαυτῷ τοῦτο τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν. Εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς. Βέλτιον γὰρ ἐνόμισα ἐνδοῦναι εἰς τὸ μετανοῆσαι, φησὶν, ἢ παρὼν ἐπεξελθεῖν καὶ παροξυνθῆναι μειζόνως. Καὶ τίς ὁ εὐφραίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; Εἰ καὶ ἐν λύπῃ, φησὶν, ἔμελλον εἶναι, ἀναγκαζόμενος ὑμῖν ἐπιτιμᾷν καὶ ὁρᾷν λυπουμένους, ἀλλ' ὅμως καὶ δι' αὐτὸ τοῦτο εὐφραίνομαι. Μεγίστης γὰρ τοῦτο ἀγάπης τεκμήριον, τὸ τοσούτου παρ' ὑμῖν ἄξιον εἶναί με, ὡς δύνασθαι δάκνειν ὑμᾶς ἀποστρεφόμενον. Καὶ ἔγραψα ὑμῖν τοῦτο αὐτὸ, ἵνα μὴ ἐλθὼν λύπην ἔχω, ἀφ' ὧν ἔδει με χαίρειν· πεποιθὼς ἐπὶ πάντας ὑμᾶς, ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν.","english":"That is, the one who does not allow us to be shaken from the faith in Christ—he himself who anointed us and gave the Spirit in our hearts—how does he not give what is to come? And “who anointed us and sealed us” signifies the gift of the Spirit. “Because, sparing you, I came no longer to Corinth; not that we lord it over your faith, but that we are fellow workers of your joy. For by faith you stand.” Chapter 2.\n\n“But I determined this for myself, that I would not come again to you in sorrow. For if I grieve you—” For I thought it better, he says, to yield to repentance than, being present, to proceed against you and be provoked the more. “And who is the one who gladdens me, if not the one who is grieved by me?” Even if, he says, I was to be in grief, being compelled to rebuke you and to see you grieved, nevertheless even for this very reason I rejoice. For this is the greatest proof of love, that I am worthy of so much among you, so as to be able to wound you when I turn away. “And I wrote this very thing to you, that when I come I may not have grief from those from whom I ought to rejoice, having confidence in all of you, that my joy is the joy of all of you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Τοῦτο λέγει, τὸ εἰπεῖν, ὅτι Διὰ τοῦτο οὐκ ἦλθον, φειδόμενος ὑμῶν. Ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων, οὐχ ἵνα λυπηθῆτε, ἀλλὰ τὴν ἀγάπην, ἵνα γνῶτε, ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. Φιλοστοργίαν πολλὴν ἐνδείκνυται, εἴ γε αὐτὸς πολλῷ πλέον τῶν ἡμαρτηκότων ἀλγεῖ. Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλὰ ἀπὸ μέρους, ἵνα μὴ ἐπιβαρῶ πάντας ὑμᾶς. Οἶδα, φησὶν, ὅτι συνελυπήθητέ μοι, καὶ συνηγανακτήσατε ἐπὶ τῷ πεπορνευκότι, καὶ ἐκ μέρους πάντας ὑμᾶς ἐλύπησε τὸ συμβάν. Διὰ τοῦτο δὲ εἶπον, ἐκ μέρους, οὐχ ὡς ὑμῶν ἐλάττονα ἀλγησάντων ἢ ἐγὼ, ἀλλ' ἵνα μὴ βαρήσω τὸν πορνεύσαντα. Ἱκανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ὑπὸ τῶν πλειόνων. Οὐ λέγει, τῷ πεπορνευκότι, ἀλλὰ, τῷ τοιούτῳ, κουφίζων τὸ βάρος. Ὥστε τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος. Διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγάπην· εἰς τοῦτο γὰρ καὶ ἔγραψα, ἵνα γνῷ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα ὑπήκοοί ἐστε. Οὐ μόνον κελεύει λύσαι τὴν ἐπιτίμησιν, ἀλλὰ καὶ παραμυθίαν εἰσενεγκεῖν εἰς πάντα. Ἐγκωμιάζει δὲ, τῆς προτέρας ὑπακοῆς ἀναμνήσας, καὶ εἰς μέσον αὐτὴν ἄγων. Ὧ δέ τι χαρίζεσθε, κἀγώ. Ὅρα πῶς τὰ δευτερεῖα ἑαυτῷ δίδωσιν, ἐκείνους μὲν ἄρχοντας, ἑαυτὸν δὲ ἑπόμενον δεικνύς· ὅπερ δύναται μάλιστα μαλάξαι θρασυνομένην γνώμην. Καὶ γὰρ ἐγὼ ὃ κεχάρισμαι, εἴ τι κεχάρισμαι δι' ὑμᾶς. Ἵνα μὴ ὑπτίους ποιήσῃ ὡς κυρίους ὄντας, πάλιν αὐτοὺς ἄγχει πρὸς τὸ ὑπακούειν, λέγων· Καὶ τοῦτο γὰρ αὐτὸ δι' ὑμᾶς ἐποίησα. Ἐν προσώπῳ Χριστοῦ.","english":"This he says in saying, \"For this cause I did not come, sparing you.\" For out of much affliction and anguish of heart I wrote to you through many tears, not that you should be grieved, but that you might know the love which I have more abundantly toward you. He shows great tenderness, since he himself grieves far more than those who sinned. But if anyone has caused grief, he has not grieved me, but in part, that I may not burden you all. I know, he says, that you were grieved together with me, and you were indignant together at the one who committed fornication, and in part the event grieved you all. But for this reason I said \"in part,\" not as though you grieved less than I, but that I might not burden the fornicator. Sufficient for such a one is this punishment by the many. He does not say \"for the fornicator,\" but \"for such a one,\" lightening the burden. So that, on the contrary, you should rather forgive and comfort him, lest perhaps such a one be swallowed up by excessive sorrow. Therefore I beseech you to confirm your love toward him; for to this end also I wrote, that I might know your proof, whether you are obedient in all things. He commands not only to release the punishment, but also to bring consolation in all things. And he praises them, reminding them of their former obedience, and bringing it into the midst. But to whom you forgive anything, I also forgive. See how he gives himself the second place, showing them as leaders and himself as following—which is especially able to soften a bold disposition. For I also, whatever I have forgiven, if I have forgiven anything, it is for your sakes. Lest he make them slack as though they were masters, he again presses them to obedience, saying, \"For this very thing I did for your sakes.\" In the person of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Εἰς δόξαν Χριστοῦ λέγει, ἢ ὡς τοῦ Χριστοῦ καὶ τοῦτο κελεύοντος· ὃ μαλίστα αὐτοὺς ἔπειθεν. Ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾷ. Καλῶς πλεονεξίαν ὠνόμασεν· οὐδὲ γὰρ τὰ ἐν αὐτῷ λαμβάνει λοιπὸν, ἀλλὰ τὰ ἡμῶν ἁρπάζει. Γέγονε γὰρ ὁ μετανοήσας ἀμείνων. Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. Ὅτι καὶ προσχήματι εὐλαβείας ἀπόλλυσιν, οὐ μόνον τῷ εἰς πορνείαν ἀγαγεῖν, ἀλλὰ καὶ ἀπὸ τοὐναντίου δύναται διαφθεῖραι, ἐκ τῆς ἀμέτρου λύπης τῆς ἐπὶ τῇ μετανοίᾳ. Ἐλθὼν δὲ εἰς τὴν Τρωάδα διὰ τὸ Εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου, τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου, ἀλλὰ ἀποταξάμενος αὐτοῖς, ἐξῆλθον εἰς Μακεδονίαν. Εἰπὼν ἐν ἀρχαῖς ὅτι ἐν τῇ Ἀσίᾳ ἐβαρήθη ὑπὲρ δύναμιν, καὶ δείξας πῶς ἀπηλλάγη, καὶ τὰ ἐν μέσῳ παρελθὼν ἀναγκαίως, διδάσκει πάλιν, ὅτι καὶ ἑτέρως ἐθλίβη. Πῶς οὖν καὶ τίνι τρόπῳ; τῷ μὴ εὑρεῖν Τίτον. Οὗτος δὲ ἐν Κορίνθῳ διέτριβεν. Τῷ δὲ Θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ. Ἵνα μὴ δόξῃ ὡς θρηνῶν ταῦτα ἀποδύρεσθαι, χάριν ἀναπέμπει τῷ Θεῷ· ὃ δὲ λέγει τοιοῦτόν ἐστι. Πανταχοῦ θλίψις, πανταχοῦ στενοχωρία. Ἦλθον εἰς τὴν Ἀσίαν, ἐβαρήθην ὑπὲρ δύναμιν. Ἦλθον εἰς Τρωάδα, οὐχ εὗρον τὸν ἀδελφόν· οὐκ ἦλθον πρὸς ἡμᾶς, οὐ μικράν μοι καὶ τοῦτο ἀθυμίαν ἐποίησεν· ἀλλ' ἐν τούτοις πᾶσι, φησὶν, οὐκ ἀλγοῦμεν, ἀλλὰ καὶ χαίρομεν, οὐ μόνον διὰ τὰ μέλλοντα, ἀλλὰ καὶ διὰ τὰ παρόντα, ὅτι ἐν αὐτοῖς λαμπροί ἐσμεν καὶ προσφανεῖς. Διὸ τοῦτο καὶ θρίαμβον τὸ πρᾶγμα καλεῖ. Ὁ γὰρ θρίαμβος τοῦτό ἐστι, τὸ πᾶσι γενέσθαι περιφανή.","english":"He says this for the glory of Christ, or as though Christ also commands this; which especially persuaded them. \"Lest we be taken advantage of by Satan.\" He rightly called it covetousness; for he no longer takes what is his own, but snatches what is ours. For the one who repented has become better. \"For we are not ignorant of his devices.\" Because he destroys even under the pretext of piety, not only by leading into fornication, but he can also corrupt from the opposite direction, out of excessive grief over repentance. \"But when I came to Troas for the Gospel of Christ, and a door was opened to me in the Lord, I had no rest in my spirit, because I did not find Titus my brother; but taking leave of them, I went out to Macedonia.\" Having said at the beginning that in Asia he was burdened beyond strength, and having shown how he was delivered, and having necessarily passed over the things in between, he teaches again that he was also afflicted in another way. How then, and in what manner? By not finding Titus. But he was staying in Corinth. \"But thanks be to God, who always leads us in triumph in Christ.\" Lest he seem to be lamenting these things as though mourning, he sends up thanks to God; and what he says is of this sort: Everywhere affliction, everywhere distress. I came to Asia, I was burdened beyond strength. I came to Troas, I did not find the brother; he did not come to us, and this caused me no small discouragement; but in all these things, he says, we do not grieve, but even rejoice, not only because of what is to come, but also because of what is present, because in them we are radiant and conspicuous. Therefore he also calls the matter a triumph. For a triumph is this: to become manifest to all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"Καὶ οὐχ ἁπλῶς θριαμβεύοντι, εἶπεν, ἀλλὰ καὶ ἐν Χριστῷ, τουτέστι διὰ τὸν Χριστὸν καὶ τὸ κήρυγμα. Καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι' ἡμῶν ἐν παντὶ τόπῳ, ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ ἐν τοῖς σωζομένοις, καὶ ἐν τοῖς ἀπολλυμένοις· οἷς μὲν ὀσμὴ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ζωῆς εἰς ζωήν. Δείκνυσιν ὅτι καὶ τόπος καὶ καιρὸς πᾶς τῶν ἄθλων ἐμπέπλησται τῶν ἀποστολικῶν· καὶ ἑτέρᾳ δὲ πάλιν κέχρηται μεταφορᾷ τῇ τῆς εὐωδίας. Εἶτα ἐπειδὴ εἶπε, Καὶ ἐν τοῖς ἀπολλυμένοις εὐωδία ἐσμὲν, ἵνα μή τις νομίσῃ ὅτι κἀκεῖνοι εὐπαράδεκτοί εἰσι, παρήγαγεν· Οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν. Ὃ δὲ λέγει τοιοῦτόν ἐστι· τὴν εὐωδίαν ταύτην, φησὶν, οἱ μὲν οὕτως προσίενται ὥστε σωθῆναι, οἱ δὲ οὕτως ὥστε ἀπολέσθαι· ὥστε κἂν ἀπόλλυταί τις, παρ' αὐτοῦ ἡ αἰτία. Ἐπεὶ πολλάκις λέγεται τὸ μύρον πνίγειν τοὺς χοίρους, καὶ τοὺς\n\nἀσθενεῖς τῶν ὀφθαλμῶν τὸ φῶς σκοτίζει. Καὶ πρὸς ταῦτα τίς ἱκανός; Ἐπειδὴ μεγάλα ἐφθέγξατο, ὅτι θυσία ἐσμὲν τοῦ Χριστοῦ, καὶ εὐωδία, καὶ ἐθριαμβευόμεθα πανταχοῦ, πάλιν τῷ Θεῷ ἀνατίθησι ταῦτα· διὸ καί φησι, Καὶ πρὸς ταῦτα τίς ἱκανός; τὸ γὰρ πᾶν τοῦ Χριστοῦ, φησὶ, καὶ οὐδὲν ἡμέτερον. Οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ Θεοῦ, ἀλλ' ὡς ἐξ εἰλικρινείας, ἀλλ' ὡς ἐκ Θεοῦ. Εἰ μεγάλα ἐφθεγξάμεθα, ἀλλ' οὐδὲν τὸ ἡμέτερον ἔφανεν εἶναι κατόρθωμα, ἀλλὰ πάντα τοῦ Χριστοῦ. Οὐ γὰρ μιμούμεθα τοὺς ψευδαποστόλους, τοὺς τὰ πολλὰ αὐτῶν λέγοντας εἶναι.","english":"And not simply \"triumphing,\" he said, but also \"in Christ,\" that is, through Christ and the preaching. And \"making manifest the odor of his knowledge through us in every place,\" because \"we are a sweet savor of Christ to God among those being saved and among those perishing: to some a savor of death unto death, to others a savor of life unto life.\" He shows that every place and every time has been filled with the contests of the apostles; and again he uses another metaphor, that of the sweet savor. Then, since he said, \"And among those perishing we are a sweet savor,\" lest anyone suppose that even those are well-receptive, he brought forward: \"To some a savor from death unto death, to others a savor from life unto life.\" What he means is this: this sweet savor, he says, some receive in such a way as to be saved, others in such a way as to perish; so that even if someone perishes, the cause lies with himself. Since it is often said that perfume chokes pigs, and light darkens weak eyes. And who is sufficient for these things? Since he uttered great things—that we are a sacrifice of Christ, and a sweet savor, and we are triumphed over everywhere—again he attributes these things to God; therefore he also says, \"And who is sufficient for these things?\" For the whole, he says, is Christ's, and nothing is ours. \"For we are not as the many, peddling the word of God, but as from sincerity, but as from God.\" If we uttered great things, yet nothing appeared to be our own achievement, but all things are Christ's. For we do not imitate the false apostles, who say that most things are their own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Τοῦτο γάρ ἐστι τὸ καπηλεῦσαι, ὅταν τις νοθεύῃ τὸν οἶνον, καὶ ὅταν τις χρημάτων πωλῇ, ὃ ἐκελεύσθη δωρεὰν δοῦναι. Καὶ ἐνώπιον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν. Οὐκ ἀπατῶντες ὑμᾶς αὐτὸ κηρύττομεν, οὐδὲ ἐν τῇ ἡμετέρᾳ σοφίᾳ, ἀλλὰ τῇ παρ' ἐκείνου δυνάμει χορηγούμενοι.\n\nΚΕΦΑΛ. Γʹ.\n\nἈρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν, εἰ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς, ἢ ἐξ ὑμῶν συστατικῶν. Ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν· γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων. Ὅπερ ἔμελλεν αὐτῷ παρ' ἐκείνων ἀνθυποφέρεσθαι, ὅτι Ἐπαίρεις σαυτὸν, τοῦτο προλαβὼν αὐτὸς λύει. Ὃ δὲ λέγει τοιοῦτόν ἐστι· Τοσοῦτον ἀπέχομεν τοῦ δεηθῆναι πρὸς ὑμᾶς συστατικῶν ἐπιστολῶν, ὡς ὑμᾶς ἀντ' ἐπιστολῆς ἔχειν. Λέγει δὲ, ὡς Εἰ ἔδει πρὸς ἑτέρους συστῆναι, ὑμᾶς ἂν παρηγάγομεν εἰς μέσον ἀντὶ ἐπιστολῆς. Φανερούμενοι, ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ, διακονηθεῖσα ὑφ' ὑμῶν. Ἐνταῦθα οὐ μόνον αὐτοῖς ἀγάπην, ἀλλὰ καὶ κατορθώματα μαρτυρεῖ. Ἐγγεγραμμένη, οὐ μελάνι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος· οὐκ ἐν πλαξὶν λιθίναις, ἀλλ' ἐν πλαξὶ καρδίας σαρκίναις. Τουτέστιν, ἣν πάντες ἴσασιν· οὕτως ὑμᾶς πανταχοῦ περιφέρομεν, καὶ ἐν νῷ ἔχομεν. Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεόν. Πάλιν τὸ ὅλον ἀνατίθησι τῷ Θεῷ. Τούτων γὰρ ἡμῖν ὁ Χριστὸς αἴτιος, φησίν. Οὐχ ὅτι ἱκανοί ἐσμεν ἀφ' ἑαυτῶν λογίσασθαί τι ὡς ἐξ ἑαυτῶν. Ὅρα πάλιν ἑτέραν διόρθωσιν. Λέγει δέ· οὐχ οὕτως εἶπον, πεποίθησιν ἔχομεν, ὡς τὸ μὲν ἡμέτερον εἶναι, τὸ δὲ τοῦ Θεοῦ· ἀλλὰ τὸ πᾶν αὐτῷ ἀνατίθησι καὶ λογίζεται.","english":"For this is what \"peddling\" means, when someone adulterates the wine, and when someone sells for money what he was commanded to give freely. And before God we speak in Christ. We do not deceive you—we proclaim it, not in our own wisdom, but furnished by the power from him.\n\nCHAPTER 3.\n\nWe begin again to commend ourselves, unless we need, as some do, letters of recommendation to you, or from you. You yourselves are our letter, written on our hearts, known and read by all men. What he was likely to have brought back against him from them—namely, \"You are exalting yourself\"—this he anticipates and resolves himself. What he says is of this sort: We are so far from needing letters of recommendation to you that we have you instead of a letter. And he says, as it were: If it were necessary to be commended to others, we would have brought you forward in the midst as a letter instead. Being made manifest, that you are a letter of Christ, ministered by you. Here he bears witness to them not only of love, but also of good deeds. Written, not with ink, but with the Spirit of the living God; not on tablets of stone, but on tablets of flesh, that is, of the heart. That is, which all know; thus we carry you about everywhere, and keep you in mind. And such confidence we have through Christ toward God. Again he refers the whole to God. For Christ is the cause of these things for us, he says. Not that we are sufficient of ourselves to reckon anything as from ourselves. Observe again another correction. And he says: I did not say it thus—\"we have confidence\"—as though one part were ours and the other God's; but he refers the whole to him and reckons it so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Ἀλλ' ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ, ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος. Τὸ δὲ, ἱκάνωσεν, τουτέστι, δυνατοὺς ἐποίησε καὶ ἐπιτηδείους. Οὐ μικρὸν γὰρ προκομίσαι τῇ οἰκουμένῃ τοιαύτας νίκας, καὶ ἐντολὰς πολλῷ μείζους τῶν προτέρων. Διὸ καὶ ἐπήγαγεν, οὐ γράμματος, ἀλλὰ πνεύματος. Τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. Ταῦτά φησιν, ἐκείνους καθαιρῶν τοὺς μεγαλοφρονοῦντας ἐπὶ τῷ Ἰουδαϊσμῷ. Οὐ γὰρ πνεῦμα, φησὶν, ἐκόμιζεν Μωϋσῆς, ἀλλὰ γράμματα· ἡμεῖς δὲ ἐπιστεύθημεν πνεῦμα διδόναι. Γράμμα δὲ ἐνταῦθα, τὸν νόμον φησὶ, τὸν κολάζοντα τοὺς πλημμελοῦντας· πνεῦμα δὲ, τὴν χάριν τὴν διὰ τοῦ Πνεύματος, τοὺς ὑπὸ τῶν ἁμαρτιῶν νεκρωθέντας ζωοποιοῦσαν. Εἰ δὲ ἡ διακονία τοῦ θανάτου. Ἔτι τὴν σύγκρισιν ἐξεργάζεται. Ὃ δὲ νοῦς οὗτος. Εἰ ἐκείνη μὲν θανάτου, αὕτη δὲ δόξης διακονία, ἀναμφίβολον ὅτι ἡ δόξα αὕτη ἐκείνης μείζων ἐστί· διακονίαν δὲ θανάτου, τὸν νόμον λέγει. Διακονεῖ γὰρ εἰς θάνατον, ἐλέγχων τὰ ἁμαρτήματα. Ἐν γράμμασιν, ἐντετυπωμένη ἐν λίθοις, ἐγεννήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην, πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ; Εἰ γὰρ ἡ διακονία κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ. Καθαιρεῖ πάλιν τὸ Ἰουδαϊκὸν φρόνημα. Καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει, εἵνεκεν τῆς ὑπερβαλλούσης δόξης. Εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῷ μᾶλλον τὸ μένον, ἐν δόξῃ.","english":"But our sufficiency is from God, who also made us sufficient as ministers of a new covenant, not of the letter, but of the spirit. And \"made us sufficient\" means: he made us able and fit. For it is no small thing to have brought to the world such victories, and commandments far greater than the former ones. Therefore he added, \"not of the letter, but of the spirit.\" For the letter kills, but the spirit gives life. He says this, casting down those who pride themselves on Judaism. For Moses, he says, did not bring a spirit, but letters; but we were entrusted to give the spirit. And \"letter\" here, he says, means the law that punishes those who transgress; and \"spirit\" means the grace that comes through the Spirit, which gives life to those who have been put to death by sins. \"If the ministry of death\"—he still works out the comparison. And the sense is this: if that one is a ministry of death, but this one of glory, it is beyond doubt that this glory is greater than that one; and \"ministry of death\" he calls the law. For it ministers unto death, convicting sins. \"In letters, engraved in stones, it came to be in glory, so that the sons of Israel could not gaze at the face of Moses because of the glory of his face, which was being done away with\"—how much more will the ministry of the Spirit be in glory? \"For if the ministry of condemnation is glory, much more does the ministry of righteousness abound in glory.\" Again he casts down the Jewish mindset. For \"what has been glorified has not been glorified in this part, because of the surpassing glory.\" \"For if what is being done away with was through glory, much more what remains is in glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Ἂν συγκρίνωμεν, φησὶ, ταύτην δόξαν ἐκείνῃ, οὐδὲ δόξα ἐστὶν ἡ δόξα τῆς παλαιᾶς. Οὐχ\n\nἁπλῶς δὲ τὸ μὴ εἶναι δόξαν κατασκευάζει. Διὸ ἐπάγει, ἐν τούτῳ τῷ μέρει, τουτέστιν κατὰ τὸν τῆς συγκρίσεως λόγον. Ἔχοντες οὖν τοιαύτην ἐλπίδα, πολλῇ παῤῥησίᾳ χρώμεθα, καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ. Ἐπεὶ τοσαῦτα καὶ τηλικαῦτα ἀκούσας ὁ ἀκροατὴς περὶ τῆς καινῆς ἐζήτει, καὶ ὀφθαλμοφανῶς τὴν δόξαν ταύτην ἰδεῖν, ὅρα ποῦ αὐτὸν ἐξακοντίζει πρὸς τὸν μέλλοντα αἰῶνα. Πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ, εἰς τὸ τέλος τοῦ καταργουμένου. Οὐ χρεία καλύπτεσθαι ἡμᾶς, φησὶ, καθάπερ Μωϋσῆς. Δυνατοὶ γὰρ ἡμεῖς ἰδεῖν εἰς τὴν δόξαν ταύτην, ἣν περικείμεθα, καίτοι πολλῷ μείζονα οὖσαν ἐκείνης. Ἀλλ' ἐπωρώθη τὰ νοήματα αὐτῶν. Τὰ μέλλοντα, φησὶ, προέγραψεν ὁ νόμος. Οὐ γὰρ μόνον τότε οὐκ εἶδον, ἀλλ' οὐδὲ νῦν ὁρῶσι τὸν νόμον· καὶ ἡ αἰτία παρ' αὐτοῖς. Ἡ γὰρ πώρωσις, γνώμης ἐστὶν ἀναισθήτου καὶ ἀγνωμοσύνης. Ἄχρι γὰρ τῆς σήμερον τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ ἀνακαλυπτόμενον. Τί θαυμάζετε, φησὶν, εἰ τὴν δόξαν ταύτην ἰδεῖν οὐ δύνανται, ὅπου γε καὶ τὴν ἐλάττω τὴν Μωϋσέως οὐκ εἶδον, οὔτε εἰς τὸ πρόσωπον ἀτενίσαι ἰσχύσαντο ἐκείνου; Τί δὲ ταράττεσθε εἰ οὐ πιστεύουσιν Ἰουδαιοῖ Χριστῷ, ὅπου γε οὐδὲ τῷ νόμῳ νομίμως; Διὰ γὰρ τοῦτο καὶ τὴν χάριν ἠγνόησαν, ἐπειδὴ οὐδὲ τὴν Παλαιὰν Διαθήκην εἶδον, οὐδὲ τὴν ἐν αὐτῇ δόξαν. Δόξα γὰρ νόμου, τὸ πρὸς Χριστὸν ἐπιστρέψαι. Ὅτι ἐν Χριστῷ καταργεῖται· ἀλλ' ἕως σήμερον, ἡνίκα ἀναγινώσκεται Μωϋσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται.","english":"If we compare, he says, this glory with that one, the glory of the old covenant is not even glory. But he does not simply establish that it is not glory. Therefore he adds, in this part, that is, according to the argument of comparison. Having therefore such hope, we use great boldness, and not as Moses put a veil over his face. Since the hearer, having heard so many and such great things about the new covenant, was seeking also to see this glory visibly, see where he projects him toward the age to come. So that the sons of Israel should not look intently to the end of what was being abolished. We have no need to be veiled, he says, as Moses was. For we are able to see into this glory which we possess, although it is much greater than that one. But their minds were hardened. The law, he says, forewrote the things to come. For not only then did they not see, but not even now do they see the law; and the cause is in themselves. For hardening is a matter of an insensate mind and of ignorance. For until today the same veil remains over the reading of the Old Testament, not being unveiled. Why do you marvel, he says, if they cannot see this glory, when indeed they did not see even the lesser glory of Moses, nor were they able to look intently at his face? But why are you disturbed if the Jews do not believe in Christ, when indeed they do not even [follow] the law lawfully? For on this account they were ignorant even of grace, since they did not see even the Old Testament, nor the glory in it. For the glory of the law is to turn to Christ. Because in Christ it is abolished; but until today, whenever Moses is read, a veil lies over their heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Τοῦτο, φησὶν, οὐ δύνανται εἰδεῖν, ὅτι πέπαυται, ἐπειδὴ τῷ Χριστῷ οὐ πιστεύουσιν. Εἰ γὰρ διὰ Χριστοῦ πέπαυται, πῶς οἱ μὴ δεχόμενοι τὸν Χριστὸν δυνήσονται εἰδεῖν, ὅτι οὐ κατήργηται ὁ νόμος; Ἡνίκα δὲ ἀνεπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστι· οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Δείκνυσι τὸν τρόπον τῆς διορθώσεως. Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, Ἡμεῖς, φησὶν, οὐκ ἐδεήθημεν καλύμματος ὥσπερ ἐκεῖνοι. Τὴν αὐτὴν εἰκόνα μεταμορφούμεθα, ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος. Ἅμα τε γὰρ βαπτιζόμεθα, καὶ ὑπὲρ τὸν ἥλιον ἦ ψυχὴ λάμπει τῶν καθαιρομένων· καὶ οὐ μόνον ὁρῶμεν εἰς δόξαν τοῦ Θεοῦ, ἀλλὰ κἀκεῖθεν δεχόμεθά τινα τὴν ἀστραπὴν, ὥσπερ εἰ ἄργυρος καθαρὸς πρὸς τὰς ἀκτῖνας κείμενος, καὶ αὐτὸς ἀκτῖνας ἐκπέμψειεν.\n\nΚΕΦΑΛ. Δʹ.\n\nΔιὰ τοῦτο ἔχοντες τὴν διακονίαν ταύτην, καθὼς ἠλεήθημεν, οὐκ ἐκκακοῦμεν. Αἰσθόμενος τῆς ὑπερβολῆς καὶ τοῦ μεγέθους τῶν εἰρημένων, μετριάζει πάλιν, καὶ ταῦτα ἀπὸ ἐλέους ἔχειν λέγων, καὶ φιλανθρωπίας Θεοῦ. Ἀλλὰ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες. Οὐκ ἐπαγγελλόμεθα, φησὶ, καὶ ὑπισχνούμεθα μεγάλα, ἕτερα δὲ ἐπὶ τῶν ἔργων φέρομεν, καθάπερ ἐκεῖνοι· ἀλλὰ τοιοῦτοί ἐσμεν, οἷον ὁρώμεθα. Ἐν πανουργίᾳ. Δόξαν γὰρ εἶχον μὴ λαμβανόντων ἐκεῖνοι, καὶ ἐλάμβανον, καὶ ἔκρυπτον· δόξαν εἶχον ἁγίων καὶ ἀποστόλων δοκίμων. Ἦσαν δὲ μυρίων γέμοντες κακῶν, ἀλλ' ἡμεῖς τούτοις ἀπειπάμεθα, φησίν. Ταῦτα γὰρ καὶ κρυπτὰ αἰσχύνης καλεῖ.","english":"This, he says, they cannot see—that it has ceased—because they do not believe in Christ. For if it has ceased through Christ, how will those who do not receive Christ be able to see that the law has not been abolished? But whenever one turns to the Lord, the veil is removed. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom. He shows the manner of the correction. But we all, with unveiled face, beholding as in a mirror the glory of the Lord—We, he says, had no need of a veil as those did. We are transformed into the same image, from glory to glory, just as from the Lord, the Spirit. For at the same time as we are baptized, the soul of those being purified shines brighter than the sun; and not only do we look upon the glory of God, but from there we also receive a certain radiance, as if pure silver, placed toward the rays, should itself also send forth rays.\n\nCHAPTER 4.\n\nTherefore, since we have this ministry, just as we have been shown mercy, we do not lose heart. Perceiving the excess and the greatness of what has been said, he moderates again, saying that he has these things from mercy and the love of God for humanity. But we have renounced the hidden things of shame, not walking—We do not, he says, make promises and pledge great things, but bring other things in our deeds, as those did; but we are such as we are seen to be. In craftiness. For they had a glory as of those who did not receive it, and they received it and concealed it; they had a glory as of holy and approved apostles. But they were full of countless evils, yet we, he says, have renounced these. For he calls these also hidden things of shame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Μηδὲ δολοῦντες τὸν λόγον τοῦ Θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστῶντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων, ἐνώπιον τοῦ Θεοῦ. Καὶ οὐκ ἐν τῷ βίῳ, φησὶ, μόνον τούτῳ, ἀλλὰ καὶ ἐν τῷ κηρύγματι. Εἰ δὲ καὶ ἔστι κεκαλυμμένον τὸ Εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον. Ἐπειδὴ οἱ ἄπιστοι ἠγνόουν αὐτοῦ τὴν ἰσχὺν, ἐπήγαγεν, ὅτι οὐχ ἡμῶν τοῦτο ἔγκλημα, ἀλλὰ τῆς ἐκείνων ἀναισθησίας. Ἐν οἷς ὁ Θεὸς τοῦ αἰῶνος τούτου, ἐτύφλωσε τὸ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωτισμὸν τοῦ Εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ Θεοῦ. Τουτέστιν, ὁ νομισθεὶς ἐν τῷ αἰῶνι τούτῳ Θεός. Λέγει δὲ τὸν Σατανᾶν. Οὐ γὰρ\n\nἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν Κύριον, ἑαυτοὺς δὲ δούλους διὰ Ἰησοῦν. Εἰς ἐκείνους αἰνίττεται, ὡς ἐπαίροντας ἑαυτοὺς, καὶ πείθοντας τοὺς μαθητὰς ἀπ' αὐτῶν αὐτοὺς ὀνομάζειν, ὅπερ καὶ ἐν τῇ προτέρᾳ ἔλεγε. Ἐγὼ μὲν εἰμὶ Παύλου, ἐγὼ δὲ, Ἀπολλῶ. Ὅτι ὁ Θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ὃς ἐκάλυψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ Ἰησοῦ Χριστοῦ. Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν. Διὰ τοῦτο δουλεύω, φησὶν, ἐπειδὴ κατηξίωσε λάμψαι εἰς τὰς καρδίας ὑμῶν. Σκότος γὰρ ἦν ἐπάνω τῆς ἀβύσσου, φησὶ, καὶ εἶπεν ὁ Θεός· Γενηθήτω φῶς. Ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι· ἀπορούμενοι, ἀλλ' οὐκ ἐξαπορούμενοι· διωκόμενοι, ἀλλ' οὐκ ἐγκαταλειπόμενοι.","english":"Not adulterating the word of God, but by the manifestation of the truth commending ourselves to every conscience of men, before God. And not in this life only, he says, but also in the preaching. But if our Gospel is also veiled, it is veiled in those who are perishing. Since the unbelievers did not know its power, he added that this is not our fault, but their insensibility. In whom the God of this age has blinded the minds of the unbelievers, so that the illumination of the Gospel of the glory of Christ, who is the image of God, should not shine upon them. That is, the one who was thought to be God in this age. And he means Satan. For\n\nwe do not preach ourselves, but Christ Jesus as Lord, and ourselves as servants for Jesus' sake. He hints at those who exalt themselves and persuade the disciples to name themselves after them, which he also said in the former letter: I am of Paul, and I of Apollos. For God, who said that light should shine out of darkness, is the one who shone in our hearts for the illumination of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, so that the exceeding greatness of the power may be of God, and not from us. For this reason I serve, he says, because he counted us worthy that light should shine into your hearts. For darkness was over the abyss, he says, and God said: Let there be light. In everything afflicted, but not constrained; perplexed, but not in despair; persecuted, but not forsaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Ἔτι μένει δεικνὺς ὅτι τῆς τοῦ Θεοῦ δυνάμεως ἔργον τὸ πᾶν ἐστι, καταστέλλων ἐκείνων τὰ φρονήματα. Τί δέ ἐστι τὸ ἐν παντί; Ἐν τοῖς ἐχθροῖς, ἐν τοῖς φίλοις, ἐν τοῖς ἀναγκαίοις, ἐν ταῖς τῶν ἄλλων χρείαις. Καταβαλλόμενοι, ἀλλ' οὐκ ἀπολλύμενοι. Πάντοτε. Οἱ μὲν πειρασμοὶ συμβαίνουσι, φησὶν, τὰ δὲ ἀπὸ τῶν πειρασμῶν, οὐκέτι· καὶ τοῦτο δὲ διὰ τὴν τοῦ Θεοῦ δύναμιν καὶ χάριν. Τὴν νέκρωσιν τοῦ Κυρίου Ἰησοῦ, ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ. Τοὺς θανάτους λέγει τοὺς καθημερινοὺς, δι' ὧν καὶ ἡ ἀνάστασις ἐδείκνυτο. Εἰ γάρ τις ἀπιστεῖ, φησὶν, ὅτι ἀποθανὼν Ἰησοῦς ἀνέστη, ἡμᾶς ὁρῶν τοὺς καθ' ἑκάστην ἡμέραν ἀποθνήσκοντας καὶ ἀνισταμένους, πιστευέτω λοιπὸν τῇ ἀναστάσει. Ἀεὶ γὰρ ὑμεῖς οἱ ζῶντες, εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν Χριστὸν, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ ἡμῶν σαρκί. Διὰ τοῦτο παραδιδόμεθα, φησὶν, ἵνα ἡ δύναμις αὐτοῦ τῆς ζωῆς φανερωθῇ, μὴ συγχωροῦντος σάρκα ἀνθρωπίνην τοσαῦτα πάσχουσαν ὑπὸ τῆς νιφάδος τῶν κακῶν νικηθῆναι. Ὥστε θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν. Οὐκέτι περὶ τοῦ Ἰησοῦ θανάτου λέγει, ἀλλὰ περὶ πειρασμῶν καὶ ἀνέσεως. Ἡμεῖς μὲν γὰρ ἐν κινδύνοις· καὶ πειρασμοῖς, φησίν· ὑμεῖς δὲ ἐν ἀδείᾳ τὴν ἐκ τούτων τῶν κινδύνων καρπούμενοι ζωὴν, καὶ τὰ μὲν ἐπικίνδυνα ἡμεῖς ὑπομένομεν, τῶν δὲ χρηστῶν ὑμεῖς ἀπολαύετε. Ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως, κατὰ τὸ γεγραμμένον, ἐπίστευσα, διὸ ἐλάλησα, καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν. Ἀνέμνησεν αὐτοὺς ψαλμοῦ ἱκανοῦ μάλιστα ἐν κινδύνοις ἀλείφειν.","english":"He continues, showing that the whole is the work of God's power, restraining their thoughts. And what is \"in every thing\"? In enemies, in friends, in necessities, in the needs of others. Cast down, but not destroyed. Always. The temptations, he says, come, but the things that result from the temptations no longer do; and this too is through the power and grace of God. Carrying about the dying of the Lord Jesus in the body, that the life also of Jesus might be made manifest in our body. He means the daily deaths, through which the resurrection also was shown. For if anyone, he says, disbelieves that Jesus died and rose again, let him see us dying every day and rising again, and let him believe the resurrection from now on. For always we who live are delivered to death for Jesus Christ, that the life also of Jesus might be made manifest in our mortal flesh. For this reason, he says, we are delivered up, that the power of his life might be made manifest, since he does not allow human flesh, suffering so many things from the storm of evils, to be conquered. So then death works in us, but life in you. He is no longer speaking of the death of Jesus, but of temptations and relief. For we, he says, are in dangers and temptations; but you, in security, reap the life that comes from these dangers, and we endure the perilous things, while you enjoy the good things. But having the same spirit of faith, according to what is written, I believed, and therefore I spoke, we also believe, and therefore we speak. He reminded them of a psalm sufficient especially to anoint them in dangers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Τὴν γὰρ ᾠδὴν ταύτην ἐν τοῖς αὐτοῖς κινδύνοις ὢν ὁ δίκαιος ἐκεῖνος ἐφθέγξατο. Τὸ δὲ, αὐτὸ Πνεῦμα συμμαχίας, τουτέστιν ἀπὸ τῆς αὐτῆς δημιουργίας, ἀφ' ἧς ἐκεῖνος ἐσώθη, καὶ ἡμεῖς σωζόμεθα. Εἰδότες ὅτι ὁ ἐγείρας τὸν Κύριον Ἰησοῦν, καὶ ἡμᾶς διὰ Ἰησοῦ ἐγερεῖ, καὶ παραστήσει σὺν ἡμῖν. Τὰ γὰρ πάντα δι' ὑμᾶς, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ. Διὸ οὐκ ἐκκακοῦμεν, ἀλλὰ εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλ' ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. Εἰπὼν, ὅτι καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν, τί πιστεύομεν ἐπιφέρει; Ὅτι καὶ ἐγείρας Ἰησοῦν, καὶ ἡμᾶς ἐγερεῖ διὰ Ἰησοῦ· Πάλιν δὲ πληροῖ αὐτοὺς φρονήματος, ἵνα μὴ ἀνθρώποις χάριν εἴδωσι, τοῖς ψευδαποστόλοις. Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθ' ὑπερβολὴν εἰς ὑπερβολὴν, αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν. Ὅρα πόσον τῶν κινδύνων ἐκούφισε, καὶ τοῦ χρόνου ὑφελὼν, καὶ τοῦ μεγέθους. Παραυτίκα γὰρ, φησὶ, καὶ ἐλαφρὸν, ἅμα δὲ καὶ ἀντιπαρατίθησι Τὸ μὲν γὰρ, παραυτίκα, πρὸς τὸ αἰώνιον, τὸ δὲ, ἐλαφρὸν, πρὸς τὸ βαρὺ, τὴν θλίψιν πρὸς τὴν δόξαν. Καὶ οὐδὲ τούτοις ἀρκεῖται, ἀλλὰ προϋποφέρει, καὶ τὸ καθ' ὑπερβολήν. Μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα, αἰώνια. Τὸν τρόπον λέγει, πῶς ἐλαφρὸν τὸ τοσοῦτο τῶν θλίψεων. Καὶ πῶς, ἢ ἀπὸ τῆς μελλούσης ἐλπίδος;","english":"For that righteous man uttered this song while in the same dangers. And “the same Spirit of fellowship,” that is, from the same creation by which that man was saved, we also are saved. Knowing that he who raised the Lord Jesus will raise us also through Jesus, and will present us with you. For all things are for your sake, so that grace, having abounded through the many, may cause thanksgiving to overflow to the glory of God. Therefore we do not lose heart, but even if our outer man is being corrupted, yet the inner man is being renewed day by day. Having said, “We also believe, and therefore we speak,” what do we believe? He adds: that he who raised Jesus will raise us also through Jesus. And again he fills them with resolve, so that they may not show favor to men, to the false apostles. For the momentary lightness of our affliction, beyond measure unto excess, is producing for us an eternal weight of glory. See how much he has lightened of the dangers, both by removing the time and the magnitude. For “momentary,” he says, and “light,” and at the same time he sets them in contrast: “momentary” against “eternal,” and “light” against “heavy,” affliction against glory. And he is not satisfied with these, but he also adds beforehand “beyond measure.” While we look not at the things that are seen, but at the things that are not seen. For the things that are seen are temporary, but the things that are not seen are eternal. He states the manner in which the afflictions, so great, are light. And how, except from the hope that is to come?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"ΚΕΦΑΛ. Εʹ.\n\nΟἶδα μὲν γὰρ ὅτι, ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς. Οὐ δεῖ, φησὶ, θορυβεῖσθαι εἰ κακῶς πάσχομεν. Καὶ γὰρ πολλὰ ἐντεῦθεν καρπούμεθα. Ὅρα δὲ πῶς δείκνυσι τὴν ὑπερβολὴν τῶν μελλόντων πρὸς τὰ παρόντα. Εἰπὼν γὰρ ἐπίγειον, ἀντέθηκε τὴν οὐράνιον· εἰπὼν, οἰκείαν σκήνους, καὶ τὸ εὐδιάλυτον δείξας, ἀντέθηκε, τὴν αἰώνιον. Καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν, τὸ ἐξ οὐρανοῦ, ἐπενδύσασθαι ἐπιποθοῦντες. Καὶ ποῖον οἰκητήριον; Τὸ σῶμα τὸ ἄφθαρτον. Καὶ διὰ τί, ἐν τούτῳ στενάζομεν; Ἐπεὶ πολλῷ βέλτιον ἐκεῖνο. Ἐξ οὐρανοῦ δὲ τοῦτο, φησὶ, διὰ τὸ ἄφθαρτον. Οὐ γὰρ δὴ ἄνωθεν ἡμῖν κάτεισι τὸ σῶμα, ἀλλὰ τὴν ἐκεῖθεν χάριν πεμπομένην δηλοῖ τῷ ὀνόματι τούτῳ. Ὡς ἂν εἰ λέγοι· Στένεις, ὅτι φθείρεταί σου ὁ ἔξω ἄνθρωπος; οὕτως στενάζων, ὅτι μὴ μεθ' ὑπερβολῆς τοῦτο γίνεται, μηδὲ ὁλόκληρος φθείρεται. Εἴ γε καὶ ἐνδυσάμενοι, οὐ γυμνοὶ εὑρεθησόμεθα. Καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει, στενάζομεν βαρούμενοι, ἐφ' ᾧ οὐ θέλομεν ἐκδύσασθαι, ἀλλ' ἐπενδύσασθαι. Τουτέστι, καὶ εἰ ἐκεῖ τὴν ἀφθαρσίαν λαβόντες μὴ γυμνοὶ τῆς δόξης καὶ τῆς ἀσφαλείας ὀφθῶμεν. Τοῦτο δέ φησιν, ἵνα μὴ ἀπὸ τῆς ἀναστάσεως μόνον πάντες θαῤῥῶμεν, ἀλλὰ ἐπιτηδεύσωμεν καὶ ἔργα λαμπρά. Ἡ μὲν γὰρ ἀνάστασις κοινὴ πάντων, ἡ δὲ δόξα οὐκέτι κοινὴ, ἀλλ' οἱ μὲν ἐν τιμῇ, οἱ δὲ ἐν ἀτιμίᾳ· καὶ οἱ μὲν εἰς βασιλείαν, οἱ δὲ εἰς κόλασιν. Ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς.","english":"CHAPTER 5.\n\nFor I know that if our earthly house of this tabernacle is dissolved, we have a building from God, a house not made with hands, eternal in the heavens. There is no need, he says, to be troubled if we suffer evil. For we reap many benefits from this. And observe how he shows the superiority of the things to come over the things present. For having said \"earthly,\" he set against it \"heavenly\"; having said \"our own\" of the tabernacle, and shown that it is easily dissolved, he set against it \"eternal.\" For in this we groan, longing to be clothed upon with our dwelling place, which is from heaven. And what dwelling place? The incorruptible body. And why do we groan in this? Because that is far better. And this is \"from heaven,\" he says, because of its incorruptibility. For the body does not come down to us from above, but he indicates the grace sent from there by this name. As if he were to say: Do you groan because your outer man is being corrupted? Groan in such a way that this does not happen to excess, nor is the whole man corrupted. If indeed, even when clothed, we shall not be found naked. For we who are in this tabernacle groan, being burdened, because we do not wish to be unclothed but to be clothed upon. That is, even if we receive incorruptibility there, let us not be found naked of glory and security. And he says this so that we may not all be confident merely because of the resurrection, but may also pursue splendid works. For the resurrection is common to all, but the glory is no longer common; rather, some are in honor and some in dishonor, and some for the kingdom and some for punishment. That the mortal may be swallowed up by life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Οὐ λέγω, φησὶν, ὅτι στενάζομεν, ἵνα τὸ σῶμα ἀποθώμεθα, ἀλλ' ἵνα ἐπενδυσώμεθα αὐτῷ τὴν ἀφθαρσίαν. Καὶ γὰρ βαρυνόμεθα, οὐχ ὅτι σῶμα ἔχομεν, ἀλλ' ὅτι φθαρτὸν περικείμεθα. Ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο Θεός. Δείκνυσιν ἄνωθεν ταῦτα προτυπωθέντα. Οὐ γὰρ νῦν, φησὶ, τοῦτο ἔδοξεν, ἀλλ' ὅτε ἐξ ἀρχῆς ἔπλαττεν ἡμᾶς ἀπὸ γῆς. Πῶς δὲ γίνεται, τοῦτο μὴ ζήτει, φησίν· ἃ γὰρ ὁ Θεὸς ποιεῖ, μὴ περιεργάζου. Διὸ φησὶν, Ὁ δὲ κατεργασάμενος. Καὶ διδοὺς ἡμῖν τὸν ἀῤῥαβῶνα τοῦ πνεύματος. Συνεχῶς ἀῤῥαβῶνα καλεῖ, ὀφειλετὴν ἑαυτὸν δείξαι βουλόμενος τοῦ παντός. Θαῤῥοῦντες οὖν πάντοτε, καὶ εἰδότες, ὅτι ἐνδημοῦντες ἐν τῷ σώματι, ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου. Διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους. Τὸ θαῤῥοῦντες, πρὸς τοὺς διωγμοὺς, πρὸς τὰς ἐπιβουλὰς, πρὸς τοὺς θανάτους. Ὡς εἰ ἔλεγεν· ἐλαύνει τις, καὶ διώκει, καὶ ἀναιρεῖ; μὴ καταπέσῃς. Ὑπὲρ γάρ σου γίνεται. Θαῤῥοῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος, καὶ ἐνδημῆσαι πρὸς τὸν Κύριον. Διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες, εἴτε ἐκδημοῦντες. Τὸ μεῖζον πάντων, ὕστερον τέθεικεν. Τοῦ γὰρ οἰκίαν ἄφθαρτον λαβεῖν, τὸ μετὰ Χριστοῦ εἶναι βέλτιον. Ὃ δὲ λέγει τοιοῦτόν ἐστι· οὐ σβέννυσιν ἡμῶν τὴν ζωὴν, ὁ διώκων καὶ ἀναιρῶν. Οὐ γὰρ μόνον φθορᾶς σε ἀπαλλάττει καὶ βάρους, ἀλλὰ καὶ τῷ Θεῷ παραπέμπει ταχέως.","english":"I do not say, he says, that we groan in order to put off the body, but in order to be clothed with incorruption. For we are burdened, not because we have a body, but because we are clothed with a corruptible one. Now God is the one who has prepared us for this very thing. He shows that these things were prefigured from above. For not now, he says, did this seem good, but when from the beginning he formed us from the earth. But how this comes about, do not seek, he says; for the things God does, do not busy yourself with. Therefore he says, Now the one who has prepared us. And giving us the earnest of the Spirit. Continually he calls it an earnest, wishing to show himself a debtor of the whole. Therefore being of good courage always, and knowing that while we are at home in the body, we are away from the Lord. For we walk by faith, not by sight. The phrase being of good courage is directed at persecutions, at plots, at deaths. As if he were saying: someone drives you on, and pursues, and kills; do not fall down. For it happens for your sake. But we are of good courage and are well pleased rather to be away from the body and to be at home with the Lord. Therefore also we make it our aim, whether at home or away. The greater of all things he has placed last. For to be with Christ is better than to receive an incorruptible house. What he says is of this sort: the one who persecutes and kills does not extinguish our life. For he not only delivers you from corruption and burden, but also sends you quickly to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Ὅρα δὲ πῶς ἔκρυψεν τὰ λυπηρὰ καὶ τὸ ὄνομα τοῦ θανάτου καὶ τῆς τελευτῆς, καὶ τὰ σφόδρα ποθεινὰ ἀντέθηκεν, ἐπιδημίαν αὐτὰ καλῶν πρὸς τὸν Κύριον, καὶ τὰ δοκοῦντα γλυκέα, ἀφεὶς τὰ τῆς ζωῆς, ἀπὸ τῶν λυπηρῶν αὐτὰ ὠνόμασεν, ἐκδημίαν ἀπὸ τοῦ Κυρίου τὴν ἐνταῦθα καλέσας ζωήν. Τοῦτο δὲ ἔλεγεν, ἵνα μηδεὶς μήτε τοῖς παροῦσι ἐμφιλοχωρῇ, ἀλλὰ καὶ βαρύνηται, μήτε μέλλων τελευτᾷν λυπῆται, καὶ χαίρῃ ὡς εἰς μείζονα ἀπιὼν ἀγαθά. Εἶτα ἵνα μή τις εἴπῃ, ἀκούων ὅτι ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου, Τί ταῦτα λέγεις; ἀλλοτριούμεθα οὖν ἐνταῦθα ὄντες; προδιώρθωσεν τοῦτο, εἰπών· Διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους. Ὡς εἰ ἔλεγε· Καὶ ἐνταῦθα μὲν αὐτοῦ ἐσμεν, ἀλλ' οὐχ οὕτω σαφῶς. Καὶ τοῦτό ἐστιν ὃ ἀλλαχοῦ ἔλεγεν, ἐν ἐσόπτρῳ καὶ ἐν αἰνίγματι. Εὐάρεστοι αὐτῷ εἶναι. Τὸ γὰρ ζητούμενον, τοῦτό ἐστι, φησίν· ἄν τε ἐκεῖ ὦμεν, ἄν τε ἐνταῦθα, κατὰ γνώμην αὐτοῦ ζῇν, καὶ ἵνα πάλιν μὴ εἰς τοσαύτην ἐλθόντες ἐπιθυμίαν, λυπῶνται πρὸς τὴν μέλλησιν τῆς ἐκδημίας. Ἐντεῦθεν ἤδη δίδωσιν αὐτοῖς τὸ κεφάλαιον τῶν καλῶν. Τί δὲ τοῦτό ἐστι τὸ, εὐαρέστους εἶναι; Οὐδὲ γὰρ τὸ ἐξελθεῖν ἁπλῶς καλὸν, ἀλλὰ καὶ τὸ εὐδοκιμοῦντας ἀπελθεῖν. Τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ","english":"Observe how he concealed the painful things and the name of death and of the end, and set against them the things greatly desired, calling them a departure to the Lord; and the things that seem sweet, passing over the things of life, he named from the painful things, calling life here a departure from the Lord. And he said this so that no one would either cling fondly to the present things, but rather be burdened by them, nor, being about to die, be grieved, but rejoice as one going away to greater goods. Then, lest anyone, hearing that we depart from the Lord, should say, Why do you say these things? Are we then alienated while we are here? he corrected this beforehand, saying: For we walk by faith, not by sight. As if he were saying: And here indeed we are his, but not so clearly. And this is what he said elsewhere, in a mirror and in an enigma. To be well-pleasing to him. For this, he says, is what is sought: whether we are there or here, to live according to his mind, and again so that, having come to so great a desire, they may not be grieved at the delay of the departure. From here on he already gives them the sum of good things. But what is this, to be well-pleasing? For it is not simply going out that is good, but going out approved. For we must all appear before the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ ἴδια τοῦ σώματος, πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. Ἐπειδὴ οὐχ οὕτω διεγείρει τὸν ἀκροατὴν ἡ τῶν ἀγαθῶν δόσις, ὡς ἡ τῶν κολάσεων ἀπειλὴ, ἀναγκαίως ἐνταῦθα καταπαύει τὸν λόγον. Καὶ πάλιν ἐνταῦθα φοβῶν, οὐ χωρὶς τὸν Χριστὸν τέθεικε. Ταῦτα δὲ λέγων, καὶ τοὺς κεκμηκότας καὶ ἐλαυνομένους ἀνίστησι ταῖς ἐλπίσι, καὶ τοὺς ἀναπεπτωκότας σπουδαιοτέρους τῷ φόβῳ ποιεῖ. Εἰδότες οὖν τὸν φόβον τοῦ Κυρίου, ἀνθρώπους πείθομεν, Θεῷ δὲ πεφανερώμεθα. Ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι. Τὸ δικαστήριον ἐκεῖνο τὸ φοβερὸν γινώσκοντες, φησὶ, πάντα πράττωμεν ὥστε μὴ δοῦναι λαβὴν, οὔτε πρόσκομμα. Οὐ γὰρ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλὸ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχετε πρὸς τούς. Ὅρα πῶς συνεχῶς διορθοῦται τὴν τοῦ δοκεῖν ἐγκωμιάζειν ἑαυτὸν ὑπόνοιαν. Ἐν προσώπῳ καυχωμένους, καὶ οὐ καρδίᾳ. Τουτέστιν, ἐν τοῖς ὁρωμένοις, καὶ πρὸς ἐπίδειξιν. Εἴτε γὰρ ἐξέστημεν, Θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν. Εἴτε τι, φησὶν, μέγα φθεγξώμεθα, διὰ τὸν Θεὸν τοῦτο ποιοῦμεν, ἵνα μὴ ὑμεῖς νομίζοντες ἡμᾶς εὐτελεῖς καταφρονήσητε, καὶ ἀπόλησθε. Εἴτε μέτριον καὶ ταπεινὸν, δι' ὑμᾶς, ἵνα μάθητε ταπεινοφρονεῖν. Ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, Οὐ γὰρ ὁ τῶν μελλόντων μόνον φόβος, φησὶν, ἀλλὰ καὶ τὰ ἤδη γενόμενα, οὐκ ἀφίησιν ἡμᾶς ῥᾳθυμῆσαι, οὐδὲ ὑπνῶσαι, ἀλλὰ διανίστησιν εἰς τοὺς ὑπὲρ ἡμῶν πόνους. Ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον. Καὶ ὑπὲρ πάντων ἀπέθανεν. Τίνα ἐστὶ τὰ ἤδη γεγενημένα λέγει.","english":"of Christ, so that each may receive the things of his own body, according to what he has done, whether good or evil. Since the giving of good things does not so rouse the hearer as the threat of punishments, he necessarily stops his discourse here. And again here, to frighten, he has not set Christ apart. By saying these things, he both raises up the weary and the driven with hopes, and makes the relaxed more earnest by fear. Knowing therefore the fear of the Lord, we persuade men, but we are made manifest to God. I hope also to have been made manifest in your consciences. Knowing that fearful judgment seat, he says, let us do all things so as not to give an occasion, nor a stumbling block. For we do not again commend ourselves to you, but giving you an occasion of boasting on our behalf, so that you may have it against those. Observe how he continually corrects the suspicion of seeming to praise himself. Boasting in appearance, and not in heart. That is, in things seen, and for display. For whether we were beside ourselves, it was to God; whether we are of sound mind, it is for you. Whether, he says, we utter something great, we do this for God, so that you, thinking us worthless, may not despise us and perish. Whether moderate and lowly, it is for you, so that you may learn to be humble-minded. For the love of Christ constrains us, having judged this, For not only the fear of things to come, he says, but also the things that have already happened, does not allow us to be slack, nor to sleep, but stirs us up to labors on our behalf. Because one died for all, therefore all died. And he died for all. What are the things that have already happened, he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Ταῦτα δέ ἐστιν ὁ θάνατος τοῦ Χριστοῦ. Σπουδάσωμεν οὖν, φησὶν, ἕως ἐσμὲν ἐν τῷ παρόντι βίῳ, πάντας εἰσαγαγεῖν ὑπὲρ ὧν ἐκεῖνος ἀπέθανεν. Ἐνταῦθα γάρ εἰσιν αἱ τῆς σωτηρίας ἀφορμαὶ, ἐκεῖ δὲ οὐκέτι. Ἵνα οἱ ζῶντες, μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι, καὶ ἐγερθέντι. Εἰ τοίνυν, φησὶν, οὐκέτι δεῖ ἡμᾶς ἑαυτοῖς ζῇν, μὴ ταράττεσθε, φησὶν, μηδὲ θορυβεῖσθε ὑπὲρ αὐτῶν. Ὅρα δὲ τὴν ὑπερβολὴν, φησὶν, ὅτι ἡμεῖς μὲν δι' αὐτῶν ζῶμεν, αὐτὸς δὲ δι' ἡμᾶς ἀπέθανεν. Ὥστε ὑμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα. Ἀνέστησαν γὰρ διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινίσεως Πνεύματος ἁγίου. Οὐδένα οὖν, φησὶν, οἴδαμεν κατὰ σάρκα τῶν πιστῶν. Εἰ γὰρ καὶ ἐν σαρκί εἰσιν, ἀλλ' ἡ ζωὴ ἐκείνη ἡ σαρκικὴ ἀπώλετο, καὶ ἄνωθεν ἐγεννήθημεν πνεύματι. Εἰ δὲ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. Πάλιν αὐτοῦ τούτου, τοῦ ἀναγεννηθῆναι ὑμᾶς ἀρχηγὸν ὄντα τὸν Χριστὸν δείκνυσιν. Ἡμῶν γὰρ τὸ κατὰ σάρκα, τὸ ἐν ἁμαρτίαις· Χριστοῦ δὲ τὸ κατὰ σάρκα, τὸ ἐν πάθεσι γίνεσθαι τῆς φύσεως. Οἷον ἐν τῷ πεινῇν καὶ διψῇν, ἐν τῷ κοπιᾷν, ἐν τῷ καθεύδειν, ἐν οἷς ἦν τὰ ἡμέτερα. Ἁμαρτίαν γὰρ οὐκ ἐποίησε. Τὸ δὲ μὴ κατὰ σάρκα αὐτὸν εἶναι, οὐ τοῦτο λέγει, τὸ ἐκτὸς σαρκὸς αὐτὸν εἶναι. Καὶ γὰρ μετ' αὐτῆς ἀνέβη, κατὰ τὸ εἰρημένον· Οὗτος ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ' ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύσεται. Καὶ οὕτω πῶς; ἐν σαρκὶ, καὶ μετὰ τοῦ σώματος, ἀλλὰ τὸ μηκέτι εἶναι αὐτὸν παθητὸν, ὡς εἰρήκαμεν. Ὥστε εἴ τις ἐν Χριστῷ κοινὴ κτίσις. Εἴ τις ἐπίστευσεν αὐτῷ, φησὶν, εἰς ἑτέραν ἀνῆλθεν δημιουργίαν·","english":"This is the death of Christ. Let us strive, then, he says, while we are in the present life, to bring in all those for whom he died. For here are the starting points of salvation, but there no longer. That those who live might no longer live for themselves, but for him who died and rose for them. If, then, he says, we must no longer live for ourselves, do not be troubled, he says, nor disturbed about them. But observe the excess, he says, that we live through them, while he died for us. So that you, from now on, know no one according to the flesh. For they have risen through the washing of regeneration and renewal of the Holy Spirit. No one, then, he says, do we know according to the flesh among the faithful. For even if they are in the flesh, yet that fleshly life has perished, and we have been born again from above by the Spirit. And if we have even known Christ according to the flesh, yet now we no longer know him so. Again he shows that Christ himself is the author of your being born again. For ours is the things according to the flesh, the things in sins; but Christ's according to the flesh is to be in the passions of nature—as in hungering and thirsting, in laboring, in sleeping, in which things were ours. For he committed no sin. But that he is not according to the flesh, he does not say this: that he is apart from flesh. For he ascended with it, according to what is said: This Jesus who was taken up from you into heaven will come in this way. And how in this way? In flesh, and with the body, but that he is no longer passible, as we have said. So that if anyone is in Christ, a new creation. If anyone, he says, has believed in him, he has ascended to another creation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"καὶ γὰρ ἄνωθεν ἐγεννήθη διὰ Πνεύματος, ὥστε καὶ διὰ τοῦτο, φησὶν, ὀφείλομεν αὐτῷ ζῇν, οὐχ ὅτι ἀπέθανεν ὑπὲρ ἡμῶν μόνον, οὐδ' ὅτι ἀνέστησεν ἡμῶν τὴν ἀπαρχὴν μόνον· ἀλλ' ὅτι καὶ εἰς ἄλλην ἤλθομεν ζωήν. Τὰ ἀρχαῖα παρῆλθεν. Ἰδοὺ γέγονε καινὰ τὰ πάντα. Ἢ τὰ ἁμαρτήματά φησιν, ἢ τὰ Ἰουδαϊκὰ πάντα, μᾶλλον δὲ καὶ ταῦτα κἀκεῖνα λέγει. Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ. Καὶ γὰρ αὕτη ἡ ἄφεσις τῶν ἁμαρτημάτων, καὶ ἡ ἐλευθερία, καὶ ἡ δόξα ἡ ἄφθαρτος, δι' αὐτοῦ ἡμῖν δεδώρηται. Τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Ἰησοῦ Χριστοῦ, καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς, ὡς ὅτι Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς. Ἀπὸ γὰρ τῆς καταλλαγῆς πάντα ὑμῖν ὑπῆρξε τὰ ἀγαθά· καταλλαγὴ δέ ἐστιν ἡ φιλία. Οὐκοῦν φίλους ἡμᾶς ποιήσας αὐτὸς, καὶ τῶν\n\nἄλλων ἐνέπλησεν ἀγαθῶν. Δείκνυται δὲ καὶ τὸ τῶν ἀποστόλων ἀξίωμα, ἡλίκον πρᾶγμα ἐγχειρίσθησαν, καὶ τῆς ἀγάπης τοῦ Θεοῦ ἡ ὑπερβολή. Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι' ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ. Ἔπεμψεν τὸν Υἱὸν, φησὶν, ὁ Πατὴρ παρακαλέσαι καὶ πρεσβεύσασθαι πρὸς τὴν τῶν ἀνθρώπων φύσιν ὑπὲρ αὐτοῦ. Ἐπεὶ οὖν σφαγεὶς ἐκεῖνος ἀπῆλθεν, ἡμεῖς δὲ ἐδεξάμεθα τὴν πρεσβείαν, καὶ ἀντ' αὐτοῦ καὶ ὑπὲρ τοῦ Πατρὸς παρακαλοῦμεν ὑμᾶς. Τοσοῦτο τιμᾶται τὸ τῶν ἀνθρώπων γένος, ὅτι καὶ τὸν Υἱὸν ἐπέδωκε, καὶ ταῦτα, εἰδὼς ὅτι σφαγήσεται, καὶ ἀποστόλους ἡμᾶς δι' ὑμᾶς πεπρίηκεν. Ὥστε εἰκότως καὶ ἔλεγε, Πάντα δι' ὑμᾶς.","english":"For he was born from above through the Spirit, so that for this reason also, he says, we ought to live for him—not only because he died for us, nor only because he raised up our firstfruits, but also because we have come into another life. The old things have passed away. Behold, all things have become new. Either, he says, our sins, or all the Jewish things—or rather he means both these and those. But all things are from God. For this forgiveness of sins, and freedom, and incorruptible glory have been given to us through him. Of him who reconciled us to himself through Jesus Christ, and gave us the ministry of reconciliation, namely that God was in Christ reconciling the world to himself, not reckoning their trespasses against them, and placing in us the word of reconciliation. For from the reconciliation all good things have come to you; and reconciliation is friendship. Therefore, having made us friends, he himself also filled us with the other good things. And the dignity of the apostles is shown—how great a matter was entrusted to them—and the exceeding greatness of the love of God. Therefore we are ambassadors for Christ, as though God were entreating through us; we beseech you for Christ. The Father, he says, sent the Son to entreat and to be an ambassador to the nature of men on his behalf. Since, then, that one was slain and departed, and we received the embassy, we entreat you in his place and on behalf of the Father. So greatly is the race of men honored, that he gave over even the Son—and this, knowing that he would be slain—and he has sent us as apostles for your sake. So that with good reason he also said, All things are for your sake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Τὸ οὖν, Ὑπὲρ Χριστοῦ πρεσβεύομεν, τουτέστιν, ἀντὶ τοῦ Χριστοῦ ἡμεῖς διεδεξάμεθα τὰ ἐκείνου. Εἰ δὲ μέγα σοι τοῦτο δοκεῖ, ἄκουε καὶ ὅτι ἀντὶ τοῦ Πατρὸς τοῦτο ποιοῦσιν. Διὰ γὰρ τοῦτο καὶ ἐπήγαγεν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι' ἡμῶν. Οὐ γὰρ διὰ τοῦ Υἱοῦ αὐτοῦ παρεκάλεσε μόνον, ἀλλὰ καὶ δι' ἡμῶν τῶν τοῦ Υἱοῦ αὐτοῦ ἀναδεξαμένων ἔργον. Ταῦτα δὲ λέγων, τὴν ὑπερβολὴν ἐπιδείκνυται τῆς φιλανθρωπίας τοῦ Θεοῦ. Καταλλάγητε τῷ Θεῷ. Οὐκ εἶπε, καταλλάξατε τὸν Θεὸν ἐν ἑαυτοῖς. Οὐ γὰρ ἐκεῖνός ἐστιν ὁ ἐχθραίνων, ἀλλ' ὑμεῖς. Τὸν γὰρ μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν. Οὐ λέγω, φησὶ, τὰ πρότερα, ὅτι ὑβρίσατε οὐδὲν ἠδικηκότα, ἀλλὰ καὶ εὐεργετήσαντα, καὶ ὅτι δίκας οὐκ ἀπῄτησεν ὑμᾶς, οὐδὲ ὅτι παρακαλεῖ πρῶτος ὑβρισθεὶς, ἀλλὰ διὰ ταῦτα ἃ ἐποίησε νῦν. Τί δὲ ἐποίησε; Τὸν Υἱὸν ὑπὲρ τῶν ὑβρικότων ἔδωκε, τὸν μηδὲν ἠδικηκότα ὑπὲρ τῶν ἠδικηκότων ἀποθανεῖν εἴασε. Καὶ οὐχ ἁπλῶς οὕτως εἴρηται, ἀλλὰ ὃ πολλῷ τούτου μεῖζόν ἐστιν, τοῦτο ἔθηκε. Τί δέ ἐστι τοῦτο; Τὸν μὴ γνόντα ἁμαρτίαν, φησὶν, τουτέστι τὸν αὐτὸν δικαιοσύνην ὄντα, ἁμαρτίαν ἐποίησεν, τουτέστιν ὡς ἁμαρτωλὸν κατακριθῆναι ἀφῆκεν. Ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷ. Διὰ τοῦτο, φησὶν, ἔδωκε πρὸς αἰσχύνην τὸν Υἱὸν, ἵνα τὰ μεγάλα ἡμῖν χαρίσηται ἀγαθὰ, ἃ οὐδέποτε προσεδοκήσαμεν.","english":"Therefore, \"We are ambassadors for Christ,\" that is, in Christ's place we have received his affairs. And if this seems great to you, hear also that they do this in the Father's place. For this reason he also added, \"as though God were pleading through us.\" For he did not plead only through his Son, but also through us who have taken up the work of his Son. And in saying these things, he shows the excess of God's love for humanity. \"Be reconciled to God.\" He did not say, \"Reconcile God to yourselves.\" For it is not he who is hostile, but you. \"For the one who did not know sin, he made sin for us.\" I do not speak, he says, of former things—that you insulted one who had done no wrong, but had even benefited you—nor that he did not demand satisfaction from you, nor that he pleads first though he was insulted, but through these things which he has now done. And what did he do? He gave his Son for those who insulted him; he allowed the one who had done no wrong to die for those who had done wrong. And it is not stated simply in this way, but he set down that which is much greater than this. And what is this? \"The one who did not know sin,\" he says—that is, the one who is himself righteousness—\"he made sin,\" that is, he allowed him to be condemned as a sinner. \"So that we might become the righteousness of God in him.\" For this reason, he says, he gave his Son to shame, so that he might grant us the great good things which we never expected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"ΚΕΦΑΛ. ςʹ.\n\nΣυνεργοῦντες δὲ καὶ παρακαλοῦμεν, μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς. Λέγει γάρ· Καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. Ἐπειδὴ μεγάλα εἶπεν, ὅτι Θεὸς παρεκάλει, καὶ ἡμεῖς πρεσβεύομεν, ἵνα μὴ ἀναπέσωσιν ἐντεῦθεν, πάλιν αὐτοὺς φοβεῖ, λέγων· Μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς. Μὴ γὰρ, ἐπειδὴ παρακαλεῖ, φησὶ, καὶ ἔπεμψε πρεσβεύοντας, διὰ τοῦτο ῥᾳθυμήσωμεν, ἀλλὰ μᾶλλον ἐπειγώμεθα πρὸς τὸ ἀρέσαι αὐτῷ, ἵνα μὴ τῶν τοιούτων ἐκπέσητε ἀγαθῶν. Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος· ἰδοὺ νῦν ἡμέρα σωτηρίας. Τὸν τῆς δωρεᾶς, φησὶν, τὸν τῆς χάριτος, ὅτε οὐκ ἔστιν εὐθύνας ἀπαιτηθῆναι τῶν ἁμαρτημάτων, οὐδὲ δίκην δοῦναι, ἀλλὰ μετὰ τῆς ἀπαλλαγῆς, καὶ μυρίων ἀπολαύομεν καλῶν. Μὴ τοίνυν προδῶμεν τὸ εὔκαιρον, ἀλλ' ἐπιδειξώμεθα ἄξιον τῆς χάριτος τὴν σπουδήν. Μηδεμίαν ἐν μηδενὶ διδόντες προσκοπὴν, ἵνα μὴ μωμηθῇ ἡ διακονία· ἀλλ' ἐν παντὶ συνιστῶντες ἑαυτοὺς ὡς Θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι. Τουτέστι, μέμψιν, κατάγνωσιν μηδενὶ παρέχοντες καθ' ἡμῶν. Ἐν Πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, ἐν λόγῳ ἀληθείας. Ἐν αὐτῷ γὰρ, φησὶ, ταῦτα πάντα κατορθοῦμεν· ἢ ἐκεῖνο λέγει, ὅτι καὶ Πνεύματος ἁγίου πεπληρώμεθα. Ἐν δυνάμει Θεοῦ, διὰ τῶν ὅπλων τῆς δικαιοσύνης. Τοῦτο ἀεὶ λέγει, τὸ πᾶν ἀνατιθεὶς τῷ Θεῷ. Τῶν δεξιῶν καὶ ἀριστερῶν· διὰ δόξης καὶ ἀτιμίας· διὰ δυσφημίας καὶ εὐφημίας·","english":"CHAPTER 6.\n\nBut working together, we also entreat you not to receive the grace of God in vain. For he says: In an acceptable time I heard you, and in a day of salvation I helped you. Since he said great things—that God was entreating, and that we are ambassadors—so that they might not grow slack from this, he again makes them afraid, saying: Not to receive the grace of God in vain. For let us not, he says, because he entreats and has sent ambassadors, therefore become careless, but rather let us hasten to please him, so that you may not fall away from such good things. Behold, now is the acceptable time; behold, now is the day of salvation. He means the time of the gift, the time of grace, when it is not possible to exact an accounting for sins, nor to pay the penalty, but along with release we also enjoy countless good things. Let us not, therefore, betray the opportune moment, but let us show a zeal worthy of the grace. Giving no offense in anything, so that the ministry may not be blamed; but in everything commending ourselves as ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, in purity, in knowledge, in longsuffering, in kindness. That is, giving no one occasion for blame or condemnation against us. In the Holy Spirit, in unfeigned love, in the word of truth. For in him, he says, we accomplish all these things; or he means this, that we have also been filled with the Holy Spirit. In the power of God, through the weapons of righteousness. He always says this, referring the whole to God. Of the right and the left; through glory and dishonor; through evil report and good report.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"ὡς πλάνοι καὶ ἀληθεῖς· ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι. Ἀριστερὰ καλεῖ τὰ δοκοῦντα εἶναι λυπηρὰ, καίτοι ταῦτά ἐστι τὰ τὸν μισθὸν ἔχοντα, ἀλλὰ κατὰ τὴν ὑπόληψιν τῶν πολλῶν καλεῖ. Δεξιὰ δὲ, τὰς\n\nδυνάμεις τὰς ἐνεργουμένας. Ὡς ἀποθνήσκοντες, καὶ ἰδοὺ ζῶμεν. Τοῦτο λέγει, δεικνὺς τὴν ἄφατον τοῦ Θεοῦ δύναμιν. Ὡς παιδευόμενοι, καὶ μὴ θανατούμενοι. Καὶ τοῦτο λέγει, δεικνύων καὶ τίνος ἕνεκεν ταῦτα συγχωρεῖ ὁ Θεός· ὃν γὰρ ἀγαπᾷ Κύριος, καὶ παιδεύει. Ὡς λυπούμενοι, ἀεὶ δὲ χαίροντες· ὡς πτωχοὶ, πολλοὺς δὲ πλουτίζοντες· ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. Παρὰ μὲν γὰρ τοῖς ἔξω ὑποπτευόμεθα ἐν ἀθυμίᾳ εἶναι, ἡμεῖς δὲ τὴν ἡδονὴν ἀκμάζουσαν ἔχομεν. Ταῦτα δὲ πάντα λέγει, κελεύων μὴ ταράττεσθαι ταῖς τῶν πολλῶν δόξαις, κἂν πλάνους λέγωσι, κἂν καταδίκους νομίσωσι, κἂν ἐπιθανατίους, κἂν λυπεῖσθαι, κἂν ἐν πτωχείᾳ εἶναι, κἂν μηδὲν ἔχειν. Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι. Διηγησάμενος τὰ περὶ τῶν ἑαυτοῦ πειρασμῶν καὶ θλίψεων, εἰς τὸν περὶ τῆς ἀγάπης μεταβαίνει λόγον· ὅμοιον δὲ ὡς εἰ λέγοι· Οὐκ ἀνεχόμεθα σιωπᾷν πρὸς ὑμᾶς, ἀλλὰ καὶ ἐπιθυμοῦμεν φθέγξασθαι καὶ διαλέγεσθαι ὑμῖν, ὅπερ ἔθος τῶν ἀγαπώντων ἐστίν. Ἡ καρδία ἡμῶν πεπλάτυται. Θερμὴ γὰρ οὖσα ἡ ἀγάπη, καὶ τὸ στόμα ἀνεπτέρωσε Παύλου, καὶ τὴν καρδίαν ἐπλάτυνεν. Οὐδὲ γὰρ τῷ στόματι φιλῶ, φησὶν, ἀλλὰ καὶ τὴν καρδίαν συνᾴδουσαν ἔχω. Οὐ στενοχωρεῖσθε ἐν ἡμῖν. Πάντας ἔνδον ἔχομεν, φησὶ, καὶ οὐδὲ τοῦτο ἁπλῶς, ἀλλὰ μετὰ εὐρυχωρίας πολλῆς. Στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν. Τὴν δὲ αὐτὴν ἀντιμισθίαν.","english":"As deceivers and yet true; as unknown and yet well known. He calls \"left\" the things that seem to be painful, although these are the things that have the reward, but he calls them so according to the opinion of the many. And \"right,\" the powers that are being worked. As dying, and behold we live. He says this, showing the ineffable power of God. As being chastened, and not being put to death. He says this too, showing also for whose sake God permits these things; for whom the Lord loves, he also chastens. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things. For among those outside we are suspected of being in despondency, but we have pleasure in full bloom. And he says all these things, commanding us not to be disturbed by the opinions of the many, even if they call us deceivers, even if they consider us condemned, even if death-doomed, even if sorrowful, even if in poverty, even if having nothing. Our mouth has been opened to you, Corinthians. Having recounted the things concerning his own trials and afflictions, he passes over to the discourse concerning love; and it is as if he were saying: We do not endure to be silent toward you, but we also desire to speak and converse with you, which is the custom of those who love. Our heart has been enlarged. For love, being warm, both winged the mouth of Paul and enlarged his heart. For I do not love with the mouth only, he says, but I also have the heart in harmony. You are not straitened in us. We have all things within, he says, and not this simply, but with much spaciousness. But you are straitened in your own affections. And the same recompense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"Καὶ ἡ ἐπιτίμησις μετὰ φειδοῦς πολλῆς προσάγεται. Οὐκ εἶπε γὰρ, οὐ φιλεῖτε ἡμᾶς, ἀλλ' ὅτι οὐ μετὰ τοῦ αὐτοῦ μέτρου. Ὡς τέκνοις λέγω· πλατύνθητε καὶ ὑμεῖς. Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; ἢ τίς κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστοῦ Ἀντὶ τοῦ, οὐδὲν μέγα αἰτῶ, εἰ πατὴρ ὢν, βούλομαι φιλεῖσθαι παρ' ὑμῶν. Πρὸς Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστῳ; Ὁ ἀποστάτης; τῇ Ἑβραίων φωνῇ. Τίς δὲ συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων; ὑμεῖς γὰρ ναὸς Θεοῦ ἐστε ζῶντος, καθὼς εἶπεν ὁ Θεός. Οὔτε ὁ βασιλεὺς ὑμῶν ἔχει τι κοινὸν πρὸς αὐτόν. Τίς γὰρ συμφώνησις Χριστοῦ πρὸς Βελίαρ; οὔτε τὰ πράγματα· τίς γὰρ κοινωνία φωτὶ πρὸς σκότος; οὐκοῦν οὐδὲ ὑμᾶς δεῖ. Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω· καὶ ἔσομαι αὐτῶν Θεὸς, καὶ αὐτοὶ ἔσονταί μου λαός. Φεύγων τὴν κολακείαν μαρτυρίᾳ πιστοῦται τὸ εἶναι αὐτοὺς ναοὺς Θεοῦ. Διὸ ἐξέλθατε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, λέγει Κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε, κἀγὼ εἰσ δέξομαι ὑμᾶς· καὶ ἔσομαι ὑμῖν εἰς Πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι, εἰς υἱοὺς καὶ θυγατέρας, λέγει Κύριος παντοκράτωρ.","english":"And the rebuke is brought forward with great forbearance. For he did not say, \"You do not love us,\" but that it is not with the same measure. I speak as to children: be enlarged also yourselves. Do not become unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? And what agreement has Christ—instead of, I ask nothing great, if being a father, I wish to be loved by you—with Belial? Or what portion has a believer with an unbeliever? The apostate, in the Hebrew tongue. And what concord has the temple of God with idols? For you are the temple of the living God, just as God said. Neither does your king have anything in common with him. For what agreement has Christ with Belial? Nor do the things themselves: for what fellowship has light with darkness? Therefore neither must you. I will dwell in them and walk among them, and I will be their God, and they shall be my people. Avoiding flattery, he confirms by testimony that they are temples of God. Therefore come out from among them and be separate, says the Lord, and do not touch what is unclean, and I will receive you; and I will be to you a Father, and you shall be to me sons and daughters, says the Lord Almighty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"ΚΕΦΑΛ. Ζʹ.\n\nΤαύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοὶ, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην. Οὐ γὰρ τὸ μὴ ἀκαθάρτου ἅπτεσθαι ποιεῖ καθαρὸν, ἀλλὰ καὶ ἄλλων ἡμῖν χρεία πρὸς τὸ γενέσθαι ἁγίους, σπουδῆς, προσοχῆς, εὐσεβείας, καὶ ἁπλῶς εἰπεῖν ἀρετῆς πάσης. Ἐν φόβῳ Θεοῦ. Ἔστι γὰρ ἐπιτελεῖν σωφροσύνην οὐκ ἐν φόβῳ Θεοῦ, ἀλλὰ διὰ κενοδοξίαν· ἄλλως τε καὶ τὴν ὁδὸν τῆς σωφροσύνης ἡμᾶς διδάσκει, μονονουχὶ λέγων· εἰ καὶ τυραννικὸν ᾖ ἐπιθυμία, ἀλλ' ἐὰν ἐπιτυχήσῃς τὸν τοῦ Θεοῦ φόβον, καταλύσεις αὐτῆς τὴν μανίαν. Ἁγιωσύνην δὲ ἐνταῦθα, οὐ τὴν σωφροσύνην λέγει μόνον, ἀλλὰ καὶ πάσης ἁμαρτίας ἀπαλλαγήν. Χωρήσατε ὑμᾶς. Πάλιν τὸν περὶ ἀγάπης κινεῖ λόγον, συστέλλων τὸ τραχὺ τῆς ἐπιτιμήσεως. Ὅρα δὲ πῶς καὶ ἐλεεινῶς τὸ, Χωρήσατε. Ὅμοιον δὲ ὡς εἰ λέγοι· Τίς ἡμᾶς ἀπήλασεν, φησὶ, τίς ἐξέβαλε τῆς διανοίας τῆς ὑμετέρας; πόθεν στενοχωρούμεθα ἐν ὑμῖν; Οὐδένα ἠδικήσαμεν. Ὅρα πῶς πάλιν οὐ τίθησι τὰς εὐεργεσίας, ἀλλ' ἐπαχθέστερον καὶ πληκτικώτερον τὸν λόγον ποιεῖ. Οὐδένα ἐφθείραμεν. Τουτέστιν, οὐδένα ἠπατήσαμεν, ὥσπερ καὶ ἀλλαχοῦ λέγει· Μήπως ὡς ὁ ὄφις Εὖαν ἠπάτησεν, οὕτω φθαρῇ τὰ νοήματα ὑμῶν. Οὐδένα ἐπλεονεκτήσαμεν. Οὐχ ἡρπάσαμεν, φησὶ, τά τινων χρήματα. Οὐ πρὸς κατάκρισιν","english":"CHAPTER 7.\n\nHaving therefore these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, perfecting holiness. For it is not the mere abstaining from touching what is unclean that makes one clean, but we also need other things in order to become holy—zeal, attentiveness, piety, and, simply put, every virtue. In the fear of God. For it is possible to practice chastity not in the fear of God, but for the sake of vainglory; and besides, he teaches us the way of chastity, almost saying: even if the desire be tyrannical, yet if you attain the fear of God, you will destroy its madness. And by \"holiness\" here he means not chastity only, but release from every sin. Be enlarged. Again he stirs up the discourse about love, softening the harshness of the rebuke. And observe how piteously he says, Be enlarged. It is as if he were saying: Who drove us away, he says, who cast us out of your mind? From where are we cramped among you? We have wronged no one. Observe how again he does not set down his benefactions, but makes his speech more weighty and more striking. We have corrupted no one. That is, we have deceived no one, just as he also says elsewhere: Lest, as the serpent deceived Eve, so your thoughts should be corrupted. We have taken advantage of no one. We have not seized, he says, anyone's possessions. Not for condemnation","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"λέγω. Ἐπειδὴ ᾔσθετο τῆς βαρύτητος, ἐπιδιορθοῦται πάλιν. Προείρηκα γὰρ, ὅτι ἐν ταῖς καρδίαις ἡμῶν ἐστε, εἰς τὸ συναποθανεῖν καὶ συζῇν. Αὕτη μεγίστη φιλίας ἀπόδειξις, ὅταν καταφρονούμενος καὶ συναποθανεῖν αὐτοῖς αἱρῆται καὶ συζῆσαι. Τοῦτο δέ φησιν, ἐπιτείνων τὴν ἀγάπην. Ἔνι γὰρ καὶ φιλεῖν καὶ κινδύνους φεύγειν, ἀλλ' οὐχ ἡμεῖς οὕτω, φησίν. Ὁ δὲ νοῦς οὗτος. Ἂν συμβῇ, φησὶν, ἐπενεχθῆναι κίνδυνον, πάντα ἕτοιμός εἰμι ὑπὲρ ὑμῶν παθεῖν, καὶ οὔτε θάνατος, οὔτε ζωή μοί τι κατὰ τοῦτο φαίνεται· ἀλλ' ἔνθα ἐὰν ζῆτε ὑμεῖς, τοῦτο ἐμοὶ προτιμώτερον, καὶ θάνατος ζωῆς, καὶ ζωὴ θανάτου. Πολλή μοι παῤῥησία πρὸς ὑμᾶς· πολλή μοι καύχησις ὑπὲρ ὑμῶν. Διὰ τοῦτο, φησὶ, τοιαῦτα λέγειν τολμῶ, οὐ πρὸς κατάκρισιν, ἀλλὰ διὰ τὴν πολλὴν παῤῥησίαν. Πεπλήρωμαι τῇ παρακλήσει. Ποία παρακλήσει, ἢ τῇ παρ' ὑμῶν, ὅτι διορθωθέντες, φησὶν, διὰ τῶν ἔργων παρακαλέσατέ με; Ὑπερπερισσεύομαι τῇ χαρᾷ ἐπὶ πάσῃ τῇ θλίψει ἡμῶν. Καὶ γὰρ ἐλθόντων ἡμῶν εἰς Μακεδονίαν. Τουτέστι, πλεῖον οὐ λελύπημαι, τεθεράπευμαι, Οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν. Ἐπειδὴ εἶπεν, τὴν θλίψιν, λέγει καὶ ποταπὴ ἡ θλίψις, καὶ ἐπαίρει αὐτὴν τῷ λόγῳ, ἵνα δείξῃ πόσην σπουδὴν ἐκ τούτων, καὶ παραμυθίαν, καὶ χαρὰν ἐποίησεν, εἴ γε τοσαύτην ἀπεκρούσατο ὀδύνην. Ἀλλ' ἐν παντὶ θλιβόμενοι. Καὶ πῶς; δηλοῦται διὰ τῶν ἑξῆς. Ἔξωθεν μάχαι. Παρὰ τῶν ἀπίστων. Ἔσωθεν φόβος· ἀλλ' ὁ παρακαλῶν τοὺς ταπεινοὺς ὁ Θεὸς, παρεκάλεσεν ἡμᾶς ἐν τῇ παρουσίᾳ Τίτου. Οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ, ἀλλὰ καὶ ἐν τῇ παρακλήσει· ᾗ παρεκλήθη ἐφ' ὑμῖν, ἀναγγέλλων ἡμῖν.","english":"I say. Since he perceived the weight of it, he corrects himself again. For I have said before that you are in our hearts, to die together and to live together. This is the greatest proof of friendship, when one who is despised chooses even to die together with them and to live together. He says this, intensifying his love. For it is possible both to love and to avoid dangers, but we are not so, he says. And this is the meaning. If it should happen, he says, that danger is brought upon us, I am ready to suffer all things for your sake, and neither death nor life appears to me as anything in this regard; but wherever you live, this is more preferable to me, and death than life, and life than death. I have great boldness toward you; I have great boasting on your behalf. For this reason, he says, I dare to say such things, not for condemnation, but because of my great boldness. I am filled with comfort. With what comfort, if not that which comes from you, because having been corrected, he says, you comforted me through your works? I overflow with joy in all our affliction. For even when we came into Macedonia. That is, I am no longer grieved more, I have been healed. Our flesh had no rest. Since he mentioned the affliction, he also says of what sort the affliction was, and he elevates it by his account, in order to show how much zeal and consolation and joy he produced by these things, if indeed he drove away so much pain. But in every affliction. And how? This is made clear by what follows. Without were fightings. From the unbelievers. Within were fears; but God, who comforts the humble, comforted us by the presence of Titus. And not only by his presence, but also by the comfort with which he was comforted concerning you, reporting to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Διὰ τοὺς ἀσθενεῖς τῶν πιστῶν, μὴ παρασυρῶσιν. Οὐδὲ γὰρ παρὰ Κορινθίοις μόνον τοιαῦτα ἐσήμανεν, ἀλλὰ καὶ ἀλλαχοῦ. Τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμὸν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ, ὥστε ἐμὲ μᾶλλον χαρῆναι. Ἐπειδὴ μεγάλα αὐτοῖς ἐμαρτύρησεν, ἵνα μὴ δόξῃ κολακεύειν, μάρτυρα αὐτοῖς παράγει Τίτον, ὃς παρ' αὐτῶν ἀφίκετο πρὸς Παῦλον μετὰ τὴν προτέραν ἐπιστολήν. Ὅτι εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστολῇ, οὐ μεταμέλομαι, εἰ καὶ μετεμελόμην. Βλέπω γὰρ, ὅτι ἡ ἐπιστολὴ ἐκείνη, εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς, νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, Ταῦτα ἀπήγγελλεν, ὅτι τοσαύτην μετάνοιαν τὴν Κορινθίων, τὸν ζῆλον. Ζῆλον δέ φησι, τὸν αὐτοῦ. Λέγει οὖν· Ἐπυρώθητε, καὶ ἐξεκάητε, δεξάμενοί μου τὰ γράμμα, διὰ ταῦτα περισσεύω τῇ χαρᾷ. Ἀλλ' ὅτι ἐλυπήθητε εἰς μετάνοιαν. Ἀπολογεῖται λοιπὸν ὑπὲρ τῆς ἐπιστολῆς, ὅτι ἀκίνδυνον ἦν αὐτοὺς θεραπεύειν τῆς ἁμαρτίας τῆς διορθωθείσης. Ὅμοιον δὲ ὡς εἰ λέγοι· εἰ καὶ τοιαῦτα ἦν τὰ γραφέντα παρ' ἐμοῦ, ὥστε ὑπερβαίνειν τὸ μέτρον τῆς ἐπιτιμήσεως, καὶ ποιῆσαί με μεταμεληθῆναι, ἀλλὰ τὸ πολὺ, κέρδος τὸ ἐξ αὐτῶν οὐκ εἴασέ με μεταμεληθῆναι. Ταῦτα δὲ ἔλεγεν, οὐχ ὡς ἀμέτρως ἐπιτιμήσας, ἀλλὰ τὰ ἐγκωμία αὐτῶν αὔξων. Τοιαύτην γὰρ ἐπεδείξασθε τὴν διόρθωσιν, ὥστε εἰ καὶ ἔτυχον σφοδρότερον ἐπιπλήξας, καὶ οὕτως ὡς καὶ καταγνῶναι ἐμαυτοῦ, ἐπαινεῖν νῦν ἐμαυτὸν ἀπὸ τοῦ τέλους. Ἐλυπήθητε γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν. Ἡ γὰρ κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη, θάνατον κατεργάζεται.","english":"For the sake of the weak among the faithful, lest they be swept away. For he did not signify such things only among the Corinthians, but also elsewhere. Your longing, your lamentation, your zeal for me, so that I rejoiced all the more. Since he had testified great things to them, lest he seem to flatter, he brings forward Titus as a witness to them, who had come from them to Paul after the former letter. That even if I grieved you in the letter, I do not regret it, even if I did regret it. For I see that that letter, even if it grieved you for an hour, now I rejoice, not that you were grieved. These things he reported, that such great repentance of the Corinthians, the zeal. And he calls zeal his own. He says therefore: You were inflamed and set ablaze, having received my writings; for this reason I abound in joy. But because you were grieved unto repentance. He now defends himself concerning the letter, that it was without danger to heal them of the sin that had been corrected. And it is like as if one were to say: even if what was written by me was such as to exceed the measure of rebuke, and to make me regret it, yet the great gain from them did not allow me to regret it. But he said these things, not as one who had rebuked without measure, but magnifying their praises. For you displayed such correction, that even if I happened to have rebuked more vehemently, and thus as even to condemn myself, I now praise myself from the outcome. For you were grieved according to God, so that you might be harmed in nothing by us. For grief according to God works repentance unto salvation not to be regretted; but the grief of the world works death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Ἰδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς, πόσην κατειργάσατο ὑμῖν σπουδήν; Τὴν αἰτίαν εἶπε, τοῦ μηκέτι αὐτὸν λυπεῖσθαι. Τὸ μὲν γὰρ λυπηρὸν βραχὺ, φησὶ, τὸ δὲ ὠφέλιμον, διηνεκές. Ἀλλὰ ἀπολογίαν. Πρὸς ἐμέ. Ἀλλὰ ἀγανάκτησιν. Πρὸς ἐκεῖνον τὸν ἡμαρτηκότα. Ἀλλὰ φόβον. Καὶ γὰρ σφόδρα δεδοικότων ἦν ἡ τοσαύτη σπουδὴ, καὶ ἡ ταχυτάτη διόρθωσις. Ἀλλὰ ἐπιποθίαν. Τὴν πρὸς ἐμέ. Ἀλλὰ ζῆλον. Τὸν ὑπὲρ τοῦ Θεοῦ. Ἀλλ' ἐκδίκησιν. Καὶ γὰρ ἐξεδικήσατε, φησι, τοὺς τοῦ Θεοῦ νόμους ὑβρισθέντας. Ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι τὸ πρᾶγμα. Οὐ τὸ μὴ κοινωνεῖν μόνον· τοῦτο γὰρ φανερὸν ἦν, ἀλλὰ καὶ τὸ μὴ συνήδεσθαι. Ἐπειδὴ γὰρ ἐν τῇ προτέρᾳ Ἐπιστολῇ αὐτὸ τοῦτο ἐνεκάλει αὐτοῖς, λέγων· Καὶ ὑμεῖς πεφυσιωμένοι ἐστέ· ἐνταῦθά φησι· Καὶ ὑμεῖς ἀπηλλάξατε ἑαυτοὺς τῆς ὑποψίας. Οὐχ ἕνεκεν τοῦ ἀδικήσαντος, οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος, ἀλλ'\n\nἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ἡμῶν τὴν ὑπὲρ ὑμῶν πρὸς ὑμᾶς ἐνώπιον τοῦ Θεοῦ. Διὰ τοῦτο παρακεκλήμεθα, ἐπειδὴ τῇ παρακλήσει ὑμῶν περισσοτέρως μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου, ὅτι ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν. Ὅτι εἴ τι αὐτοῦ ὑπὲρ ὑμῶν κεκαύχημαι, οὐ κατῃσχύνθην, ἀλλ' ὡς πάντα ἐν ἀληθείᾳ ἐλάλησα ὑμῖν, οὕτως καὶ ἡ καύχησις ἡμῶν ἡ πρὸς Τίτον, ἀλήθεια ἐγενήθη, καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς, ἀναμιμνησκομένου τὴν πάντων ὑμῶν ὑπακοὴν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν. Χαίρω ὅτι ἐν παντὶ θαῤῥῶ ἐν ὑμῖν. Ἵνα μὴ λέγωσι, Τί ἐπιτιμᾷς ἡμῖν, εἰ ἁγνοί ἐσμεν τῷ πράγματι; λέγει· Διὸ οὕτω ἔγραψα ὑμῖν, ἵνα εἰδῆτε πῶς ὑμᾶς φιλῶ.","english":"For behold, this very thing, that you were made sorry according to God, how much earnestness did it work in you? He stated the reason, that he might no longer be grieved. For the painful part, he says, is brief, but the beneficial part is perpetual. But an apology. Toward me. But an indignation. Toward the one who had sinned. But a fear. For such earnestness, and the swiftest correction, belonged to those who feared exceedingly. But a longing. The one toward me. But a zeal. The one for God. But a vengeance. For you avenged, he says, the laws of God that had been insulted. In everything you established yourselves to be pure in the matter. Not only in not sharing in it—for this was evident—but also in not being pleased with it. For since in the former Epistle he was reproaching them for this very thing, saying: And you are puffed up; here he says: And you have cleared yourselves of the suspicion. Not for the sake of the one who did the wrong, nor for the sake of the one who was wronged, but for the sake of making manifest our earnestness for you, which we have on your behalf, before God. For this reason we have been comforted, because in your comfort we rejoiced all the more exceedingly at the joy of Titus, because his spirit has been refreshed by all of you. For if in anything I have boasted to him about you, I was not put to shame, but as I spoke all things to you in truth, so also our boasting before Titus became truth, and his affection is more abundantly toward you, as he remembers the obedience of all of you, how you received him with fear and trembling. I rejoice that in everything I have confidence in you. Lest they say, Why do you rebuke us, if we are pure in the matter? he says: Therefore I wrote to you thus, that you might know how I love you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"ΚΕΦΑΛ. Ηʹ.\n\nΓνωρίζομεν δὲ ὑμῖν, ἀδελφοὶ, τὴν χάριν τοῦ Θεοῦ, τὴν δεδομένην ἐν ταῖς Ἐκκλησίαις τῆς Μακεδονίας, ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν. Τὸν περὶ ἐλεημοσύνης αὐτοῖς κινεῖ λόγον· ἵνα δὲ μὴ ἐπαίρωνται, χάριν τὸ πρᾶγμα καλεῖ, καὶ τὰ ἑτέρων διηγούμενος, σπουδαιοτέρους αὐτοὺς ἐργάζεται. Καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν, Τουτέστι. πολλὴ καὶ ἄφατος ἔδειξεν αὐτῶν τὴν ἁπλότητα. Εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν· ὅτι κατὰ δύναμιν μαρτυρῶ, καὶ ὑπὲρ δύναμιν, αὐθαίρετοι μετὰ πολλῆς παρακλήσεως, δεόμενοι ἡμῶν τὴν χάριν. Οὐ μόνον οὐκ ἐνεπόδισεν αὐτοῖς πρὸς δαψίλειαν ἡ πτωχεία, φησὶν, ἀλλὰ καὶ ἀφορμὴ γέγονε τῆς περισσεύσεως. Ὧ γὰρ μᾶλλον ἦσαν πένητες, τοσοῦτον μᾶλλον ἐφιλοτιμοῦντο. Καὶ κοινωνίαν τῆς διακονίας τῆς εἰς τοὺς ἁγίους, καὶ οὐ καθὼς ἠλπίσαμεν, ἀλλ' ἑαυτοὺς ἔδωκαν πρῶτον τῷ Κυρίῳ καὶ ἡμῖν διὰ θελήματος Θεοῦ, εἰς τὸ παρακαλέσαι ἡμᾶς Τίτον, ἵνα καθὼς προενήρξατο, οὕτως ἐπιτελέσῃ εἰς ὑμᾶς καὶ τὴν χάριν αὐτήν. Ὅρα πῶς πάλιν ἐπαίρει τὸ πρᾶγμα σεμνοῖς ὀνόμασιν. Ἀλλ' ὥσπερ ἐν παντὶ περισσεύετε πίστει, καὶ λόγῳ, καὶ γνώσει, καὶ πάσῃ σπουδῇ, καὶ τῇ ἐξ ὑμῶν ἐν ὑμῖν ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ χάριτι περισσεύητε. Ὅρα δὲ πάλιν μετὰ ἐγκωμίου τὴν προτροπὴν γινομένην. Πίστιν δὲ τὴν τῶν χαρισμάτων λέγει, καὶ λόγον τὸν τῆς σοφίας, καὶ γνῶσιν τὴν τῶν δογμάτων. Πᾶσαν δὲ σπουδὴν, τὴν περὶ τὴν ἄλλην πᾶσαν ἀρετήν. Οὐ κατ' ἐπιταγὴν λέγω, ἀλλὰ διὰ τῆς ἑτέρων σπουδῆς, καὶ τὸ τῆς ὑμετέρας ἀγάπης γνήσιον δοκιμάζων. Ἀνεπαχθῆ πάλιν τὸν λόγον ποιεῖ.","english":"CHAPTER 8.\n\nWe make known to you, brothers, the grace of God which has been given in the churches of Macedonia, that in much testing of affliction the abundance of their joy. He raises the topic of almsgiving to them; but so that they may not be puffed up, he calls the matter a grace, and by recounting the deeds of others, he makes them more earnest. And their poverty according to depth abounded, that is, it showed their simplicity to be great and ineffable. Into the wealth of their simplicity: that according to their power I bear witness, and beyond their power, of their own accord with much entreaty, begging of us the grace. Not only did poverty not hinder them, he says, toward liberality, but it even became an occasion of abundance. For the poorer they were, the more they were moved to generosity. And a fellowship of the ministry that is for the saints, and not as we hoped, but they gave themselves first to the Lord and to us through the will of God, so as to encourage us to urge Titus, that just as he had begun before, so he might also complete this grace among you. See how again he elevates the matter with dignified names. But just as in everything you abound in faith, and in speech, and in knowledge, and in all earnestness, and in the love from you among you, so that you may also abound in this grace. See again how the exhortation is made with praise. He calls faith that of the gifts, and speech that of wisdom, and knowledge that of the doctrines. And all earnestness, that concerning every other virtue. I do not say this by way of command, but through the earnestness of others, also testing the genuineness of your love. Again he makes the word without offense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Γινώσκετε γὰρ τὴν χάριν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι δι' ἡμᾶς ἐπτώχευσεν πλούσιος ὢν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε, καὶ γνώμην ἐν τούτῳ δίδωμι. Τοῦτο γὰρ ὑμῖν συμφέρει, οἵτινες οὐ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν προενήρξασθε ἀπὸ πέρυσι. Τὸν περὶ τῆς οἰκονομίας κινεῖ λόγον, καὶ ἐκ τούτου ἐπὶ τὴν ἐλεημοσύνην προτρέπων. Νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπιτελέσατε, ὅπως καθάπερ ἡ προθυμία τοῦ θέλειν, οὕτω καὶ τοῦ ἐπιτελέσαι ἐκ τοῦ ἔχειν. Εἰ γὰρ ἡ προθυμία πρόκειται, καθ' ὃ ἂν ἔχῃ, εὐπρόσδεκτος, οὐ καθ' ὃ οὐκ ἔχει. Οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν δὲ θλίψις, ἀλλ' ἐξ ἰσότητος ἐν τῷ νῦν καιρῷ, τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα, ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα· ὅπως γένηται ἰσότης, καθὼς γέγραπται. Ἡ προθυμία, φησὶν, ἐκ τῆς γνώμης· τὸ δὲ ποιῆσαι, ἐκ τοῦ ἔχειν. Ὁ τὸ πολὺ, οὐκ ἐπλεόνασε, καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησεν. Ἐκ τούτου κατασκευάζει τὴν προθυμίαν αὐτῶν σφοδροτάτην, δεικνὺς ὅτι εἰ μὴ μεταδοῖεν ἑτέροις, οὐχ ἕξουσί τι πλέον, πάντα ἔνδον συνάγοντες· καὶ παραφέρει ἱστορίαν παλαιάν· οἱ γὰρ πολὺ συνάγοντες, οὐ μεῖζον τῶν ἔλαττον μέτρον συναγόντων εὑρίσκοντο ἔχοντες, τὴν ἀπληστίαν αὐτῶν τοῦ Θεοῦ ταύτην κολάζοντος. Ταῦτα δὲ λέγει, ἅμα καὶ φοβίζων αὐτοὺς ἀπὸ τῶν τότε γενομένων, καὶ πείθων μηδαμοῦ τοῦ πλείονος ἐφίεσθαι. Χάρις δὲ τῷ Θεῷ τῷ διδόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ Τίτου· ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων, αὐθαίρετος ἐξῆλθε πρὸς ὑμᾶς. Ἐπειδὴ περὶ ἐλεημοσύνης","english":"For you know the grace of our Lord Jesus Christ, that for our sakes he became poor, though he was rich, so that by his poverty you might become rich, and in this I give my opinion. For this is expedient for you, who not only began to do, but also to will, from last year. He raises the topic of the economy, and from this urges them on to almsgiving. But now also complete the doing, so that just as the readiness of willing, so also the completing may be from what you have. For if the readiness is present, according as one has, it is acceptable, not according as one does not have. For it is not so that others may have relief and you affliction, but from equality in the present time, your abundance for their deficiency, so that their abundance also may become for your deficiency; so that equality may come about, as it is written. The readiness, he says, is from the opinion; but the doing is from what one has. He who had much did not abound, and he who had little did not lack. From this he establishes their readiness as most vehement, showing that if they do not share with others, they will have nothing more, gathering everything within; and he brings forward an ancient account: for those who gathered much were found to have no greater measure than those who gathered less, God punishing this insatiability of theirs. And he says these things, at once frightening them from what happened then, and persuading them nowhere to desire the greater. But thanks be to God who gives the same earnestness for you in the heart of Titus; because he received the exhortation, and being more earnest, he went out to you of his own accord. Since concerning almsgiving","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"διελέχθη, διαλέγεται λοιπὸν καὶ ὑπὲρ τῶν μελλόντων λαμβάνειν τὰ χρήματα, καὶ ἀποκομίζειν αὐτά. Τοῦτο γὰρ προτρέπεται πρὸς τὸ πλείω ποιῆσαι τὴν προθυμίαν τῶν εἰσφερόντων. Ὁ γὰρ θαῤῥῶν ὑπὲρ τοῦ διακονοῦντος, καὶ μὴ ὑποπτεύων αὐτὸν, μετὰ πλείονος αὐτὰ τῆς δαψιλείας ἐπιδίδωσιν. Ἢ τὴν ὑπὲρ Θεσσαλονικέων ἔσχεν, ἢ τὴν αὐτὴν ἐμοί. Συνεπέμψαμεν δὲ μετ' αὐτοῦ τὸν ἀδελφὸν, οὗ ὁ ἔπαινος ἐν τῷ Εὐαγγελίῳ διὰ πασῶν τῶν Ἐκκλησιῶν. Καὶ τίς οὗτος, ἢ πηλίκος, οὗ καὶ τὴν πρᾶξιν σημαίνει, ἐπαινετὸν αὐτὸν ἐκ τοῦ εὐαγγελίζεσθαι λέγων; Τινὲς τὸν Λουκᾶν φασι, τινὲς τὸν Βαρνάβαν· καὶ γὰρ τὸ ἄγραφον κήρυγμα τὸ Εὐαγγέλιόν ἐστιν. Οὐ μόνον δὲ, ἀλλὰ καὶ χειροτονηθεὶς ὑπὸ τῶν Ἐκκλησιῶν, συνέκδημος ἡμῶν ἐν τῇ χάριτι ταύτῃ τῇ διακονουμένῃ ὑφ' ἡμῶν πρὸς τὴν αὐτοῦ Κυρίου δόξαν, καὶ προθυμίαν ἡμῶν, στελλόμενοι τοῦτο. Ἀπὸ τούτου ἐστὶν αἰδέσιμος, ὅτι κηρύττων εὐδοκιμεῖ. Μή τις ἡμᾶς μωμήσηται ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ' ἡμῶν, προνοούμενοι καλὰ, οὐ μόνον ἐνώπιον Κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων. Συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδελφὸν ἡμῶν, ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον ὄντα, νυνὶ δὲ πολὺ σπουδαιότερον, πεποιθήσει πολλῇ τῇ εἰς ὑμᾶς, εἴτε ὑπὲρ Τίτου κοινωνὸς ἐμὸς, καὶ εἰς ὑμᾶς συνεργὸς, εἴτε ἀδελφοὶ ἡμῶν ἀπόστολοι Ἐκκλησιῶν, δόξα Χριστοῦ. Διὰ τοῦτο τοιούτους ὑμῖν ἐπέμψαμεν, φησὶν, ἵνα μή τις ὑποπτεύῃ τὴν διακονίαν ἡμῶν, ὡς παρακλεπτόντων ἡμῶν μέρος τι τῶν χρημάτων. Τὴν οὖν ἔνδειξιν τῆς ἀγάπης ὑμῶν, καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν, εἰς αὐτοὺς ἐνδείξασθε εἰς πρόσωπον τῶν Ἐκκλησιῶν.","english":"He conversed, and now he also speaks concerning those who are to receive the money and to carry it away. For he urges this in order to make the zeal of the contributors greater. For the one who has confidence in the minister, and does not suspect him, gives with greater abundance. Either he had the care for the Thessalonians, or the same as I. And we sent with him the brother whose praise is in the Gospel throughout all the Churches. And who is this, or how great, whose action also he signifies, calling him praiseworthy because of his preaching of the Gospel? Some say it is Luke, some Barnabas; for the unwritten proclamation is the Gospel. And not only so, but also having been appointed by the Churches, our fellow-traveler in this grace which is ministered by us to the glory of the Lord himself, and our zeal, sending this. From this he is worthy of respect, because while preaching he is well approved. Let no one blame us in this abundance which is ministered by us, providing what is good, not only before the Lord, but also before men. And we sent with them our brother, whom we have proved in many things to be often earnest, but now much more earnest, with great confidence which is toward you, whether for Titus, my partner and fellow-worker toward you, or our brothers, apostles of Churches, the glory of Christ. Therefore, he says, we sent such men to you, so that no one may suspect our ministry, as though we were secretly stealing some part of the money. Therefore show the proof of your love, and of our boasting on your behalf, toward them in the presence of the Churches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Τοῦτο γάρ ἐστι, φησὶν, ὁ βίος αὐτοῖς, ὥστε τὸν Χριστὸν δι' αὐτῶν δοξάζεσθαι. Ὅμοιον δὲ τῷ, Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ἔργα ὑμῶν, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν, τὸν ἐν τοῖς οὐρανοῖς. Ἅμα δὲ καὶ ἄλλο τι δηλοῦν βούλεται· Ὡς ἀδελφοὺς δέξασθε, φησὶν, ὡς ἀποστόλους τῶν Ἐκκλησιῶν, ὡς εἰς δόξαν τοῦ Χριστοῦ, ὡς καὶ ὑμεῖς εἰς δόξαν τοῦ Χριστοῦ ποιοῦντες. Διὸ καὶ ἐπάγει· Τὴν οὖν ἔνδειξιν τῆς ἀγάπης ὑμῶν. ΚΕΦΑΛ. Θʹ.\n\nΠερὶ μὲν γὰρ τῆς διακονίας τῆς εἰς τοὺς ἁγίους περισσόν μοί ἐστι τοῦ γράφειν ὑμῖν. Οἶδα γὰρ τὴν προθυμίαν ὑμῶν, ἣν ὑπὲρ ὑμῶν καυχῶμαι Μακεδόσιν, ὅτι Ἀχαΐα παρεσκεύασται ἀπὸ πέρυσι, καὶ ὁ ἐξ ὑμῶν ζῆλος ἠρέθισε τοὺς πλείονας. Ἔπεμψα δὲ τοὺς ἀδελφοὺς, ἵνα μὴ τὸ καύχημα ὑμῶν τὸ ὑπὲρ ὑμῶν κενωθῇ ἐν τῷ μέρει τούτῳ. Ἵνα καθὼς ἔλεγον, παρεσκευασμένοι ἦτε· μήπως ἐὰν ἔλθωσι σὺν ἐμοὶ Μακεδόνες, καὶ εὕρωσιν ὑμᾶς ἀπαρασκευάστους, καταισχυνθῶμεν ἡμεῖς (ἵνα μὴ λέγωμεν ὑμεῖς) ἐν τῇ ὑποστάσει ταύτῃ τῆς καυχήσεως. Ἀναγκαῖον οὖν ἡγησάμην παρακαλέσαι τοὺς ἀδελφοὺς, ἵνα προέλθωσιν εἰς ὑμᾶς, καὶ προκαταρτίσωσι τὴν προκατηγγελμένην εὐλογίαν ὑμῶν ταύτην, ἑτοίμην εἶναι οὕτως. Τοσαῦτα περὶ αὐτῆς εἰπόντι, φησὶ, περιττόν μοι γράφειν ὑμῖν. Καὶ οὐ τοῦτο μόνον τὸ συνετὸν αὐτοῦ, ἀλλὰ καὶ ὅ τι πάλιν λέγει περὶ αὐτῆς. Ὡς εὐλογίαν, καὶ μὴ ὡς πλεονεξίαν. Τοῦτο δὲ, ὁ σπείρων φειδομένως, φειδομένως καὶ θερίσει· καὶ ὁ σπείρων ἐπ' εὐλογίαις, ἐπ' εὐλογίαις καὶ θερίσει. Ἕκαστος καθὼς προαιρεῖται τῇ καρδίᾳ, μὴ ἐκ λύπης, ἢ ἐξ ἀνάγκης. Ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεός·","english":"For this, he says, is their life, so that Christ may be glorified through them. And it is like the saying, Let your light shine before men, that they may see your good works and glorify your Father who is in heaven. At the same time he wishes to indicate something else as well: Receive them, he says, as brothers, as apostles of the Churches, as for the glory of Christ, as you also do for the glory of Christ. Therefore he adds: The proof therefore of your love. CHAPTER 9.\n\nFor concerning the ministry that is for the saints, it is superfluous for me to write to you. For I know your eagerness, of which I boast on your behalf to the Macedonians, that Achaia has been prepared since last year, and your zeal has stirred up the greater number. But I have sent the brothers, so that our boasting about you may not be emptied in this matter. So that, as I was saying, you might be prepared; lest perhaps if Macedonians come with me and find you unprepared, we (not to say you) should be put to shame in this confidence of boasting. Therefore I considered it necessary to exhort the brothers, that they should go before to you and arrange beforehand this blessing of yours previously announced, to be ready thus. Having said so much about it, he says, it is superfluous for me to write to you. And not only this is his prudence, but also what he again says about it: as a blessing, and not as covetousness. And this: He who sows sparingly will also reap sparingly; and he who sows with blessings will also reap with blessings. Each one according as he purposes in his heart, not out of grief or out of necessity. For God loves a cheerful giver.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"δυνατὸς δὲ ὁ Θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες, περισσεύητε εἰς πᾶν ἔργον ἀγαθὸν, καθὼς γέγραπται· ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα. Μὴ ἄκοντες, φησὶ, μηδὲ ἀναγκαζόμενοι, ἀλλ' ἑκόντες, καὶ προαιρούμενοι. Ὁ δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι, καὶ ἄρτον εἰς βρῶσιν χορηγήσαι, καὶ πληθύναι τὸν σπόρον ὑμῶν, καὶ αὐξήσαι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν· ἐν παντὶ πλουτιζόμενοι εἰς πᾶσαν ἁπλότητα, ἥτις κατεργάζεται δι' ὑμῶν εὐχαριστίαν τῷ Θεῷ. Δείκνυσιν ὅτι καὶ αὐτὰ τὰ διδόμενα ἐκ τοῦ Θεοῦ ἐστιν, ἵνα μὴ μεγάλα τις φρονῇ, ὡς οἰκεῖα διδούς. Σπέρμα γὰρ νῦν τὴν ἐλεημοσύνην καλεῖ. Δείκνυσι δὲ αὐτοῖς καὶ μέγαν\n\nὄντα τὸν μισθὸν τοῦ ἀποτελέσματος, γεννήματα δικαιοσύνης λέγων. Ὅτι ἡ διακονία τῆς λειτουργίας ταύτης, οὐ μόνον ἐστὶ προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, ἀλλὰ καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῷ Θεῷ, διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης, δοξάζοντες τὸν Θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ Εὐαγγέλιον τοῦ Χριστοῦ, καὶ ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς, καὶ εἰς πάντας, καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν ἐπιποθούντων ὑμᾶς διὰ τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ' ὑμῖν. Χάρις δὲ τῷ Θεῷ ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ.","english":"But God is able to make all grace abound toward you, so that in everything, always having all sufficiency, you may abound in every good work, as it is written: He has scattered abroad, he has given to the poor; his righteousness endures forever. Not unwillingly, he says, nor under compulsion, but willingly and by choice. Now may he who supplies seed to the sower and bread for food supply and multiply your seed and increase the fruits of your righteousness, being enriched in everything unto all simplicity, which through you produces thanksgiving to God. He shows that even the things given are from God, so that no one may think highly of himself, as though giving from his own possessions. For seed here he calls almsgiving. And he shows them also that great is the reward of the accomplishment, calling them fruits of righteousness. Because the ministry of this service is not only supplying the needs of the saints, but also abounding through many thanksgivings to God, through the proof of this ministry, glorifying God for the submission of your confession to the Gospel of Christ, and for the simplicity of your fellowship with them and with all, and by their supplication for you, longing for you because of the surpassing grace of God upon you. But thanks be to God for his indescribable gift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Ἡ διακονία τῆς ἐπιστολῆς, τουτέστιν ἡ φιλο τιμία τῶν χρημάτων, καὶ ἡ λειτουργία ἡμῶν αὕτη ἡ πνευματικὴ, καὶ ἡ δι' ἡμῶν διακονία, οὐ μόνον τοῦτο κατορθοῖ, ὅτι τὰ ὑστερήματα τῶν ἁγίων πληροῖ, καὶ διορθοῦται αὐτῶν τὴν πενίαν, ἀλλ' ὅτι διὰ πολλῶν καὶ ὑπὲρ πολλῶν εὐποιίαν, εὐχαριστίαν ἀναπέμπεσθαι παρασκευάζει. Τοῦτο γάρ ἐστι τὸ, Ἀλλὰ καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν. Ἐκεῖνοι γὰρ ἀποδεχόμενοι τὰ χρήματα, δοξάζουσι τὸν Θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ Εὐαγγέλιον. Ἵνα δὲ μὴ δείξῃ αὐτοὺς διὰ τοῦτο εὐχαριστοῦντας μόνον διὰ τὸ λαβεῖν, ὅρα πῶς αὐτοὺς ὑψηλοὺς ποιεῖ. Δοξάζουσι, φησὶν, ὅτι οὕτως ὑποτεταγμένοι ἐστὲ τῷ Εὐαγγελίῳ· οὗ σημεῖον τοῦτό ἐστι, τὸ οὕτω δαψιλῶς εἰσφέρειν· τοῦτο γὰρ τὸ Εὐαγγέλιον ἐπιτάττει.\n\nΚΕΦΑΛ. Ιʹ.\n\nΑὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραότητος καὶ ἐπιεικείας τοῦ Χριστοῦ. Ἀπαρτίσας τὸν περὶ τῆς ἐλεημοσύνης λόγον, ὡς ἔδει, ἐπιτιμικωτέρων ἅπτεται λόγων, τοὺς ψευδαποστόλους αἰνιττόμενος διὰ τῆς πραότητος καὶ ἐπιεικείας, σφόδρα αὐτοὺς ἐντρέψαι βουλόμενος. Προβάλλεται οὖν τὴν πραότητα καὶ τὴν ἐπιείκειαν. ταύτῃ μείζονα ποιῶν τὴν κατηγορίαν. Ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαῤῥῶ εἰς ὑμᾶς. Τοῦτό φησιν, εἰς ἐκείνους αἰνιττόμενος τοὺς ψευδαποστόλους τοὺς λέγοντας, ὅτι Αἱ ἐπιστολαὶ βαρεῖαι, ἡ δὲ παρουσία τοῦ σώματος ἀσθενής. Ἢ οὕτως· Ἢ ὅτι κἂν μεγάλα φθέγξωμαι, οὐκ ἐξ ἀπονοίας, ἀλλ' ἐκ τοῦ θαῤῥεῖν ὑμῶν φθέγγομαι. Δέομαι δὲ, τὸ μὴ παρὼν θαῤῥῆσαι τῇ πεποιθήσει, ᾗ λογίζομαι τολμῆσαι ἐπί τινας.","english":"The ministry of the letter, that is, the generosity with money, and this spiritual service of ours, and the ministry carried out through us, accomplishes not only this—that it fills up the deficiencies of the saints and remedies their poverty—but also that, through many and on behalf of many, it brings about the sending up of thanksgiving for the good work. For this is the meaning of \"but also abounding through many thanksgivings.\" For they, receiving the money, glorify God for the submission of your confession to the Gospel. But so that he may not show that they give thanks for this reason only, because they received, see how he makes them lofty. They glorify, he says, because you are so submitted to the Gospel; the sign of this is the very fact of contributing so abundantly; for this is what the Gospel commands.\n\nCHAPTER 10.\n\nNow I myself, Paul, beseech you by the meekness and gentleness of Christ. Having completed the discourse concerning almsgiving, as was fitting, he touches on more reproving words, hinting at the false apostles through the meekness and gentleness, wishing greatly to put them to shame. He sets before them, then, meekness and gentleness, making his accusation greater by this. Who in person am lowly among you, but absent am bold toward you. This he says, hinting at those false apostles who say, \"His letters are weighty, but his bodily presence is weak.\" Or thus: or that even if I utter great things, I speak not from arrogance but from boldness toward you. But I beseech you, that when absent I may be bold with the confidence with which I reckon to dare against some.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Δέομαι ὑμῶν, φησὶ, μή με ἀναγκάζετε δεῖξαι, ὅτι καὶ παρὼν ἰσχυρός εἰμι, καὶ δύναμιν ἔχω. Ἐπειδὴ γὰρ ἔλεγεν, ὅτι Ἀπὼν πάνυ ὑμῖν θαῤῥῶ, τούτοις κέχρηται τοῖς ῥήμασι. Τοὺς λογιζομένους ἡμᾶς, ὡς κατὰ σάρκα περιπατοῦντας. Ἐκεῖνοι γὰρ αὐτὸν διέβαλλον ὡς ὑποκριτὴν, ὡς πονηρὸν, ὡς ἀπατεῶνα. Ἐν σαρκὶ γὰρ περιπατοῦντες, οὐ κατὰ σάρκα στρατευόμεθα. Ἐνταῦθα λοιπὸν καὶ φοβεῖ. Σάρκα γὰρ περικείμεθα, ὁμολογῶ· κατὰ σάρκα οὐδὲ ζῶμεν. Στρατείαν δὲ ὠνόμασεν ταύτην, μάλιστα ἐκφοβῶν. Τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν, οὐ σαρκικὰ, ἀλλὰ δυνατὰ τῷ Θεῷ. Ὅπλα σαρκικὰ, πλοῦτός ἐστι, δόξα, δυναστεία, εὐγλωττία, δεινότης, περιδρομαὶ, κολακεῖαι, ὑποκρίσεις, καὶ τὰ ἄλλα ταῦτα τοῖς τοιούτοις ἐοικότα. Τὰ δὲ ἡμέτερα οὐ τοιαῦτα, φησὶν, ἀλλὰ δυνατὰ τῷ Θεῷ. Καλῶς δὲ πάλιν πᾶσαν τὴν δύναμιν αὐτοῦ ἀνατίθησι τῷ Θεῷ. Ὅμοιον δὲ ὡς εἰ λέγοι· Οὐχ ἡμεῖς, φησὶν, αὐτὰ τοιαῦτα κατεσκευάσαμεν, ἀλλὰ αὐτὸς ὁ Θεός. Ἐπειδὴ γὰρ μαστιζόμενοι καὶ ἐλαυνόμενοι ἐκρά τουν, λέγει, ὅτι τὸ διὰ τῶν ὅπλων τούτων τοῦ κρατεῖν θαῤῥεῖν, τῆς τοῦ Θεοῦ δυνάμεώς ἐστιν. Αὐτὸς γὰρ ποιεῖ αὐτὰ ἰσχυρὰ, ὥστε εἰ καὶ ἡμεῖς αὐτὰ περικείμεθα, ἀλλ' αὐτός ἐστιν ὁ δι' αὐτῶν πολεμῶν καὶ ἐνεργῶν. Πρὸς καθαίρεσιν ὀχυρωμάτων, λογισμοὺς καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ. Καὶ ἵνα μὴ ἀκούσας ὀχυρώματα, αἰσθητόν τι νομίσῃς, ἐπάγει τὸ, λογισμοὺς καθαιροῦντες. Διὰ μὲν γὰρ τῆς προτάσεως τὴν ἔμφασιν δείκνυσιν. Διὰ δὲ τῆς ἐπαγωγῆς, τὸ νοητὸν τοῦ πολέμου παραδηλοῖ.","english":"I beseech you, he says, do not force me to show that when present I am strong and have power. For since he had said, \"Being absent I have great confidence toward you,\" he uses these words: \"those who reckon us as walking according to the flesh.\" For they slandered him as a hypocrite, as wicked, as a deceiver. \"For though we walk in the flesh, we do not wage war according to the flesh.\" Here at last he also strikes fear. For we are clothed with flesh, I confess; but we do not even live according to the flesh. And he called this a warfare, especially to frighten them. \"For the weapons of our warfare are not fleshly, but mighty through God.\" Fleshly weapons are wealth, glory, power, eloquence, cleverness, bustling about, flatteries, hypocrisies, and the other things like these. But ours are not such, he says, but mighty through God. And well again does he ascribe all his power to God. It is as if he were saying: It is not we, he says, who have made these things such, but God himself. For since when scourged and driven about they prevailed, he says that the confidence of prevailing through these weapons is from the power of God. For he himself makes them strong, so that even if we are clothed with them, it is he who fights and works through them. \"For the pulling down of strongholds, casting down reasonings, and every high thing that exalts itself against the knowledge of God.\" And so that, having heard \"strongholds,\" you should not think of something perceptible, he adds, \"casting down reasonings.\" For by the proposition he shows the emphasis; and by the addition he intimates the intelligible nature of the warfare.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"Ὀχύρωμα δὲ λέγει τὸν τύφον τὸν Ἑλληνικὸν, καὶ τῶν σοφισμάτων καὶ τῶν συλλογισμάτων τὴν ἰσχύν. Καὶ αἰχμαλωτεύοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ\n\nΧριστοῦ. Λαμπρὰν καὶ περιφανῆ τὴν νίκην ποιεῖ. Οὐ γὰρ λόγοις πολεμοῦμεν, φησὶν, ἀλλ' ἔργοις πρὸς λόγους. Καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοὴν, ὅταν πληρωθῇ πρότερον ὑμῶν ἡ ὑπακοή. Ὑμᾶς μὲν γὰρ, φησὶν, ἀναμένομεν, ἵνα ὅταν διὰ τῆς παραινέσεως καὶ τῆς ἀπειλῆς διορθώσωμεν ὑμᾶς, καὶ ἐξενέγκωμεν, καὶ ἀποστήσωμεν τῆς ἐκείνων κοινωνίας, τότε ἐκείνων ἀπολειφθέντων μόνων τῶν τὰ ἀνίατα νοσούντων, ἐπαγάγωμεν τὴν τιμωρίαν, ὅταν ὁλοκλήρους ἴδωμεν ὑμᾶς ἀποστάντας τούτων. Ὑπακούετε μὲν γὰρ καὶ νῦν, οὐ τελείως δέ. Διὸ οὐκ εἶπεν, ὅταν ὑπακούσητε, ἀλλ' ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. Τὰ κατὰ πρόσωπον βλέπετε. Εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι, τοῦτο λογιζέσθω πάλιν ἀφ' ἑαυτοῦ. Οὐ μικρὸν τὸ ἔγκλημα, ἀλλὰ καὶ σφόδρα μέγα. Εὐαπατήτων γὰρ ἀνθρώπων ἡ κατηγορία. Λέγει δὲ, ὅτι ἀπὸ τῶν φαινομένων δοκιμάζεται, ἀπὸ τῶν σαρκικῶν. Τί δέ ἐστιν, ἀπὸ τῶν σαρκικῶν; Εἴ τις πλουτεῖ, εἴ τις φυσιοῦται, εἴ τις πολλοὺς περιβέβληται κόλακας. Ὅτι καθὼς αὐτὸς Χριστοῦ, οὕτω καὶ ἡμεῖς Χριστοῦ. Ἐάν τε γὰρ καὶ περισσότερόν τι καυχήσωμαι περὶ τῆς ἐξουσίας ἡμῶν, ἧς ἔδωκεν ὁ Κύριος ἡμῖν. Οὐ βούλεται ἐκ προοιμίων σφόδρα γενέσθαι φορτικὸς, ἀλλὰ κατὰ μικρὸν αὔξεται καὶ κορυφοῦται. Εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν ὑμῶν. Οὐκ αἰσχυνθήσομαι, ἵνα μὴ δόξω ὡς ἂν ἐκφοβεῖν ὑμᾶς διὰ τῶν ἐπιστολῶν·","english":"He calls the Greek conceit a stronghold, and the strength of their sophisms and syllogisms. And taking every thought captive to the obedience of Christ. He makes the victory bright and manifest. For we do not wage war with words, he says, but with deeds against words. And being ready to avenge every disobedience, when your obedience is first fulfilled. For we wait for you, he says, so that when through exhortation and threat we have corrected you and brought you out and removed you from fellowship with them, then, when those alone who are incurably sick have been left behind, we may bring punishment upon them, when we see you wholly separated from these. For you obey even now, but not perfectly. Therefore he did not say, \"when you obey,\" but \"when your obedience is fulfilled.\" You look at things according to appearance. If anyone has trusted that he is Christ's, let him consider this again from himself. The charge is not small, but exceedingly great. For the accusation belongs to easily deceived men. And he says that he is judged by things that appear, by fleshly things. And what is \"by fleshly things\"? If anyone is rich, if anyone is puffed up, if anyone has many flatterers around him. That just as he is Christ's, so also we are Christ's. Even if I should boast somewhat more about our authority, which the Lord gave us. He does not wish to become very burdensome from the outset, but he grows little by little and is brought to a head. For building up, and not for tearing you down. I shall not be ashamed, so that I may not seem as though I were frightening you through the letters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"ὅτι αἱ μὲν ἐπιστολαὶ, φησὶν, βαρεῖαι καὶ ἰσχυραὶ, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενούμενος. Τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν ἐν τῷ λόγῳ δι' ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ. Οὐ γὰρ τολμῶμεν ἐγκρῖναι ἑαυτούς τισιν τῶν ἑαυτοὺς συνιστανόντων, ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συγκρίνοντες ἑαυτοὺς ἑαυτοῖς, οὐ συνιοῦσιν. Ὅρα πῶς πάλιν παραμυθεῖται τὸν φθόνον. Ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος, οὗ ἐμέρισεν ἡμῖν ὁ Θεὸς μέτρου, ἐφικέσθαι μέχρι καὶ ὑμῶν. Οὐ γὰρ ὡς μὴ ἐφικνούμενοι εἰς ὑμᾶς, ὑπερεκτείνομεν ἑαυτούς. Ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ· οὐκ εἰς τὰ ἄμετρα καυχώμενοι, ἀλλ' ἐν ἀλλοτρίοις τόποις. Καὶ γὰρ οἱ ψευδαπόστολοι τοῦτο ἔλεγον, ὅτι τὴν οἰκουμένην ἐπεστρέψαμεν, πρὸς τὰ πέρατα τῆς γῆς ἀφικόμεθα· ἅμα δὲ ἔνδειξίς ἐστι τῆς ταπεινοφροσύνης αὐτοῦ. Ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν, ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν, εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι, εἰς τὰ ἕτοιμα καυχήσασθαι. Ὁ δὲ καυχώμενος, ἐν Κυρίῳ καυχάσθω. Οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστι δόκιμος· ἀλλ' ὃν ὁ Κύριος συνίστησιν. Ἐλπίζω, φησὶν, ὑμῶν ἐπιγνόντων, ὅτι καὶ περαιτέρω κανὼν ἡμῶν ἐκταθήσεται. Προβησόμεθα γὰρ καὶ περαιτέρω, ὥστε κηρύξαι καὶ καμεῖν, οὐχ ὥστε λόγοις κομπάζειν ὑπὲρ ὧν ἔκαμον ἕτεροι.","english":"For he says, \"His letters are weighty and strong, but his bodily presence is weak, and his speech is despised.\" Let such a person consider this, that such as we are in word through letters when absent, such also we are in deed when present. For we do not dare to class ourselves with some who commend themselves, but they, measuring themselves by themselves and comparing themselves with themselves, do not understand. See how again he consoles their envy. But we will not boast beyond measure, but according to the measure of the rule which God apportioned to us as a measure, to reach even to you. For we do not overextend ourselves as though we did not reach to you. For we reached even to you in the Gospel of Christ, not boasting beyond measure, but in other people's territories. For the false apostles also said this, that we converted the whole inhabited world, that we arrived at the ends of the earth; and at the same time it is a demonstration of his humility. But having hope, as your faith grows, to be magnified among you according to our rule unto abundance, to preach the Gospel in the regions beyond you, not in another's rule, to boast of things already prepared. But let the one who boasts boast in the Lord. For it is not the one who commends himself who is approved, but the one whom the Lord commends. I hope, he says, that when you have come to know, our rule will also be extended further. For we will proceed even further, so as to preach and labor, not so as to vaunt with words about what others have labored for.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Καλῶς δὲ καὶ κανόνα ἐκάλεσε, καὶ μέτρον, ὡς ἐπὶ κτῆσιν τῆς οἰκουμένης εἰσελθὼν καὶ κληρονομίαν ἀρίστην, καὶ δεικνὺς τοῦ Θεοῦ τὸ ἔργον ὅλον. Ἔχοντες οὖν τοιαῦτα ἔργα, φησὶ, καὶ μείζονα προσδοκῶντες, οὐ κομπάζομεν ὡς ἐκεῖνοι μηδὲν ἔχοντες, οὐδ' ἑαυτοῖς λογιζόμεθα, ἀλλὰ τῷ Θεῷ τὸ πᾶν. Διὸ καὶ ἐπάγει, ὥστε ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω. ΚΕΦΑΛ. ΙΑʹ.\n\nὌφελον ἀνείχεσθέ μου μικρὸν τῇ ἀφροσύνῃ, ἀλλὰ καὶ ἀνέχεσθέ μου. Μέλλων εἰσβαίνειν εἰς τοὺς οἰκείους ἐπαίνους, πολλῇ ἀποκέχρηται τῇ προθεραπείᾳ. Ζηλῶ γὰρ ὑμᾶς Θεοῦ ζήλῳ. Ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ. Οὐκ εἶπεν, Ἀγαπῶ ὑμᾶς, ἀλλ' ὃ πολλῷ τούτου σφοδρότερον ἦν, τοῦτο τίθησι. Ζηλότυποι γάρ εἰσιν αἱ ψυχαὶ σφόδρα τῶν ἐρωμένων περικαιόμεναι. Καὶ οὐκ ἂν ἄλλως τεχθῇ ἡ ζηλοτυπία, εἰ μὴ ἀπὸ σφοδρᾶς φιλίας. Φοβοῦμαι δὲ μήπως ὡς ὄφις ἐξηπάτησεν Εὖαν ἐν τῇ πανουργίᾳ αὐτοῦ, οὕτω φθαρῇ τὰ νοήματα ὑμῶν. Εἰ γὰρ καὶ ἡ ἀπώλεια ὑμετέρα, ἀλλ' ἡ ἀθυμία κοινή· τὸ δὲ, μήποτε,","english":"And well did he call it a rule and a measure, as one who entered for the possession of the inhabited world and an excellent inheritance, and showing the whole work of God. Having therefore such works, he says, and expecting greater, we do not boast as those who have nothing, nor do we reckon to ourselves, but to God the whole. Therefore he adds, so that the one who boasts, let him boast in the Lord. CHAPTER 11.\n\nWould that you bore with me a little in my folly, but indeed bear with me. About to enter into his own praises, he has made much use of preliminary preparation. For I am jealous for you with a jealousy of God. For I betrothed you to one man, to present you as a chaste virgin to Christ. He did not say, I love you, but what was much more vehement than this, this he sets forth. For the souls of those who are loved are exceedingly jealous, being inflamed. And jealousy would not otherwise be born, except from intense friendship. But I fear lest, as the serpent deceived Eve in his cunning, so your minds should be corrupted. For even if your destruction, yet the discouragement is common; but the \"lest perhaps,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"οὔτε καταδικάζοντός ἐστιν, οὔτε σιωπῶντος. Οὐδ' ἕτερον γὰρ ἀσφαλὲς, οὔτε τὸ εἰπεῖν φανερῶς, οὔτε τὸ κρύψαι διηνεκῶς· καὶ τῇ μνήμῃ δὲ τῆς ἱστορίας, εἰς φόβον αὐτοὺς ἐμβάλλει πολύν. Ἀπὸ τῆς ἁπλότητος καὶ τῆς ἁγνότητος τῆς εἰς τὸν Χριστόν. Δείκνυσιν ὡς ἀπλάστου καὶ ἀφελοῦς ψυχῆς δεῖται ἡ πίστις. Εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύττει, ὃν οὐκ ἐκηρύξαμεν. Δείκνυσιν ἐνταῦθα οὐχὶ Κορινθίους ὄντας τοὺς ἀπατῶντας, ἀλλ' ἔξωθεν προσφερομένους αὐτοῖς. Τοῦτο δέ, φησιν, ἐπειδὴ ἐκόμπαζον ἐκεῖνοι ὡς ἀτελῶς τῶν ἀποστόλων διδασκόντων, ὡς αὐτοὶ πλεῖόν τι εἰσφέροντες ἐν οἷς ἔλεγον. Ἐπειδὴ οὖν πλείονα εἰρηκὼς αὐτοὺς κομπάζειν τῇ ἔξωθεν σοφίᾳ ἀποχρησαμένους, τοῦτό φησιν, ὅτι εἰ μέν τι τελειότερον ἔλεγον οὗτοι, καὶ ἕτερον ἐκήρυττον Ἰησοῦν, ὃν οὐ κηρυχθῆναι ἔδει, ἡμεῖς δὲ παρελείψαμεν, καλῶς ἂν εἴχεσθε. Διὰ γὰρ τοῦτο προσέθηκεν, ὃν οὐκ ἐκηρύξαμεν. Εἰ δὲ τὰ αὐτὰ κεφάλαια τῆς πίστεως, τί τὸ πλέον; Ὅσα γὰρ ἂν εἴπωσιν, οὐδὲν πλέον ἐροῦσιν ὧν ἡμεῖς εἰρήκαμεν. Ἢ Πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε. Τουτέστι, πλουσιωτέρους ὑμᾶς ποιῆσαι κατὰ τὴν χάριν. Ἢ Εὐαγγέλιον ἕτερον, ὃ οὐκ ἐδέξασθε, καλῶς ἂν εἴχεσθε. Λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπὲρ λίαν ἀποστόλων. Οὐδὲ τοῦτο πάλιν τῆς κομψείας ἐκείνων ἐδεῖτο. Οὐδὲν οὖν, φησὶ, τελειότερον παρ' αὐτῶν εἰσενήνεκται. Εἴτε γὰρ Ἰησοῦν κηρύσσωσιν, ἐκηρύξαμεν· εἴτε ἕτερον Πνεῦμα, εἰπὼν, προσέθηκεν, ὃ οὐκ ἐλάβετε· Ἢ Εὐαγγέλιον ἕτερον πάλιν, εἰπὼν, προσέθηκεν, ὃ οὐκ ἐδέξασθε, διὰ πάντων δηλῶν, ὅτι οὐχ ἁπλῶς, εἰ πλεῖόν τι λέγουσι, προσέχειν δεῖ·","english":"Neither is it his condemnation, nor his silence. For neither is the other course safe, neither to speak openly nor to conceal continually; and by the memory of the history he casts them into great fear. From the simplicity and purity that is toward Christ. He shows that faith requires a guileless and simple soul. For if the one who comes proclaims another Jesus, whom we did not proclaim. He shows here that those who deceive were not Corinthians, but were brought in from outside to them. This, he says, because those men boasted that the apostles taught imperfectly, as though they themselves brought in something more in what they said. Since therefore, having said that they boasted more, having made full use of external wisdom, he says this, that if these men were saying something more perfect, and were proclaiming another Jesus, whom it was not necessary to proclaim, and we had passed it over, you would rightly hold to them. For this reason he added, whom we did not proclaim. But if the same heads of the faith, what is the more? For whatever they say, they will say nothing more than what we have said. Or you receive another Spirit, which you did not receive. That is, to make you richer in grace. Or another Gospel, which you did not receive, you would rightly hold to them. For I reckon that I have been in nothing inferior to the exceedingly great apostles. Nor did this again need their cleverness. Nothing, then, he says, more perfect has been brought in by them. For whether they proclaim Jesus, we proclaimed him; whether another Spirit, having said it, he added, which you did not receive; or another Gospel again, having said it, he added, which you did not receive, through all things making clear that it is not simply, if they say something more, that one must pay attention.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"ἀλλ' εἴ τι πλέον ἔλεγον ὃ λεχθῆναι ἔδει, καὶ παρ' ἡμῶν παρελείφθη. Εἰ δὲ οὐκ ἔδει, διὰ τοῦτο οὐδὲ παρ' ἡμῶν εἴρηται· τί τοίνυν τοιαῦτα λέγοντας πρὸς ἐκείνους κεχήνατε; Εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ, ἀλλ' οὐ τῇ γνώσει. Ἐπειδὴ μεγάλα ἐκόμπαζον ἐκεῖνοι ἐπὶ σοφίᾳ Ἑλληνικῇ, τοῦτο οὕτω τίθησι, δεικνὺς ὅτι οὐκ αἰσχύνεται τοῦτο, ἀλλὰ καὶ ἐγκαλλωπίζεται. Οὐδενὸς γὰρ ἡγεῖται ἀξίαν λόγου τὴν ἔξω σοφίαν, ἀλλὰ καὶ μωρίαν. Ἀλλ' ἐν παντὶ φανερωθέντες ἐν πᾶσιν εἰς ὑμᾶς. Διαβάλλει τοὺς ψευδαποστόλους, ὡς ἐν πανουργίᾳ περιπατοῦντας. Ἢ ἁμαρτίαν ἐποίησα, ἐμαυτὸν ταπεινῶν, ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ Θεοῦ Εὐαγγέλιον εὐηγγελισάμην ὑμῖν; Ἄλλας Ἐκκλησίας ἐσύλησα, λαβὼν ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν. Καὶ παρὼν πρὸς ὑμᾶς, καὶ ὑστερηθεὶς, οὐ κατενάρκησα οὐθενός. Τὸ γὰρ ὑστέρημά μου προσανεπλήρωσαν οἱ ἀδελφοὶ, ἐλθόντες ἀπὸ Μακεδονίας, καὶ ἐν παντὶ ἀβαρῆ ὑμῖν ἐμαυτὸν ἐτήρησα, καὶ τηρήσω. Ὃ λέγει τοιοῦτόν ἐστιν· Ἐν στενοχωρίᾳ διῆγον καὶ πενίᾳ ἐσχάτῃ, παρ' ὑμῖν ὢν, καὶ κηρύττων ὑμῖν τὸν λόγον. Τοῦτο οὖν μοι ἔχετε ἐγκαλεῖν, καὶ τοῦτο ἥμαρτον, ὅτι εἱλόμην ἐμαυτὸν θλίψαι, ἵνα ὑμεῖς ὠφεληθῆτε. Τοῦτο γάρ ἐστι τὸ, ὑψωθῆτε. Ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοί. Μὴ νομίσητε, φησὶν, ὅτι διὰ τοῦτο εἶπον ἵνα λάβω. Ἔστι γὰρ, φησὶν, ἀλήθεια ἐν ἐμοί. Ὅτι ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ ἐν τοῖς κλίμασι τῆς Ἀχαΐας. Διὰ τί; ὅτι οὐκ ἀγαπῶ ὑμᾶς; Ὁ Θεὸς οἶδεν. Ὃ δὲ ποιῶ, καὶ ποιήσω. Καύχησιν δὲ τὸ πρᾶγμα καλεῖ. Ἵνα δὲ ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν· ἵνα ἐν ᾧ καυχῶνται, εὑρεθῶσι καθὼς καὶ ἡμεῖς.","english":"But if I said anything more that needed to be said, it was also omitted by us. And if it did not need to be said, for this reason it was not spoken by us either. Why then do you gape at those who say such things? For even if I am unskilled in speech, I am not so in knowledge. Since those men were boasting greatly about Greek wisdom, he sets this down in this way, showing that he is not ashamed of this, but even takes pride in it. For he considers the wisdom that is outside to be worthy of no account, but even folly. But in everything we have been made manifest in all things to you. He slanders the false apostles, as walking in craftiness. Or did I commit a sin, humbling myself, so that you might be exalted, because I preached the Gospel of God to you freely? I robbed other churches, taking wages for your service. And being present with you and in need, I was not a burden to anyone. For my lack was supplied by the brothers who came from Macedonia, and in everything I kept myself from being a burden to you, and I will keep myself. What he says is this: I lived in straits and extreme poverty while I was with you, and while preaching the word to you. This, then, you have to charge against me, and in this I sinned, that I chose to afflict myself so that you might be benefited. For this is the meaning of \"you might be exalted.\" There is the truth of Christ in me. Do not think, he says, that I said this in order to receive. For there is, he says, truth in me. That this boasting of mine will not be stopped in the regions of Achaia. Why? Because I do not love you? God knows. But what I do, I will also continue to do. And he calls the matter a boasting. So that I may cut off the opportunity of those who desire an opportunity, so that in what they boast of, they may be found just as we also are.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Ἐπειδὴ γὰρ τοῦτο ἐσπούδαζον ἐκεῖνοι, λαβήν τινα εὑρεῖν κατ' αὐτοῦ ὡς φιλοχρημάτου, καὶ ταύτην ἀναιρεῖν ἐσπούδαζεν. Οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ. Καὶ οὐ θαυμαστόν· αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός. Διὰ τοῦτο, φησὶ, ψευδαποστόλους καλῶ, ὅτι τοιαῦτα ὑποκρίνονται πάντα, ἵνα ἀπατήσωσιν. Ἐπειδὴ γὰρ ἴσασιν, ὅτι ἑτέρως οὐκ ἂν γένοιντο εὐπαράδεκτοι, τὸ πρόσωπον λαμβάνουσι τῆς ἀληθείας, ἵνα τὸ δράμα τῆς πλάνης ὑποκρίνωνται, καὶ χρήματα φάσκουσι μὴ λαμβάνειν, ἵνα πλείονα λάβωσιν. Οὐ μέγα οὖν, εἰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται. Ἄγγελον φωτὸς, τὸν παῤῥησίαν ἔχοντα ἄγγελον λέγει. Εἰσὶ γὰρ ἄγγελοι σκότους οὗτοι, οἱ τοῦ διαβόλου. Ὡς διάκονοι δικαιοσύνης, ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν. Ὅπερ ἡμεῖς ἐσμεν, φησὶν, οἱ τὸ\n\nΕὐαγγέλιον κηρύττοντες. Πάλιν λέγω (μή τις με δόξῃ ἄφρονα εἶναι). Καὶ γὰρ ἤδη προδιωρθώσατο. Εἰ δὲ μή γε, κἂν ὡς ἄφρονα δέξασθέ με. Τοῦτο γὰρ ἐκείνων ἦν ἔργον, τὸ αἰτίας μὴ οὔσης καυχᾶσθαι. Ἵνα κἀγὼ μικρόν τι καυχήσωμαι. Ὃ λαλῶ, οὐ κατὰ Κύριον λαλῶ, ἀλλ' ὡς ἐν ἀφροσύνῃ. Πάλιν τῇ προσθήκῃ τοῦ μικροῦ ἐπικουφίζει τὸ βάρος. Ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. Ὅρα πῶς τὸ καυχᾶσθαι οὐ κατὰ Κύριον. Ὅταν γὰρ πάντα ποιήσητε, φησὶ, λέγετε, ὅτι Δοῦλοι ἀχρεῖοί ἐσμεν. Ἐπεὶ πολλοὶ καυχῶνται κατὰ σάρκα, κἀγὼ καυχήσομαι. Ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες. Ἀνέχεσθε γὰρ εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει, εἴ τις ἐπαίρεται, εἴ τις εἰς πρόσωπον ὑμᾶς δέρει.","english":"For since they were eager to find some pretext against him, as being a lover of money, he too was eager to remove this. For such men are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder; for Satan himself transforms himself into an angel of light. For this reason, he says, I call them false apostles, because they play-act all such things in order to deceive. For since they know that otherwise they would not be readily accepted, they assume the mask of the truth, so that they may play the drama of deception, and they claim not to receive money, so that they may receive more. It is no great thing, then, if his ministers also transform themselves. He calls an angel of light one who has boldness. For these are angels of darkness, the angels of the devil. As ministers of righteousness, whose end will be according to their works. Which we are, he says, we who proclaim the Gospel. I say again (let no one think me foolish). For he has already corrected this beforehand. But if not, at least receive me as a fool. For this was their work, to boast when there was no cause. That I too may boast a little. What I speak, I do not speak according to the Lord, but as in foolishness. Again, by the addition of \"a little\" he lightens the weight. In this confidence of boasting. See how boasting is not according to the Lord. For when you have done all things, he says, say, We are unprofitable servants. Since many boast according to the flesh, I too will boast. For you gladly bear with fools, being wise yourselves. For you bear it if anyone enslaves you, if anyone devours you, if anyone takes from you, if anyone exalts himself, if anyone strikes you in the face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Τουτέστιν, ἀπὸ τῶν ἔξωθεν, ἀπὸ εὐγενείας, ἀπὸ πλούτου, ἀπὸ σοφίας, ἀπὸ τοῦ περιτομὴν ἔχειν, καὶ προγόνους Ἰουδαίους. Κατὰ ἀτιμίαν λέγω. Οὐχ ὅτι τύπτεσθε, ἀλλ' ὅτι εἰς ὄψιν τῶν τυπτομένων οὐκ ἐλάττονα πάσχετε. Ὡς ὅτι ἡμεῖς ἠσθενήσαμεν· ἐν ᾧ δ' ἄν τις τολμᾷ, ἐν ἀφροσύνῃ λέγω, τολμῶ κἀγώ. Ἑβραῖοί εἰσι; κἀγώ. Ἰσραηλῖταί εἰσι; κἀγώ. Σπέρμα Ἀβραάμ εἰσι; κἀγώ. Διάκονοι Χριστοῦ εἰσι; παραφρονῶν λαλῶ, ὑπὲρ ἐγώ. Ἐν κόποις περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν φυλακαῖς περισσοτέρως, ἐν θανάτοις πολλάκις. Ὑπὸ Ἰουδαίων πεντάκις τεσσαράκοντα. Μὴ γὰρ οὐκ ἐδυνάμεθα, φησὶ, καὶ ἡμεῖς τοιαῦτα ποιεῖν ὑμῖν; Ἀλλ' οὐ ποιοῦμεν. Τίνος οὖν ἕνεκεν αὐτῶν ἀνέχεσθε, ὡς ἡμῶν μὴ δυναμένων τοιαῦτα ποιεῖν; Ἔγκλημα μὲν γὰρ ὑμῖν, καὶ τὸ μωραινόντων ἀνέχεσθαι. Τὸ δὲ καὶ ἁρπαζόντων, καὶ καταφρονούντων, καὶ τυπτόντων, οὐδὲ ἀπολογίαν ἔχει. Παρὰ μίαν ἔλαβον. Διὰ τί παρὰ μίαν; Νόμος ἦν παλαιὸς τὸν πλέον τῶν τεσσαράκοντα λαβόντα ἄτιμον εἶναι παρ' αὐτοῖς. Ἵνα οὖν μὴ ἡ τοῦ τύπτοντος ῥύμη καὶ ὁρμὴ πλέον ἐπενεγκοῦσα τοῦ ἀριθμοῦ, ἄτιμον ποιήσῃ τὸν μαστιγούμενον, ὥρισαν παρὰ μίαν τύπτεσθαι, ἵνα κἂν πλεονάσῃ ὁ τύπτων, μὴ ὑπὲρ τεσσαράκοντα ἐκπέσῃ, ἀλλὰ εἴσω τοῦ ἀριθμοῦ τοῦ σεσοφισμένου μείνας, μὴ ἀτιμάσῃ τὸν τυπτόμενον. Τρὶς ἐῤῥαβδίσθην· ἅπαξ ἐλιθάσθην. Καὶ τί τοῦτο πρὸς τὸ Εὐαγγέλιον; ὅτι μακρὰς ὁδοὺς ἐστέλλετο, καὶ διαποντίους ἀποδημίας. Τρὶς ἐναυάγησα. Μυστικῶς αἰνιττόμενος λέγει τὴν ἀνθρωπότητα τρίτον ναυαγῆσαι· τί γάρ φησι, Τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα;","english":"That is, from external things, from noble birth, from wealth, from wisdom, from having circumcision, and Jewish ancestors. I speak as concerning reproach. Not that you are beaten, but that you suffer no less than those who are beaten, in the sight of all. As though we had been weak. But in whatever anyone is bold—I speak foolishly—I am bold also. Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I. Are they ministers of Christ? I speak as one beside himself, I am more so: in labors more abundantly, in stripes above measure, in prisons more frequently, in deaths often. Five times I received forty lashes from the Jews. For were we not able, he says, to do such things to you as well? But we do not. Why then do you endure them, as though we were unable to do such things? For it is a charge against you, that you endure those who act foolishly. But to endure those who also plunder, and despise, and beat, has not even a defense. I received forty lashes save one. Why save one? There was an ancient law that one who received more than forty lashes be disgraced among them. So that the force and impulse of the one striking, bringing more than the number, might not disgrace the one being scourged, they ordained that he be struck forty lashes save one, so that even if the striker exceeds, he might not go beyond forty, but remaining within the reckoned number, he might not disgrace the one being struck. Three times I was beaten with rods; once I was stoned. And what is this compared to the Gospel? That he was sent on long journeys and sea voyages. Three times I suffered shipwreck. Mystically hinting, he says that humanity suffered shipwreck a third time; for what does he mean by saying, Three times I suffered shipwreck, I spent a night and a day in the deep?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"Τρίτον γὰρ ἐναυάγησεν ἡ ἀνθρωπότης, ἅπαξ ἐν παραδείσῳ διὰ τῆς παραβάσεως· δεύτερον πάλιν ἐν τῷ κατακλυσμῷ Νῶε. Τρίτον, μετὰ τὸ δέξασθαι τὸν νόμον, πρὸς τὴν εἰδωλολατρείαν ἐξέπεσεν ὁ λαὸς, ἕως οὗ ἐλθὼν ὁ τῶν ψυχῶν ἡμῶν κυβερνήτης Χριστὸς, στήσας τὸ ἱστίον τοῦ σταυροῦ ἐμμέσῳ τῇ γῇ, ἀχείμαστον ἡμῖν τὸν εἰς Οὐρανόπολιν πλοῦν ᾠκονόμησε. Νυχθήμερον ἐν τῷ βυθῷ πεποίηκα. Νύκτα λέγει, τὴν πρὸ τοῦ Χριστοῦ παρουσίας ἐν τῇ σκοτεινῇ πλάνῃ διατριβήν. Ἡμέραν δὲ λέγει, τὴν μετὰ Χριστοῦ παρουσίαν ἐν τῷ φωτεινῷ βαπτίσματι διαγωγήν. Νυχθήμερον ἐν τῷ βυθῷ πεποίηκα. Ὁδοιπορίαις πολλάκις, Οἱ μὲν γάρ φασιν, ὅτι ἐν μέσῳ πελάγει πλέων· οἱ δὲ, ὅτι νηχόμενος ἐν μέσῳ πελάγει, ἔνθα οὐ γῆν, οὐκ ὄρος ἦν ἰδεῖν, ὅπερ καὶ ἀληθέστερον. Ἐπεὶ ἐκεῖνό γε οὐδὲ θαύματος ἄξιον, οὐδ' ἂν μετὰ τὰ ναυάγια αὐτὸ τέθεικεν ὡς τῶν ναυαγίων μεῖζον ὄν. Κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις. Ἠναγκάζετο γὰρ διαπορθμεύειν ποταμούς. Ἐν κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῷ καὶ δίψει, ἐν νηστείαις πολλάκις, ἐν ψύχει καὶ γυμνότητι· χωρὶς τῶν παρεκτὸς, ἡ ἐπισύστασίς μου ἡ καθημέραν, ἡ μέριμνα πασῶν τῶν Ἐκκλησιῶν. Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; Εἰ καυχᾶσθαι δεῖ, τὰς ἀσθενείας μου καυχήσομαι. Ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου Ἰησοῦ Χριστοῦ, ὁ ὢν εὐλογητὸς εἰς τοὺς αἰῶνας, οἶδεν ὅτι οὐ ψεύδομαι.","english":"For humanity suffered shipwreck three times: once in paradise through transgression; a second time again in the flood of Noah; a third time, after receiving the law, the people fell away to idolatry, until Christ, the pilot of our souls, came, setting the sail of the cross in the midst of the earth, and arranged for us a storm-free voyage to the City of Heaven. I have spent a night and a day in the deep. He calls \"night\" the time before Christ's coming, spent in dark error. And he calls \"day\" the time after Christ's coming, spent in the bright baptism. I have spent a night and a day in the deep. In journeys often. For some say that he was sailing in the midst of the sea; others, that he was swimming in the midst of the sea, where neither land nor mountain could be seen, which is also more true. Since that at least is not even worthy of wonder, nor would he have placed it after the shipwrecks as being greater than the shipwrecks. In dangers from rivers, in dangers from robbers, in dangers from my own race, in dangers from the Gentiles, in dangers in the city, in dangers in the wilderness, in dangers at sea, in dangers among false brothers. For he was compelled to cross rivers. In toil and hardship, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness; besides the things without, my daily pressure, the care of all the Churches. Who is weak, and I am not weak? Who is made to stumble, and I do not burn? If I must boast, I will boast of my weaknesses. The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I do not lie.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Ἐν Δαμασκῷ ὁ ἐθνάρχης Ἀρέτα τοῦ βασιλέως, ἐφρούρει τὴν Δαμασκηνῶν πόλιν, πιάσαι\n\nμε θέλων, καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ ἐξέφυγον τὰς χεῖρας αὐτοῦ.\n\nΚΕΦΑΛ. ΙΒʹ.\n\nΚαυχᾶσθαι δὴ οὐ συμφέρει μοι· ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου. Τοῦτό φησιν, οὐχ ὡς οὐδὲν εἰρηκὼς, ἀλλ' ἐπειδὴ μέλλει μεταβαίνειν εἰς ἕτερον καυχήσεως εἶδος, ὃ λαμπρότερον αὐτὸν δείκνυσι καὶ ἐπισημότερον. Ταῦτα δέ φησιν ἐν ἑαυτῷ, ἐκείνους παιδεύων ταπεινοφρονεῖν. Εἰ γὰρ ὁ τοσαῦτα ἔχων, τοιοῦτος, τί οὐκ ὤφειλον ἐκεῖνοι ποιεῖν; Οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων· εἴτε ἐν σώματι, οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος, οὐκ οἶδα, ὁ Θεὸς οἶδεν· ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. Καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον· εἴτε ἐν σώματι, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ Θεὸς οἶδεν· ὅτι ἡρπάγη εἰς τὸν παράδεισον, καὶ ἤκουσεν ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. Ὑπὲρ τοῦ τοιούτου καυχήσομαι· ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι, εἰ μὴ ἐν ταῖς ἀσθενείαις μου. Ἐὰν γὰρ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων. Ἀλήθειαν γὰρ ἐρῶ. Φείδομαι δὲ, μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με, ἢ ἀκούει τι ἐξ ἐμοῦ. Καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί. Πολλῶν οὐσῶν ἀποκαλύψεων, μίαν ταύτην τίθησιν· ὅτι δὲ ἦσαν πολλαὶ, αὐτὸς ἐπεξιὼν εἶπεν, ὑπερβολῇ τῶν ἀποκαλύψεων, ἵνα μὴ ὑπεραίρωμαι. Διὰ τοῦτο δὲ καὶ τὸν χρόνον τίθησι τῶν δεκατεσσάρων ἐτῶν, ἵνα δείξῃ, ὅτι οὐκ ἂν ὁ τοσοῦτον καρτερήσας χρόνον, νῦν ἂν ἐξεῖπεν, εἰ μὴ πολλὴν ᾔδει τὴν ἀνάγκην.","english":"In Damascus, the ethnarch of King Aretas was guarding the city of the Damascenes, wishing to seize me, and through a window I was lowered in a basket through the wall, and I escaped his hands.\n\nCHAPTER 12.\n\nTo boast indeed is not profitable for me; but I will come to visions and revelations of the Lord. He says this not as though he had said nothing, but because he is about to pass over to another kind of boasting, which shows him more brilliant and more distinguished. And he says these things in himself, teaching those men to be humble-minded. For if he who has such great things is such a man, what ought those men not to have done? I know a man in Christ fourteen years ago—whether in the body, I do not know, or outside the body, I do not know, God knows—such a one caught up even to the third heaven. And I know such a man—whether in the body or outside the body, I do not know, God knows—that he was caught up into paradise, and heard unutterable words, which it is not lawful for a man to speak. Of such a one I will boast; but of myself I will not boast, except in my weaknesses. For if I should wish to boast, I will not be foolish, for I will speak the truth. But I spare you, lest anyone should reckon of me beyond what he sees in me, or hears anything from me. And by the exceeding greatness of the revelations, lest I should be exalted above measure, there was given to me a thorn in the flesh. Although the revelations were many, he sets down this one; and that they were many, he himself going through them said, by the exceeding greatness of the revelations, lest I should be exalted above measure. For this reason he also sets down the time of the fourteen years, in order to show that one who had endured so great a time would not now have spoken of it, unless he had known the necessity to be great.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Ἄγγελος Σατὰν, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι. Σατὰν ὁ ἀντικείμενος λέγεται τῇ τῶν Ἑβραίων φωνῇ. Τοῦτο γὰρ ἐπὶ Σολομῶντος διηγουμένη φησὶν ἡ Γραφή· Οὐκ ἦν Σατὰν ἐν ταῖς ἡμέραις αὐτοῦ· τουτέστι πολεμῶν, ἀντικείμενος. Ὃ τοίνυν λέγει, τοιοῦτόν ἐστιν· Οὐκ εἴασεν ὁ Θεὸς ἀπονητὶ προχωρῆσαι τὸ κήρυγμα, καταστέλλων ἡμῶν τὸ φρόνημα· ἀλλὰ συνεχώρησε τοῖς ἀντικειμένοις ἐπιτίθεσθαι ἡμῖν. Ἄγγελον τοίνυν Σατανᾶ λέγει, Ἀλέξανδρον τὸν χαλκέα, Ὑμέναιον καὶ Φιλητὸν, τοὺς τὴν ἀνάστασιν λέγοντας ἤδη γεγονέναι, καὶ πάντας τοὺς ἀντικειμένους τῷ λόγῳ τοῦ κηρύγματος, καὶ φιλονεικοῦντας αὐτῷ, καὶ πολεμοῦντας, καὶ ἐμβάλλοντας εἰς δεσμωτήρια. Ὥσπερ οὖν υἱοὺς διαβόλου καλεῖ τοὺς Ἰουδαίους, τὰ ἐκείνου ζηλοῦντας, οὕτω καὶ ἀγγέλους Σατανᾶ πάντα τὸν ἀντιπίπτοντα τῷ κηρύγματι. Τοῦτο οὖν, ἐδόθη μοι σκόλοψ, φησὶν, ἵνα με κολαφίζῃ· οὐχ ὡς τοῦ Θεοῦ τοὺς τοιούτους ὁπλίζοντος· μὴ γένοιτο· οὐδὲ κολάζοντος, οὐδὲ τιμωρουμένου τέως, ἀλλὰ συγχωροῦντος, καὶ ἀφιέντος ἐν ἡμέρᾳ κρίσεως. Ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα, ἵνα ἀποστῇ ἀπ' ἐμοῦ. Καὶ τοῦτο πολλῆς ταπεινοφροσύνης, τὸ μὴ κρύψαι. Καὶ εἴρηκέ μοι· Ἀρκεῖ σοι ἡ χάρις μου. Τουτέστιν, ὅτι Νεκροὺς ἐγείρεις, καὶ τυφλοὺς θεραπεύεις, καὶ τὰ ἄλλα τῶν σημείων ποιεῖς. Ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Ἐλαυνόμενοι γὰρ, καὶ διωκόμενοι, πάντων περιεγένοντο. Ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ' ἐμὲ ἡ δύναμις τοῦ Χριστοῦ.","english":"An angel of Satan, to buffet me, so that I may not be exalted. Satan is said to be the adversary in the Hebrew tongue. For the Scripture, recounting this in the time of Solomon, says: There was no Satan in his days; that is, no one warring, no adversary. What he says, then, is this: God did not allow the preaching to advance without toil, restraining our pride, but He permitted those who oppose us to attack us. An angel of Satan, then, he calls Alexander the coppersmith, Hymenaeus and Philetus, those who say the resurrection has already taken place, and all who oppose the word of the preaching and strive against it and war against it and cast it into prisons. Just as, therefore, he calls the Jews sons of the devil, since they emulate his ways, so too he calls angels of Satan everyone who resists the preaching. This, then, he says: a thorn was given to me, to buffet me; not as though God arms such men—may it never be—nor as though He punishes or takes vengeance for the time being, but He permits and allows it on the day of judgment. For this I besought the Lord three times, that it might depart from me. And this is a mark of great humility, that he did not hide it. And He has said to me: My grace is sufficient for you. That is: you raise the dead, you heal the blind, and you perform the other signs. For my power is made perfect in weakness. For being driven and persecuted, they prevailed over all. Most gladly, therefore, I will rather boast in my weaknesses, so that the power of Christ may overshadow me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"Ἵνα μὴ καταπέσωσι, τῶν ψευδαποστόλων ἐπὶ τοῖς ἐναντίοις καυχωμένων, καὶ ὄντων τούτων ἐν διωγμοῖς, δείκνυσιν ὅτι διὰ τούτων λαμπρότεροι γίνονται. Διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, ἐν στενοχωρίαις ὑπὲρ Χριστοῦ. Ἵνα μή τις νομίσῃ σωματικὴν ἀσθένειαν λέγειν αὐτὸν, καὶ κατ' εἶδος τὴν ἀσθένειαν διηγήσατο, λέγων· Ἐν ὕβρεσιν, ἐν διωγμοῖς, ἐν ἀνάγκαις, ἐν στενοχωρίαις. Εἶδες ὅπως αὐτὸν νῦν ἀπεκάλυψεν, ὃν εἶπεν ἄνω Σατανᾶν, καὶ οὐχὶ ἄλγος, ὥς φασιν οἱ ληροῦντες, περὶ τὴν κεφαλὴν εἶχεν. Ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι. Ἔνθα θλίψις, ἐκεῖ καὶ παράκλησις. Καὶ ἔνθα παράκλησις, ἐκεὶ καὶ χάρις. Ὅτε γοῦν εἰς τὸ δεσμωτήριον ἔπεσε, τότε θαυμαστὰ ἐποίησεν ἐκεῖνα. Ὅτε ἐναυάγησεν, καὶ εἰς τὴν βάρβαρον ἐξηνέχθη χώραν, τότε μάλιστα ἐδοξάσθη.\n\nὍτε εἰς τὸ δεσμωτήριον εἰσῆλθε, τότε καὶ τοῦ δικαστοῦ περιεγένετο. Γέγονα ἄφρων καυχώμενος, ὑμεῖς με ἠναγκάσατε. Ἐγὼ γὰρ ὤφειλον ὑφ' ὑμῶν συνίστασθαι. Οὐδὲν γὰρ ὑστέρησα τῶν ὑπὲρ λίαν ἀποστόλων, εἰ καὶ οὐδέν εἰμι· τὰ μέντοι σημεῖα τοῦ Ἀποστόλου κατειργάσθη ἐν ὑμῖν, ἐν πάσῃ ὑπομονῇ, σημείοις τε, καὶ τέρασι, καὶ δυνάμεσι. Τί γάρ ἐστιν ὃ ἡττήθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν; Καυχώμενος. Ἀπαρτίσας δὲ τὸν περὶ τῶν οἰκείων ἐγκωμίων λόγον, οὐκ ἔστη μέχρι τούτου ἀλλὰ ἀπολογεῖται πάλιν, καὶ συγγνώμην ὑπὲρ τῶν εἰρημένων αἰτεῖ. Ὑμεῖς γὰρ, φησὶν, ἠναγκάσατε. Εἰ μὲν γὰρ καυχώμενος, καὶ ἐκεῖνοι μὴ μετὰ τῆς ὑμετέρας τοῦτο ἐποίουν ἐκεῖνοι πλάνης, οὐκ ἂν οὕτως προήχθην εἰς τούτους ἐμαυτὸν ἀγαγεῖν λόγους.","english":"So that they may not fall, since the false apostles boast in their adversities, and these men are in persecutions, he shows that through these they become more illustrious. Therefore I am well pleased in weaknesses, in insults, in necessities, in persecutions, in distresses for Christ. So that no one might think he was speaking of bodily weakness, he recounted the weakness in detail, saying: In insults, in persecutions, in necessities, in distresses. You have seen how he has now revealed him whom he called above Satan, and he did not have a pain about his head, as those who talk nonsense say. For when I am weak, then I am strong. Where there is affliction, there also is consolation. And where there is consolation, there also is grace. When, then, he fell into prison, then he did those wonderful things. When he was shipwrecked and carried off to a barbarian land, then especially was he glorified.\n\nWhen he entered the prison, then he also prevailed over the judge. I have become foolish in boasting; you compelled me. For I ought to have been commended by you. For I was not inferior to the exceedingly great apostles, even if I am nothing; nevertheless the signs of the Apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. For what is it in which you were defeated beyond the other churches, except that I myself did not burden you? In boasting. And having completed the account of his own praises, he did not stop at this, but defends himself again, and asks forgiveness for what was said. For you, he says, compelled me. For if he was boasting, and those men were not doing this with your error, I would not have been led so far as to bring myself to these words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"Ἐπειδὴ δὲ ὁλόκληρον Ἐκκλησίαν διέφθειρον, εἰς τὸ συμφέρον ὑμῖν ὁρῶν, ἠναγκάσθην ἄφρων γενέσθαι. Χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. Ἰδοὺ τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω. Οὐ γὰρ ζητῶ τὰ ὑμῶν, ἀλλὰ ὑμᾶς· οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσι θησαυρίζειν, ἀλλ' οἱ γονεῖς τοῖς τέκνοις. Ἐγὼ δὲ ἥδιστα δαπανήσω, καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν, εἰ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧττον ἀγαπῶμαι. Ἐγκώμιον ἐκείνων τίθησιν, εἴ γε ἀδικίαν οἰκείαν εἶναι νομίζουσι, τὸ μὴ καταδέξασθαι τὸν Ἀπόστολον λαβεῖν τι παρ' αὐτῶν, μηδὲ ἀνασχεθῆναι τραφῆναι ἐκεῖθεν. Εἰς τοῦτο δὲ ἐγὼ οὐ κατεβάρησα ὑμᾶς, ἀλλὰ ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον. Μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, δι' αὐτοῦ ἐπλεονέκτησα ὑμᾶς; Παρεκάλεσα Τίτον, καὶ συναπέσταλκα τὸν ἀδελφόν. Μή τι ἐπλεονέκτησεν ὑμᾶς Τίτος; Οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσι; Πάλιν δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; Κατέναντι τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν. Τὰ δὲ πάντα ἀγαπητοὶ, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς. Φοβοῦμαι γὰρ μήπως ἐλθὼν, οὐχ οἵους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ ὑμῖν οἷον οὐ θέλετε. Ἄρα ἔχει τις εἰπεῖν, ὡς Ἐγὼ μὲν οὐκ ᾔτησά τι, οὐδὲ ἔλαβον· πανοῦργος δὲ ὢν, παρεσκεύασα τοὺς ὑπ' ἐμοῦ ἀποσταλέντας εἰς οἰκεῖον πρόσωπον αἰτῆσαί τι παρ' ὑμῶν. Καὶ δι' ἐκείνων αὐτὸς ἐγὼ ἐδεξάμην, τοῦ δοκεῖν εἰληφέναι ἔξω ἐμαυτὸν τιθείς. Ἀλλ' οὐδὲ τοῦτο ἔχοι τις ἂν εἰπεῖν, καὶ μάρτυρες ὑμεῖς. Τῷ δὲ αὐτῷ πνεύματι, ἢ τῇ αὐτῇ προαιρέσει λέγει, ἢ τῇ αὐτῇ διακονίᾳ τῆς χάριτος, ὅτι ὁμοίαν ἡμῖν τὸ Πνεῦμα πολιτείαν ἐχαρίσατο.","english":"Since they were corrupting an entire church, looking to your advantage, I was compelled to become a fool. Forgive me this wrong. Behold, this third time I am ready to come to you, and I will not be a burden. For I seek not your possessions but you; for children ought not to lay up treasure for the parents, but the parents for the children. And I will most gladly spend and be spent for your souls, even if, loving you more abundantly, I am loved less. He sets this down as their commendation, if indeed they consider it their own wrong that they did not accept the Apostle taking anything from them, nor endure to be fed from there. But in this I did not burden you, but being crafty, I took you by guile. Did I take advantage of you through any of those whom I have sent to you? I exhorted Titus, and I sent the brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps? Again, do you think that we are defending ourselves to you? We speak before God in Christ. But all things, beloved, are for your edification. For I fear lest, when I come, I find you not such as I wish, and I be found by you such as you do not wish. So can anyone say, \"I indeed asked nothing, nor did I receive anything; but being crafty, I arranged for those sent by me to ask something from you in their own person. And through them I myself received it, placing myself outside so as to seem to have received it\"? But no one could say even this, and you are witnesses. By the same spirit, he means either the same purpose or the same ministry of grace, that the Spirit granted us a like manner of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Μήπως ἔρεις, ζῆλος, θυμοὶ, ἐριθεῖαι, καταλαλιαὶ, ψιθυρισμοὶ, φυσιώσεις, ἀκαταστασίαι· μὴ πάλιν παρελθόντα με ταπεινώσῃ ὁ Θεός μου πρὸς ὑμᾶς. Ὃ πρῶτον ἔμελλεν θεῖναι, τὸ κατὰ τὴν φυσίωσιν, τοῦτο ὕστερον τίθησι. Κατ' αὐτοῦ γὰρ ἀπενοοῦντο· ἵνα οὖν μὴ δόξῃ προηγουμένως τὸ ἑαυτοῦ ζητεῖν, τὸ κοινὸν λέγει πρῶτον. Ταῦτα γὰρ πάντα ἀπὸ βασκανίας ἐτίκτοντο, αἱ διαβολαὶ, αἱ κατηγορίαι, αἱ διαστάσεις. Καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων, καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ, καὶ πορνεία, καὶ ἀσελγείᾳ ᾗ ἔπραξαν. Οὐκ εἶπε πάντας, ἀλλὰ πολλούς· καὶ οὐδὲ τούτους ποιεῖ φανεροὺς, διδοὺς ῥᾳδίαν αὐτοῖς τὴν πρὸς τὴν μετάνοιαν ἐπάνοδον. ΚΕΦΑΛ. ΙΓʹ. Ἰδοὺ τοῦτο τρίτον ἔρχομαι πρὸς ὑμᾶς. Δείκνυσι πολὺν μὲν ἐν ταῖς παραγγελίαις ἑαυτὸν ὄντα καὶ σφοδρότερον, ὀκνηρὸν δὲ καὶ μελλητὴν ἐν ταῖς τιμωρίαις. Ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν, σταθήσεται πᾶν ῥῆμα. Προείρηκα, καὶ προλέγω ὡς παρὼν τὸ δεύτερον, καὶ ἀπὼν νῦν γράφω τοῖς προημαρτηκόσι, καὶ τοῖς λοιποῖς πᾶσιν. Ἀντὶ μαρτύρων τὰς παρουσίας αὐτοῦ τίθησι, καὶ τὰς παραγγελίας. Ἅπαξ, φησὶν, εἶπον, καὶ δεύτερον, ὅτε παρεγενόμην, λέγω καὶ νῦν διὰ γραμμάτων. Κἂν μὲν ἀκούσητε, ὅπερ ἐπεθύμουν γέγονεν· ἂν δὲ παρακούσητε, ἀνάγκη λοιπὸν στῆσαι τὰ εἰρημένα, καὶ ἐπαγαγεῖν τὴν τιμωρίαν. Ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. Ἵνα μὴ ἡ μέλλησις ῥᾳθυμίαν ἐργάσηται, ὅρα πῶς καὶ τοῦτο διορθοῦται λέγων· Ἐὰν ἔλθω, οὐ φείσομαι. Ἐπεὶ δοκιμὴν ζητεῖτε, τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ, ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν.","english":"Lest there be envy, jealousy, outbursts of anger, selfish ambitions, slanders, whisperings, inflations, disorders—lest when I come again my God humble me before you. What he first intended to set down, namely the matter of inflation, this he sets down later. For they were set against him; so that he might not seem to be seeking his own interests first, he states the common matter first. For all these things were begotten from malice: the slanders, the accusations, the divisions. And I will mourn many of those who have sinned before and have not repented of the uncleanness and fornication and licentiousness which they practiced. He did not say all, but many; and he does not make even these manifest, giving them an easy return to repentance. CHAPTER 13. Behold, this third time I am coming to you. He shows that he is indeed much in earnest and more vehement in his charges, but slow and delaying in his punishments. By the mouth of two witnesses and three, every word shall be established. I have said before, and I say beforehand as though present the second time, and being absent now I write to those who have sinned before, and to all the rest. Instead of witnesses he sets his own visits and his charges. Once, he says, I spoke, and a second time, when I was present, I say even now by letter. And if you listen, what I desired has come to pass; but if you disregard, it is necessary from now on to establish what has been said and to bring on the punishment. That if I come again, I will not spare. So that delay might not produce negligence, see how he corrects this too, saying: If I come, I will not spare. Since you seek a proof of Christ who speaks in me, who is not weak toward you, but is mighty in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"Τοῦτο πρὸς τοὺς κωμῳδοῦντας αὐτὸν, καὶ χλευάζοντας, καὶ λέγοντας, Ἡ παρουσία ἀσθενὴς, καὶ ὁ λόγος ἐξουθενούμενος. Καθαπτόμενος\n\nλέγει· Ἐπειδὴ βούλεσθε δοκιμάζειν, εἰ ἐν ἐμοὶ Χριστὸς οἰκεῖ· καὶ διὰ τοῦτό με κωμῳδεῖτε, ὡς εὐτελῆ καὶ εὐκαταφρόνητον, ἅτε ἔρημον ὄντα τῆς δυνάμεως ἐκείνης· εἴσεσθε, ὅτι οὐκ ἐσμὲν ἔρημοι, εἰ παράσχοιτε πρόφασιν· ὃ μὴ γένοιτο· οὐκ εἶπε δὲ, τοῦ ἐνοικοῦντος, ἀλλὰ, τοῦ λαλοῦντος, πνευματικὰ ὄντα δεικνὺς τὰ ῥήματα. Καὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ. Τρία σημαίνει τὸ τῆς ἀσθενείας ὄνομα. Καὶ γὰρ ἀσθένεια λέγεται ἡ τοῦ σώματος ἀῤῥωστία, κατὰ τὸ εἰρημένον ὑπὲρ Λαζάρου· Κύριε, ἴδε ὃν φιλεῖς, ἀσθενεῖ. Καὶ πάλιν ἀσθενεῖ τῷ μὴ πεπηγέναι ἐν τῇ πίστει καλῶς, κατὰ τὸ εἰρημένον ἐν τῷ Παύλῳ· Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις λογισμῶν. Καὶ πάλιν κατὰ τρίτον τρόπον ἀσθένειαι οἱ διωγμοὶ καὶ ἐπιβουλαί. Καὶ τοῦτο πάλιν ἔστιν ἐκ τοῦ Παύλου ἰδεῖν λέγοντος· Ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα, καὶ εἶπέ μοι, Ἀρκεῖ σοι ἡ χάρις μου. Ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Κατὰ τοῦτον δὴ τὸν τρίτον τρόπον τὸ τῆς ἀσθενείας ἐκδέχεται ὄνομα. Λέγει οὖν, ὅτι Εἰ καὶ ἐσταυρώθη κίνδυνον ὑπομείνας καὶ ἐπιβουλὴν, ἀλλ' ὅμως οὐδὲν παρεβλάβη, ἀλλὰ δυνατός ἐστιν ὁ Θεὸς, εἰ καὶ διὰ τὴν οἰκονομίαν πέπονθεν ἑκών. Καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ζήσομεν σὺν αὐτῷ ἐκ δυνάμεως Θεοῦ εἰς ὑμᾶς. Ἑαυτοὺς πειράζετε, εἰ ἐστὲ ἐν τῇ πίστει· ἑαυτοὺς δοκιμάζετε. Ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς, ὅτι Χριστὸς Ἰησοῦς ἐν ὑμῖν ἐστιν;","english":"This is against those who mock him and jeer at him and say, \"His presence is weak, and his speech is despised.\" Taking them up, he says: Since you wish to test whether Christ dwells in me, and for this reason you mock me as worthless and contemptible, as though I were destitute of that power, you will know that we are not destitute, if you provide an occasion—which may it not happen. He did not say \"of the one who dwells,\" but \"of the one who speaks,\" showing that the words are spiritual. For he was crucified out of weakness, but he lives out of the power of God. The name \"weakness\" signifies three things. For weakness is said to be the body's infirmity, according to what was said concerning Lazarus: Lord, behold, the one whom you love is weak. And again, one is weak in not being well established in the faith, according to what was said in Paul: Receive the one who is weak in the faith, not for disputes over reasonings. And again, in a third way, weaknesses are persecutions and plots. And this too can be seen from Paul, who says: Concerning this I entreated the Lord three times, and he said to me, My grace is sufficient for you. For my power is perfected in weakness. It is according to this third way, then, that he receives the name \"weakness.\" He says, therefore: Even if he was crucified, having endured danger and plot, nevertheless he suffered no harm, but God is powerful, even if for the sake of the economy he suffered willingly. For we also are weak in him, but we shall live with him out of the power of God toward you. Test yourselves, whether you are in the faith; examine yourselves. Or do you not recognize yourselves, that Jesus Christ is in you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"εἰ μή τι ἄρα ἀδόκιμοί ἐστε. Ἐλπίζω δὲ ὅτι γνώσεσθε, ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. Τουτέστι, Διωκόμεθα, ἐλαυνόμεθα, καὶ τὰ ἔσχατα πάσχομεν. Τουτέστι, διὰ τὸ κήρυγμα καὶ τὴν εἰς αὐτὸν πίστιν. Εὐχόμεθα δὲ πρὸς τὸν Θεὸν, μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν· οὐχ ἵνα ἡμεῖς δόκιμοι φανῶμεν, ἀλλ' ἵνα ὑμεῖς τὸ καλὸν ποιῆτε. Παρακαλῶ τὸν Θεὸν, φησὶ, μηδὲν εὑρεῖν ἀδιόρθωτον· μᾶλλον δὲ οὐ τοῦτο μόνον, ἀλλὰ μηδὲ τὴν ἀρχὴν ἁμαρτεῖν. Εἰ γὰρ μείνητε ἀμετανόητα ἁμαρτάνοντες, ἀνάγκη ὑμᾶς κολάζειν, καὶ δοῦναι δοκιμὴν τῆς δυνάμεως· ὃ καὶ ἐποίησαν ἐπὶ Σαπφείρας, καὶ τοῦ μάγου Ἐλύμα. Ἀλλ' οὐκ εὐχόμεθα τοῦτο, φησὶν, ἀλλὰ τοὐναντίον, ἵνα μήτε ὑμεῖς ἁμάρτητε, μήτε ἡμεῖς ὡς ἀδόκιμοι φανῶμεν. Τουτέστιν, Ἵνα μὴ οὕτω τὴν δοκιμὴν ἐπιδειξώμεθα τῆς δυνάμεως τῆς ἐν ἡμῖν, διὰ τὸ κολάζειν ὑμᾶς. καὶ τιμωρεῖσθαι ἁμαρτάνοντας, καὶ ἀνίατα νοσοῦντας. Ἀλλὰ τί; Ἵνα ὑμεῖς τὸ κακὸν ποιῆτε. Τοῦτο γὰρ εὐχόμεθα, στεφανωθέντας ὁρᾷν. Ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν. Οὐκ ἐπιδεικνύμενοι ἡμῶν τὴν τιμωρητικὴν δύναμιν. Καὶ οὐκ εἶπεν ἀδόκιμοι, ἀλλ' ὡς ἀδόκιμοι. Οὐ γὰρ ἔμελλεν εἶναι ἀδόκιμος, εἰ καὶ μὴ ἐκόλαζεν. Οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας. Ὃ ἡ τοῦ πράγματος, φησὶν, ἀπαιτεῖ φύσις, τοῦτο ποιοῦμεν. Κἂν γὰρ ἴδωμεν ὑμᾶς εὐδοκιμοῦντας διὰ τῆς μετανοίας, οὐ δυνάμεθα κολάσαι λοιπόν. Ἀλλ' ὑπὲρ τῆς ἀληθείας. Χαίρομεν γάρ. Ὅταν νομιζώμεθα ἀσθενεῖς, οὐχ ὅταν ἐσμὲν ἀσθενεῖς. Ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἦτε, Τοῦτο καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν.","english":"unless perhaps you are unapproved. But I hope that you will know that we are not unapproved. That is: We are persecuted, driven out, and suffer the worst things. That is: for the sake of the proclamation and the faith in him. But we pray to God that he do you no evil; not so that we may appear approved, but so that you may do what is good. I entreat God, he says, that he find nothing uncorrected; or rather, not only this, but that you not sin even at the outset. For if you remain sinning without repentance, it is necessary to punish you and to give a proof of power; which they also did in the case of Sapphira and the magician Elymas. But we do not pray for this, he says, but the opposite, that neither you may sin, nor we appear as unapproved. That is: so that we may not in this way display the proof of the power that is in us, by punishing you and avenging ourselves on those who sin and are incurably sick. But what? That you may do evil. For this is what we pray, to see you crowned. But that we be as unapproved. Not displaying our punitive power. And he did not say \"unapproved,\" but \"as unapproved.\" For he was not going to be unapproved even if he did not punish. For we are not able to do anything against the truth. What the nature of the matter, he says, demands, this we do. For even if we see you approved through repentance, we are no longer able to punish. But for the truth. For we rejoice. When we are thought to be weak, not when we are weak. When we are weak, but you are strong. This also we pray, your restoration.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"Διὰ τοῦτο ἀπὼν ταῦτα γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσωμαι κατὰ τὴν ἐξουσίαν, ἣν ὁ Κύριος ἔδωκέ μοι. Τουτέστι, δόκιμοι καὶ εὐάρεστοι. Εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν. Λοιπὸν, ἀδελφοὶ, χαίρετε. Δείκνυσιν ὅτι οὐκ ἐπεθύμει τῇ ἐξουσίᾳ εἰς τὴν ἐκείνων χρήσασθαι τιμωρίαν. Καταρτίζεσθε. Τέλειοι γίνεσθε, φησὶ, πληροῦντες τὰ λείποντα. Παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε, εἰρηνεύετε, καὶ ὁ Θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ' ὑμῶν. Ἀσπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι· ἀσπάζονται ὑμᾶς οἱ ἅγιοι πάντες. Ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν. Ἀμήν. Τοῦτό φησιν, ἐπειδὴ πολλοὶ ἦσαν οἱ πειρασμοὶ, καὶ μεγάλοι οἱ κίνδυνοι. Ἐγράφη ἀπὸ Φιλίππων τῆς Μακεδονίας διὰ τοῦ Λουκᾶ καὶ Τίτου. Πρὸς Κορινθίους βʹ, στίχοι χιβʹ.\n\nΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΓΑΛΑΤΑΣ.\n\nΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nΠαῦλος ἀπόστολος, οὐκ ἀπ' ἀνθρώπων, οὐδὲ δι' ἀνθρώπου, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ, καὶ Θεοῦ Πατρός. Οἱ ἐξ Ἰουδαίων πιστεύσαντες, ὁμοῦ μὲν τῇ προλήψει τοῦ Ἰουδαϊσμοῦ κατεχόμενοι, ὁμοῦ δὲ κενοδοξίᾳ μεθύοντες, καὶ βουλόμενοι διδασκάλων ἀξιώ ματα ἑαυτοῖς περιθεῖναι, ἐλθόντες εἰς τὸ Γαλατῶν ἔθνος, ἐδίδασκον ὅτι δεῖ περιτέμνεσθαι, καὶ Σάββατα, καὶ Νεομηνίας τηρεῖν, καὶ μὴ ἀνέχεσθαι Παύλου ταῦτα ἀναιροῦντος. Οἱ γὰρ περὶ Πέτρον καὶ Ἰάκωβον, καὶ Ἰωάννην, φησὶν, ταῦτα οὐ κωλύουσιν, οἱ πρῶτοι τῶν ἀποστόλων. Οὗτος μὲν γὰρ χθὲς καὶ σήμερον ἐφάνη, ἐκεῖνοι δὲ πρῶτοι, οἱ περὶ Πέτρον· καὶ οὗτος μὲν μαθητὴς τῶν ἀποστόλων, ἐκεῖνοι δὲ τοῦ Χριστοῦ·","english":"For this reason, being absent, I write these things, so that when present I may not use severity according to the authority which the Lord gave me. That is: approved and acceptable. For building up, and not for tearing down. Finally, brothers, rejoice. He shows that he did not desire to use the authority for their punishment. Be perfected. Be complete, he says, fulfilling what is lacking. Be exhorted, think the same thing, be at peace, and the God of love and peace will be with you. Greet one another with a holy kiss; all the saints greet you. The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. Amen. He says this because there were many temptations and great dangers. It was written from Philippi of Macedonia through Luke and Titus. To the Corinthians 2, verses 612.\n\nTO THE EPISTLE TO THE GALATIANS.\n\nCHAPTER ONE.\n\nPaul, an apostle, not from men, nor through man, but through Jesus Christ and God the Father. Those of the Jews who believed, being held at once by the preconception of Judaism and at once drunk with vainglory, and wishing to put upon themselves the dignities of teachers, came to the nation of the Galatians and taught that it was necessary to be circumcised and to observe Sabbaths and new moons, and not to endure Paul doing away with these things. For those around Peter and James and John, he says, do not forbid these things, the foremost of the apostles. For this man appeared yesterday and today, but those were first, those around Peter; and this man was a disciple of the apostles, but those were of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"καὶ οὗτος μόνος, ἐκεῖνοι δὲ πολλοὶ, καὶ στύλοι τῆς Ἐκκλησίας. Ἐπεὶ οὖν ἔμπροσθεν εἶδεν ἔθνος ὁλόκληρον, καὶ πυρὰν ἐκ τῆς Γαλατῶν ἀναφθεῖσαν Ἐκκλησίας, γράφει τὴν ἐπιστολὴν πρὸς ἅπαντα ταῦτα ἀπολογούμενος, καὶ ἐκ προοιμίων εὐθέως πρὸς ἐκεῖνο ἀνατείνεται, ὃ διορύττοντες αὐτοῦ τὴν ὑπόληψιν ἔλεγον, ὅτι οἱ μὲν ἄλλοι τοῦ Χριστοῦ, οὗτος δὲ τῶν ἀποστόλων γέγονεν μαθητής. Τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν. Διὰ τί οὐκ ἀπὸ τῶν θεοπρεπῶν ἤρξατο, ἀλλ' ἀπ' αὐτοῦ τοῦ πάθους; Ὅτι ἐπειδὴ ὡς μέλλοντες τιμωρεῖσθαι, εἰ ἀποσταῖεν τοῦ νόμου, ἐστασίαζον πρὸς αὐτὸν, διὰ τοῦτο πράγματος μέμνηται δι' οὗ πᾶσαν ἐκβάλλει τοῦ νόμου τὴν χρείαν. Λέγω δὴ τὴν ἐκ τοῦ σταυροῦ καὶ τῆς ἀναστάσεως αἰτίαν γενομένην ἅπασι σωτηρίας. Καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί. Πρὸς ἐκεῖνο πάλιν ἀποτείνεται, τὸ λέγειν ἐκείνους, ὅτι ὁ μὲν Παῦλος εἷς, οἱ δὲ ἀπόστολοι, πολλοί· διὸ πλῆθος ἐπεισήγαγε σὺν αὐτῷ, καὶ οὐχ ὥσπερ ἐν ἑτέραις, ἢ Παῦλος μόνον, ἢ Παῦλος καὶ Τιμόθεος, ἢ καὶ Σιλουανός. Ταῖς Ἐκκλησίαις τῆς Γαλατίας. Δείκνυσι τὸ ἀναγκαῖον τῆς ἐπιστολῆς, ὅτι οὐ μία κινδυνεύουσα Ἐκκλησία ἤγειρεν αὐτοῦ τὴν τοσαύτην σπουδὴν, ἀλλὰ πλῆθος Ἐκκλησιῶν. Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς κα Κυρίου Ἰησοῦ Χριστοῦ. Πανταχοῦ μὲν τοῦτο τίθησι, μάλιστα δὲ Γαλάταις ἐπιστέλλων νῦν, ἐπειδὴ τῆς χάριτος ἐκινδύνευον ἐκπεσεῖν, τὸ πάλιν ἐλθεῖν περιτέμνεσθαι. Τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν. Μυρίοις, φησὶν, περιεπάρημεν κακοῖς, καὶ τῆς ἐσχάτης ἦμεν ὑπεύθυνοι κολάσεως·","english":"And this one alone, while those were many, and pillars of the Church. Since, therefore, he had previously seen a whole nation, and a fire kindled from the Church of the Galatians, he writes the letter defending himself against all these things, and from the very opening he directs himself against that charge which they, undermining his reputation, were making, saying that the others were Christ's, but this one had become a disciple of the apostles. By the one who raised him from the dead. Why did he not begin with the things befitting God, but with the passion itself? Because, since they were in revolt against him, as though about to be punished if they should fall away from the law, for this reason he makes mention of the matter through which he casts out all the need of the law. I mean the cause of salvation for all, which came from the cross and the resurrection. And all the brothers with me. Again he directs himself against that claim of theirs, that Paul was one, but the apostles were many; therefore he brought in a multitude with him, and not, as in other letters, either Paul alone, or Paul and Timothy, or also Silvanus. To the Churches of Galatia. He shows the necessity of the letter, that it was not one Church in danger that roused such great zeal in him, but a multitude of Churches. Grace to you and peace from God the Father and the Lord Jesus Christ. Everywhere he places this, but especially now when writing to the Galatians, since they were in danger of falling away from grace by coming again to be circumcised. Who gave himself for our sins. We have been surrounded, he says, by countless evils, and we were liable to the ultimate punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"καὶ ὁ μὲν νόμος οὐ μόνον οὐ κατήλλαξεν, ἀλλὰ καὶ κατεδίκασεν, τὸ μὲν ἁμάρτημα φανερὸν καθιστὰς, ἐλευθερῶσαι δὲ οὐκ ἰσχύων, οὐδὲ παῦσαι τοῦ Θεοῦ τὴν ὀργήν. Ὁ δὲ Υἱὸς τοῦ Θεοῦ, καὶ τὸ ἀδύνατον δυνατὸν ἐποίησε, τὰς ἁμαρτίας λύσας, καὶ τοὺς ἐχθροὺς ἐν τάξει φίλων καταστήσας. Ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος πονηροῦ. Οὐ τὸν χρόνον εἶπεν, ἀλλὰ τὴν παροῦσαν ζωὴν πονηρὰν ἐκάλεσε. Τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· Ἀμήν. Γὰς πράξεις λέγει τὰς πονηρὰς, τὴν προαίρεσιν τὴν διεστραμμένην. Θαυμάζω ὅτι οὕτω ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι Χριστοῦ. Τοῦτό μοι, φησὶ, τὴν πολλὴν ἔκπληξιν ἤγειρεν, ὅτι οἱ οὕτως τὸ τῆς χάριτος διδαχθέντες μυστήριον, ὡς δύνασθαι καὶ ἑτέρων διδάσκαλοι γίνεσθαι, οὗτοι εὐχερῶς οὕτως τοῖς ἀπατῶσι πείθονται. Εἰς ἕτερον Εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο. Ὡς γὰρ ὁ Πέτρος φησὶν, ὅτι Οὐκ ἔστιν ἕτερον ὄνομα ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. Εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς, καὶ θέλοντες μεταστρέψαι τὸ Εὐαγγέλιον τοῦ Χριστοῦ. Εὖ τὸ, ταράσσοντες, οὐ διδάσκοντες, οὐδὲ πείθοντες· ἵνα δείξῃ ἀπάτης μόνης τὸ πρᾶγμα ὄν. Ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται παρ' ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. Ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγω· εἴ τις ὑμᾶς εὐαγγελίζεται παρ' ὃ","english":"And the law not only did not reconcile, but also condemned, making the sin evident, yet unable to set free, nor to stop the wrath of God. But the Son of God made even the impossible possible, dissolving sins and establishing enemies in the rank of friends. That he might deliver us from the present evil age. He did not say \"time,\" but called the present life evil. Of the present evil according to the will of our God and Father, to whom be glory unto the ages of ages. Amen. He calls \"practices\" the evil deeds, the perverted choice. I marvel that you are so quickly turning away from the one who called you in the grace of Christ. This, he says, stirred up in me great amazement, that those who were taught the mystery of grace in such a way as to be able to become teachers of others, these same are so easily persuaded by those who deceive. To another gospel, which is not another. For as Peter says, that there is no other name under heaven given among men by which we must be saved. Unless there are some who are troubling you and wish to pervert the gospel of Christ. Well said, \"troubling,\" not \"teaching,\" nor \"persuading\"—in order to show that the matter is one of deception only. But even if we or an angel from heaven should preach a gospel contrary to what we preached to you, let him be anathema. As we have said before, so now I say again: if anyone preaches to you a gospel contrary to what","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"παρελάβετε, ἀνάθεμα ἔστω. Ὅρα σύνεσιν ἀποστολικήν· Ἵνα γὰρ μή τις λέγῃ, ὅτι κενοδοξίας ἕνεκεν τὰ ἴδια συγκροτεῖ δόγματα, καὶ αὐτὸν ἀνεθεμάτισεν· ἐπειδὴ δὲ εἰς ἀξιώματα κατέφυγον, Ἰάκωβον καὶ Ἰωάννην, διὰ τοῦτο καὶ ἀγγέλων ἐμνήσθη. Μὴ γάρ μοι Ἰάκωβον εἴπῃς καὶ Ἰωάννην. Κἂν γὰρ τῶν πρώτων ἀγγέλων ᾖ τις, φησὶν, διαφθείρων τὸ κήρυγμα, ἀνάθεμα ἔστω. Ἄρτι γὰρ ἀνθρώπους πείθω, ἢ τὸν Θεόν; Εἰ καὶ ὑμᾶς ἠπάτων, φησὶ, ταῦτα λέγων, μὴ καὶ τὸν Θεὸν παραλογίσασθαι δύναμαι, τὸν τὰ ἀπόῤῥητα τῆς διανοίας εἰδότα, καὶ ᾧ πᾶσά μοι σπουδὴ καὶ διὰ πάντων ἀρέσκειν; Εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος ἂν ἤμην. Γνωρίζω γὰρ ὑμῖν, ἀδελφοὶ, τὸ Εὐαγγέλιον, τὸ εὐαγγελισθὲν ὑπ' ἐμοῦ, ὅτι οὐκ ἔστι κατὰ ἄνθρωπον. Εἰ ἤθελον ἀνθρώποις ἀρέσαι, φησὶν, ἔτι μετὰ Ἰουδαίων ἤμην, καὶ τὴν Ἐκκλησίαν ἐπόρθουν. Εἰ δὲ ἔθνους ὁλοκλήρου καὶ συγγενῶν καὶ δόξης κατεφρόνησα, καὶ ἀντηλλαξάμην διωγμοὺς, καὶ πολέμους, καὶ θανάτους καθημερινοὺς, εὔδηλον ὅτι καὶ ταῦτα ἃ λέγω νῦν, οὐ τῆς τῶν ἀνθρώπων ἐφιέμενος δόξης λέγω. Τοῦτο δὲ εἴρηκεν, ἐπειδὴ μέλλει καὶ τὸν πρότερον αὐτοῦ διηγεῖσθαι βίον. Ἵνα οὖν μὴ νομίσωσιν, ὅτι αὐτοῖς ἀπολογούμενος τοῦτο ποιεῖ, καὶ ἐπαρθῶσιν, διὰ τοῦτο φησιν· Ἄρτι γὰρ ἀνθρώπους πείθω. Οὐδὲ γὰρ ἐγὼ παρ' ἀνθρώπου παρέλαβον αὐτὸ, οὐδὲ ἐδιδάχθην· ἀλλὰ δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ. Ὅρα πῶς ἄνω καὶ κάτω διισχυρίζεται, ὡς τοῦ Θεοῦ γέγονε μαθητὴς, διὰ τὸ τοὺς ἀναγκάζοντας περιτέμνεσθαι Γαλάτας, λέγειν·","english":"you received, let him be accursed. Observe the apostle's understanding: For lest anyone say that he composes his own doctrines for the sake of vainglory, he also anathematized himself; but since they had fled to authorities, James and John, for this reason he also mentioned angels. For do not tell me of James and John. For even if one is among the first angels, he says, corrupting the proclamation, let him be accursed. For am I now persuading men, or God? Even if I was deceiving you, he says, by saying these things, am I also able to deceive God, who knows the secrets of the mind, and to whom all my zeal is to please in all things? If I were still pleasing men, I would not be a servant of Christ. For I make known to you, brothers, the Gospel which was proclaimed by me, that it is not according to man. If I wished to please men, he says, I would still be with the Jews, and I would be ravaging the Church. But if I despised an entire nation and kinsmen and glory, and exchanged them for persecutions, and wars, and daily deaths, it is evident that these things which I now say, I do not say desiring the glory of men. He said this because he is about to recount his former life. So that they might not think that he does this defending himself to them, and be puffed up, for this reason he says: For am I now persuading men? For neither did I receive it from man, nor was I taught it, but through a revelation of Jesus Christ. Observe how up and down he insists that he has become a disciple of God, because those who were compelling the Galatians to be circumcised, say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"ὡς ἐκεῖνοι οἱ τοῦ Χριστοῦ γεγονότες μαθηταὶ, Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης, ἐῶσι τὴν περιτομὴν, οὗτος δὲ μαθητῶν ἐστι μαθητὴς, καὶ οὐ δεῖ ἐκείνοις μᾶλλον ἢ τούτῳ προσέχειν; Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθ' ὑπερβολὴν ἐδίωκον τὴν Ἐκκλησίαν τοῦ Θεοῦ, καὶ ἐπόρθουν αὐτὴν, καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. Ὅτε δὲ εὐδόκησεν ὁ Θεός. Ἔστι μὲν τὸ κατασκευαζόμενον ὅλον ἀπόδειξις τοῦ μὴ παρ' ἀνθρώπου, παραλαβεῖν αὐτὸν τὸ μυστήριον. Ἡ γὰρ τοσαύτη ἀθρόως γενομένη μεταβολὴ οὐκ ἂν δι' ἀνθρώπου ᾖ δυνατὸν γίνεσθαι. Ἡ γὰρ ἐξ ἀνθρώπων διδασκαλία κατ' ὀλίγον ἐστὶ προκόπτουσα. Ἔχει δὲ καὶ ἄλλην τινὰ λανθάνουσαν κατασκευήν. Ἠρέμα γὰρ αὐτοὺς διδάσκει μὴ πράσσειν τὰ νομικά· εἰ γὰρ ὁ τοσαύτην, φησὶ, σπουδὴν ἐν τῷ νόμῳ ἐνδειξάμενος, τὰ τοῦ νόμου ἀφεὶς, ἐπὶ τὴν ἐκ πίστεως ἦλθε σωτηρίαν, εὔδηλον ὡς τελειῶσαι τὸν νόμον μὴ δυνηθέντα καταλέλοιπε. Πολλῷ οὖν μᾶλλον οἱ τῇ πίστει προσδεδραμηκότες, οὐκ ὀφείλουσι διώκειν τὸν μὴ δυνάμενον τελειοῦν. Ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ χάριτος αὐτοῦ ἀποκαλύψαι τὸν Υἱὸν αὐτοῦ ἐν ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν. Εἰ ἐκ κοιλίας ἐκλήθη μητρὸς, εἰς τὴν ἀποστολὴν δηλονότι, πῶς διώκτης ἐγένετο; Τοῦτο δὲ τὸ ἄπορον αὐτὸς ἐν ἑτέρῳ ἔλυσεν τόπῳ, εἰπών· Ἵνα ἐν ἐμοὶ πρῶτον ἐνδείξηται Χριστὸς τὴν ἅπασαν μακροθυμίαν αὐτοῦ, εἰς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον.","english":"as those who became Christ's disciples, Peter and James and John, permit circumcision, but this man is a disciple of disciples, and ought one not to attend to this man rather than to those? For you heard of my conduct once in Judaism, that beyond measure I was persecuting the Church of God and ravaging it, and I was advancing in Judaism beyond many of my own age in my race, being more exceedingly zealous for my ancestral traditions. But when God was well pleased. The whole argument being constructed is a proof that he did not receive the mystery from man. For such a great change, occurring all at once, could not possibly come about through a man. For teaching from men advances little by little. But it also has another hidden argument. For he gently teaches them not to practice the things of the law; for if he, he says, who displayed such great zeal in the law, having abandoned the things of the law, came to the salvation that is from faith, it is evident that he has left it behind as unable to perfect. Much more, then, those who have run to faith ought not to pursue that which cannot perfect. He who set me apart from my mother's womb, and called me through his grace to reveal his Son in me, that I might proclaim him among the Gentiles. If he was called from his mother's womb, clearly for the apostleship, how did he become a persecutor? But this difficulty he himself solved in another place, saying: That in me first Christ might display all his longsuffering, as a pattern for those who are about to believe in him for eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Εὐθέως οὐ προανεθέμην σαρκὶ καὶ αἵματι, οὐδὲ ἀνῆλθον εἰς Ἱερουσαλὴμ πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ἐπέστρεψα εἰς Δαμασκόν. Πάλιν κατασκευαστικὸν, τὸ μὴ παρ' ἀνθρώπων αὐτὸν τὴν περὶ Χριστοῦ διδασκαλίαν δέξασθαι. Πῶς γὰρ καὶ ἔμελλεν ἀνθρώποις ἀναθέσθαι, ὁ τῆς ἄνωθεν διδασκαλίας ἠξιωμένος; Ἔπειτα μετὰ τρία ἔτη ἀνῆλθον εἰς Ἱεροσόλυμα, ἱστορῆσαι Πέτρον, καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δέκα καὶ πέντε· ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ Κυρίου. Ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ Θεοῦ, ὅτι οὐ ψεύδομαι. Ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ τῆς Κιλικίας. Ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς Ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ· μόνον δὲ ἀκούσαντες ἦσαν, ὅτι Ὁ διώκων ἡμᾶς ποτε, νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει· καὶ ἐδόξαζον ἐν ἐμοὶ τὸν Θεόν.\n\nΚΕΦΑΛ. Βʹ.\n\nἜπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἱεροσόλυμα μετὰ Βαρνάβα, συμπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν. Οὐκ ἦλθον διδαχθῆναι, φησὶν, ἀλλ' ἱστορῆσαι· ὅπερ ἐστὶ μόνον τιμῶντος αὐτόν. Καὶ ἀνεθέμην αὐτοῖς τὸ Εὐαγγέλιον, ὃ κηρύσσω ἐν τοῖς ἔθνεσι· κατ' ἰδίαν δὲ τοῖς δοκοῦσι μήπως εἰς κενὸν τρέχω ἢ ἔδραμον. Κατ' ἀρχὰς μὲν τοῦ δέξασθαι τὸ Εὐαγγέλιον οὐκ ἀνῆλθεν, οὐδὲ ἀνέθετο αὐτὸ τοῖς ἀποστόλοις. Οὐδὲ γὰρ ἐδεῖτο παρὰ Χριστοῦ μαθὼν τῆς ἐκείνων διδασκαλίας. Προϊόντος δὲ τοῦ χρόνου, καὶ κηρύττοντος αὐτοῦ τοῖς ἔθνεσιν ἄνευ περιτομῆς τὸ Εὐαγγέλιον, ἐσκανδαλίζοντό τινες, τῶν μὲν περὶ Πέτρον μὴ ἀναιρούντων τὴν περιτομὴν, τούτου δὲ μόνου ἀναιροῦντος.","english":"Immediately I did not consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and again I returned to Damascus. Again this is a constructive argument, that he did not receive the teaching about Christ from men. For how could he who had been deemed worthy of teaching from above intend to consult men? Then after three years I went up to Jerusalem to visit Peter, and I remained with him fifteen days; but I saw none of the other apostles except James the brother of the Lord. And what I write to you, behold, before God, I do not lie. Then I came to the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea that are in Christ; only they were hearing that he who once persecuted us now proclaims the faith which he once was ravaging; and they glorified God in me.\n\nCHAPTER 2\n\nThen after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me; and I went up according to a revelation. I did not come, he says, to be taught, but to visit; which is the act of one who only honors him. And I laid before them the Gospel which I preach among the Gentiles; but privately to those who seemed to be something, lest perhaps I run or had run in vain. At the beginning, when he was to receive the Gospel, he did not go up, nor did he lay it before the apostles. For he had no need, having learned from Christ, of their teaching. But as time went on, and he was preaching the Gospel to the Gentiles without circumcision, some were scandalized, since those around Peter did not abolish circumcision, but this man alone was abolishing it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Διὸ τοῦτο τὸ σκάνδαλον τῶν ἄλλων τὸ Πνεῦμα τὸ ἅγιον ἐκκόψαι βουλόμενον, προσέταξεν αὐτῷ μετὰ μαρτύρων ἀνελθεῖν, καὶ ἀναθέσθαι τοῖς ἀποστόλοις τὸ ἄνευ περιτομῆς κηρύσσειν, ἵνα καὶ ἐκείνων συνθεμένων αὐτῷ, τοῦτο λυθῇ τῶν ἀνθρώπων τὸ σκάνδαλον. Ἀλλ' οὐδὲ Τίτος ὁ σὺν ἐμοὶ, Ἕλλην ὢν, ἠναγκάσθη περιτμηθῆναι. Ὑπὸ τῶν ἀποστόλων δηλονότι· ὅπερ ἀπόδειξις ἦν μεγίστη τοῦ μὴ καταγινώσκειν αὐτοὺς τοῦ Ἀποστόλου, τὰ ἔθνη μὴ περιτέμνοντος. Διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν, ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ. Τὸ διὰ, ἀντὶ τοῦ, κατὰ, κεῖται. Ὁ δὲ νοῦς οὗτος. Οἱ ἀπόστολοι, φησὶν, οὐκ ἠνάγκασαν ἀκρόβυστον ὄντα τὸν Τίτον περιτμηθῆναι, καίτοι τῶν παρεισάκτων ψευδαδέλφων αὐτὸ τοῦτο παρατηρούντων, καὶ ἀναγκαζόντων περιτέμνειν· τὸ ξένον περὶ τὴν ἀλήθειαν ἐν τάξει κατασκόπων προσαγορεύσας αὐτούς. Ἵνα ἡμᾶς καταδουλώσωσιν. Εἰς τὴν δουλείαν, φησὶ, πάλιν εἰσαγάγωσι τοῦ νόμου. Διὸ καὶ ἀλλαχοῦ φησι· Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου. Οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ Εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς. Οὐδὲ πρὸς βραχὺ, φησὶν, ὑπετάγημεν αὐτοῖς, παρεισάκτοις δηλονότι, ἵνα μὴ ἄλλα εἰπόντες περὶ τοῦ Εὐαγγελίου, ἄλλα πράττοντες εὑρεθῶμεν. Τί δὲ εἶπε, περὶ τοῦ Εὐαγγελίου; Ὥστε εἴ τις ἐν Χρι στῷ, καινὴ κτίσις. Καὶ, τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. Καὶ, τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν. Ἀπὸ δὲ τῶν δοκούντων εἶναί τι, ὁποῖοί ποτε ἦσαν, οὐδέν μοι διαφέρει· πρόσωπον Θεὸς ἀνθρώπου οὐ λαμβάνει.","english":"Therefore the Holy Spirit, wishing to cut off this scandal of the others, commanded him to go up with witnesses and to lay before the apostles the matter of preaching without circumcision, so that, when they too agreed with him, this scandal among men might be removed. But not even Titus, who was with me, being a Greek, was compelled to be circumcised. By the apostles, clearly; which was the greatest proof that they did not condemn the Apostle for not circumcising the Gentiles. But because of the false brethren secretly brought in, who slipped in to spy out our freedom, which we have in Christ Jesus. The word \"because of\" is used in place of \"against.\" And the sense is this. The apostles, he says, did not compel Titus, who was uncircumcised, to be circumcised, although the false brethren secretly brought in were watching this very thing and compelling circumcision; he calls them \"spies\" because of their estrangement from the truth. That they might bring us into bondage. That they might lead us back, he says, into the slavery of the law. Therefore he also says elsewhere: Christ redeemed us from the curse of the law. To whom we did not yield in submission even for an hour, so that the truth of the Gospel might remain with you. Not even for a short time, he says, did we submit to them, clearly to those secretly brought in, so that we might not be found saying one thing about the Gospel and doing another. But what did he say about the Gospel? So that if anyone is in Christ, he is a new creation. And, the old things have passed away; behold, all things have become new. And, Christ has set us free in freedom. But from those who seemed to be something, whatever they once were, it makes no difference to me; God does not show partiality to a man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Ἐμοὶ γὰρ οἱ δοκοῦντες, οὐδὲν προσανέθεντο. Τὸ μὲν, δοκούντων, ἀντὶ τοῦ, ὄντων· ὡς καὶ περὶ ἑαυτοῦ εἶπε· Δοκῶ δὲ κἀγὼ Πνεῦμα Θεοῦ ἔχειν. Ὁ δὲ νοῦς οὗτος· Οἱ περὶ Πέτρον, φησὶ, τί ποτε σκοποῦντες συγκατέβαινον τῇ περιτομῇ, οὐκ οἶδα, οὐδὲ φιλονεικῶ περὶ τούτου· οὗτοι δὲ ἴσασι, ὡς λόγον δώσοντες τῷ Θεῷ. Ἓν δὲ οἶδα, ὅτι ἐλθόντι οὐδὲν πλέον εἶπον περὶ τοῦ κηρύγματος. Εὖ εἶπε καὶ τὸ ὁποῖοι ἦσαν, ἀλλ' οὐκ εἰσὶν, ἵνα τῇ ἀρχῇ τοῦ κηρύγματος δῷ κἀκείνων τὴν συγκατάβασιν. Ἀντὶ τοῦ, ἐναντιώθησαν. Ἀλλὰ τοὐναντίον ἰδόντες, ὅτι πεπίστευμαι τὸ Εὐαγγέλιον τῆς ἀκροβυστίας, καθὼς Πέτρος τῆς περιτομῆς (ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς περιτομὴν, ἐνήργησε κἀμοὶ εἰς τὰ ἔθνη)· καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος, καὶ Κηφᾶς, καὶ Ἰωάννης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς μὲν εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν. Τῷ, ἀλλὰ τοὐναντίον ἰδόντες, συναπτέον τὸ, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ. Λέγει δὲ τὰ διὰ μέσου, πάλιν δεικνὺς, ὡς οὐ παρὰ ἀνθρώπων εἰς τὸ κηρύσσειν τοῖς ἔθνεσι κεχειροτόνηται, ὅπερ οἱ ἐχθροὶ ἔλεγον περὶ αὐτοῦ. Μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. Αἱ συνθῆκαι, φησὶ, τοιαῦται γεγόνασι, ὥστε καὶ ἐκείνους μὲν τοῖς Ἰουδαίοις, ἡμᾶς δὲ κηρύσσειν τοῖς ἔθνεσι. Κοινὴ δὲ γέγονεν ἀμφοτέροις ἡ τῶν πενήτων φροντίς. Οὗτοι δὲ ἦσαν οἱ πένητες, οἱ ἐξ Ἰουδαίων πιστεύσαντες εἰς Χριστὸν, οἳ καὶ τῶν ἰδίων οἴκων ὑπὸ τῶν Ἰουδαίων ἀπεστερήθησαν·","english":"For those who seemed to be something added nothing to me. The word \"seemed\" is used in place of \"were,\" as he also said about himself: \"But I think that I too have the Spirit of God.\" The meaning is this: Those around Peter, with whatever intent they were condescending to circumcision, I do not know, nor do I contend about this; but they know, since they will give an account to God. One thing I know, that when I came they said nothing more about the preaching. He well said both what sort they were, but are not, so that by the beginning of the preaching he might grant even their condescension. In place of \"they opposed.\" But on the contrary, seeing that I have been entrusted with the gospel of the uncircumcision, just as Peter with that of the circumcision (for the one who worked in Peter for circumcision also worked in me for the Gentiles); and knowing the grace that was given to me, James and Cephas and John, those who seemed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcision. With \"but on the contrary, seeing,\" one must join \"they gave the right hand to me and Barnabas.\" He mentions the things in between, again showing that he was not appointed by men to preach to the Gentiles, which his enemies were saying about him. Only that we should remember the poor, which I also was eager to do this very thing. The agreements, he says, were made such that they should preach to the Jews and we to the Gentiles. The care of the poor became common to both. These were the poor, those of the Jews who believed in Christ, who were also deprived of their own homes by the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"καὶ οὗτοί εἰσιν οἷς ἔγραφεν, Καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ἡμῶν μετὰ χαρᾶς προσεδέξασθε. Ὅτε δὲ ἦλθε Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον\n\nαὐτῷ ἀντέστην. Ἐν Ἱεροσολύμοις ὑπάρχων ὁ Πέτρος, συγκατέβαινε τῷ Ἰουδαϊσμῷ, μὴ κωλύων τὴν περιτομὴν τέως, μήτε τὰ Σάββατα. Κατελθὼν δὲ εἰς τὴν Ἀντιόχειαν, ἀδιαφόρως συνήσθιε τοῖς πιστεύσασιν ἐξ ἐθνῶν εἰς τὸν Κύριον. Εἶτα κατελθόντων τινῶν ἀπὸ Ἱεροσολύμων, ἐφοβήθη σκανδαλίσαι αὐτοὺς, καὶ ἐχώρισεν ἑαυτὸν ἀπ' ἐκείνων, μεθ' ὧν συνδιῃτᾶτο πρώην. Ἀλλὰ πεποίηκέ τινα οἰκονομίαν μετ' αὐτοῦ ὁ Παῦλος, ἔμπροσθεν πάντων ἐπιτιμήσας αὐτῷ, διὰ τὸ ἀναγκάζειν Ἰουδαΐζειν τὰ ἔθνη, ὅπως ἂν τοῦ διδασκάλου ταῦτα ἀκούοντος καὶ σιωπῶντος, ἐκεῖνοι διὰ τῆς ἐπιτιμήσεως αὐτοῦ τοῦ διδασκάλου μάθωσιν ὡς οὐ δεῖ φυλάττειν τὰ Ἰουδαϊκὰ ἔθη. Οἰκονομία δὲ ὅλον τὸ πρᾶγμα ἦν, ἐκ συνέσεως ἀμφοτέρων διὰ τὴν ὠφέλειαν τῶν μαθητῶν, ὥστε κἂν ὑποκρίνεσθαι λέγῃ τὸν Πέτρον, κἂν μὴ ὀρθοποδεῖν πρὸς ὠφέλειαν, τῇ οἰκονομίᾳ τῆς χρείας, τὰς φωνὰς λογισώμεθα. Ὅτι κατεγνωσμένος ἦν. Πρὸ τοῦ γὰρ ἐλθεῖν τινας ἀπὸ Ἰακώβου, μετὰ τῶν ἐθνικῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλε, καὶ ἀφώριζεν ἑαυτόν. Ὑπὸ τῶν κατελθόντων δηλονότι ἀπὸ Ἱεροσολύμων. Φοβούμενος τοὺς ἐκ περιτομῆς. Μὴ σκανδαλίσῃ αὐτοὺς, δηλονότι, μή τι πάθῃ δεινὸν παρ' αὐτῶν. Καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβα συναναχθῆναι αὐτῶν τῇ ὑποκρίσει. Ὑπόκρισιν, τὴν φυλακὴν τοῦ νόμου καλεῖ, διδάσκων ταύτης χωρίζεσθαι. Ἀλλ' ὅτε εἶδον, ὅτι οὐκ ὀρθοποδοῦσι πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελίου, εἶπον τῷ Πέτρῳ ἔμπροσθεν πάντων.","english":"And these are those to whom he wrote, \"And you accepted the plundering of your possessions with joy.\" But when Cephas came to Antioch, I opposed him to his face. While Peter was in Jerusalem, he accommodated himself to Judaism, for a time not hindering circumcision, nor the Sabbaths. But when he came down to Antioch, he ate without distinction with those who had believed in the Lord from among the Gentiles. Then, when certain men came down from Jerusalem, he was afraid of scandalizing them, and he separated himself from those with whom he had previously been living. But Paul made a certain arrangement with him, rebuking him before all, because he was compelling the Gentiles to Judaize, so that when the teacher heard these things and kept silent, those men might learn through his rebuke of the teacher that it is not necessary to observe Jewish customs. But the whole matter was an arrangement, out of the understanding of both for the benefit of the disciples, so that even if he says that Peter was acting hypocritically, and even if he was not walking uprightly, for the sake of benefit, by the arrangement of necessity, let us reckon his words. That he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came, he drew back and separated himself. By those, clearly, who came down from Jerusalem. Fearing those of the circumcision. Lest, clearly, he scandalize them, lest he suffer some terrible thing at their hands. And the rest of the Jews also acted hypocritically with him, so that even Barnabas was carried away by their hypocrisy. He calls the observance of the law \"hypocrisy,\" teaching that one must separate from it. But when I saw that they were not walking uprightly toward the truth of the Gospel, I said to Peter before all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Τουτέστι, παντελῶς οὐ παύεσθαι τῆς τοῦ νόμου παραδόσεως. Ὡς δὲ εἴπομεν ἤδη, τῇ χρείᾳ τῆς οἰκονομίας πλάττει τὰς φωνάς· οἰκονομία γὰρ ὅλον τὸ γινόμενον ἦν, καὶ ἡ ἐπίπληξις τοῦ Παύλου, καὶ ἡ σιωπὴ καὶ συγκατάθεσις τοῦ Πέτρου. Ἓν γὰρ ἐζήτουν ἀμφότεροι, τὸ παῦσαι τοὺς πιστεύοντας εἰς Χριστὸν τοῦ τὸν νόμον ἐπιτηρεῖν. Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς ζῇς, καὶ οὐχὶ Ἰουδαϊκῶς. Τουτέστιν, Οὐ τηρεῖς τὴν τοῦ νόμου φυλακὴν, ἀλλ' ὥσπερ οἱ πιστεύσαντες τῶν ἐθνῶν, οὔτε Νουμηνίας, οὔτε Σάββατα φυλάττεις ἔτι. Πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; Καὶ ἐκ τούτου ἡ οἰκονομία τοῦ πράγματος δείκνυται. Καίτοι γε μὴ ἀναγκάζοντος αὐτοῦ, μήτε πείθοντος Ἰουδαΐζειν τὰ ἔθνη, τοῦτό φησιν ὁ Παῦλος ποιεῖν, ἵνα εὐάφορμος αὐτῷ ὡς ὑπὲρ ἰδίων μαθητῶν ἡ πρὸς τὸν Πέτρον ἐπιτίμησις εὑρεθῇ. Λεληθότως δὲ διὰ παντὸς τοῦ διηγήματος, παιδεύει Γαλάτας τὸ βαρὺ τῆς ἐπιπλήξεως ῥᾳδίως φέρειν. Εἰ γὰρ ὁ Πέτρος ἐξ Ἰουδαίων ὢν, καὶ Ἰουδαΐζειν πείθων ἐπετιμήθη, καὶ ἤνεγκεν τὴν ἐπιτίμησιν, ὡς καλῶς γινομένην, πολλῷ πλέον Γαλάται ἐξ ἐθνῶν ὄντες, καὶ πιστεύσαντες εἰς Χριστὸν, καὶ πάλιν ὑποθέντες ἑαυτοὺς τῇ δουλείᾳ τοῦ νόμου, ἐπιπληττόμενοι δέχεσθαι ὀφείλουσι τὴν ἐπίπληξιν. Ἡμεῖς φύσει Ἰουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί. Εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ, καὶ οὐκ ἐξ ἔργων νόμου, δίοτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα ἡ σάρξ.","english":"That is, they were not to cease entirely from the tradition of the law. But as we have already said, he shapes his words to meet the need of the economy; for the whole occurrence was an economy, both the rebuke of Paul and the silence and consent of Peter. For both were seeking one thing: to make those who believed in Christ cease from observing the law. If you, being a Jew, live like a Gentile and not like a Jew. That is, You do not keep the observance of the law, but like those of the Gentiles who have believed, you no longer keep either New Moons or Sabbaths. How do you compel the Gentiles to Judaize? And from this the economy of the matter is shown. Although he was neither compelling nor persuading the Gentiles to Judaize, Paul says that he does this, so that the rebuke directed at Peter might be found to be, as it were, on behalf of his own disciples. And covertly through the whole narrative he teaches the Galatians to bear lightly the weight of the rebuke. For if Peter, being of the Jews and persuading them to Judaize, was rebuked and bore the rebuke as something rightly done, much more should the Galatians, being of the Gentiles and having believed in Christ, and having again subjected themselves to the slavery of the law, receive the rebuke when they are rebuked. We are Jews by nature, and not sinners from among the Gentiles. Knowing that a man is not justified by works of the law, except through faith in Jesus Christ, we also believed in Christ Jesus, in order that we might be justified by faith in Christ and not by works of the law, because by works of the law no flesh shall be justified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"Κατασκευάσας ἐκ τῶν περὶ Πέτρον τὸ μὴ δεῖν περιτέμνεσθαι, καθολικώτερον τοῦτο κατασκευάζει. Εἰ γὰρ οἱ ἐκ παιδὸς Ἰουδαῖοι, καὶ οὐ προσήλυτοι, ἀλλ' ἐντραφέντες τῷ νόμῳ, τὴν ἀσθένειαν ἑωρακότες τοῦ νόμου εἰς τὸ δικαιῶσαι τὸν ἄνθρωπον, εἰς τὴν διὰ πίστεως μετέστησαν χάριν, πόσῳ μᾶλλον οἱ ἐξ ἀρχῆς μὴ ὄντες τοῦ νόμου, ἀλλ' ἐκ τῶν ἐθνῶν, εἶτα πιστεύσαντες εἰς Χριστὸν, οὐκ ὀφείλουσι προσκλῖναι τῷ ἀσθενοῦντι πρὸς διόρθωσιν νόμῳ. Εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ, εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοὶ, ἆρα Χριστὸς ἁμαρτίας διάκονος; Ὅρα εἰς ὅσην ἀτοπίαν ἐξάγει τοὺς προσκειμένους τῷ νόμῳ. Εἰ οὐκ ἰσχύει, φησὶν, ἡ εἰς Χριστὸν πίστις δικαιῶσαι, ἀλλὰ ἀνάγκη πάλιν τῷ νόμῳ ἔχεσθαι, τὸν νόμον ἀφέντες διὰ Χριστὸν, καὶ οὐ δικαιούμενοι ἐκ τῆς ἀφέσεως, ἀλλὰ κατακρινόμενοι, τῆς κατακρίσεως εὑρήσομεν αὐτὸν ἡμῖν γινόμενον αἴτιον, δι' ὂν τὸν νόμον ἀφέντες πρὸς τὴν πίστιν ἐδράμομεν. Μὴ γένοιτο. Ἑωρακὼς τὴν συμβαίνουσαν ἐκ τοῦ δόγματος ἀτοπίαν, ταχέως ἀποπηδᾷ, τῷ, Μὴ γένοιτο,","english":"Having established from the case of Peter that circumcision is not necessary, he establishes this more universally. For if those who were Jews from childhood, and not proselytes, but reared in the law, having seen the weakness of the law for justifying a man, passed over to the grace that comes through faith, how much more should those who were not of the law from the beginning, but from the Gentiles, and then believed in Christ, not be obliged to incline toward the law that is weak for correction. But if, seeking to be justified in Christ, we ourselves were found to be sinners too, is Christ then a servant of sin? See into how great an absurdity he leads those who are attached to the law. If, he says, faith in Christ is not strong enough to justify, but there is necessity again to cling to the law—having abandoned the law for Christ's sake, and not being justified by that abandonment, but condemned—we shall find that the condemnation becomes for us a cause, on account of which, having abandoned the law, we ran to faith. May it not be. Having seen the absurdity that arises from the doctrine, he quickly leaps away, with the words, May it not be,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"χρώμενος. Εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνίστημι. Ἐκείνων λεγόντων, ὡς ὁ μὴ φυλάττων τὸν νόμον παραβάτης ἐστὶν, οὕτως ἐκ τοῦ ἐναντίου παραβάτην ἑαυτὸν καλεῖ φυλάττοντα τὸν νόμον. Ὅμοιον δὲ ὡς εἰ λέγοι· Πέπαυται ὁ νόμος, καὶ τοῦτο ὡμολογήσαμεν, δι' ὧν ἀφέντες αὐτὸν ἐπὶ τὴν ἐκ πίστεως κατεφύγομεν σωτηρίαν. Ἂν τοίνυν φιλονεικήσωμεν στῆσαι τὸν νόμον, αὐτῷ τούτῳ παραβάται γινόμεθα, τὰ παρὰ Θεοῦ λυθέντα φιλονεικοῦντες τηρεῖν. Ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, ἵνα Θεῷ ζήσω. Χριστῷ συνεσταύρωμαι. Διπλῆν ἔχει τοῦτο θεωρίαν. Ἢ γὰρ νόμον τὸν τῆς χάριτός φησιν, ἢ μόνον τὸν παλαιὸν λέγει, δεικνὺς ὅτι δι' αὐτοῦ τοῦ νόμου νόμῳ ἀπέθανεν. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Αὐτὸς ὁ νόμος με ἐξήγαγεν εἰς τὸ προσέχειν αὐτῷ. Εἰ τοίνυν μέλλοιμι αὐτῷ προσέχειν, καὶ αὐτὸν παραβαίνω· πῶς, καὶ τίνι τρόπῳ Μωϋσῆς εἶπεν· Ὅτι προφήτην ἀναστήσει ὑμῖν Κύριος ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε, περὶ Χριστοῦ λέγων; Ὥστε οἱ μὴ τούτῳ πειθόμενοι, παραβαίνουσι τὸν νόμον. Τί δέ ἐστι, τῷ νόμῳ ἀπέθανον; Ὥσπερ τὸν νεκρὸν οὐκ ἔστιν ὑπαγαγεῖν ταῖς ἐντολαῖς τοῦ νόμου, οὕτως οὐδὲ ἐμὲ τὸν ἐκ τῆς κατάρας τοῦ νόμου τῆς ἐκείνου τελευτήσαντα. Ὁ γὰρ νόμος ἐπικατάρατον ἐποίει πάντα τὸν μὴ πληροῦντα τὰ ἐν τῷ νόμῳ. Οὐδεὶς δὲ δυνατὸς πληρῶσαι ἦν. Ζῶ δὲ, οὐκ ἔτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ ἀγαπήσαντός με, καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. Τῷ νόμῳ, φησὶν, ἢ ὅσον κατὰ τὸν νόμον. Οὐκ ἀθετῶ τὴν χάριν τοῦ Θεοῦ. Διὰ τῆς χάριτος ἠλευθέρωμαι, φησίν.","english":"using it. For if I build again the things which I destroyed, I make myself a transgressor. Since they say that the one who does not keep the law is a transgressor, so by way of contrast he calls himself a transgressor when he keeps the law. It is as if he were saying: The law has ceased, and we have agreed to this by the very fact that we have left it and fled to the salvation that comes from faith. If, then, we strive to establish the law, by that very act we become transgressors, striving to keep what God has dissolved. For I through the law died to the law, that I might live to God. I have been crucified with Christ. This has a twofold contemplation. For either he calls the law the law of grace, or he means only the old law, showing that through that very law he died to the law. What he says is of this sort: The law itself led me out to attend to it. If, then, I were to attend to it, I also transgress it. How, and in what way, did Moses say: The Lord will raise up for you a prophet from your brethren like me; you shall hear him, speaking about Christ? So that those who do not obey him transgress the law. But what is \"I died to the law\"? Just as it is not possible to subject a dead man to the commandments of the law, so neither me, who have died to it by the curse of the law. For the law made everyone accursed who did not fulfill the things in the law. But no one was able to fulfill it. But I live, yet not I, but Christ lives in me. But what I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself for me. To the law, he says, or insofar as pertains to the law. I do not set aside the grace of God. Through grace, he says, I have been set free.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Οὐκοῦν οὐχ ὑποστρέφων πάλιν εἰς τὸν νόμον, ὑβρίζω τὴν χάριν, ὡς μὴ δυναμένην ζωοποιεῖν. Εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. Ἀπέθανε, φησὶν, ὑπὲρ ἡμῶν ὁ Χριστὸς, ἵνα ἡμᾶς ἀναστήσῃ, δικαιώσας, καὶ τὴν ἁμαρτίαν ποιήσῃ ἐκ μέσου. Εἰ δὲ ὅσοι περιτέμνειν πείθοντες, λέγουσιν ἐν νόμῳ δικαιοῦσθαι τὸν ἄνθρωπον, περιττὸς ὁ Χριστοῦ θάνατος γέγονεν.\n\nΚΕΦΑΛ. Γʹ.\n\nὮ ἀνόητοι Γαλάται. Δείξας τὸ ἄτοπον καὶ τὸ βλάσφημον, θαῤῥῶν ἐπήγαγε τὴν ἐπίπληξιν. Τίς ὑμᾶς ἐβάσκανεν τῇ ἀληθείᾳ μὴ πείθεσθαι; Ἔδειξεν καλῶς πράττοντας πειθομένους τῇ πίστει. Εἰ μὴ γὰρ τῶν πραττόντων καλῶς ἡ βασκανία οὐ λέγεται. Τοῦτο δὲ λέγων, ἐκκαλεῖται πάλιν εἰς τὴν διὰ πίστεως χάριν. Οἷς κατ' ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐν ὑμῖν ἐσταυρωμένος. Τοῦτο μόνον θέλω μαθεῖν ἀφ' ὑμῶν. Συνεχῶς ἀναμιμνήσκει αὐτοὺς τοῦ θανάτου καὶ τοῦ σταυροῦ, δι' οὗ τῆς ἁμαρτίας ἀπαλλαγέντες ἐζήσαμεν. Τὸ δὲ, Προεγράφη πρὸ ὀφθαλμῶν, εἴρηκε, δεικνὺς τὸν ἄπληστον αὐτῶν πρότερον περὶ τὸν Χριστὸν πόθον, ὡς διὰ παντὸς ἐν ὀφθαλμοῖς ὁρᾷν τὸ μυστήριον. Ἐξ ἔργων νόμου τὸ Πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως; Οὕτως ἀνόητοί ἐστε. Πολλοὶ τῶν βαπτισθέντων εἰς Χριστὸν, καὶ λαβόντων Πνεῦμα ἅγιον πολλὰς ἐνεργείας ἐποίουν δι' αὐτοῦ καὶ σημεῖα μεγάλα. Αὐτῶν οὖν ἐκείνων αὐτοὺς ἀναμιμνήσκει. Εἰ τὰς θεοσημείας, φησὶν, οὐχ ὁ νόμος παρέσχε ποιεῖν, ἀλλ' ἡ τοῦ Πνεύματος χάρις, πῶς τὸν τὰ τηλικαῦτα παρεσχηκότα ἀφέντες, ἐπὶ τὸν ἀσθενοῦντα κατατρέχετε νόμον; Ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτελεῖσθε; Ἔδειξεν αὐτοὺς τὴν τάξιν ἀντι[σ]τρέψαντας.","english":"Therefore, it is not by turning back again to the law that I insult grace, as though it were unable to give life. For if righteousness comes through the law, then Christ died for nothing. Christ, he says, died for us, so that he might raise us up, having justified us and caused sin to be removed from our midst. But if those who persuade people to be circumcised say that a person is justified in the law, then the death of Christ has become superfluous.\n\nCHAPTER 3.\n\nO foolish Galatians. Having shown the absurdity and the blasphemy, he confidently added the rebuke. Who has bewitched you, that you should not obey the truth? He showed that they were doing well when they obeyed the faith. For if it were not so, the bewitching would not be spoken of those who do well. And by saying this, he calls them back again to the grace that comes through faith. Before whose eyes Jesus Christ was openly portrayed among you as crucified. This alone I wish to learn from you. He continually reminds them of the death and the cross, through which we, having been set free from sin, have lived. And the phrase, openly portrayed before the eyes, he has used to show their former insatiable longing for Christ, so that they saw the mystery before their eyes at all times. Did you receive the Spirit from works of the law, or from hearing of faith? Are you so foolish? Many of those who were baptized into Christ and received the Holy Spirit performed many works through him and great signs. So he reminds them of those very things. If, he says, it was not the law that granted the power to perform divine signs, but the grace of the Spirit, how is it that you have abandoned the one who granted such great things and rush upon the weak law? Having begun in the Spirit, are you now being completed in the flesh? He showed that they had reversed the order.","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":278,"ref":"p278","source":"Ἀπὸ γὰρ τῶν σωματικῶν ἐπὶ τὰ πνευματικώτερα ἔρχεται· οἱ δὲ τοὐναντίον, πρῶτον λαβόντες τὰ πνευματικὰ, μετέστησαν εἰς τὰ σαρκικὰ, τὴν περιτομήν φημι. Εὖ δὲ καὶ τὸ, ἐπιτελεῖσθε, ὡς ἐπὶ ἀλόγων, αὐτοῖς παρέθηκεν, ὡς εἰ ἔλεγε σαφέστερον· Ὥσπερ ἄλογα θρέμματα παρέχετε ἑαυτοὺς εἰς τὸ κατατέμνεσθαι. Τοσαῦτα ἐπάθετε εἰκῆ; Εἴ γε καὶ εἰκῆ. Τῶν ἀγώνων ἐκείνων καὶ τῶν ἄθλων αὐτοὺς ἀναμιμνήσκει, ὧν ἔπαθον διὰ τὸ κήρυγμα. Λέγει οὖν· Μὴ τὸν πρότερον ὑμῶν ἐκεῖνον πάντα κόπον ἀργὸν ἐργάσησθε. Τοῦτο γὰρ δηλοῖ τὸ, Εἴ γε καὶ εἰκῆ, ἀντὶ τοῦ, Εἰ μὴ μετανοήσαντες αὐτὸν φυλάξητε. Ὁ οὖν\n\nἐπιχορηγῶν ὑμῖν τὸ Πνεῦμα, καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν, ἐξ ἔργων νόμου, ἢ ἐξ ἀκοῆς πίστεως; Ὃ εἶπεν ἀνωτέρω, καὶ νυνὶ ἐπιλαμβάνει, ἐκδυσωπῶν αὐτοὺς τῇ δωρεᾷ ὧν εἰλήφεσαν χαρισμάτων. Καθὼς Ἀβραὰμ ἐπίστευσε τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Ἐπειδὴ οἱ Ἰουδαΐζειν ἀναγκάζοντες, πρεσβύτερον ἔλεγον τὸν νόμον τῆς πίστεως, ἐκ τοῦ ἐναντίου δείκνυσιν ὁ Παῦλος πρεσβυτέραν τὴν πίστιν ἐκ τῆς περιτομῆς. Καὶ ἐπειδὴ μέγα ἐφρόνουν τῷ προπάτορι Ἀβραὰμ, καὶ ἐκ τούτου πάλιν αὐτοὺς ἐκδυσωπεῖ. Εἰ γὰρ Ἀβραὰμ ἐφ' ᾧ φρονοῦσι μέγα, φαίνεται πρῶτος τὴν πίστιν δεξάμενος, καὶ δι' αὐτῆς φίλος προσηγορευόμενος Θεοῦ, πόσῳ μᾶλλον οὗτοι προσδραμοῦνται αὐτῇ, εἴ γε τὴν ἐκείνου αὐχοῦσι συγγένειαν; Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοί εἰσιν υἱοὶ Ἀβραάμ. Δείκνυσιν τὰ ἔθνη μᾶλλον διὰ τῆς πίστεως αὐχοῦντα πατέρα τὸν Ἀβραὰμ, ἢ τοὺς ἐκ περιτομῆς.","english":"For he comes from bodily things to more spiritual things; but they, on the contrary, having first received spiritual things, transferred themselves to fleshly things—I mean circumcision. And well did he set before them the phrase \"you are being completed,\" as in the case of irrational animals, as if he were saying more clearly: Like irrational beasts you present yourselves to be cut. Did you suffer so many things in vain? If indeed even in vain. He reminds them of those contests and struggles which they suffered for the sake of the preaching. He says therefore: Do not make all that former labor of yours idle. For this is what \"if indeed even in vain\" makes clear, in place of: unless, having repented, you keep it. Therefore the one who\n\nsupplies the Spirit to you and works powers in you, is it from works of the law, or from hearing of faith? What he said above, he now also takes up, persuading them by the gift of the graces they had received. Just as Abraham believed God, and it was reckoned to him as righteousness. Since those who were compelling them to Judaize said that the law was older than faith, Paul shows from the opposite that faith is older than circumcision. And since they thought highly of their forefather Abraham, he again persuades them from this. For if Abraham, in whom they take pride, appears first to have received faith, and through it was called a friend of God, how much more will these run to it, if indeed they boast of kinship with him? Know therefore that those who are of faith, these are sons of Abraham. He shows that the Gentiles, through faith, boast Abraham as father more than those of the circumcision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"Τὸν γὰρ Ἀβραὰμ φίλον ἐποίησε Θεοῦ ἡ πίστις, οὐχ ἡ περιτομὴ, εἴ γε σφραγὶς καὶ σημεῖον τῆς πίστεως γέγονεν ἡ περιτομή· τὸ δὲ σημεῖον ἐκείνου οὗ ἐστι σημεῖον, ἔλασσόν ἐστιν, ὥστε οἱ ἐκ πίστεως, μᾶλλον κληθεῖεν εἰκότως τοῦ Ἀβραὰμ υἱοὶ, ἢ οἱ ἐκ τῆς περιτομῆς, καὶ τοσούτῳ ὅσῳ χρυσὸς τῆς σφραγίδος αὐτοῦ. Προϊδοῦσα ἡ Γραφὴ, ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ Θεός. Ἵνα μὴ δόξῃ ἐνθυμηματικῶς τοῦτο κατασκευάζειν, καὶ τὴν Γραφὴν περὶ τούτου μαρτυροῦσαν φέρει. Προευηγγελίσατο τῷ Ἀβραάμ. Ὅρα πῶς τὴν περὶ τῶν ἐθνῶν συγγένειαν γινομένην πρὸς Ἀβραὰμ, Εὐαγγέλιον ἐκάλεσεν ἡ Γραφή. Ὅτι ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. Ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. Διὰ τῆς ὁμοίας πίστεως. Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν. Γέγραπται γὰρ, ὅτι Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. Δείξας ὡς ἡ πίστις τὰ ἔθνη δικαιοῖ, καὶ τούτου μαρτυρίαν ἐκ τῆς θείας Γραφῆς δεδωκὼς, δείκνυ σιν ὡς καὶ κατάρατοι γίνονται οἱ ἐμμένοντες τῷ νόμῳ. Ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ, δῆλον ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται. Ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλὰ ὁ ποιήσας αὐτὰ, ζήσεται ἐν αὐτοῖς. Ὡς ὁμολογούμενον ἐδέξατο τὸ μὴ δικαιοῦσθαι ἐν νόμῳ τινά. Ἐπειδὴ γὰρ προεῖπεν, ἐπικατάρατον ὄντα τὸν μὴ πληροῦντα πάντα τὸν νόμον, ἀδύνατον δὲ ἦν ἄνθρωπον πληρῶσαι αὐτὸν, τούτου χάριν θαῤῥῶν ἀπεφήνατο. Χριστὸς ὑμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα· ὅτι γέγραπται· Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου.","english":"For faith made Abraham a friend of God, not circumcision—if indeed circumcision became a seal and sign of faith. But the sign is less than that of which it is a sign, so that those who are of faith might reasonably be called sons of Abraham rather than those who are of circumcision, and by as much as gold is greater than its seal. The Scripture, foreseeing that God justifies the Gentiles by faith. Lest he seem to be establishing this by mere inference, he also brings the Scripture testifying concerning this. It preached the gospel beforehand to Abraham. Observe how the Scripture called the kinship that was to come about between the Gentiles and Abraham a Gospel. That in you all the nations shall be blessed. So then those who are of faith are blessed together with the faithful Abraham. Through the like faith. For as many as are of the works of the law are under a curse. For it is written, Cursed is everyone who does not continue in all things written in the book of the law, to do them. Having shown that faith justifies the Gentiles, and having given testimony concerning this from the divine Scripture, he shows that those who continue in the law also become cursed. But that no one is justified before God by the law, it is evident that the righteous shall live by faith. But the law is not of faith, but the one who does them shall live in them. He accepted as agreed that no one is justified by the law. For since he had said beforehand that the one who does not fulfill the whole law is cursed, and it was impossible for a man to fulfill it, for this reason he declared it with confidence. Christ redeemed you from the curse of the law, having become a curse for us; for it is written, Cursed is everyone who hangs on a tree.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Ὁ μὲν λαὸς κατάρᾳ ὑπεύθυνος ἦν τῇ καταδικαζούσῃ τὸν μὴ ἐμμένοντα πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου. Ὁ δὲ Χριστὸς ἑτέραν κατάραν ταύτης ἀντηλλάξατο τὴν λέγουσαν· Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. Ἐπεὶ οὖν καὶ ὁ κρεμάμενος ἐπικατάρατος, καὶ ὁ τὸν νόμον παραβαίνων ἐπικατάρατος, τὸν μέλλοντα δὲ ἐκείνην λύειν τὴν κατάραν, ὑπεύθυνον οὐκ ἔδει γενέσθαι αὐτῇ, ἔδει δὲ δέξασθαι κατάραν ἀντ' ἐκείνης, τῆς καταδικαζούσης λέγω, τὸν μὴ ἐμμένοντα πᾶσι τοῖς γεγραμμένοις, τούτου χάριν, τῆς μὲν ἐλεύθερος γέγονεν· Οὐχ εὑρέθη γὰρ δόλος ἐν τῷ στόματι αὐτοῦ· ταύτην δὲ ἔλαβεν, τὴν ὑπεύθυνον ἑαυτῇ ποιοῦσαν τὸν κρεμάμενον ἐπὶ ξύλου, καὶ δι' αὐτῆς ἐκείνην ἔλυσεν· καὶ καθάπερ τινὸς καταδικασθέντος ἀποθανεῖν, ἕτερος ἀνεύθυνος ἑλόμενος ὑπὲρ ἐκείνου ἀποθανεῖν ἐξαρπάζει τῆς τιμωρίας αὐτὸν, οὕτω καὶ ὁ Χριστὸς ἐποίησεν· ὥσπερ οὖν ὁ ἀποθανὼν ἀνεύθυνος τοὺς ἀποθανεῖν μέλλοντας ἐξείλετο θανάτου τῷ ἑαυτοῦ θανάτῳ, οὕτω καὶ κατάραν δεξάμενος ὁ Χριστὸς, τῆς κατάρας ἀπήλλαξεν. Ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Χριστῷ Ἰησοῦ. Πῶς εἰς τὰ ἔθνη; Ἐν τῷ σπέρματί σου, φησὶν, εὐλογηθήσονται τὰ ἔθνη, τουτέστι Κυρίου. Ὡς γὰρ αὐτός πού φησιν· Οὐκ εἶπε, Καὶ τοῖς σπέρμασί σου, ὡς ἐπὶ πολλῶν, ἀλλὰ, Τῷ σπερματί σου, ὡς ἐφ' ἑνὸς, τουτέστι Χριστῷ. Οὐδὲ γὰρ δυνατὸν ἦν διὰ τῶν Ἰουδαίων εὐλογεῖσθαι τὰ ἔθνη. Πῶς γὰρ οἱ ἐκ τοῦ νόμου ὄντες ἐπικατάρατοι, ἑτέροις εὐλογίας γίνονται πρόξενοι; Ἵνα τὴν ἐπαγγελίαν τοῦ Πνεύματος λάβωμεν διὰ τῆς πίστεως. Ἐπειδὴ γὰρ οὐκ ἦν τὴν χάριν","english":"The people were liable to the curse that condemns the one who does not abide by all things written in the book of the law. But Christ exchanged for this another curse, the one that says: Cursed is everyone who hangs on a tree. Since, then, both the one who hangs on a tree is accursed and the one who transgresses the law is accursed, and the one who was going to dissolve that curse ought not to have become liable to it, but ought to have received a curse in exchange for that one—I mean the curse that condemns the one who does not abide by all things written—for this reason he became free of the one: for guile was not found in his mouth; but he took this one, which makes the one hanging on a tree liable to itself, and through it he dissolved that one. And just as when someone has been condemned to die, another who is not liable, choosing to die on his behalf, snatches him from the punishment, so also Christ did. Therefore, just as the one who died, being not liable, delivered those who were going to die from death by his own death, so also Christ, having received a curse, released them from the curse. So that the blessing of Abraham might come to the Gentiles in Christ Jesus. How to the Gentiles? In your seed, it says, shall the Gentiles be blessed—that is, in the Lord. For as he himself says somewhere: He did not say, And to your seeds, as of many, but, To your seed, as of one—that is, Christ. For it was not possible for the Gentiles to be blessed through the Jews. For how could those who are of the law, being accursed, become the cause of blessings for others? So that we might receive the promise of the Spirit through faith. For since it was not [possible] the grace","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"τοῦ Πνεύματος εἰς ἀκάθαρτον καὶ προσκεκρουκότα ἐλθεῖν, εὐλογοῦνται πρῶτον, τῆς κατάρας ἀφαιρεθείσης· εἶτα διὰ τῆς πίστεως δικαιωθέντες ἐπισπῶνται τοῦ Πνεύματος τὴν χάριν. Ὥστε ὁ μὲν σταυρὸς τὴν κατάραν ἔλυσεν, ἡ δὲ πίστις τὴν δικαιοσύνην εἰσήγαγεν, ἡ δὲ δικαιοσύνη τὴν χάριν τοῦ Πνεύματος ἐπεσπάσατο. Κατὰ ἄνθρωπον λέγω, ἀδελφοί· ὅμως ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ, ἢ ἐπιδιατάσσεται. Τῷ δὲ Ἀβραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ' ἑνὸς, Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. Τοῦτο δὲ λέγω, διαθήκην προκεκυρωμένην ὑπὸ τοῦ Θεοῦ, ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν. Εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας. Τῷ δὲ Ἀβραὰμ δι' ἐπαγγελίας κεχάρισται ὁ Θεός. Ἐξ ἀνθρωπίνων μὲν παραδειγμάτων ὁ λόγος, φησί· τοῦτο γάρ ἐστι τὸ, κατὰ ἄνθρωπον λέγω. Ὁ δὲ νοῦς οὗτος· Ἐπηγγείλατο τῷ Ἀβραὰμ διὰσπέρματος αὐτοῦ εὐλογῆσαι τὰ ἔθνη· σπέρμα δὲ αὐτοῦ ἐστι κατὰ σάρκα ὁ Χριστός. Ἦλθε μετὰ τετρακόσια καὶ τριάκοντα ἔτη νόμος. Εἰ τοίνυν ὁ νόμος χαρίζεται τὰς εὐλογίας καὶ τὴν ζωὴν καὶ τὴν δικαιοσύνην, ἡ ἐπαγγελία ἐκείνη ἄκυρός ἐστιν. Εἶτα ἀνθρώπου μὲν οὐδεὶς ἀθετεῖ διαθήκην· τοῦ δὲ Θεοῦ μετὰ τετρακόσια καὶ τριάκοντα ἔτη ἀκυροῦται ἡ διαθήκη. Εἰ γὰρ ἃ ἐπηγγείλατο ἐκείνη, οὐκ ἐκείνη δίδωσιν, ἀλλ' ἕτερος ἀντ' ἐκείνης, τουτέστιν ὁ νόμος, ἐκβέβληται ἡ διαθήκη· καὶ πῶς ἂν ἔχοι τοῦτο λόγον; Ἀντὶ τοῦ, ἢ προστίθησιν. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη.","english":"of the Spirit to come into an unclean and offended vessel, they are first blessed, the curse having been removed; then, having been justified through faith, they draw to themselves the grace of the Spirit. So that the cross loosed the curse, faith introduced righteousness, and righteousness drew to itself the grace of the Spirit. I speak after the manner of men, brethren: nevertheless no one sets aside or adds to a man's covenant once it has been ratified. Now the promises were spoken to Abraham and to his seed. He does not say, And to seeds, as of many, but as of one, And to your seed, who is Christ. And this I say: the law, which came four hundred and thirty years later, does not annul a covenant previously ratified by God, so as to make the promise of no effect. For if the inheritance is from the law, it is no longer from the promise. But God graciously gave it to Abraham through a promise. The argument, he says, is from human examples; for this is what I speak after the manner of men means. And the sense is this: He promised to Abraham to bless the nations through his seed; and his seed according to the flesh is Christ. The law came four hundred and thirty years later. If, then, the law grants the blessings and the life and the righteousness, that promise is void. Then no one sets aside a man's covenant; but God's covenant is annulled after four hundred and thirty years. For if the things that promise promised are not given by it, but by another in its place, that is, the law, the covenant has been cast out; and how could this make sense? Instead of or adds. What then is the law? It was added because of transgressions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Ἵνα μή τις νομίσῃ περιττὸν τὸν νόμον, καὶ τοῦτο διορθοῦται τὸ μέρος, δεικνὺς ὅτι οὐκ εἰκῆ, ἀλλὰ πάνυ χρησίμως ἐδόθη, ἵνα μὴ ἐξῇ Ἰουδαίους ἀδεῶς ζῇν, καὶ εἰς ἔσχατον ἐξολισθαίνειν κακίας, ἀλλὰ ἀντὶ χαλινοῦ ὁ νόμος αὐτοῖς ἐπικείμενος ᾖ, παιδεύων, ῥυθμίζων, κωλύων παραβαίνειν, εἰ καὶ μὴ πάσας, ἀλλ' ὅμως κἂν ἐνίας τῶν ἐντολῶν. Ὥστε οὐ μικρὸν τὸ κέρδος τοῦ νόμου. Ἀλλ' ἄχρι τίνος; Ἄχρις οὗ ἔλθῃ τὸ σπέρμα ᾧ ἐπηγγείλατο. Ἄχρις οὗ ἔλθῃ τὸ σπέρμα ὃ ἐπήγγελται διὰ διαταγῆς δι' ἀγγέλων. Σπέρμα μὲν τὸν Χριστόν φησι. Λέγει δέ· Μέχρι τῆς Χριστοῦ παρουσίας δέδοται· τί περαιτέρω καὶ καρὰ καιρὸν αὐτὸν ἕλκεις; Ἐν χειρὶ Μεσίτου. Ὁ δὲ Μεσίτης ἑνὸς οὐκ ἔστιν· ὁ δὲ Θεὸς εἷς ἐστιν. Τὸν Χριστὸν ἐνταῦθά φησι, τὸν καὶ πάλαι δεδωκότα τὸν νόμον. Εἰ δὲ τὸν νόμον αὐτὸς ἔδωκε, κύριος ἂν εἴη καὶ λῦσαι πάλιν. Ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ; μὴ γένοιτο. Εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐκ νόμου ἦν ἡ δικαιοσύνη. Εἰ γὰρ τῷ σπέρματι τοῦ Ἀβραὰμ αἱ εὐλογίαι δέδονται, ὁ δὲ νόμος κατάραν εἰσάγει, ἄρα κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ ὁ νόμος. Πῶς οὖν λύει αὐτὸν, σκόπει. Πρῶτον μὲν τῇ ἀπαγορεύσει τὸ, Μὴ γένοιτο, λέγων· ὅπερ [ἦν] σφόδρα ἀτοπώτατον, τίθεται ἔπειτα λογισμῷ βεβαίῳ. Ἔστι δὲ οὗτος· Εἰ μὲν ἐν αὐτῷ, φησὶ, τῷ νόμῳ τὴν ἐλπίδα τῆς ζωῆς εἴχομεν, ἴσως καλῶς ταῦτα ἔλεγον. Εἰ δὲ ἀπὸ τῆς πίστεως ἡ σωτηρία ἡμῖν καὶ ἡ ζωὴ, κἂν ἐπικαταράτους ἐκείνους ποιήσῃ, οὐδὲν ἐβλάβημεν ἐρχομένης ἐκείνης, καὶ πάντα λυούσης.","english":"So that no one should think the law superfluous, this part too is corrected, showing that it was given not rashly but most usefully, so that the Jews might not be free to live without fear and slip down into the utmost of wickedness, but the law might lie upon them like a bridle, training, regulating, preventing transgression—if not of all the commandments, yet at least of some. So the gain of the law is not small. But until when? Until the seed should come to whom he promised. Until the seed should come which was promised through the ordinance by angels. He calls the Christ the seed. And he says: it was given until the coming of Christ; why do you drag it further and beyond its time? In the hand of a mediator. But the mediator is not of one; but God is one. Here he calls Christ the one who also long ago gave the law. And if he himself gave the law, he would be lord also to dissolve it again. Is the law then against the promises of God? By no means. For if a law had been given that was able to give life, righteousness would truly have been from the law. For if the blessings have been given to the seed of Abraham, but the law introduces a curse, then the law is against the promises of God. How then does he dissolve it? Observe. First, by the prohibition, saying, By no means—which was exceedingly absurd—he sets it aside; then by firm reasoning. And this is it: If, he says, we had the hope of life in the law itself, perhaps they would have been right to say these things. But if our salvation and life are from faith, even if it makes those men accursed, we have suffered no harm, since that faith comes and dissolves all things.","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":283,"ref":"p283","source":"Ἀλλὰ συνέκλεισεν ἡ Γραφὴ ἅπαντα ὑφ' ἁμαρτίαν, ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσι. Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν, ὑπὸ νόμον ἐφρουρούμεθα συγκλειόμενοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι. Ἐπειδὴ μεγάλα ἐφρόνουν Ἰουδαῖοι, καὶ τοῦτο ἦν αὐτοὺς τὸ ταλαιπώρους ἐργασάμενον, τούτου χάριν ὁ νόμος ἐδόθη, ἐλέγχων αὐτῶν τὴν ἁμαρτίαν, καὶ ὑπὸ κατάραν ποιῶν, ἵνα εἰδότες ὡς ἐν ἐσχάτοις εἰσὶ, τὴν πίστιν ποθήσωσι τὴν διὰ Χριστοῦ, τὴν καὶ λύουσαν τὴν ἁμαρτίαν. Ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστὸν, ἵνα ἐκ πίστεως δικαιωθῶμεν. Ἐλθούσης δὲ τῆς πίστεως, οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. Ὁ δὲ παιδαγωγὸς οὐκ ἐναντίος τῷ διδασκάλῳ, ἀλλὰ προοδοποιῶν αὐτῷ. Εἰ δέ τις ἐν ἕξει γένηται μαθημάτων παρὰ τοῦ διδασκάλου, αἰσχύνεται λοιπὸν ἐμμένειν ἔτι τῷ παιδαγωγῷ. Πάντες γὰρ υἱοὶ Θεοῦ ἐστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ. Ἀλλ' οὐ διὰ τοῦ νόμου\n\nφησίν. Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. Ἐπειδὴ μέγα εἶπε, καὶ θαυμαστὸν, τοὺς ὑπὸ κατάραν ἐκ τοῦ νόμου γεγενημένους, διὰ τῆς πίστεως υἱοὺς προσαγορευθῆναι Θεοῦ, κατασκευάζει αὐτὸ, πρῶτον μὲν τῷ ἐνδύσασθαι τὸν Χριστόν. Εἰ δὲ ὁ Χριστὸς Υἱὸς Θεοῦ, σὺ δὲ αὐτὸν ἐνεδύσω, φησὶ, τὸν Υἱὸν ἔχων ἐν σαυτῷ, καὶ πρὸς αὐτὸν ἀφομοιωθεὶς, εἰς μίαν συγγένειαν ἤχθης. Οὐκ ἔνι Ἰουδαῖος, οὐδὲ Ἕλλην· οὐκ ἔνι δοῦλος, οὐδὲ ἐλεύθερος· οὐκ ἔνι ἄρσεν καὶ θῆλυ. Πάντες γὰρ ὑμεῖς εἷς ἐν Χριστῷ Ἰησοῦ. Ἐπὶ πλεῖον διηγεῖται τὴν ἀγαθότητα τοῦ Θεοῦ, ὅπου γε πᾶσι τὴν ἴσην δέδωκε δωρεάν.","english":"But the Scripture shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Since the Jews thought great things of themselves, and this was what made them wretched, for this reason the law was given, convicting them of their sin and placing them under a curse, so that, knowing that they were in the last place, they might long for the faith that is through Christ, which also looses sin. So then the law has become our tutor unto Christ, so that we might be justified by faith. But when faith came, we are no longer under a tutor. And the tutor is not opposed to the teacher, but prepares the way for him. But if someone comes to the state of lessons from the teacher, he is ashamed thereafter to remain still with the tutor. For you are all sons of God through faith in Christ Jesus. But not through the law, he says. For as many of you as were baptized into Christ have put on Christ. Since he said a great and wonderful thing—that those who had come under a curse from the law were through faith called sons of God—he establishes it, first by their having put on Christ. But if Christ is the Son of God, and you have put him on, he says, having the Son within yourself and having been made like him, you have been brought into one kinship. There is neither Jew nor Greek; there is neither slave nor free; there is neither male and female. For you are all one in Christ Jesus. He relates at greater length the goodness of God, seeing that he has given to all the same gift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"Εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστὲ, κατ' ἐπαγγελίαν κληρονόμοι. Εἰ ὁ Χριστὸς σπέρμα τοῦ Ἀβραὰμ, ὑμεῖς δὲ Χριστὸν ἐνεδύσασθε, καὶ σῶμα αὐτοῦ γεγόνατε, δῆλον ὅτι σπέρμα τοῦ Ἀβραάμ ἐστε. Οὐκοῦν καὶ κληρονόμοι. Τῷ σπέρματι γὰρ αὐτῷ ἡ ἐπαγγελία. ΚΕΦΑΛ. Δʹ Λέγω δὲ ἐφ' ὅσον χρόνον ὁ κληρονόμος νήπιος ἐστιν, οὐδὲν διαφέρει δούλου, Κύριος πάντων ὣν, ἀλλ' ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους, ἄχρι τῆς προθεσμίας τοῦ Πατρός. Οὕτω καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι. Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου. ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, γεννώμενον ἐκ γυναικὸς, γεννώμενον ὑπὸ νόμου, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ. Νήπιος, οὐ τὴν ἡλικίαν, ἀλλὰ τὴν γνώμην φησί· δεικνὺς ὅτι καὶ ἐξ ἀρχῆς μὲν ἐβούλετο ὁ Θεὸς ταῦτα χαρίσασθαι. Ἐπειδὴ δὲ ἔτι νηπιωδέστερον διεκείμεθα, ἀφῆκεν ὑπὸ τὰ στοιχεῖα τοῦ κόσμου εἶναι, τουτέστι Νουμηνίας καὶ Σάββατα. Αἱ γὰρ ἡμέραι ἀπὸ δρόμου σελήνης καὶ ἡλίου γίνονται. Εἰ δὲ καὶ νῦν ἡμᾶς ὑπὸ νόμον ἄγουσιν, οὐδὲν ἕτερον ποιοῦσιν, ἀλλ' ἢ καὶ ἐν τῷ χρόνῳ τῆς τελείας ἡλικίας, εἰς τοὐπίσω πάλιν ἀπάγουσι, καὶ δούλων οὐδὲν διαφέρειν ποιοῦσιν. Ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. Καλῶς εἶπεν, ἀπολάβωμεν, δεικνὺς ὀφειλομένην. Ἄνωθεν γὰρ ἐπηγγείλατο ἐπὶ τοῦ Ἀβραάμ. Ὅτι δέ ἐστε υἱοὶ, ἐξαπέστειλε τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον, Ἀββᾶ, ὁ Πατήρ. Ὥστε οὐκέτι εἶ δοῦλος, ἀλλὰ υἱός. Εἰ δὲ υἱὸς, καὶ κληρονόμος Θεοῦ διὰ Χριστόν. Ἄνω καὶ κάτω τὸν περὶ τῆς υἱοθεσίας αὐτοῖς προφέρει λόγον.","english":"But if you are Christ's, then you are Abraham's seed, heirs according to the promise. If Christ is the seed of Abraham, and you have put on Christ and have become his body, it is clear that you are the seed of Abraham. Therefore you are also heirs. For the promise was made to that seed itself. CHAPTER 4. But I say, for as long as the heir is a child, he differs nothing from a slave, though he is lord of all, but is under guardians and stewards until the appointed time of the Father. So also we, when we were children, were enslaved under the elements of the world. But when the fullness of time came, God sent forth his Son, born of a woman, born under the law, that he might redeem those under the law. He calls him a child, not in respect of age, but of disposition, showing that God willed to grant these things even from the beginning. But since we were still disposed in a more childish way, he allowed us to be under the elements of the world, that is, New Moons and Sabbaths. For the days come from the course of the moon and the sun. But if even now they lead us under the law, they do nothing else but lead us back again, even in the time of full age, and make us differ nothing from slaves. That we might receive the adoption. He rightly said \"receive,\" showing that it was owed. For he promised it from the beginning in the case of Abraham. And that you are sons, he sent forth the Spirit of his Son into your hearts, crying, Abba, the Father. So you are no longer a slave, but a son. And if a son, also an heir of God through Christ. Up and down he brings forward to them the account concerning the adoption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"Καὶ ἤδη μὲν ἔδειξεν ἐν τοῖς ἀνωτέρω διὰ τοῦ εἰπεῖν, Χριστὸν ἐνεδύσασθε· νῦν δὲ καὶ ἑτέρου τοῦ εἰπεῖν, ὅτι οὐκ ἂν ἐδυνάμεθα Πατέρα καλεῖν τὸν Θεὸν, καὶ τὸ Πνεῦμα αὐτοῦ λαβεῖν, εἰ μὴ υἱοὶ αὐτοῦ ἐγεγόνειμεν. Ἀλλὰ τότε μὲν οὐκ εἰδότες Θεὸν, ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς. Νῦν δὲ γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέψετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεύειν θέλετε; Ἐνταῦθα πρὸς τοὺς ἐξ ἐθνῶν πιστεύσαντας ἀποτείνεται· ὅτι καὶ εἰδωλολατρεία τὸ τοιοῦτόν ἐστιν, ἡ τῆς τῶν ἡμερῶν παρατηρήσεως φυλακή. Ἡμέρας παρατηρεῖσθε, καὶ μῆνας, καὶ καιροὺς, καὶ ἐνιαυτούς. Ἐκ τούτων δῆλον, ὅτι οὐ μόνον περιτομὴν αὐτοὶ ἐκήρυττον ἐκείνην μόνην, ἀλλὰ καὶ τὰς ἑορτὰς, καὶ τὰς Νουμηνίας τηρεῖν. Φοβοῦμαι ὑμᾶς, μήπως εἰκῆ κεκοπίακα εἰς ὑμᾶς. Δέδοικα, φησὶν, οὐ μὴν ἀπέγνωκα. Κύριοι γὰρ ὑμεῖς τὸ πᾶν διορθῶσαι. Γίνεσθε ὡς ἐγὼ, ὅτι κἀγὼ ὡς ὑμεῖς, ἀδελφοὶ, δέομαι ὑμῶν. Οὐδέν με ἠδικήσατε. Ταῦτα πρὸς τοὺς ἐξ Ἰουδαίων λέγει. Διὸ καὶ ἑαυτὸν εἰς μέσον ἄγει, πείθων αὐτοὺς ἀποστῆναι τῶν παλαιῶν, μιμουμένους αὐτόν. Οἴδατε, ὅτι δι' ἀσθένειαν τῆς σαρκὸς εὐηγγελισάμην ὑμῖν τὸ πρότερον, καὶ τὸν πειρασμόν μου, τὸν ἐπὶ τῇ σαρκί μου οὐκ ἐξουθενήσατε, οὐδὲ ἐξεπτύσατε, ἀλλ' ὡς ἄγγελον Θεοῦ ἐδέξασθε ἐμὲ, ὡς Χριστὸν Ἰησοῦν. Κηρύσσων ὑμῖν, φησὶν, ἠλαυνόμην, ἐμαστιγούμην, θανάτους ὑπέμενον, καὶ οὐδὲ οὕτω κατεφρονήσατέ μου. Τοῦτο γάρ ἐστι, Τὸν πειρασμόν μου τὸν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε, οὐδὲ ἐξεπτύσατε.","english":"And he has already shown this in what was said above through the words, You have put on Christ; but now also through another statement, that we could not call God Father, nor receive his Spirit, unless we had become his sons. But then, not knowing God, you served those who by nature are not gods. But now, having known God, or rather having been known by God, how will you turn back again to the weak and poor elements, to which you wish to be enslaved again from the beginning? Here he addresses those who have believed from among the Gentiles, that this very thing is also idolatry, the observance of the keeping of days. You observe days, and months, and seasons, and years. From these things it is clear that they were proclaiming not only circumcision alone, but also that the feasts and the new moons should be kept. I am afraid for you, lest I have labored for you in vain. I fear, he says, yet I have not despaired. For you are able to set everything right. Become as I am, because I also am as you are, brothers, I beg you. You did me no wrong. He says these things to those from among the Jews. Therefore he also brings himself into the middle, persuading them to depart from the old things, imitating him. You know that because of weakness of the flesh I preached the gospel to you formerly, and you did not despise or spit out my trial, the one in my flesh, but you received me as an angel of God, as Christ Jesus. While preaching to you, he says, I was driven about, I was scourged, I endured deaths, and not even so did you despise me. For this is, You did not despise or spit out my trial, the one in my flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"Πῶς οὖν οὐκ ἄτοπον, διωκόμενον ὡς ἄγγελον δέχεσθαι, παραινοῦντα δὲ τὰ δέοντα, μὴ δέχεσθαι. Ποῦ οὖν ὁ μακαρισμὸς\n\nὑμῶν; Μαρτυρῶ γὰρ ὑμῖν, ὅτι εἰ δυνατὸν τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἐδώκατέ μοι. Ὥστε ἐχθρὸς ὑμῶν γέγονα ἀληθεύων ὑμῖν; Ἐνταῦθα διαπορεῖ καὶ ἐκπλήττεται, καὶ παρ' αὐτῶν ζητεῖ τὴν αἰτίαν τῆς μεταβολῆς μαθεῖν. Οὐχ ὑμεῖς ἦτε, φησὶν, οἵ με μεθέποντες καὶ θεραπεύοντες, καὶ τῶν ὀφθαλμῶν ἡγούμενοι τιμιώτερον. Πόθεν οὖν ἡ ἔχθρα; πόθεν ἡ ὑποψία; ὅτι τὰ ἀληθῆ πρὸς ὑμᾶς εἶπον· ἐγὼ γὰρ, φησὶν, οὐκ οἶδα ἄλλην αἰτίαν, ἢ τὸ τἀληθῆ λέγειν ὑμῖν. Ζηλοῦσιν ὑμᾶς, οὐ καλῶς. Ζῆλον ὑμᾶς, φησὶν, ἐρεθίζουσιν ἔχειν, οὐ καλόν. Πῶς γὰρ ἐκεῖνος καλὸς, ὁ πάλιν εἰς τὸν ζυγὸν αὐτοὺς καταφέρων τῆς δουλείας; Ἀλλὰ ἐκκλεῖσαι ὑμᾶς θέλουσιν, ἵνα αὐτοὺς ζηλῶτε. Ἐκκλεῖσαι μὲν τῆς εὐαγγελικῆς χάριτος. Τοῦτο γὰρ ἐποίουν, τοὺς μὲν [γὰρ] τελείας γνώσεως ἐκβαλεῖν θέλοντες, εἰς δὲ τὴν νόθον πάλιν ἀνάγοντες, δι' οὐδὲν ἕτερον, ἀλλ' ἵνα αὐτοὶ μὲν ἐν τάξει διδασκάλων γένωνται, Γαλάτας δὲ ἐν τάξει καταστήσωσι μαθητῶν. Καλῶς δὲ ζηλοῦσθε ἐν καλῷ πάντοτε, καὶ μὴ μόνον ἐν τῷ παρεῖναί με πρὸς ὑμᾶς. Ἐνταῦθα αἰνίττεται, ὅτι ἡ ἀπουσία αὐτοῦ ταῦτα εἰργάσατο, καὶ ὅτι τοῦτο μακάριον, τὸ καὶ ἀπόντος τοῦ διδασκάλου τὴν δέουσαν τάξιν σώζειν τοὺς μαθητάς. Τεκνία μου, οὓς πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. Ἐφθείρατε, φησὶ, τὴν εἰκόνα, ἀπωλέσατε τὴν μορφὴν, ἀναγεννήσεως ἑτέρας ὑμῖν δεῖ καὶ ἀναπλάσεως, διδαχῆς δηλονότι· πάλιν γεννῶ διὰ κατηχήσεως. Ἤθελον δὲ παρεῖναι πρὸς ὑμᾶς ἄρτι, καὶ ἀλλάξαι τὴν φωνήν μου.","english":"How then is it not absurd to receive him as an angel when he was persecuting, but not to receive him when he is giving the necessary counsel? Where then is your blessedness? For I bear you witness that, if possible, you would have gouged out your eyes and given them to me. So then, have I become your enemy by telling you the truth? Here he is perplexed and astonished, and he seeks from them to learn the cause of their change. Was it not you, he says, who followed and attended me, and regarded me as more precious than your eyes? From where, then, is the enmity? From where the suspicion? Because I spoke the truth to you; for I, he says, know no other cause than that I tell you the truth. They are zealous for you, but not rightly. They stir you up, he says, to have a zeal that is not right. For how is that right, which brings them back again under the yoke of slavery? But they want to shut you out, so that you may be zealous for them. To shut you out from the grace of the gospel. For this is what they were doing, wishing to cast them out of perfect knowledge, and leading them back again to what is spurious, for no other reason than that they themselves might be in the rank of teachers, and might place the Galatians in the rank of disciples. But it is good to be zealously sought in a good thing always, and not only when I am present with you. Here he hints that his absence brought these things about, and that this is blessed—that even when the teacher is absent, the disciples preserve the proper order. My little children, for whom I am again in labor until Christ is formed in you. You have corrupted, he says, the image, you have destroyed the form; you need another regeneration and remolding, that is, teaching; I give birth again through catechesis. But I wished to be present with you now, and to change my voice.","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":287,"ref":"p287","source":"Τίνος ἕνεκεν ζητεῖ τὴν παρουσίαν λέγει, καὶ τίνος ἢ τοῦ ἀλλάξαι τὴν φωνὴν, ἀντὶ τοῦ δακρῦσαι καὶ θρηνῆσαι, καὶ ὀλοφύρασθαι, καὶ πάντας εἰς θρῆνον ἐπισπᾶσθαι; Διὰ γὰρ ἐπιστολῆς οὐκ ἦν δάκρυα δεῖξαι, οὐδὲ ὀλοφυρμόν. Ὅτι ἀποροῦμαι ἐν ὑμῖν. Οὐκ ἔχω γὰρ, φησὶ, τί εἴπω· πόθεν οἱ πρὸς αὐτὴν ἀναβάντες τοῦ οὐρανοῦ τὴν κορυφὴν διὰ τῶν κινδύνων ὧν ὑπεμείνατε ὑπὲρ τῆς πίστεως, καὶ διὰ τῶν σημείων ὧν ὑπεδείξατε διὰ τῆς πίστεως, νῦν ἀθρόον οὕτως εἰς τοσαύτην εὐτέλειαν κατηνέχθητε, ὡς εἰς περιτομὴν καὶ Σάββατα κατασύρεσθαι. Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; Γέγραπται γὰρ, ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας. Ἀλλ' ὁ μὲν ἐκ τῆς παιδίσκης, κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας, δι' ἐπαγγελίας. Ἐπειδὴ ἔλεγεν, ὅτι ἡ πίστις ὑμᾶς συνάπτει τῷ Ἀβραὰμ, καὶ ἐδόκει τοῖς ἀκούουσιν ἀπίθανον εἶναι εἰς τοὺς μὴ γεννωμένους ἐξ ἐκείνου, τούτους υἱούς φησιν εἶναι ἐκείνου, δείκνυσιν ὅτι τὸ παράδοξον τοῦτο ἄνωθεν γέγονεν. Ὁ γὰρ Ἰσαὰκ οὐ κατὰ φύσεως ἀκολουθίαν, οὐδὲ κατὰ γάμου νόμον, οὐδὲ κατὰ σαρκὸς δύναμιν γεννώμενος, καὶ υἱὸς, καὶ γνήσιος ἦν, ἀπὸ νεκρῶν σωμάτων φῦναι κελευσθείς. Μὴ θορυβείτω τοίνυν ὑμᾶς, φησὶ, τὸ μὴ κατὰ σάρκα γεγεννῆσθαι. Διὰ γὰρ τοῦτο μάλιστα συγγενεῖς ὑμεῖς αὐτοῦ, ὅτι οὐ κατὰ σάρκα ἐγεννήθητε. Οὐ γὰρ τιμιωτέρους τοῦτο τὸ κατὰ σάρκα, ἀλλὰ καὶ ἀτιμωτέρους ἐργάζεται. Θαυμαστότερος γὰρ ὁ τόκος, ὁ μὴ κατὰ σάρκα, καὶ πνευματικώτερος. Καὶ δῆλον ἐκ τῶν ἄνωθεν τεχθέντων.","english":"For what reason does he seek their presence, he says, and whose presence, except to change his voice—instead of weeping and lamenting and wailing, and drawing all into lamentation? For through a letter it was not possible to show tears, nor wailing. That I am perplexed among you. For I do not have, he says, what to say: how those who had ascended to the very summit of heaven through the dangers which you endured for the faith, and through the signs which you displayed through the faith, have now suddenly been brought down to such meanness, so as to be dragged away to circumcision and Sabbaths. Tell me, you who wish to be under the law, do you not hear the law? For it is written that Abraham had two sons, one from the slave girl and one from the free woman. But the one from the slave girl was born according to the flesh, and the one from the free woman through promise. Since he was saying that faith joins you to Abraham, and it seemed to his hearers to be incredible that those not born from him should be his sons, he shows that this paradox happened from above. For Isaac, born not by the sequence of nature, nor by the law of marriage, nor by the power of the flesh, was both a son and legitimate, having been commanded to spring from dead bodies. Let it not disturb you, then, he says, that you were not born according to the flesh. For this is the very reason you are especially his kin—that you were not born according to the flesh. For this does not make you more honored according to the flesh, but even more dishonored. For more wonderful is the birth that is not according to the flesh, and more spiritual. And this is clear from those born from above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"Ἐτέχθη κατὰ σάρκα ὁ Ἰσμαὴλ, ἀλλὰ δοῦλος ἦν, καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἐξεβάλλετο τῆς πατρῴας οἰκίας. Ὁ δὲ κατ' ἐπαγγελίαν τεχθεὶς Ἰσαὰκ, ἅτε υἱὸς ὢν γνήσιος καὶ ἐλεύθερος, κύριος ἁπάντων ἦν. Ἅτινά ἐστιν ἀλληγορούμενα. Ἡ μὲν ἱστορία αὐτὴ, φησὶν, οὐ τοῦτο δὲ μόνον παραδηλοῖ ὅπερ φαίνεται, ἀλλὰ καὶ ἄλλα τινὰ ἀγορεύει· διὸ καὶ ἀλληγορία καλεῖται. Αὗται γάρ εἰσι δύο διαθῆκαι. Οἱ δύο νόμοι, ὁ νομικὸς καὶ ὁ εὐαγγελικός. Μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἄγαρ. Τὸ γὰρ Σινᾶ ὄρος ἐστὶν ἐν Ἀραβίᾳ. Ἄγαρ ἐλέγετο ἡ δούλη. Τὸ δὲ Σινᾶ ὄρος, οὕτω μεθερμηνεύεται τῇ ἐπιχωρίῳ αὐτῶν διαλέκτῳ· ὥστε τοὺς ἐκ τῆς παλαιᾶς τικτομένους, πάντας ἀνάγκη δούλους εἶναι. Συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ· δουλεύει δὲ μετὰ τῶν τέκνων αὑτῆς. Οὐ μόνον, φησὶν, ἐκείνη δούλη ἦν, ἀλλὰ καὶ δούλους ἔτεκεν. Ἀλλὰ καὶ αὐτὴ ἡ διαθήκη, τουτέστιν ἧς τύπος ἡ δούλη. Καὶ γὰρ Ἱερουσαλὴμ ἐκ γειτόνων κεῖται τῷ ὄρει τῷ ὁμωνύμῳ τῇ δούλῃ· ἐν τούτῳ δὲ τῷ ὄρει καὶ ἡ διαθήκη δέδοται. Ἡ δὲ ἄνω","english":"Ismael was born according to the flesh, but he was a slave, and not only this, but he was also cast out of his father's house. But Isaac, who was born according to the promise, being a genuine and free son, was lord of all. These things are allegorized. The history itself, he says, does not only indicate what appears, but also proclaims certain other things; therefore it is also called an allegory. For these are two covenants. The two laws, the legal and the evangelical. One from Mount Sinai, giving birth into slavery, which is Hagar. For Sinai is a mountain in Arabia. Hagar was the name of the slave woman. And the mountain Sinai is thus translated in their native dialect; so that those born from the old covenant are all necessarily slaves. And it corresponds to the present Jerusalem; and she is in slavery with her children. Not only, he says, was she a slave, but she also bore slaves. But also the covenant itself, that is, of which the slave woman was a type. For Jerusalem also lies near the mountain that bears the same name as the slave woman; and on this mountain the covenant was also given. But the Jerusalem above","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν. Γέγραπται γάρ· Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα· ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα. Τῆς μὲν Ἱερουσαλὴμ τῆς κάτω τύπος ἡ Ἄγαρ· καὶ δῆλον ἐκ τοῦ ὄρους τοῦ οὕτω καλουμένου· τῆς δὲ ἄνω ἡ Σάῤῥα. Ἄνω δὲ Ἱερουσαλὴμ καλή· καὶ αὕτη γὰρ ἦν πάλαι στεῖρα, ὥσπερ καὶ ἡ Σάῤῥα. Ὅτι δὲ περὶ τῆς Ἐκκλησίας ὁ λόγος, καὶ τὸν προφήτην παρήγαγεν μάρτυρα λέγοντα· Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα. Ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, ἢ τῆς ἐχούσης τὸν ἄνδρα. Ἔρημον, τὴν ἐξ ἐθνῶν Ἐκκλησίαν λέγει, τὴν πάλαι ἐν ἐρημίᾳ καὶ ἀγνωσίᾳ ὑπάρχουσαν τοῦ Θεοῦ. Ἔχουσαν δὲ τὸν ἄνδρα, τὴν συναγωγὴν, διὰ τὸ δεδόσθαι αὐτῇ τὸν νόμον. Ἀλλ' ὅμως πολυπλάσια γέγονε τῆς στείρας τὰ τέκνα· καθὸ ἡ μὲν ἔχουσα τὸν ἄνδρα, ἓν μόνον ἔτεκεν ἔθνος, ἡ δὲ στεῖρα, πάντα ἐποίησε τὰ ἔθνη. Ἡμεῖς δὲ, ἀδελφοὶ, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν. Οὐ γὰρ μόνον ὅτι στεῖρα ἡ Ἐκκλησία, ὥσπερ ἡ Σάῤῥα, ἀλλὰ καθάπερ ἐκείνῃ οὐχ ἡ φύσις, ἀλλὰ ἡ ἐπαγγελία τοῦ Θεοῦ πεποίηκε τὴν γονὴν, οὕτω καὶ ἐπὶ τῆς ἀναγεννήσεως τῆς ἡμετέρας, φύσις μὲν οὐδεμία, τὰ δὲ ῥήματα τοῦ Θεοῦ, ἃ ἴσασιν οἱ πιστοὶ, ἐν τῇ κολυμβήθρᾳ τῶν ὑδάτων, καθάπερ ἐν νηδύϊ τινὶ διαπλάττει, καὶ ἀναγεννᾷ τὸν βαπτιζόμενον. Οὐκοῦν εἰ τῆς στείρας ἐσμὲν, ἐλεύθεροί ἐσμεν. Ἀλλ' ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτω καὶ νῦν. Ἵνα μὴ λέγωσι· Καὶ ποία αὕτη ἡ ἐλευθερία, ὅπου Ἰουδαῖοι κατέχουσι καὶ μαστίζουσι τοὺς πιστούς; δείκνυσιν καὶ τούτου τὸν τύπον ἄνωθεν ὄντα Ἀλλὰ τί λέγει ἡ Γραφή; Ἔκβαλε τὴν παιδίσκην, καὶ τὸν υἱὸν αὐτῆς.","english":"Jerusalem is free, which is the mother of us all. For it is written: Rejoice, barren woman who does not bear; break forth and cry aloud, you who do not travail. Hagar is a type of the Jerusalem below, and this is clear from the mountain that is so called; and Sarah is a type of the Jerusalem above. The Jerusalem above is beautiful; for she too was formerly barren, just as Sarah was. And that the discourse concerns the Church, he also brought forward the prophet as a witness, saying: Rejoice, barren woman who does not bear. For many are the children of the desolate woman, more than of her who has a husband. He calls the Church from the Gentiles desolate, which formerly existed in desolation and ignorance of God. But her who has a husband is the synagogue, because the law was given to her. Nevertheless, the children of the barren woman have become many times more; inasmuch as she who has a husband bore only one nation, but the barren woman made all the nations. But we, brothers, like Isaac, are children of promise. For not only is the Church barren, like Sarah, but just as in her case it was not nature but the promise of God that produced the offspring, so also in the case of our regeneration, no nature does it, but the words of God, which the faithful know, in the baptismal font of waters, as in a womb, form and regenerate the one being baptized. Therefore, if we are children of the barren woman, we are free. But just as then the one born according to the flesh persecuted the one born according to the Spirit, so also now. Lest they say: And what is this freedom, when Jews seize and scourge the faithful? He shows that the type of this also exists from above. But what does the Scripture say? Cast out the slave woman and her son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"Οὐ γὰρ μὴ κληρονομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. Ἡμεῖς δὲ, ἀδελφοὶ οὐκ ἐσμέν. Δείξας ἄνωθεν τὸν τύπον τοῦ διωγμοῦ, οὐκ ἐᾷ καταπίπτειν εἰς ἀκηδίαν αὐτοὺς, διδάσκων ἐκ τῆς ἱστορίας πάλιν καὶ ποῖον ἔσται τῶν διωκτῶν τέλος, τὸ μὴ μόνον ἐκβληθῆναι τῆς οἰκίας, ἀλλὰ καὶ τῆς οὐσίας ἔκπτωσιν ὑπομεῖναι. Εὖ δὲ καὶ υἱὸν παιδίσκης εἶπεν, καὶ μὴ Ἀβραάμ· ἵνα ἀπὸ τοῦ φαυλοτέρου αὐτοὺς προσαγορεύσῃ. Παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας. Τῇ ἐλευθερίᾳ οὖν Χριστὸς ἡμᾶς ἠλευθέρωσε.\n\nΚΕΦΑΛ. Εʹ.\n\nΣτήκετε, καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε. Ἑτέραν αἰτίαν τίθησι, τὴν πείθουσαν αὐτοὺς μένειν ἐπὶ τῶν δογμάτων. Λέγει δέ· Μὴ γὰρ ἑαυτοὺς ἠλευθερώσατε; Ἄλλος ἐστὶν ὑμᾶς ὁ ἠγορακώς· ἄλλος ὁ τιμὴν δοὺς ὑπὲρ ὑμῶν. Τὸ δὲ στήκετε, εἰπὼν, τὸν σάλον τὸν γεγενημένον ἔδειξε· τῷ δὲ, ζυγοῦ, ὀνόματι τὸ βαρὺ τοῦ πράγματος αὐτοῖς κατασημαίνει. Τὸ δὲ πάλιν, εἰπὼν, πολλὴν αὐτῶν δείκνυσιν ἀναισθησίαν. Εἰ μὲν γὰρ ἄπειροι τοῦ πάθους ἦτε ἐκείνου, φησὶν, οὐ τοσούτων ἦτε ἐγκλημάτων ἄξιοι. Ἰδοὺ ἐγὼ Παῦλος λέγω ὑμῖν. Θαῤῥοῦντος ἡ φωνή. Ὅτι ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. Πῶς οὐδὲν ὠφελήσει τὸν περιτεμνόμενον ὁ Χριστός; ἄκουε. Ὁ περιτεμνόμενος, ὡς νόμον δεδοικὼς περιτέμνεται. Ὁ δὲ δεδοικὼς, ἀπιστεῖ τῇ δυνάμει τῆς χάριτος· ὁ δὲ ἀπιστῶν, οὐδὲν κερδαίνει παρὰ τῆς ἀπιστουμένης. Μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ, ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι. Κατηργήθητε ἀπὸ τοῦ Χριστοῦ.","english":"For the son of the slave woman shall not inherit with the son of the free woman. But we, brothers, are not. Having shown from above the type of persecution, he does not allow them to fall into despondency, teaching again from history both what the end of the persecutors will be—namely, not only to be cast out of the house, but also to undergo the loss of their property. Well did he also say \"son of the slave woman,\" and not \"of Abraham,\" so that he might address them from the baser side. Children of the slave woman, but of the free woman. For freedom Christ has set us free.\n\nCHAPTER 5.\n\nStand firm, and do not again be entangled in a yoke of slavery. He sets forth another reason that persuades them to remain in the doctrines. And he says: Did you not free yourselves? Another is the one who bought you; another is the one who gave the price for you. By saying \"stand firm,\" he showed the tossing that had occurred; and by the word \"yoke,\" he signifies to them the heaviness of the matter. And by saying \"again,\" he shows their great insensibility. For if you were inexperienced in that passion, he says, you would not be worthy of so many accusations. Behold, I Paul say to you. The voice is one of confidence. That if you are circumcised, Christ will profit you nothing. How will Christ profit the one who is circumcised nothing? Listen. The one who is circumcised is circumcised as one who has feared the law. But the one who has feared disbelieves the power of grace; and the one who disbelieves gains nothing from what is disbelieved. And I testify again to every man who is circumcised, that he is a debtor to do the whole law. You have been severed from Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"Ἵνα γὰρ μὴ νομίσῃς κατ' ἔχθραν ταῦτα λέγεσθαι, οὐχ ὑμῖν μόνον λέγω, φησὶν, ἀλλὰ καὶ παντὶ ἀνθρώπῳ περιτεμνομένῳ, ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι. Ἀλλήλων γὰρ ἔχεται τὰ νόμιμα. Καὶ πῶς, ἄκουε. Ἡ περιτομὴ θυσίαν ἔχει συνεζευγμένην, ἡμέρας παρατήρησιν· ἡ θυσία πάλιν, καὶ ἡμέρας καὶ τόπου φυλακήν· ὁ τόπος, μυρίων καθαρμῶν τρόπους. Οἱ καθαρμοὶ, πλῆθος παρατηρήσεων εἰσάγουσιν. Οὐκ ἐᾶται γὰρ ἀκάθαρτος θύειν, οὐχ ἱερῶν ἐπιβαίνειν ἀδύτων, οὐκ ἄλλο τι τῶν τοιούτων ποιεῖν θέμις. Διὸ καὶ πολλὰ ἐφέλκεται διὰ μιᾶς ἐντολῆς ὁ νόμος. Ἂν τοίνυν περιτ[ε]μ[ν]ηθείης μὲν, μὴ ἐν τῇ ὀγδόη ἡμέρᾳ, ἢ ἐν τῇ ὀγδόῃ μὲν, μὴ θύσῃς δὲ ἢ θύσῃς μὲν, μὴ ἐν τῷ ὡρισμένῳ δὲ τόπῳ· ἢ ἐν τῷ ὡρισμένῳ\n\nτόπῳ, μὴ τὰ νενομισμένα δέ· ἢ τὰ νενομισμένα μὲν, μὴ καθαρὸς δέ· ἢ καθαρὸς μὲν ὢν, οὐ τοῖς προσήκουσι δὲ θεσμοῖς καθαρθεὶς, πάντα οἴχεται ἐκεῖνα. Διὰ τοῦτό φησιν, ὅτι Ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι. Οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσετε. Καὶ διὰ τῆς κολάσεως ἐκφοβεῖ. Τί γὰρ τὸ λειπόμενον τῆς χάριτος ἐκπίπτουσιν, ἀλλ' ἢ κόλασις ἀπαραίτητος; Ἡμεῖς γὰρ πνεύματι ἐκ πίστεως, ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. Πτοήσας διὰ τῆς κολάσεως, πάλιν ἐπὶ λιμένα παραμυθίας αὐτοὺς ἄγει, λέγων· Οὐδὲν ἐκείνων δεόμεθα τῶν νομίμων, φησίν. Ἀρκεῖ γὰρ ἡ πίστις ἡμῖν Πνεῦμα παρασχεῖν, καὶ δι' αὐτῆς δικαιοσύνην, καὶ πολλὰ μεγάλα ἀγαθὰ. Ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει, οὔτε ἀκροβυστία, ἀλλὰ πίστις δι' ἀγάπης ἐνεργουμένη. Ἐτρέχετε καλῶς, τίς ὑμᾶς ἐνέκοψε τῇ ἀληθείᾳ μὴ πείθεσθαι;","english":"For do not think that these things are said out of enmity; I say them not to you only, he says, but to every man who is circumcised, that he is a debtor to fulfill the whole law. For the legal ordinances are linked to one another. And how, listen. Circumcision has a sacrifice coupled with it, and the observance of days; the sacrifice again, both the guarding of days and of place; the place, the modes of countless purifications. The purifications introduce a multitude of observances. For it is not permitted for one who is unclean to sacrifice, nor to tread the innermost sanctuaries of the temple, nor is it lawful to do any other such thing. Therefore the law draws many things along through one commandment. If then you should be circumcised, but not on the eighth day; or on the eighth day, but should not sacrifice; or should sacrifice, but not in the appointed place; or in the appointed place, but not the things prescribed by custom; or the things prescribed by custom, but not being clean; or being clean, but not purified by the proper ordinances—all those things are gone. For this reason he says, that he is a debtor to fulfill the whole law. Whoever are justified in the law, you have fallen away from grace. And through punishment he frightens them. For what remains for those who fall away from grace, except inescapable punishment? For we, by the Spirit, from faith, eagerly await the hope of righteousness. Having alarmed them through punishment, he again leads them to the harbor of consolation, saying: We have no need of those legal ordinances, he says. For faith is sufficient for us to provide the Spirit, and through it righteousness, and many great good things. For in Christ Jesus neither circumcision nor uncircumcision has any power, but faith working through love. You were running well; who hindered you from obeying the truth?","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":292,"ref":"p292","source":"Ὁ γὰρ τὸν Χριστὸν ἐνδυσάμενος, μηκέτι ταῦτα περιεργαζέσθω, φησίν. Ἡ πεισμονὴ, οὐκ ἐκ τοῦ καλοῦντος ὑμᾶς. Οὐ διὰ τοῦτο ἐκάλεσεν ὑμᾶς ὁ καλῶν, ὥστε οὕτω σαλεύεσθαι· οὔτε ἐνομοθέτησεν, ὥστε Ἰουδαΐζειν. Μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ. Ἵνα μή τις λέγῃ, Τί τὸ πρᾶγμα ἐπαίρεις τῷ λόγῳ; μίαν ἐντολὴν μόνην ἐφυλάξαμεν τοῦ νόμου, καὶ τοσαῦτα θορυβεῖς; ἄκουσον πῶς ἐκφοβεῖ διὰ τοῦ παραδείγματος. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ὥσπερ ἡ ζύμη μικρά τις οὖσα ὅλον τὸ φύραμα εἰς ἑαυτὴν μετατίθησιν, οὕτω καὶ ὑμᾶς δύναται, φησὶν, τὸ μικρὸν τοῦτο κακὸν μὴ διορθωθὲν, καὶ εἰς τέλειον Ἰουδαϊσμὸν ἀγαγεῖν. Ἐγὼ δὲ πέποιθα εἰς ὑμᾶς ἐν Κυρίῳ, ὅτι οὐδὲν ἄλλο φρονήσετε. Οὐκ εἶπεν, ὅτι Οὐ φρονεῖτε, ἀλλ' ὅτι Οὐ φρονήσετε· τουτέστιν, ὅτι Διορθωθήσεσθε. Ὁ δὲ ταράσσων ὑμᾶς, βαστάσει τὸ κρῖμα, ὅστις ἂν ᾖ. Εὖ τὸ μηδαμοῦ ὄνομα τῶν ταρασσόντων θεῖναι, ἵνα μὴ ἀναισχυντότεροι γένωνται. Ἐγὼ δὲ, ἀδελφοὶ, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; Ἐπειδὴ διέβαλλον αὐτὸν ὡς πανταχοῦ Ἰουδαΐζοντα, καὶ ὑποκρινόμενον τὸ κήρυγμα, ὅρα πῶς καθαρῶ ὃ ἀπεδύσατο, μάρτυρας αὐτοὺς καλῶν. Οἴδατε, φησὶν, καὶ ὑμεῖς, ὅτι διωγμοῦ μοι πρόφασις τοῦτό ἐστιν, ὅτι κελεύω ἀπέχεσθαι τοῦ νόμου. Εἰ δὲ περιτομὴν κηρύσσω, τί διώκομαι; οὐδὲν γὰρ ἕτερον ἐγκαλεῖν μοι ἔχουσιν οἱ ἐξ Ἰουδαίων, ἢ τοῦτο. Ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ. Οὕτως ἀνόητός εἰμι, φησὶν, ὡς ὑπὲρ τοῦ μηδενὸς θλίβεσθαι, καὶ σκανδαλίζειν ἑτέρους. Οὔτε γὰρ οὕτως ὁ σταυρὸς ἦν ὁ σκανδαλίζων τοὺς Ἰουδαίους, ὡς τὸ μὴ δεῖν πείθεσθαι τοῖς πατρῴοις νόμοις.","english":"For he who has put on Christ, let him no longer busy himself with these things, he says. The persuasion does not come from him who calls you. The one who calls you did not call you for this purpose, that you should be so shaken; nor did he legislate, that you should Judaize. A little leaven leavens the whole lump. Lest anyone say, Why do you make so much of the matter in your argument? We have kept only one single commandment of the law, and you make such a disturbance? Hear how he frightens them by the example. What he says is of this sort: Just as leaven, being small, transforms the whole lump into itself, so also this small evil, he says, if it is not corrected, can lead you even to complete Judaism. But I have confidence in you in the Lord, that you will think nothing else. He did not say, that you do not think, but that you will not think; that is, that you will be corrected. But the one who troubles you will bear the judgment, whoever he may be. Well done, that he nowhere gives the name of those who trouble them, so that they may not become more shameless. But I, brothers, if I still preach circumcision, why am I still persecuted? Since they slandered him as Judaizing everywhere and feigning the preaching, see how clearly he shows what he has put off, calling them as witnesses. You know, he says, even you yourselves, that this is the pretext for my persecution, that I command them to abstain from the law. But if I preach circumcision, why am I persecuted? For those of the Jews have nothing else to accuse me of, except this. Then the stumbling block of the cross has been abolished. I am so foolish, he says, as to be afflicted for nothing and to cause others to stumble. For neither was the cross in this way the thing that caused the Jews to stumble, as was the fact that one must not obey the ancestral laws.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Καὶ γὰρ Στέφανον προσενεγκόντες, οὐκ εἶπον ὅτι Οὗτος τὸν ἐσταυρωμένον προσεκύνει, ἀλλ' ὅτι Κατὰ τοῦ νόμου καὶ τοῦ τόπου λέγει τοῦ ἁγίου. Ὄφελον καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς. Ὑμεῖς γὰρ ἐπ' ἐλευθερίᾳ ἐκλήθητε, ἀδελφοί. Ὃ λέγει, τοιοῦτόν ἐστιν· Οὐδέν μοι μέλει ἐκείνων. Εἰ βούλονται, μὴ περιτεμνέσθωσαν μόνον, ἀλλὰ καὶ ἀποτεμνέσθωσαν. Μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί. Ἀπήλλαξεν ὑμᾶς, φησὶν, ὁ Χριστὸς τοῦ ζυγοῦ τῆς δουλείας, κυρίους ἀφῆκεν πράττειν ὅ τι βούλεσθε, οὐχ ἵνα τῇ ἐξουσίᾳ εἰς κακίαν χρησώμεθα, ἀλλ' ἵνα μείζονος μισθοῦ λάβωμεν πρόφασιν, ἐπὶ φιλοσοφίαν μείζονα ἰόντες. Ἐπειδὴ γὰρ ἄνω καὶ κάτω ζυγὸν δουλείας καλεῖ τὸν νόμον, καὶ οὐ τῆς κατάρας ἀπαλλαγὴν, ἵνα μή τις ὑποπτεύσῃ, ὅτι διὰ τοῦτο κελεύει τοῦ νόμου ἀποστῆναι, ἵνα ἐξῇ παρανόμως ζῇν, διορθοῦται τὴν ὑπόνοιαν, λέγων· Οὐχ ἵνα παρανόμως γένηται ἡ πολιτεία, ἀλλ' ἵνα ὑπὲρ νόμον ἡ φιλοσοφία. Ἐλύθη γὰρ τοῦ νόμου τὰ δεσμά· καὶ ἐγὼ ταῦτα λέγω, οὐχ ἵνα ταπεινότεροι, ἀλλ' ἵνα ὑψηλότεροι γενώμεθα. Ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις. Ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πληροῦται, ἐν τῷ, Ἀγαπήσεις τὸν πλησιόν σου ὡς σεαυτόν. Εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπὸ ἀλλήλων ἀναλωθῆτε. Λέγω δὲ, Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. Δείκνυσι τὸν τρόπον δι' οὗ ῥᾳδίως τὸν εὐαγγελικὸν πληρώσωσι νόμον, ἅμα δὲ καὶ πόθεν γέγονεν τῆς περιτομῆς ἡ ἀρχή. Ἐπειδὴ γὰρ ἀλλήλων ἄρχειν βουλόμενοι, ἐσχίσθητε, φησὶ, δουλεύσατε ἀλλήλοις. Οὕτω γὰρ συναχθήσεσθε πάλιν.","english":"For when they brought Stephen forward, they did not say, \"This man was worshipping the crucified one,\" but \"He speaks against the law and against the holy place.\" Would that those who are unsettling you would even cut themselves off. For you were called to freedom, brothers. What he means is this: I have no concern for those men. If they wish, let them not only be circumcised, but let them even be cut off. Only do not use freedom as an occasion for the flesh. Christ, he says, has released you from the yoke of slavery; he has left you free to do whatever you wish—not so that we might use our authority for evil, but so that we might gain an occasion for a greater reward, going on to a greater philosophy. For since above and below he calls the law a yoke of slavery, and not a release from the curse, lest anyone suspect that for this reason he commands us to depart from the law, so that it might be permitted to live lawlessly, he corrects the suspicion, saying: Not so that our conduct might become lawless, but so that our philosophy might be above the law. For the bonds of the law have been loosed; and I say these things not so that we might become more lowly, but so that we might become more exalted. But through love serve one another. For the whole law is fulfilled in one word, in this: You shall love your neighbor as yourself. But if you bite and devour one another, take care lest you be consumed by one another. But I say, walk in the Spirit, and you will certainly not fulfill the desire of the flesh. He shows the manner by which they may easily fulfill the law of the gospel, and at the same time also whence the beginning of circumcision arose. For since, he says, you desired to rule over one another, you were divided; serve one another. For in this way you will be gathered together again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"Λεληθότως δὲ τοῦτο λέγει, καὶ οὐ φανερῶς. Ἡ γὰρ σὰρξ\n\nἐπιθυμεῖ κατὰ τοῦ πνεύματος. τὸ δὲ πνεῦμα κατὰ τῆς σαρκός· Ταῦτα δὲ ἀντίκειται ἀλλήλοις, ἵνα μὴ ἃ ἂν θέλητε, ταῦτα ποιῆτε. Σάρκα φησὶ, τὴν προαίρεσιν τὴν πονηρὰν, πνεῦμα δὲ, τὴν προαίρεσιν τὴν ἀγαθὴν, τὴν ἄνω τρέχειν σπουδάζουσαν. Ἡ μὲν κακία ἀντίκειται τῇ ἀρετῇ· ἡ δὲ ἀρετὴ πάλιν ἐναντιοῦται τῇ κακίᾳ, παιδαγωγοῦ τινος τάξιν ἀναπληροῦσα, καὶ μὴ ἐῶσα ὑμᾶς κατὰ τὰς ἐπιθυμίας τὰς φαύλας πορεύεσθαι. Εἰ δὲ Πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκὸς, ἅτινά ἐστι μοιχεία, πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρεία, φαρμακεία, ἔχθραι, ἔρεις, ζῆλοι, θυμοὶ, ἐριθεῖαι, διχοστασίαι, αἱρέσεις, φθόνοι, φόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ ταῦτα πράσσοντες βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. Ὁ δὲ καρπὸς τοῦ Πνεύματός ἐστι, ἀγάπη, χαρὰ, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθοσύνη, πίστις, πραότης, ἐγκράτεια. Κατὰ τῶν τοιούτων οὐκ ἔστι νόμος. Ὁ Πνεῦμα ἔχων ὡς χρὴ, διὰ τούτου σβέννυσι πονηρὰν ἐπιθυμίαν ἅπασαν. Ὁ δὲ τούτων ἀπαλλαγεὶς, οὐ δεῖται τῆς ἀπὸ τοῦ νόμου βοηθείας, ὑψηλότερος πολλῷ τῆς ἐκείνου εὐαγγελίας γενόμενος. Ὁ γὰρ μὴ ὀργιζόμενος, πῶς δεῖται ἀκούειν, Οὐ φονεύσεις; ὁ μὴ βλέπων ἀκολάστοις ὀφθαλμοῖς, πῶς χρῄζει τοῦ παιδεύοντος μὴ μοιχεύειν; Τίς γὰρ διαλέξεται περὶ τοῦ καρποῦ τῆς κακίας, τῷ τὴν ῥίζαν αὐτῆς ἀνασπάσαντι; Ὁρᾷς ὅτι οὐ τὴν σάρκα φησὶν ἐνταῦθα, ἀλλὰ τὸν γεώδη λογισμόν. Αἱ γὰρ ἔχθραι, καὶ οἱ ζῆλοι, καὶ αἱ αἱρέσεις, πῶς ἂν εἶεν σαρκός;","english":"He says this covertly, and not openly. For the flesh desires against the spirit, and the spirit against the flesh; and these are opposed to one another, so that you do not do what you wish. By \"flesh\" he means the evil choice, and by \"spirit\" the good choice, which strives to run upward. For vice is opposed to virtue, and virtue in turn is set against vice, fulfilling the role of a kind of tutor, and not allowing you to walk according to base desires. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are manifest, which are: adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, enmities, strife, jealousies, outbursts of anger, selfish ambitions, dissensions, heresies, envyings, murders, drunkenness, revelries, and things like these, of which I forewarn you, just as I also foretold, that those who practice such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control. Against such things there is no law. He who has the Spirit as he ought, through it quenches every evil desire. And he who has been delivered from these things has no need of the help that comes from the law, having become far higher than its proclamation. For he who does not grow angry—how does he need to hear, \"You shall not murder\"? He who does not look with licentious eyes—how does he need the one who instructs him not to commit adultery? For who will discuss the fruit of vice with one who has torn out its root? Do you see that here he does not mean the flesh, but the earthly reasoning? For enmities, and jealousies, and heresies—how could these be of the flesh?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"Οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ἐπιθυμίαις. Σάρκα πάλιν ἐνταῦθα, τὰς πονηρὰς πράξεις καλῶν. Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. Κατὰ τοὺς ἐκείνου νόμους πολιτευώμεθα. Τοῦτο γάρ ἐστι τὸ, στοιχῶμεν. Λέγει δέ· Ἀρκεσθῶμεν τῇ τοῦ Πνεύματος δυνάμει, καὶ μὴ ἐπιζητῶμεν τὴν ἀπὸ τοῦ νόμου προσθήκην Μὴ γινώμεθα κενόδοξοι. Δείκνυσιν ἐκείνους τοὺς εἰσάγοντας τὴν περιτομὴν, διὰ φιλοδοξίαν τοῦτο ποιοῦντας. Ἀλλήλους προκαλούμενοι. Εἰς φιλονεικίας δηλονότι καὶ ἔρεις. Ἀλλήλοις φθονοῦντες. Ἀπὸ γὰρ τῆς κενοδοξίας ὁ φθόνος. ΚΕΦΑΛ. ςʹ.\n\nἈδελφοὶ, ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτώματι. Οὐκ εἶπεν, ἐὰν πράξῃ, ἀλλ' ἐὰν προληφθῇ, τουτέστιν, ἐὰν συναρπαγῇ. Ὅρα δὲ πῶς εὐφυῶς κἀκείνους τοὺς κηρύσσοντας περιτομὴν εἰς τὴν πίστιν εἰσάγει, ἐν προλήψει καὶ συναρπαγῇ λέγων αὐτῶν τὸ ἁμάρτημα, καὶ τοὺς ἄλλους πείθει μὴ συνάπτεσθαι αὐτοῖς. Πῶς γὰρ συναπαχθεῖεν, οἱ καὶ διορθοῦσθαι ἐκείνους κελευόμενοι; Ὑμεῖς οἱ πνευματικοὶ, καταρτίζετε τὸν τοιοῦτον. Οὐκ εἶπεν, κολάζετε, οὐδὲ καταδικάζετε, ἀλλὰ διορθοῦτε. Ἐν πνεύματι πραότητος. Τοιοῦτον νόμον τοῖς διδασκάλοις εἰσφέρει τὸ πάντα μετὰ πραΰτητος λέγειν. Εὖ δὲ, τὸ μὴ μόνον ἐν πραΰτητι, ἀλλὰ, ἐν πνεύματι πραΰτητος εἰπεῖν· ἵνα δείξῃ, ὅτι καὶ τῷ Πνεύματι αὐτὰ δοκεῖ, καὶ τὸ μετ' ἐπιεικείας διορθοῦσθαι, χαρίσματός ἐστι πνευματικοῦ. Σκοπῶν ἑαυτὸν, μὴ σὺ πειρασθῇς. Λεληθότως καθαιρεῖ τὸ φρόνημα, τὸ ἐκ τῆς διδασκαλίας γινόμενον. Ἵνα γὰρ μὴ δι' αὐτὸ τὸ διδάσκειν ἐπαιρώμεθα καὶ ἡμεῖς, ἐν φόβῳ καὶ ἀγωνίᾳ καθίστησιν.","english":"But those who belong to Christ Jesus have crucified the flesh with its passions and desires. Here again he calls \"flesh\" evil deeds. If we live by the Spirit, let us also walk by the Spirit. Let us conduct our lives according to his laws. For this is what \"let us walk\" means. And he says: Let us be content with the power of the Spirit, and let us not seek the addition that comes from the law. Let us not become conceited. He shows that those who introduce circumcision do this out of love of glory. Provoking one another—clearly into rivalries and quarrels. Envying one another. For envy comes from vainglory. CHAPTER 6.\n\nBrethren, if a man is even overtaken in some trespass. He did not say, \"if he commits,\" but \"if he is overtaken,\" that is, if he is carried away. And observe how skillfully he brings even those who preach circumcision into the faith, calling their sin a \"prevention\" and a \"carrying away,\" and persuades the others not to join themselves to them. For how could they be carried away with them, when they are commanded to correct those very men? You who are spiritual, restore such a one. He did not say, \"punish,\" nor \"condemn,\" but \"restore.\" In a spirit of gentleness. He brings this law to teachers: to say all things with gentleness. And well does he say not only \"in gentleness,\" but \"in a spirit of gentleness,\" to show that these things seem good to the Spirit as well, and that to correct with mildness is a spiritual gift. Looking to yourself, lest you too be tempted. He covertly brings down the pride that arises from teaching. For lest we too be puffed up by the very act of teaching, he sets us in fear and struggle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"Ἀλλήλων τὰ βάρη βαστάζετε. Ἐπειδὴ γὰρ οὐκ ἔστιν ἄνθρωπον ὄντα χωρὶς ἐλαττώματος εἶναι· παραινεῖ μὴ ἀκριβεῖς εἶναι ἐξεταστὰς τῶν ἑτέροις πεπλημμελημένων. Καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. Εἰ γὰρ δοκεῖ τις εἶναί τι, μηδὲν ὢν, ἑαυτὸν φρεναπατᾷ. Δι' ὃν ἀλλήλους φέρετε. Οἷον, Ὁ δεῖνά ἐστιν ὀργίλος, σὺ δὲ ὑπνηλός; φέρε αὐτοῦ τὴν ὁρμὴν τὴν σφοδρὰν, ἵνα καὶ αὐτός σου τὴν νωθείαν· καὶ οὕτως οὔτε ἐκεῖνος ἁμαρτήσεται ὑπὸ σοῦ βασταζόμενος, οὔτε σὺ πλημμελήσεις ἐν οἷς εἶ βαρὺς, ἀνεχομένου σου τοῦ ἀδελφοῦ. Τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος. Οἷον εἰ ἐποίησας ἀγαθὸν, σκόπει σὺ μήποτε διὰ κενοδοξίαν, ἢ δι' ἀνάγκην, ἢ ὑποκρίσει τοῦτο ἐποίησας, ἢ δι' ἄλλην τινὰ ἀνθρωπίνην αἰτίαν. Καὶ τότε εἰς ἑαυτὸν μόνον τὸ\n\nκαύχημα ἕξει, καὶ οὐκ εἰς τὸν ἕτερον. Ταῦτα οὐ νομοθετῶν λέγει, ἀλλὰ συγκαταβαίνων, ὡς ἂν εἰ ἔλεγε· Τὸ καυχᾶσθαι μὲν οὐ καλόν. Εἰ δὲ ἄρα βούλῃ, μὴ κατὰ τοῦ πλησίον, ὡς ὁ Φαρισαῖος. Καὶ τοῦτο δὲ συνεχώρησεν, ἵνα τὸ ὅλον κατὰ μικρὸν ἐξέλῃ. Ὁ γὰρ συνεθισθεὶς εἰς ἑαυτὸν μόνον, καὶ μὴ καθ' ἑτέρων, καὶ τοῦτο ταχέως διορθώσεται τὸ ἐλάττωμα. Ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει. Δοκεῖ μὲν τιθέναι λογισμὸν κωλύοντα καθ' ἑτέρου καυχᾶσθαι. Διορθοῦται δὲ τὸν καυχώμενον, ὥστε μηδὲ ἐφ' ἑαυτῷ μέγα φρονεῖν, εἰς ἔννοιαν ἀγαγὼν αὐτὸν τῶν οἰκείων ἁμαρτημάτων, καὶ τοῖς ὀνόμασι τοῦ φορτίου πιέζων αὐτοῦ τὸ συνειδός. Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς. Μὴ πλανᾶσθε, Θεὸς οὐ μυκτηρίζεται. Ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει.","english":"Bear one another's burdens. For since it is not possible for a man to be without fault, he counsels us not to be strict examiners of the faults committed by others. And so you will fulfill the law of Christ. For if anyone thinks he is something, when he is nothing, he deceives himself. For this reason bear with one another. For instance, a certain man is irascible, and you are sluggish; bear with his vehement impulse, so that he in turn may bear with your slowness; and in this way neither will he sin, being borne with by you, nor will you go wrong in the things wherein you are burdensome, while your brother endures you. But let each one test his own work. For instance, if you have done something good, consider whether you did it through vainglory, or through compulsion, or in hypocrisy, or for some other human reason. And then he will have his boasting in himself alone, and not in the other. He says these things not as legislating, but as condescending, as if he were saying: To boast is indeed not good. But if you must, do not boast against your neighbor, like the Pharisee. And this too he permitted, so that the whole might be removed little by little. For the one accustomed to boast in himself alone, and not against others, will quickly correct this defect as well. For each one will bear his own burden. He seems to set down a reasoning that prevents boasting against another. But he corrects the one who boasts, so that he should not even think highly of himself, by bringing to his mind his own sins, and by the very terms of the burden pressing upon his conscience. Let the one who is being instructed in the word share with the one who instructs him in all good things. Do not be deceived; God is not mocked. For whatever a man sows, this he will also reap.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"Ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, ἐκ τῆς σαρκὸς θερίσει φθοράν. Ὁ δὲ σπείρων εἰς τὸ πνεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον, τὸ δὲ καλὸν ποιοῦντες, μὴ ἐκκακῶμεν. Ἐνταῦθα περὶ τῶν διδασκάλων πάλιν ὁ λόγος αὐτῷ, ὥστε πολλῆς ἀπολαύειν παρὰ τῶν μαθητευομένων θεραπείας. Τοῦτο καὶ ὁ Χριστὸς ἐνομοθέτησε. Καὶ διὰ τί; ἄκουε. Ἐπειδὴ τὸ διδασκαλικὸν ἀξίωμα πολλάκις κατεφύσα τοὺς ἔχοντας, καταπαίων αὐτῶν τὸ φρόνημα, εἰς ἀνάγκην αὐτοὺς κατέστησε τοῦ δεῖσθαι τῶν μαθητευομένων, κἀκείνους πάλιν εἰς ἀφορμὴν ἤγαγεν τοῦ πρὸς εὐποιίαν εὐκολωτέρους γίνεσθαι, γυμνάζων αὐτοὺς ἡμέρους εἶναι. Φησὶ δὲ, ἐν πᾶσιν ἀγαθοῖς, ὥστε πᾶσαν ἐπιδείκνυσθαι εἰς αὐτοὺς δαψίλειαν. Καιρῷ γὰρ ἰδίῳ θερίσομεν, μὴ ἐκλυόμενοι. Οὐχ ὥσπερ ὁ σαρκικὸς ἄπορος, φησὶ, καὶ ἐν τῷ ἀμητῷ πολὺν ἔχει κόπον, οὕτω καὶ ὁ πνευματικὸς, ἀλλ' ἐν ἀναπαύσει γίνεται πολλῇ. Ἀλλὰ οὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα πρὸς τοὺς οἰκείους τῆς πίστεως. Τάχος καὶ σπουδὴν περὶ τὴν ἐλεημοσύνην εἰσφέρειν παρακελεύεται. Οὔτε γὰρ πάντοτε τοῦ ἐλεεῖν ἐσμεν κύριοι. Ὅταν γὰρ ἐντεῦθεν ἀπενεχθῶμεν, κἂν μυριάκις βουληθῶμεν, οὐδὲν περαίνομεν πλέον. Τὸ δὲ, πρὸς πάντας, πρὸς ἀντιδιαστολὴν τῆς Ἰουδαϊκῆς ταπεινότητος. Ἐκείνοις μὲν γὰρ τὰ τῆς φιλανθρωπίας ἅπαντα πρὸς τοὺς ὁμοφύλους ἦν. Ἡ δὲ τῆς χάριτος φιλανθρωπία, γῆν ὁμοῦ καὶ θάλατταν ἐπὶ τὴν τῆς ἐλεημοσύνης μετάληψιν καλεῖ, καὶ πλείονα πρὸς τοὺς οἰκείους τὴν σπουδὴν ἐπιδείκνυται. Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί.","english":"For he who sows to his own flesh will reap corruption from the flesh, but he who sows to the Spirit will reap eternal life from the Spirit. And let us not grow weary in doing what is good. Here his discourse is again about teachers, so that they may enjoy much service from those who are taught. Christ also ordained this. And why? Listen. Since the dignity of teaching often puffed up those who held it, trampling down their mindset, he brought them to the necessity of needing those who are taught, and again led those others to an occasion of becoming more readily inclined to beneficence, training them to be gentle. And he says, in all good things, so as to show all abundance toward them. For in due season we shall reap, not growing faint. Not as the fleshly poor man, he says, who even at harvest has much toil, so also the spiritual man, but he is in great rest. But then, as we have opportunity, let us work what is good toward all, especially toward those who are of the household of the faith. He urges us to bring speed and zeal concerning almsgiving. For we are not always masters of showing mercy. For when we are carried away from here, even if we wish ten thousand times, we accomplish nothing more. And the phrase toward all is for the distinction from Jewish meanness. For among them all acts of philanthropy were toward those of the same race. But the philanthropy of grace calls both land and sea together to the sharing of almsgiving, and shows greater zeal toward those of the household. See with what large letters I have written to you with my own hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"Πάντα δέχεσθαι τὸν λόγον αὐτοῦ παραινεῖ, καὶ τὸ μέγεθος τῶν δογμάτων, διὰ τὸ, πηλίκοις, εἰπεῖν, κατασημάνας, καὶ τὸ, τῇ ἐμῇ χειρί· καὶ ἄλλο καὶ διὰ τούτου δηλοῦται. Ποῖον; Ἐπειδὴ συκοφαντοῦντες αὐτὸν ἔλεγον περιτομὴν αὐτὸν καταγγέλλειν, καὶ ὑποκρίνεσθαι, ὡς οὐ καταγγέλλει, διὰ τοῦτο ἠναγκάσθη ἰδιόγραφον ποιήσασθαι τὴν ἐπιστολὴν, μαρτυρίαν ἔγγραφον ἀποθέμενος. Ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκὶ, οὗτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι. Δείκνυσι κἀκείνους διὰ φιλοδοξίαν μόνον ποιουμένους τὸ κήρυγμα, οὐ δι' αὐτὸ τὸ οὕτως ὀφεῖλον γενέσθαι. Μόνον ἵνα μὴ τῷ σταυρῷ τοῦ Χριστοῦ διώκωνται. Ἑτέρα πάλιν αἰτία τοῦ μὴ ἀπὸ γνώμης κηρύττειν αὐτοὺς, τὸ μὴ διώκεσθαι παρὰ τῶν Ἰουδαίων αὐτούς· τὸ δὲ κατὰ φόβον, ἢ κατὰ κενοδοξίαν γινόμενον, τοῦτο οὐχ ὡς ὀφειλόμενον πράττεται. Οὐκοῦν εἰ καὶ κηρύσσεται περιτομὴ παρ' αὐτῶν, οὐχ ὡς ἀναγκαία κηρύσσεται. Οὐδὲ γὰρ οἱ περιτεμνόμενοι, αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι. Ἀπόδειξις τοῦ μὴ κατὰ γνώμην κηρύσσειν αὐτοὺς, τὸ μὴ φυλάττειν αὐτοὺς ταῦτα ἃ κηρύσσουσιν. Ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται. Μαθητὰς ἔχοντες, καὶ ὄντες διδάσκαλοι. Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Τί ἐστι τὸ καύχημα τοῦ σταυροῦ; ὅτι ὁ Χριστὸς δούλου μορφὴν ἔλαβεν, καὶ ἔπαθεν, ἅπερ ἔπαθεν δι' ἐμὲ τὸν δοῦλον, τὸν ἐχθρὸν, τὸν ἄφρονα· οὕτω με ἠγάπησεν, ὡς ἑαυτὸν ἐκδοῦναι. Δι' οὗ ἐμοὶ κόσμος ἐσταύρωται. Κόσμον, τὰ βιωτικὰ πράγματά φησιν· τὸν ἔπαινον τὸν παρὰ ἀνθρώπων, τὴν δορυφορίαν, τὴν δόξαν.","english":"He urges them to accept his word in everything, and the magnitude of the doctrines, by his saying \"how large,\" indicating it, and by \"in my own hand\"; and something else is also made clear through this. What? Since they were slandering him, saying that he preached circumcision and was playing a part, as though he did not preach it, for this reason he was compelled to make the letter in his own handwriting, depositing a written testimony. \"As many as desire to make a good showing in the flesh, these compel you to be circumcised.\" He shows that those men also make the preaching only for the sake of vainglory, not for the sake of what ought so to be done. \"Only that they may not be persecuted for the cross of Christ.\" Another reason again for their not preaching from conviction is that they not be persecuted by the Jews; but what is done from fear or from vainglory is not done as something owed. Therefore, even if circumcision is preached by them, it is not preached as necessary. \"For not even those who are being circumcised themselves keep the law, but they desire you to be circumcised.\" A proof that they do not preach from conviction is that they do not keep these things which they preach. \"That they may boast in your flesh.\" Having disciples, and being teachers. \"But far be it from me to boast, except in the cross of our Lord Jesus Christ.\" What is the boast of the cross? That Christ took the form of a slave, and suffered what he suffered for me, the slave, the enemy, the fool; so he loved me as to give himself up. \"Through which the world has been crucified to me.\" \"The world,\" he means, the things of this life: the praise that comes from men, the bodyguard, the glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Ταῦτα, φησὶν, ἐμοὶ νεκρὰ γέγονε, τὰ οὕτω λαμπρὰ καὶ\n\nμεγάλα. Κἀγὼ τῷ κόσμῳ. Διπλῆν τὴν νέκρωσιν λέγει, ὅτι καὶ ἐκεῖνα ἐμοὶ νεκρὰ, καὶ ἐγὼ ἐκείνοις, καὶ οὔτε αὐτὰ ἀνελεῖν με δύνανται, καὶ χειρώσασθαι· νεκρὰ γάρ ἐστιν ἅπαξ· οὔτε ἐγὼ ἐπιθυμῆσαι αὐτῶν· νεκρὸς γὰρ αὐτοῖς εἰμι κἀγώ. Ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει, οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. Βλέπε πόσην κηρύττει τὴν δύναμιν τοῦ σταυροῦ· οὐ γὰρ δὴ μόνον τὰ τοῦ κόσμου πράγματα ἐνέκρωσεν ἐν ἑαυτῷ πάντα, ἀλλὰ καὶ τῆς πολιτείας τῆς παλαιᾶς ἀνωτέρω πολλῷ κατέστησεν. Λέγει δὲ τὴν καινὴν κτίσιν, τὴν δεδομένην διὰ πίστεως. Καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ' αὐτοὺς, καὶ ἔλεος, καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ Θεοῦ. Οἱ ταῦτα διώκοντες, φησὶν, οὗτοι καὶ εἰρήνης, καὶ φιλανθρωπίας ἀπολαύοντες, καὶ τῷ τοῦ Ἰσραὴλ ὀνόματι κυρίως ἂν καλοῖντο. Τοῦ λοιποῦ κόπους μοι μηδεὶς παρεχέτω. Ἐνταῦθα οὐχ ὡς καμὼν, οὐδὲ ὡς περικακήσας ταῦτα φθέγγεται, ἀλλὰ ἀναστέλλων αὐτῶν τὴν ῥᾴθυμον γνώμην, καὶ εἰς φόβον πλείονα ἐμβαλὼν, καὶ πηγνὺς τοὺς παρ' αὐτοῦ τεθέντας νόμους, καὶ οὐ συγχωρῶν αὐτοὺς ἀεὶ κινεῖν. Ἐγὼ γὰρ τὰ στίγματα τοῦ Κυρίου Ἰησοῦ ἐν τῷ σώματί μου βαστάζω. Παντὸς λόγου καὶ πάσης φωνῆς, φησὶ, λαμπρότερον διὰ τῶν στιγμάτων ἀπολογοῦμαι πρὸς τοὺς λέγοντας ὑποκρίνεσθαί με τὸ δόγμα, καὶ πρὸς ἀνθρωπαρεσκίαν λέγειν. Στίγματα τὰς πληγὰς λέγει, τὰ τραύματα, τὰ διὰ τὸν Χριστόν. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν, ἀδελφοί. Ἀμήν. Τῷ τελευταίῳ ῥήματι τούτῳ πάντα τὰ ἔμπροσθεν ἐπεσφράγισεν.","english":"These things, he says, have become dead to me—things so splendid and great. And I to the world. He speaks of a double death: that those things are dead to me, and I to them; and neither can they destroy me and subdue me—for they are dead once for all—nor can I desire them, for I too am dead to them. For in Christ Jesus neither circumcision has any power nor uncircumcision, but a new creation. See how great a power of the cross he proclaims; for he not only put to death in himself all the affairs of the world, but also set himself far above the old way of life. He calls the new creation that which is given through faith. And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God. Those who pursue these things, he says, these both enjoy peace and loving-kindness, and would rightly be called by the name of Israel. From henceforth let no one give me troubles. Here he does not speak these things as one who has grown weary, nor as one who has been greatly vexed, but restraining their sluggish disposition, and casting them into greater fear, and fixing firm the laws laid down by him, and not permitting them always to be moving them. For I bear in my body the marks of the Lord Jesus. More brightly than every word and every voice, he says, I make my defense through these marks against those who say that I play the hypocrite in the doctrine, and speak to please men. He calls the marks wounds, the injuries, those endured for Christ. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen. With this final word he sealed all that went before.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"Οὐδὲ γὰρ εἶπεν ἁπλῶς, μεθ' ὑμῶν, ὡς ἐπὶ τῶν ἄλλων, ἀλλὰ, μετὰ τοῦ πνεύματος ὑμῶν, ἀπάγων αὐτοὺς τῶν σαρκικῶν, καὶ πανταχοῦ δεικνὺς τοῦ Θεοῦ τὴν εὐεργεσίαν, καὶ ἀναμιμνήσκων τῆς χάριτος ἧς ἀπήλαυσαν, δι' ἧς πάσης αὐτοὺς ἱκανὸς ἦν Ἰουδαϊκῆς ἀπαγαγεῖν πλάνης. Τὸ γὰρ Πνεῦμα λαβεῖν, οὐ διὰ νομικῆς ἦν περιφανείας, ἀλλὰ διὰ τῆς κατὰ τὴν πίστιν δικαιοσύνης. Πρὸς Γαλάτας ἐγράφη ἀπὸ Ῥώμης, στίχων ςϛγʹ. ΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΕΦΕΣΙΟΥΣ.\n\nΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nΠαῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος Θεοῦ, τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ, καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ. Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ. Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ὥσπερ τὰ ἄλλα Θεοῦ ἔργα, οὕτως καὶ τὴν ἀποστολὴν τὴν ἑαυτοῦ ἐκ Θεοῦ μέν φησιν, ἐνεργουμένην δὲ ὑπὸ Χριστοῦ, ὡς δυνάμεως ὄντος Θεοῦ. Τὸ κεφάλαιον τῆς ἐπιστολῆς ἐστιν, τὸ διδάξαι αὐτοὺς περὶ τῆς Χριστοῦ χάριτος. Αὕτη δὲ ἡ χάρις, ἐστὶν ἀνάληψις ἡμῶν ἐν αὐτῷ, καὶ ἁγιασμὸς, καθὸ καὶ σῶμα αὐτοῦ γεγόναμεν, καὶ κεφαλὴν ἐσχήκαμεν. αὐτόν. Τὸ δὲ αἴτιον ταύτης τῆς χάριτος, ἡ ἀγαθότης τοῦ Θεοῦ, ἡ εἰς αἰῶνας ὑμνουμένη. Ἡ δὲ ὁδὸς ἡ εἰς ταύτην, ἡ διὰ τοῦ αἵματος τοῦ Χριστοῦ ἀπολύτρωσις. Ὁ εὐλογήσας ὑμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ. Αὐτὸς ἔσται, φησὶν, ἡ εὐλογία ἡμῶν· τουτέστιν ἡ δωρεὰ ἡ παρὰ Θεοῦ, εἰς τὸ πνευματικῶν ἡμᾶς ἀπολαῦσαι ἀγαθῶν. Τούτων δὲ ἡ ἀπόλαυσις οὐκ ἔστιν ἐπὶ γῆς· ἐπεὶ οὐδὲ σαρκικαὶ αἱ εὐλογίαι, ἀλλ' ἀΐδιος τόπος αὐτοῖς ὁ οὐράνιος.","english":"For he did not say simply, \"with you,\" as in the case of others, but \"with your spirit,\" leading them away from carnal things, and everywhere showing God's beneficence, and reminding them of the grace which they enjoyed, through which he was able to lead them away from all Jewish error. For to receive the Spirit was not through legal prominence, but through the righteousness that is according to faith. It was written to the Galatians from Rome, 263 lines. TO THE EPISTLE TO THE EPHESIANS.\n\nCHAPTER ONE.\n\nPaul, an apostle of Christ Jesus through the will of God, to the saints who are in Ephesus, and to the faithful in Christ Jesus. Grace to you and peace from God our Father, and the Lord Jesus Christ. Blessed be God and the Father of our Lord Jesus Christ. Just as the other works of God, so also his apostleship he says is from God, but is worked by Christ, as being the power of God. The main point of the epistle is to teach them about the grace of Christ. And this grace is our assumption into him, and sanctification, inasmuch as we have become his body and have him as head. And the cause of this grace is the goodness of God, which is hymned for ages. And the way to this is the redemption through the blood of Christ. He who blessed you with every spiritual blessing in the heavenly places in Christ. He himself, he says, will be our blessing—that is, the gift from God, for the enjoyment of spiritual goods. But the enjoyment of these is not on earth, since the blessings are not carnal either, but their place is the heavenly and eternal one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς ἑαυτόν. Ἡ χάρις τοῦ Πνεύματος ἐφανερώθη μὲν νῦν, προϋπῆρχε δὲ ἐξ ἀρχῆς παρὰ Θεῷ τοῖς ἐκλεκτοῖς ἐπινεμομένη, οὓς καὶ προώρισεν παραστάτας εἶναι Θεοῦ, διὰ τῆς δεδομένης ἁγιότητος. Κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, εἰς ἔπαινον δόξης χάριτος αὐτοῦ, ἐν ᾗ ἐχαρίτωσεν ἡμᾶς. Ἐχαρίτωσεν ἡμᾶς ἑκουσίῳ χάριτι, οὐ τῇ ἐξ ἔργων ἡμῶν ἀντιδόσει, θέμενος\n\nἡμᾶς υἱούς. Ἐν τῷ ἠγαπημένῳ, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸν πλοῦτον τῆς χάριτος αὐτοῦ, ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει. Ἐπειδὴ ἄνω καὶ κάτω λέγουσιν αἱ Γραφαὶ, ὅτι ὑπήκοος γέγονεν τῷ Πατρὶ μέχρι θανάτου, καὶ ἐπειδὴ ἔλεγεν ὁ Χριστός· Ὁ Θεὸς, Θεός μου, εἰς τί με ἐγκατέλιπες; ἵνα μή τις ὑπολάβῃ ἀληθῶς ἐγκαταλελεῖφθαι αὐτόν· εἰ καὶ ὑπὲρ τοῦ ἡμῶν προσώπου τὰς τοιαύτας ἔλεγε φωνάς· τούτου χάριν πανταχοῦ ἠγαπημένον καὶ ἀγαπητὸν αὐτὸν ἡ θεία κηρύττει Γραφή. Γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὑτοῦ. Οὕτω γὰρ μόνως εἰς ἡμᾶς ἡ Χριστοῦ χάρις χωρεῖται διὰ τῆς γνώσεως· ὃ ἐπὶ τοῖς ἀγνοοῦσιν οὐκ ἐφαρμόζεται. Κατὰ τὴν εὐδοκίαν αὐτοῦ, ἣν προέθετο ἐν αὐτῷ εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν. Εὐδόκησε γὰρ ἐπὶ τῇ εὐεργεσίᾳ ταύτῃ πρὸ αἰῶνος· ὥριστο δὲ αὐτῇ καὶ χρόνος, ὅτε τὰ προωρισμένα πέρας ἐδέξατο ἱκανόν. Ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ.","english":"Just as he chose us in him before the foundation of the world, that we should be holy and blameless before him in love, having predestined us for adoption as sons through Jesus Christ to himself. The grace of the Spirit was indeed made manifest now, but it existed beforehand from the beginning with God, distributed among the elect, whom he also predestined to be attendants of God through the holiness that was given. According to the good pleasure of his will, to the praise of the glory of his grace, with which he graced us. He graced us with a voluntary grace, not with a recompense from our works, making us sons. In the Beloved, in whom we have redemption through his blood, the forgiveness of trespasses, according to the riches of his grace, which he lavished upon us in all wisdom and understanding. Since the Scriptures say both above and below that he became obedient to the Father unto death, and since Christ said, \"O God, my God, why have you forsaken me?\"—lest anyone suppose that he was truly forsaken; even if he spoke such words on our behalf—for this reason the divine Scripture everywhere proclaims him beloved and lovely. Having made known to us the mystery of his will. For only in this way is the grace of Christ received into us through knowledge; which does not apply to those who are ignorant. According to his good pleasure, which he purposed in him for the dispensation of the fullness of the times. For he was well pleased with this beneficence before the ages; and a time was also appointed for it, when the things foreordained received their sufficient end. To sum up all things in Christ, the things in the heavens and the things on the earth, in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Ὅσον ὁ Ἀδὰμ ἁμαρτήσας ἀπεστερήθη τούτων πάντων, ἀνανέωσις γέγονεν ἐν Χριστῷ. Τίνων οὖν ἀπεστερήθη; ἄφθαρτος ὢν, εἰς φθορὰν ἦλθε, καὶ ἀθάνατος ὢν, εἰς θάνατον, καὶ ἀπὸ παραδείσου, ἔξω παραδείσου. Ταῦτα οὖν προέκειτο παρὰ Θεῷ, εἰς τὸ ἀνακεφαλαιώσασθαι καὶ ἀνανεῶσαι, καὶ ὑπὲρ τούτων γέγονεν ὁ Μονογενὴς ἄνθρωπος, ἵνα καταλύσῃ θάνατον, καὶ ἀνέλῃ τὴν φθορὰν, καὶ τὴν ἁμαρτίαν ἐκβάλῃ, ὃ καὶ γέγονε παραγενομένου Χριστοῦ. Τὸ δὲ, ἐν τοῖς οὐρανοῖς, τοῦτον ἔχει τὸν τρόπον· ὅτι λύπη ἦν μεγάλη καὶ ἀδιάλειπτος τοῦ κόσμου ἁμαρτάνοντος τοῖς ἀγγέλοις, καὶ ὑπὸ κατάραν ὄντος· καὶ δῆλον ἐν τῷ εἰπεῖν τὸν Κύριον, ὅτι Χαρὰ ἐν οὐρανῷ γίνεται ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι· λέγει οὖν, ὡς ἐλθὼν ὁ Κύριος, καὶ τὰ ἐπὶ τῆς γῆς ἀνενέωσεν, καὶ τὰ ἐν τοῖς οὐρανοῖς, ἐκείνης παύσας τοὺς ἀγγέλους τῆς λύπης, ἧς ἐλυποῦντο ἐπὶ τῇ τῶν ἀνθρώπων φθορᾷ. Ἀνήγαγε γὰρ αὐτοὺς ἐπὶ τὴν προτέραν χαρὰν, τὴν ὑπὲρ τῶν σωζομένων. Ἐν ᾧ καὶ ἐκληρώθημεν, προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ, τοὺς προηλπικότας ἐν τῷ Χριστῷ. Ἐν Χριστῷ, φησὶ, γιγνόμενοι, μερὶς γινόμεθα Θεοῦ. Ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ Εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐφραγίσθητε τῷ Πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ. Τῶν προεγνωσμένων ἐστὲ καὶ ὑμεῖς, φησὶν, οἰκειούμενοι Χριστῷ δι' ὑπακοῆς, καὶ τῆς ἐπὶ τῇ ἀκοῇ πίστεως, καὶ τοῦ ἐπὶ τῇ πίστει σφραγισμοῦ, ὅς ἐστιν ὁμοίωσις πρὸς Χριστὸν διὰ τῆς τοῦ Πνεύματος μεταλήψεως.","english":"As much as Adam, having sinned, was deprived of all these things, renewal has come about in Christ. Of what, then, was he deprived? Being incorrupt, he came into corruption; and being immortal, into death; and from paradise, outside paradise. These things, then, were set before God, for the summing up and renewal, and for these things the Only-begotten became man, in order that he might destroy death, and take away corruption, and cast out sin, which indeed came to pass when Christ appeared. But the phrase \"in the heavens\" has this meaning: that there was great and unceasing grief among the angels while the world was sinning and was under a curse; and this is clear from the Lord's saying that there is joy in heaven over one sinner who repents. He says, then, that when the Lord came, he renewed both the things on earth and the things in the heavens, ceasing for the angels that grief which they felt over the corruption of men. For he led them back to their former joy, the joy over those who are saved. In him also we were allotted, having been predestined according to the purpose of him who works all things according to the counsel of his will, that we should be to the praise of his glory, we who had previously hoped in Christ. Becoming, he says, in Christ, we become a portion of God. In him also you, having heard the word of truth, the Gospel of your salvation, in him also having believed, you were sealed with the Holy Spirit of promise. You also, he says, are among those foreknown, being made his own to Christ through obedience, and through the faith that comes from hearing, and through the sealing that comes upon faith, which is a likeness to Christ through participation in the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"Παρὰ τίνος δὲ ἤκουσαν τὸν λόγον τῆς ἀληθείας, ἢ παρὰ Ἰωάννου τοῦ εὐαγγελιστοῦ; ἐκεῖ γὰρ ἐκήρυττεν· διὸ καὶ ὑψηλότερον αὐτοῖς διαλέγεται ὁ Παῦλος, ἅτε ἐκ τῆς ἐκείνου διδασκαλίας προκατηρτισμένοις. Λίαν γὰρ ὑψηλὸς εἰς θεολογίαν ὁ ἀνήρ. Ὅς ἐστιν ἀῤῥαβὼν τῆς κληρονομίας ἡμῶν εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. Ἀῤῥαβῶνα λέγει ἀρχὴν κτήσεως. Φησὶν οὖν, ὡς Δεξάμενοι τὸ Πνεῦμα, ἠρξάμεθα ἤδη κτήματα εἶναι Χριστοῦ καὶ Θεοῦ. Διὰ τοῦτο κἀγὼ ἀκούσας τὴν καθ' ὑμᾶς πίστιν ἐν τῷ Κυρίῳ Ἰησοῦ, καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν, μνείαν ὑμῶν ποιούμενος ἐπὶ τῶν προσευχῶν μου, ἵνα ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἀκηκοὼς, φησὶ, τὴν πίστιν ὑμῶν, καθ' ἣν ἀναφέρεσθε εἰς Χριστὸν, καὶ τὴν ἀγάπην τὴν ἑπομένην τῇ πίστει, χάριν ἀναφέρω ὑπὲρ ὑμῶν, καὶ ταύτην οὐκ εἰς ἅπαξ, ἀλλὰ καὶ διὰ παντός. Ὁ Πατὴρ τῆς δόξης. Τουτέστιν, ἀρχηγὸς παντὸς τοῦ διδομένου εἰς ἡμᾶς θείου χαρίσματος, ὅπερ ἐν Πνεύματι διὰ τοῦ Λόγου χορηγεῖται. Δῴη ὑμῖν Πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς, τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, καὶ τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις. Τὸ ἐλλεῖπον ἦν ἡ σοφία καὶ ἡ γνῶσις, καὶ ἵνα λόγῳ καὶ σοφίᾳ πράττωσι τὰ τῆς ἀγάπης,","english":"From whom did they hear the word of truth, if not from John the Evangelist? For it was there that he preached; therefore Paul also discourses to them in loftier terms, since they had been prepared beforehand by that man's teaching. For the man is exceedingly lofty in theology. Who is the pledge of our inheritance unto the redemption of the possession, unto the praise of his glory. He calls a pledge the beginning of a possession. He says, then, that having received the Spirit, we have already begun to be possessions of Christ and God. Therefore I also, having heard of the faith among you in the Lord Jesus, and the love toward all the saints, do not cease giving thanks for you, making mention of you in my prayers, that the God of our Lord Jesus Christ. Having heard, he says, your faith, by which you are carried up to Christ, and the love that follows faith, I render thanks for you, and this not once only, but continually. The Father of glory. That is, the author of every divine gift that is given to us, which is supplied in the Spirit through the Word. May he give you the Spirit of wisdom and revelation in the knowledge of him, the eyes of your heart being enlightened, so that you may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. What was lacking was wisdom and knowledge, and that they might practice the things of love in word and wisdom,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"εἰδότες, δι' ὃ πράττουσι καὶ ἐπὶ ποίῳ τέλει, καὶ τίνων ἤδη κατηξίωνται κατὰ τὴν δοθεῖσαν χάριν. Καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς, τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ. Μεγίστην ὑπερβολὴν δυνάμεως λέγει, χορηγούσης εἰς ἡμᾶς τὴν νεκρῶν ζωοποίησιν. Μέγα γὰρ τὸ τοὺς ἐξ αἰῶνος ἀναστῆναι θνητοὺς, τῷ πλήθη ζῶντας δι' ὀλίγου παραστῆναι. Διὸ τοῖς ἀπίστοις ἄπιστος ἡ ὑπερβολὴ, κατὰ τὸ εἰρημένον· Ἐν τῷ πλήθει τῆς δυνάμεώς σου ψεύσονταί σε οἱ ἐχθροί σου. Ἣν ἐνήργησεν ἐν τῷ Χριστῷ, ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ ἐκάθισεν ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις, ὑπεράνω πάσης ἀρχῆς, καὶ ἐξουσίας, καὶ δυνάμεως, καὶ κυριότητος, καὶ παντὸς ὀνόματος ὀνομαζομένου. Ἔδειξε, φησὶν, ἡμῖν ὁ Θεὸς ἐν Χριστῷ τὸ μέγεθος καὶ τὴν ὑπερβολὴν ὧν ἡμῖν ἐχαρίσατο. Συνήγειρεν γὰρ ἡμᾶς καὶ συνεκάθισεν ἐν Χριστῷ ἐν τοῖς ἐπουρανίοις. Ἐπειδὴ γὰρ οὐκ ἦν τὸ σῶμα τὸ ἡμέτερον δι' ἑαυτοῦ δεκτικὸν τῆς δυνάμεως καὶ τῆς ἐνεργείας τῆς ζωοποιοῦ, ὅτι ἦν σῶμα θανάτου, τῆς ἁμαρτίας ἐν αὐτῷ ἐγκατῳκισμένης διὰ τὴν παράβασιν, διὰ τοῦτο ἴδιον αὐτὸ ὁ Μονογενὴς ἐποιήσατο, ἵνα ἀναμάρτητον αὐτὸ φυλάξας, καὶ τῆς ζωῆς, καὶ τῆς δόξης αὐτὸ παρασκευάσῃ γενέσθαι δεκτικόν. Καὶ τοῦτό ἐστι τὸ, συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς οὐρανίοις. Οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι· καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. Διηνεκὴς ἡ δόξα, ἀρξαμένη μὲν ἀπὸ τοῦ παρόντος αἰῶνος, παρατείνουσα δὲ εἰς τὸν ἄπειρον αἰῶνα·","english":"knowing, through what they act and for what end, and of what things they have already been deemed worthy according to the grace given. And what is the surpassing greatness of his power toward us who believe, according to the working of the might of his strength. He speaks of the greatest excess of power, which supplies to us the giving of life to the dead. For it is a great thing that mortals who have been dead from the beginning of the age should rise, and that by a multitude living they should stand by in a little while. Therefore to the unbelieving the excess is unbelievable, according to what is said: In the multitude of your power your enemies shall lie to you. Which he worked in Christ, raising him from the dead, and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion and every name that is named. God, he says, showed us in Christ the greatness and the excess of what he graciously gave us. For he raised us together and seated us together in Christ in the heavenly places. For since our body was not of itself receptive of the power and the working that gives life, because it was a body of death, sin having taken up its dwelling in it through the transgression, for this reason the Only-begotten made it his own, so that keeping it without sin, he might prepare it to become receptive of life and of glory. And this is the meaning of, he raised together and seated together in the heavenly places. Not only in this age, but also in the age to come; and he subjected all things under his feet. The glory is continuous, having begun indeed from the present age, but extending into the endless age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"ὅτι τοῦτο ἡ δύναμις τῆς ἀφθάρτου καὶ ἐνδόξου διαμονῆς ἡμῶν, τὸ τὸν ἀρχηγὸν τῆς ζωῆς διαμένειν εἰς αἰῶνας. Καὶ αὐτὸν ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ Ἐκκλησίᾳ. Ὡς μηκέτι τὰς οὐρανίους δυνάμεις εἶναι κεφαλὴν ἐφ' ἡμῖν, καθὸ καὶ ὑπὸ ἐπιτρόπους καὶ οἰκονόμους ἡμῶν, κατὰ τὴν ἱερὰν τοῦ Ἀποστόλου φωνήν. Ἥτις ἐστὶ τὸ σῶμα αὐτοῦ. Σῶμα αὐτοῦ, ἡ Ἐκκλησία κατὰ τὴν μετάληψιν τοῦ ἁγίου Πνεύματος. Τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσι πληρουμένου. Ἡ Ἐκκλησία ἐστὶν, ἡ δεκτικὴ, φησὶ, τοῦ διήκοντος, τῶν οὐρανίων μὲν πάλαι, νῦν δὲ καὶ ἐπιγείων.\n\nΚΕΦΑΛ. Βʹ.\n\nΚαὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασι καὶ ταῖς ἁμαρτίαις, ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ ἐνεργοῦντος ἐν τοῖς υἱοῖς ἀπειθείας, ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἦμεν τέκνα φύσει ὀργῆς, ὡς καὶ οἱ λοιποί. Ὁ δὲ Θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ, ἣν ἠγάπησεν ἡμᾶς, καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν, συνεζωοποίησεν ἐν τῷ Χριστῷ. Χάριτί ἐστε σεσωσμένοι. Ὑμᾶς, φησὶ, τοὺς ἐξ ἐθνῶν ἐξαιρέτους ὄντας τοῦ θανάτου διὰ τὴν ἁμαρτίαν ἐν ᾗ ἐζῆτε ὑπὸ τοῦ πονηροῦ δαίμονος τοῦ ἄρξαντος διὰ τῶν εἰσπορευομένων ὑμῖν πονηρῶν ἐννοιῶν, ἐλέου ἀξιώσας ὁ Θεὸς καὶ χάριτος ἑκουσίου, τὴν ἐν τῇ ἁμαρτίᾳ νεκρότητα ὑμῶν μετέβαλεν εἰς ζωὴν κοινωνίᾳ τῇ πρὸς τὸν Χριστόν. Ὅπερ γάρ ἐστι τῷ Χριστῷ, τοῦτο εἰς ἡμᾶς χωρεῖ συναπτομένους αὐτῷ.","english":"because this is the power of our incorruptible and glorious continuance, that the author of life remains forever. And he gave him as head over all things to the Church. So that the heavenly powers are no longer head over us, inasmuch as they are also under stewards and administrators of ours, according to the sacred utterance of the Apostle. Which is his body. His body, the Church, according to the partaking of the Holy Spirit. The fullness of him who fills all things in all things. The Church, he says, is the recipient of him who pervades all things—the heavenly things formerly, but now also the earthly.\n\nCHAPTER 2.\n\nAnd you being dead in trespasses and sins, in which you once walked according to the age of this world, according to the ruler of the authority of the air, of the spirit that works in the sons of disobedience, among whom we all also once conducted ourselves in the desires of our flesh, doing the wills of the flesh and of the minds, and were by nature children of wrath, as also the rest. But God, being rich in mercy, because of his great love with which he loved us, even when we were dead in trespasses, made us alive together in Christ. By grace you have been saved. You, he says, who are of the Gentiles, having been rescued from death because of the sin in which you lived under the evil demon who ruled through the evil thoughts that entered into you—God, having deemed you worthy of mercy and of willing grace, changed your deadness in sin into life by fellowship with Christ. For whatever belongs to Christ, this passes over into us as we are joined to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"Καὶ τοὺς ἔχοντας δὲ νόμον, τὰ ὅμοια τῶν ἐθνῶν πεπονθέναι, φησὶν, ἐν ἁμαρτίαις, ἵνα τὸ μέγεθος ἐνδείξηται τῆς δωρεᾶς τοῦ Θεοῦ, ὅτι τοὺς πάντας κρατουμένους ὑπὸ τῆς φθορᾶς διέσωσε. Καὶ συνήγειρε καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, ἵνα ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις τὸν ὑπερβάλλοντα πλοῦτον τῆς χάριτος αὐτοῦ, ἐν χρηστότητι ἐφ' ἡμᾶς ἐν Χριστῷ Ἰησοῦ. Τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως, καὶ τοῦτο οὐκ ἐξ ἡμῶν. Σάρξ ἐσμεν τοῦ Χριστοῦ, καὶ μέλη, καὶ σῶμα, καὶ κεφαλὴν ἡμῶν αὐτὸν ἔδωκεν ὁ Πατήρ. Ἤδη ἐσμὲν ἐν οὐρανῷ, καθό ἐσμεν ἐν Χριστῷ, καὶ τῶν ἀγαθῶν τὴν ἀπόλαυσιν ἕξομεν εἰς ὕστερον, ὅτε τὰ ἐν Χριστῷ ἀγαθὰ πρόεισιν εἰς τὸ ἐμφανὲς, ἀνεξήγητα ὄντα νυνὶ, καὶ ἀνεξαρίθμητα· διὸ\n\nκαὶ πλοῦτον αὐτὸν λέγει χάριτος ὑπερβάλλοντα. Θεοῦ τὸ δῶρον. Χάρις, τὸ παρὰ Θεοῦ, πίστις, τὸ παρ' ἡμῶν. Ὅθεν οὖν οἷς μὴ πάρεστι τὸ δεκτικὸν, οὐδὲ ἡ χάρις παραγίνεται. Οὐκ ἐξ ἡμῶν οὖν, ἀλλὰ Θεοῦ τὸ δῶρον· οὐκ ἐν τῷ λαμβάνοντι, ἀλλ' ἐν τῷ διδόντι, τὸ εὐεργετῆσαι. Οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. Ὅτι καὶ τῶν ἔργων ὄντων, οὐκ ἐξ αὐτῶν ἡ σωτηρία, καὶ μὴ ὄντων, παρεγένετο τοῖς πιστεύσασι τῆς σωτηρίας ἡ κοινωνία. Αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπ' ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ Θεὸς, ἵνα ἐν αὐτοῖς περιπατήσωμεν. Οὐχ ἑαυτοὺς, φησὶ, καινὴν κτίσιν ἀπεργαζόμεθα· οὐδὲ γὰρ δυνατόν. Ἀλλ' ὁ κτίζων ἡμᾶς ἐστι Θεὸς ἐν Χριστῷ, οὗ τὴν ὁμοίωσιν ἐπιτελοῦμεν τῇ μιμήσει τῶν ἔργων, ἅπερ αὐτὸς εἰργάσατο, προετοιμάζων ἡμῖν τὴν μετάληψιν καὶ ὁμοίωσιν.","english":"And those who had the law, he says, have suffered the same things as the Gentiles in sins, so that he might display the greatness of God's gift, because he saved all who were held under corruption. And he raised us up and seated us together in the heavenly places in Christ Jesus, so that in the ages to come he might display the surpassing riches of his grace, in kindness toward us in Christ Jesus. For by grace you have been saved through faith, and this is not from yourselves. We are the flesh of Christ, and members, and body, and the Father gave him to us as our head. We are already in heaven, insofar as we are in Christ, and we shall have the enjoyment of good things afterward, when the good things in Christ come forth into the open, being now inexplicable and innumerable; therefore\n\nhe also calls him the surpassing riches of grace. The gift is God's. Grace is what comes from God; faith is what comes from us. Hence, where the capacity to receive is not present, grace does not come either. So it is not from us, but the gift is God's; the benefaction lies not in the one who receives but in the one who gives. Not from works, so that no one may boast. For even when works exist, salvation is not from them, and when they do not exist, the fellowship of salvation has come to those who believe. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, so that we might walk in them. He says: we do not make ourselves a new creation; for that is not possible. But God is the one who creates us in Christ, whose likeness we fulfill by imitating the works that he himself worked, preparing for us the participation and the likeness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"Διὸ μνημονεύετε, ὅτι ὑμεῖς ποτὲ τὰ ἔθνη ἐν σαρκί. Ἐπειδὴ ἡ τῶν προτέρων ἀνάμνησις τὴν ἐπὶ τοῦ παρόντος εὐχαριστίαν κατασκευάζει, μνημονεύειν ἐκείνων παρακελεύεται. Οἱ λεγόμενοι ἀκροβυστία ἀπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου· ὅτι ἦτε ἐν τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ, καὶ ξένοι τῶν διαθηκῶν. Σαρκικὸν ἰδίωμα ἡ ἀκροβυστία καὶ ἡ περιτομή· τὰ δὲ σαρκικὰ οὐκ ὄντως ὄντα ἐστί. Διὸ λεγόμενα εἶπεν αὐτά. Οἶδε γὰρ τὴν ἀληθῆ περιτομὴν, τὴν ἐν καρδίᾳ περιαίρεσιν τῶν ἐπιγινομένων τῇ καρδίᾳ παρὰ τὴν φυσικὴν κατασκευήν. Εἰ δὲ τοῦτο περιτομὴ ἀληθὴς, ἀκροβυστία ἀληθής ἐστιν ἡ τῆς καρδίας ἀκαθαρσία. Τῆς ἐπαγγελίας ἐλπίδα μὴ ἔχοντες, καὶ ἄθεοι ἐν τῷ κόσμῳ. Διάφοροι μὲν αἱ ἐπαγγελίαι, ὥσπερ καὶ αἱ διαθῆκαι. Μίαν δὲ αὐτὴν εἶπε, καθὸ πάντας εἰς ἓν ἄγει Χριστός. Νυνὶ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν, ἐγγὺς ἐγενήθητε ἐν τῷ αἵματι τοῦ Χριστοῦ. Μακρὰν ἦμεν Θεοῦ τῇ ζωῇ τῇ κοσμικῇ διωρισμένοι. Ταύτης δὲ λύσιν εἰργάσατο ὁ θάνατος τοῦ Χριστοῦ, καὶ οἱ τούτῳ συμμορφούμενοι, οὐκέτι μακράν εἰσι Θεοῦ, ἀλλ' ἐγγύτητα λαμβάνουσι τὴν ἐν πνεύματι, συσταυρούμενοι Χριστῷ, κατὰ τὸν Ἀπόστολον. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ.","english":"Therefore remember that you were once the Gentiles in the flesh. Since the remembrance of former things produces gratitude for the present, he urges them to remember those things. Those who are called uncircumcision by the so-called circumcision in the flesh made by hands: that you were at that time without Christ, alienated from the citizenship of Israel, and strangers to the covenants. Uncircumcision and circumcision are a fleshly property; but fleshly things are not truly real. Therefore he called them \"so-called.\" For he knows the true circumcision, the removal in the heart of what comes upon the heart contrary to its natural constitution. And if this is true circumcision, true uncircumcision is the uncleanness of the heart. Having no hope of the promise, and atheists in the world. The promises are different, just as the covenants are also. But he spoke of it as one, inasmuch as Christ leads all into one. But now in Christ Jesus you who once were far off have become near in the blood of Christ. We were far from God, separated by the worldly life. But the death of Christ worked the dissolution of this, and those who are conformed to him are no longer far from God, but receive the nearness that is in the Spirit, being crucified with Christ, according to the Apostle. For he himself is our peace, who made both one, and broke down the middle wall of the partition, the enmity in his flesh, having abolished the law of the commandments in decrees, so that he might create the two in himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"Τὸ διορίζον ἐξέκοψεν ἐκ μέσου, ὅπερ ἐστὶ σὰρξ διὰ τὴν ἐν αὐτῇ ἁμαρτίαν, πάντη μὲν ἀπαλλοτριοῦσα τοὺς οὐδὲ νόμου χωριζομένους ἀπὸ τῆς σαρκικῆς κακίας, οὐ μὴν οὐδὲ τοὺς ὑπὸ νόμον ὄντας καθαροὺς ἀφιεῖσα τῆς δι' αὐτὴν ἀλλοτριώσεως. Ὅθεν ὁ τὴν ἁμαρτίαν λύων τὴν διὰ σαρκὸς, ἅμα καὶ τὸν νόμον περιεῖλε τὸν ἐπὶ σαρκὶ τεθέντα. Ἀντεισήγαγε δὲ ἀντὶ νόμου δόγμα, ὅπερ ἐστὶ τὸ τῆς ψυχῆς ἑκούσιον εἰς λατρείαν Θεοῦ. Εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ Θεῷ διὰ τοῦ σταυροῦ, ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ, καὶ ἐλθών. Τοῦ σταυροῦ πέρας ἐπιθέντος τῇ ζωῇ τῇ παρούσῃ, καὶ τὴν σάρκα περιτεμόντος, εἷς ἄνθρωπος ἀποδεί κνυται πᾶς ὁ κατὰ Χριστὸν χαρακτηριζόμενος, εἴτε ἐν περιτομῇ, εἴτε ἐν ἀκροβυστίᾳ κατὰ τὴν καινὴν ζωήν. Θανάτῳ μὲν οὖν τὸ σῶμα παραδοθὲν, τὴν ἔχθραν ἔλυσεν· εἰς ζωὴν δὲ ἀναστὰν, τὴν φιλίαν εἰς αἰῶνα κατεσκεύασεν. Εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν, καὶ τοῖς ἐγγύς. Μακρὰν τὰ ἔθνη, φησὶ, διὰ τὴν πλάνην· ἐγγὺς δὲ τοὺς διὰ νόμου, τοῦ Χριστοῦ διδασκομένους μυστήριον. Ὅτι δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι, ἐν ἑνὶ πνεύματι πρὸς τὸν Πατέρα. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ συμπολῖται τῶν ἁγίων, καὶ οἰκεῖοι τοῦ Θεοῦ, ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Ἰησοῦ Χριστοῦ. Οὐδὲν μᾶλλον ἡμῶν, φησὶν, οἰκείως ἔχουσι πρὸς Θεὸν οἱ πρότερον ὄντες ἐγγὺς, ἀλλὰ μία ἀμφοτέρων προσαγωγὴ, δι' ἑνὸς ἁγίου Πνεύματος.","english":"That which separates he cut out from the midst, which is the flesh because of the sin in it, wholly alienating those who are not even separated by the law from fleshly wickedness, yet not even allowing those who are under the law and are clean to be free from the alienation caused by it. Hence he who looses sin, which comes through the flesh, at the same time also removed the law that was established for the flesh. And instead of the law he introduced a decree, which is the voluntary offering of the soul for the worship of God. Into one new man, making peace, and that he might reconcile both in one body to God through the cross, having killed the enmity in himself, and came. Since the cross has put an end to the present life and has circumcised the flesh, every one who is characterized according to Christ is shown to be one man, whether in circumcision or in uncircumcision, according to the new life. So then the body, handed over to death, loosed the enmity; but rising to life, it established friendship forever. He proclaimed peace to you who were far off, and to those who were near. The nations, he says, were far off because of their error; but those who were near were those taught the mystery of Christ through the law. Because through him we both have access, in one Spirit, to the Father. So then you are no longer strangers and sojourners, but fellow citizens of the saints and members of the household of God, having been built upon the foundation of the apostles and prophets, Jesus Christ himself being the cornerstone. For those who were formerly near, he says, have no greater intimacy with God than we do, but there is one access for both, through one Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"Ἐν ἑνὶ δὲ σώματι προειπὼν ἡμᾶς κατηλλάχθαι Θεῷ, νῦν ἐν ἑνὶ πνεύματι προῆχθαι Θεῷ φησι, μετόχους δεικνύων τοῦ ἑνὸς πνεύματος διὰ τοῦ ἑνὸς σώματος γενομένους. Ἔχει δὲ καὶ ἡ τῶν ὀνομάτων παράληψις οἰκείως. Ὅπου μὲν γὰρ καταλλαγὴν εἶπε, Θεὸν εἴρηκεν. Ὅπου δὲ\n\nπροσαγωγὴν λέγει, Πνεῦμα καλεῖ. Ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη, αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ. Παραδείγματι χρώμενος τῷ γωνιαίῳ λίθῳ, τῷ τὴν ὅλην οἰκοδομὴν ὑποστηρίζοντι, διδάσκει ὅτι ἐν Χριστῷ στηριζόμεθα. Λίθον δὲ εἰπὼν, καὶ συνάρτησιν αὐτοῦ τὴν πρὸς τοὺς οἰκοδομουμένους, τὴν πρὸς ἡμᾶς ὁμογένειαν ἔδειξε, τῆς κατὰ σάρκα γεννήσεως τοῦ Μονογενοῦς. Ἐπειδὴ γὰρ, φησὶ, τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν. Ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι. Ναῷ δηλονότι.\n\nΚΕΦΑΛ. Γʹ.\n\nΤούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ Χριστοῦ Ἰησοῦ, ὑπὲρ ὑμῶν τῶν ἐθνῶν, εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, ὅτι κατὰ ἀποκάλυψιν ἐγνώρισέν μοι τὸ μυστήριον. Ταύτης, φησὶν, τῆς εἰς ὑμᾶς χάριτος ὑπηρέτης ἐγὼ καὶ ἀγωνιστὴς ἄχρι δεσμῶν, καὶ διὰ τοῦτο μυστήριον ἀπεκαλύφθη, ἵνα εἰς ὑμᾶς ἐξαγγελθῇ δι' ἐμοῦ. Καθὼς προέγραψα ἐν ὀλίγῳ· πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ. Βραχὺς ὁ λόγος, φησὶ, καὶ σύντομος ἡ διδασκαλία, καὶ ὀλίγον τὰ πολλὰ σπερματικῶς ἐδίδαξα, τοσοῦτον ἀποκαλύψας, ἐφ' ὅσον καὶ συνιέναι δύνασθε· συνιέναι δὲ ἐκ πλείονος ἀναγνώσεως, οὐκ ἐκ παρέργου ἢ παραδρομῆς.","english":"Having previously said that we have been reconciled to God in one body, he now says that we have been brought near to God in one Spirit, showing that we have become partakers of the one Spirit through the one body. The choice of names is also appropriate. For where he spoke of reconciliation, he named God. But where he speaks of access, he calls it Spirit. In whom every building, being fitted together, grows into a holy temple in the Lord. Using the cornerstone as an example, which supports the whole building, he teaches that we are established in Christ. And by calling him a stone, and mentioning its connection with those who are being built, he showed his kinship with us, from the only-begotten's birth according to the flesh. For since, he says, the children have shared in blood and flesh, he himself likewise partook of the same. In whom you also are being built together into a dwelling place of God in the Spirit. Clearly, into a temple.\n\nCHAPTER 3.\n\nFor this reason I, Paul, the prisoner of Christ Jesus for you Gentiles, if indeed you have heard of the stewardship of the grace of God given to me for you, that by revelation he made known to me the mystery. Of this grace toward you, he says, I am a servant and a contender even to chains, and for this reason the mystery was revealed, so that it might be proclaimed to you through me. As I wrote before in brief, whereby you can, reading, understand my insight in the mystery of Christ. Brief, he says, is the word and concise the teaching, and I taught many things in few words, seed-like, revealing only as much as you are able to understand; and to understand from more reading, not from something incidental or passing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"Ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν Πνεύματι, εἶναι τὰ ἔθνη συγκληρονόμα, καὶ σύσσωμα, καὶ συμμέτοχα τῆς ἐπαγγελίας αὐτοῦ ἐν τῷ Χριστῷ διὰ τοῦ Εὐαγγελίου, οὗ ἐγενόμην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ Θεοῦ, τὴν δοθεῖσάν μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ. Καὶ λαλούμενον γὰρ ἐν προφήταις μυστήριον ἦν· ἐξεπλήττοντο γοῦν οἱ μετὰ τοῦ Πέτρου. Καὶ αὐτὸς δὲ τότε ὁ Πέτρος συνίει διὰ τῆς τοῦ Πνεύματος ἀποκαλύψεως, ὅτι καὶ τὰ ἔθνη προσδέδεκται ὁ Θεός. Ἐν ἀδήλῳ γὰρ ἔτι τὰ τῶν προφητῶν ἔκειτο, καὶ δι' αἰνιγμάτων τὰ πολλὰ καὶ τῆς πείρας ἐπίγνωσιν ἔμενεν. Τοῖς οὖν μετόχοις, φησὶ, τῆς τοῦ Πνεύματος χάριτος σαφὴς ἀποκεκάλυπται νῦν ἡ κοινωνία τῶν ἐθνῶν, ἡ πρὸς τὸν Ἰσραὴλ, εἰς τὴν ἐπαγγελίαν τὴν αὐτὴν εἰσαγομένων καὶ τῶν ἐθνῶν, διὰ τὴν μίαν εἰς Χριστὸν προσαγωγήν. Ἐμοὶ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι. Ἐλάχιστον τῶν ἁγίων ἑαυτὸν καλεῖ, διὰ τὸ προδιῶξαι τὴν Ἐκκλησίαν, προτιμοτέρους ἑαυτοῦ τιθεὶς τοὺς προκεκλημένους, καὶ πρὸ ἐκχύσεως ἁγίων αἱμάτων τὴν ἀποστολὴν ἐγχειρισθέντας. Τὸν ἀνεξιχνίαστον πλοῦτον τοῦ Χριστοῦ, καὶ φωτίσαι πάντας, τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου, ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ. Πλοῦτον ἀμέτρητον Χριστοῦ λέγει, τὴν τοῦ παντὸς κόσμου σωτηρίαν· οἰκονομίαν δὲ τοῦ μυστηρίου τὴν ἀνάληψιν πάντων ἀνθρώπων εἰς ἕνα Χριστόν.","english":"Which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit: that the Gentiles are fellow heirs, and of the same body, and fellow partakers of his promise in Christ through the Gospel, of which I became a minister according to the gift of the grace of God, which was given to me according to the working of his power. For the mystery was also being spoken of in the prophets; at any rate, those with Peter were amazed. And Peter himself then understood through the revelation of the Spirit that God has also received the Gentiles. For the things of the prophets still lay in obscurity, and many things remained in riddles and awaited knowledge through experience. To those, then, he says, who are partakers of the grace of the Spirit, the fellowship of the Gentiles with Israel has now been clearly revealed, since the Gentiles also are brought into the same promise through the one leading to Christ. To me, the least of all the saints, this grace was given: to preach the Gospel among the Gentiles. He calls himself the least of the saints because he had previously persecuted the Church, placing before himself as more honorable those who were called before him and who were entrusted with the apostolate before the shedding of holy blood. The unsearchable riches of Christ, and to enlighten all as to what is the stewardship of the mystery which was hidden from the ages in God, who created all things through Jesus Christ. He calls the salvation of the whole world the immeasurable riches of Christ; and the stewardship of the mystery, the gathering up of all men into the one Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"Τοῦτο δὲ τὸ μυστήριον, φησὶν, οὐχ ὕστερον ἐπεσκέφθη παρὰ Θεῷ, ὅτι μηδὲν ἐπιγενόμενον βούλημα παρ' αὐτῷ, ἀλλὰ αἰώνιον ἅπαν, ἅμα τῷ κτίζειν, καὶ τὴν σωτηρίαν καταβαλλομένῳ. Ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς, καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς Ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Ἵνα οἱ ἄρχοντες, φησὶ, τοῦ κόσμου, οἱ τὴν σοφίαν ἀγνοήσαντες, τὴν πρὸς ἡμᾶς προορισθεῖσαν, ἐπιγνῶσι νῦν ἐκ τῆς Ἐκκλησίας οἰκοδομουμένης τὸν κτίστην τῆς νέας κτίσεως, πέρας μὲν ἐπιθέντα τῇ προτέρᾳ κτίσει διὰ τοῦ θανάτου, ἀρχὴν δὲ τῆς δευτέρας εἰσαγαγόντος διὰ τῆς ἀναστάσεως. Κατὰ πρόθεσιν τῶν αἰώνων, ἣν ἐποίησεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ἐν ᾧ ἔχομεν τὴν παῤῥησίαν καὶ τὴν προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. Διὸ αἰτοῦμαι μὴ ἐκκακεῖν ἐν ταῖς θλίψεσί μου ὑπὲρ ὑμῶν, ἥτις ἐστὶ δόξα ὑμῶν. Ἐξ αἰώνων, φησὶν, ἡ τοῦ Θεοῦ σοφία προέθετο, καὶ προδιατέταχε τὴν ἐν Χριστῷ\n\nσωτηρίαν, ἐν αὐτῷ ποιησαμένη τὴν ὅλην πρόθεσιν τῆς οἰκονομίας, καθὸ δὴ ἔμελλε κεφάλαιον ἔσεσθαι τῆς πάντων ἀνακαινίσεως. Ἐν ἡμῖν γὰρ ἡ κάθαρσις, ἐν αὐτῷ δὲ ἡ καθα ρότης· καὶ ἡ διὰ τῆς πίστεως συνάφεια μεταδίδωσιν ἡμῖν τῆς δι' αὐτοῦ παῤῥησίας. Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται. Διπλοῦν τὸ ἔργον τῶν ἀποστόλων, διδασκαλία καὶ προσευχὴ, καθ' ἃ λέγουσιν οἱ περὶ τὸν Πέτρον· Ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν. Ἡ δὲ τῶν γονάτων κλίσις τὸν προσπίπτοντα τῷ Θεῷ δηλοῖ.","english":"This mystery, he says, was not visited by God afterward, since no will arose in him subsequently, but all is eternal, at the very time of creating, when he also laid down salvation. That now the manifold wisdom of God might be made known to the principalities and the authorities in the heavenly places through the Church. That the rulers of the world, he says, who were ignorant of the wisdom that was foreordained for us, might now recognize, from the Church being built, the Creator of the new creation, who put an end to the former creation through death, and introduced the beginning of the second through the resurrection. According to the purpose of the ages, which he made in Christ Jesus our Lord, in whom we have boldness and access with confidence through faith in him. Therefore I ask that you not lose heart at my afflictions for you, which are your glory. From the ages, he says, the wisdom of God set forth and foreordained the salvation that is in Christ, having made in him the whole purpose of the economy, inasmuch as he was to be the sum of the renewal of all things. For in us is the cleansing, but in him the purity; and the union through faith imparts to us the boldness that is through him. For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named. The work of the apostles is twofold, teaching and prayer, according to what those around Peter say: But we will devote ourselves to prayer and to the ministry of the word. And the bending of the knees signifies the one who falls down before God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Πατριαὶ δὲ νῦν ἐπὶ τῆς γῆς διχῶς ὀνομάζονται, τῶν μὲν κατὰ σάρκα τῶν δὲ κατὰ πνεῦμα πατέρων ὄντων. Ἐν οὐρανῷ δὲ πνευματικῶς μόνως ὀνομάζεσθαι δύνανται. Οἷος ἦν ὁ τοῦ Ἰσραὴλ διδάσκαλος, ὁ τὸν νόμον κομίσας ἄγγελος. Πολλὰ δὲ καὶ μείζονα ἀγγέλων, καὶ ἡγεμονικώτερά ἐστι πνεύματα· ὡς Ἡσαΐας δηλοῖ λέγων· Οὐ πρέσβυς, οὐκ ἄγγελος, μεῖζόν τι τοῦ ἀγγέλου τὸν πρέσβυν δηλῶν, ὃν καὶ Πατέρα ἀκόλουθον καλεῖσθαι παρὰ τῷ Ἀποστόλῳ. Ἵνα δῴη ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ, δυνάμει κραταιωθῆναι διὰ τοῦ Πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν· ἐν ἀγάπῃ ἐῤῥιζωμένοι, καὶ τεθεμελιωμένοι, ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσι τοῖς ἁγίοις. Ἡ αἴτησις μεγάλη, ὡς παρὰ μεγάλου, φησὶ, τοῦ διδόντος. Νῦν γὰρ τῷ ὄντι ἀξίως τῆς τοῦ Θεοῦ δόξης τὰς εὐχὰς ἐδιδάχθημεν, ὅτε μὴ γήϊνα ζητεῖν ἐπαιδεύθημεν, ἀλλ' οὐράνια. Ἡ δὲ αἴτησις, ἀνακαίνισις ψυχῆς καὶ ἐπισκευὴ εἰς τὸ ἐν Πνεύματι δυνατὸν, ὥσπερ ἡμᾶς ἀπολελοίπει διαστάντας Θεοῦ. Τί τὸ πλάτος, καὶ μῆκος, καὶ βάθος, καὶ ὕψος. Τὸ μὲν ἀσώματον ἐστὶν ἀμέτρητον, ἀλλὰ διὰ τῶν μετρουμένων σωμάτων ὑπέδειξεν αὐτοῦ τὸ ἄπειρον καὶ ἀπερίληπτον. Ὕψος δὲ καὶ βάθος φησὶ, κατὰ τὸ εἰρημένον ὑπὸ τοῦ ἀγγέλου· Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη. Καὶ τοῖς ἐπὶ γῆς γὰρ ἐφήπλωσε τὴν χάριν διὰ τῆς τοῦ Λόγου παρουσίας. Γνῶναι τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ. Ἐν τῇ μεταλήψει τοῦ Χριστοῦ ἡ ἀληθὴς γνῶσις·","english":"But \"fathers\" on earth are now named in two ways, since there are fathers according to the flesh and fathers according to the spirit. In heaven, however, they can be named only spiritually. Such was the teacher of Israel, the angel who brought the law. But there are also many spirits greater than angels and more ruling; as Isaiah makes clear, saying: \"Not an elder, not an angel,\" indicating by \"elder\" something greater than an angel, whom the Apostle also calls a father who follows. \"That he may give you according to the riches of his glory, to be strengthened with power through his Spirit in the inner man, that Christ may dwell through faith in your hearts, rooted and grounded in love, that you may be strong to comprehend with all the saints.\" The petition is great, he says, as from a great giver. For now we have truly been taught prayers worthy of the glory of God, when we have been taught not to seek earthly things, but heavenly. And the petition is the renewal and restoration of the soul to what is possible in the Spirit, just as it had left us when we separated from God. What is the breadth, and length, and depth, and height. The incorporeal is unmeasured, but through measured bodies he indicated his infinity and incomprehensibility. And he says height and depth, according to what was spoken by the angel: \"Glory to God in the highest, and on earth peace.\" For he spread his grace also over those on earth through the presence of the Word. And to know the love of Christ that surpasses knowledge. In the partaking of Christ is true knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":313,"ref":"p313","source":"διὰ δὲ τῆς γνώσεως ἡ ἀγάπη ἔνδον ἐπὶ τῆς ψυχῆς οὖσα, καὶ γινωσκομένη, γνῶσιν ἀπόῤῥητον ποιεῖ, ἣν καὶ μείζονα λέγει τῆς ἐμφανοῦς καὶ διὰ λόγων γινομένης. Ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ. Ἵνα προστεθειμένης, φησὶν, τῆς ἁγιαζομένης Ἐκκλησίας τῆς οὐρανίου, τὸ πᾶν πλήρωμα τοῦ Θεοῦ συνιστῇ διά τε τῶν οὐρανίων καὶ ἐπιγείων. Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπὲρ ἐκπερισσοῦ ὧν αἰτούμεθα, ἢ νοοῦμεν, κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, αὐτῷ ἡ δόξα ἐν τῇ Ἐκκλησίᾳ ἐν Χριστῷ Ἰησοῦ, εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων. Ἀμήν.\n\nΚΕΦΑΛ. Δʹ.\n\nΠαρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν Κυρίῳ. Οὐδὲ ἑαυτῷ δίδωσι τὸ πάντα συνιέναι ὁ Παῦλος, Θεῷ δὲ ἀνατίθησι, τὸ καὶ μείζονα ὧν αἰτούμεθα χαρίζεσθαι· ἐπειδὴ καὶ ἡ χορηγουμένη δύναμις ἡμῖν νῦν οὔπω τὸ σύμπαν τῆς χάριτος ἀποδίδωσιν. Ἐν Χριστῷ δὲ Ἰησοῦ τὴν δόξαν τὴν ἀληθῆ λέγει, καὶ ἐν τῇ Ἐκκλησίᾳ τὸ ὁμοίωμα. Ἀξίως περιπατήσατε τῆς κλήσεως ἧς ἐκλήθητε, μετὰ πάσης ταπεινοφροσύνης καὶ πραότητος· μετὰ μακροθυμίας ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ Πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης. Ἐπὶ ἁγίᾳ ζωῇ, φησὶ, κέκλησθε, καὶ ἀπαιτεῖ κλῆσις τὸ πνευματικόν· τοῦτο δὲ ἐξ ἐναντίου τοῦ σαρκικοῦ γνωρίζεται. Εἰ δὲ ἐν τοῖς σαρκικοῖς ὑπερηφανία, καὶ ὕψος, καὶ ὀξυθυμία, καὶ ἔνστασις ἡ πρὸς ἀλλήλους, τὰ ἐναντία δῆλον ὅτι ὁ λόγος ἐφ' ἡμῖν ζητεῖ. Ἓν σῶμα. Διὰ τοῦ συνιέναι ἀλλήλους. Καὶ ἓν Πνεῦμα, καθὼς ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν. Διὰ τοῦ ὁμοφρονεῖν· ἀμφότερα γὰρ ἀλλήλων δεῖται.","english":"But through knowledge love, being within the soul and being known, produces a hidden knowledge, which he calls greater than the manifest knowledge that comes through words. \"That you may be filled unto all the fullness of God.\" He says this so that, when the sanctified heavenly Church is added, the whole fullness of God may be constituted through both heavenly and earthly things. \"To him who is able to do above all things, beyond abundantly what we ask or understand, according to the power that works in us, to him be glory in the Church in Christ Jesus, to all generations of the age of ages. Amen.\"\n\nCHAPTER 4.\n\n\"I therefore beseech you, I the prisoner in the Lord.\" Paul does not grant to himself the understanding of all things, but ascribes it to God—both that he grants things greater than what we ask, since even the power supplied to us now does not yet render the whole of grace. He calls the true glory \"in Christ Jesus,\" and the likeness \"in the Church.\" \"Walk worthily of the calling with which you were called, with all humility and gentleness, with patience bearing with one another in love, being eager to keep the unity of the Spirit in the bond of peace.\" He says, you were called to a holy life, and the calling demands what is spiritual; and this is recognized by contrast with what is fleshly. But if in fleshly things there is pride, and loftiness, and quick temper, and contention with one another, clearly the word seeks the opposite in us. \"One body.\" Through understanding one another. \"And one Spirit, just as you were called in one hope of your calling.\" Through thinking the same thing; for both need one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"Καὶ τὸ μὲν κατὰ σῶμα, μὴ παρόντος τοῦ κατὰ πνεῦμα, μᾶλλον στάσεως αἴτιον· τὸ δὲ\n\nκατὰ πνεῦμα, μὴ φυλαττομένου καὶ τοῦ κατὰ σῶμα, κατ' ὀλίγον ἀμαυροῦται. Εἷς Κύριος, μία πίστις, ἓν βάπτισμα, εἷς Θεὸς καὶ Πατὴρ πάντων, καὶ ὁ ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν πᾶσιν ἡμῖν. Ἐκ πάντων ἕνωσιν εἰσηγεῖται. Εἷς Κύριος οὖν, ὃν ἐπικαλούμεθα· μία πίστις, δι' ἧς εἰσήχθημεν· ἓν βάπτισμα, δι' οὗ ἐκαθαρίσθημεν. Εἷς ὁ ἐπὶ πάντων Πατὴρ, ὃς καὶ διὰ πάντων διὰ τὸν ἐξ αὐτοῦ Λόγον, καὶ ἐν πᾶσι διὰ τοῦ αὐτοῦ Πνεύματος. Τῆς δὲ θείας ἑνότητος τὴν ὁμοίωσιν ἐν ἡμῖν καταυγάζεσθαι βουλόμενος, τὰ τῆς Τριάδος ἰδιώματα ἐν ἑνὶ τῷ Θεῷ ἐκήρυξεν. Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ. Διὸ λέγει· Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν. Εἰ καὶ διάφορα, φησὶ, τὰ χαρίσματα, μετρουμένης τῆς χάριτος πρὸς τὴν ἑκάστου δύναμίν τε καὶ πρόθεσιν, ἀλλ' ὅμως μὴ μεριζέσθω τὰ τῆς ἑνότητος. Καὶ ἔδωκε δόματα τοῖς ἀνθρώποις. Δηλοῖ, φησὶ, καὶ ὁ ψαλμῳδὸς τὸ πλῆθος τῶν δομάτων, τῶν μετὰ τὴν ἄνοδον τοῦ Σωτῆρος δὲ δομένων, ὅτε τοὺς αἰχμαλωτισθέντας ὑπὸ τοῦ θανάτου, ἀντηχμαλώτευσε διὰ τῆς ἰδίας ζωῆς τε καὶ ἀναβιώσεως. Δέδωκε δὲ εἰπὼν, ἀντὶ τοῦ εἰρημένου ἐν τῷ ψαλμῷ, ἔλαβε, δείκνυσιν ὅτι τὰ ἐπὶ Χριστοῦ σαρκικῶς λεγόμενα οὐκ ἀναιρετικὰ τῶν πνευματικῶν καὶ θείων ἐστὶν, οὐδὲ ὅτι τὸ, ἔλαβε, τὸ ἀνθρωπίνως λεγόμενον, ἀναιρεῖ τὸ, ἔδωκε, τὸ θεϊκῶς. Τὸ δὲ ἀνέβη, τί ἐστιν, εἰ μὴ ὅτι καὶ κατέβη πρῶτον εἰς τὰ κατώτερα μέρη τῆς γῆς; Ὁ καταβὰς αὐτός ἐστι καὶ ὁ ἀναβὰς ὑπεράνω τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.","english":"And the bodily element, when the spiritual is not present, is rather a cause of division; but the spiritual element, if the bodily is not also guarded, is gradually obscured. One Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in us all. From all these he introduces unity. One Lord, then, whom we invoke; one faith, through which we were brought in; one baptism, through which we were cleansed. One Father over all, who is also through all through the Word that is from him, and in all through the same Spirit. And wishing the likeness of the divine unity to shine forth in us, he proclaimed the distinctive properties of the Trinity in one God. But to each one of us grace was given according to the measure of the gift of Christ. Therefore he says: Having ascended on high, he led captivity captive. Even if, he says, the charisms are various, grace being measured to each one's power and disposition, nevertheless let not the things of unity be divided. And he gave gifts to men. The psalmist also, he says, makes clear the abundance of the gifts, those given after the Savior's ascent, when he led captive those who had been taken captive by death, through his own life and revival. Having said \"he gave,\" instead of what is said in the psalm, \"he received,\" he shows that the things said of Christ in a bodily manner are not destructive of the spiritual and divine things, nor that \"he received,\" said in a human manner, destroys \"he gave,\" said in a divine manner. But what is \"he ascended,\" except that he also first descended into the lower parts of the earth? He who descended is himself also he who ascended far above the heavens, that he might fill all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"Ἀναβῆναι, φησὶν, οὐκ ἔστι Θεὸν, τὸν μὴ καταβάντα, καὶ δῆλον ὅτι ἐκεῖ ἡ ἀνάβασις, ὅθεν ἡ κατάβασις. Ἐπεὶ τοίνυν ἐξ οὐρανοῦ καταβέβηκεν, ἀναβαίνει ὑπεράνω πάντων οὐρανῶν· καταβὰς, οὐ μόνον εἰς γῆν, ἀλλὰ καὶ ὑπὸ γῆν. Καταβὰς δὲ διὰ τοῦτο, ἵνα πάντα ᾖ πεπληρωμένα θεότητος. Καὶ αὐτὸς ἔδωκε, τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστὰς, τοὺς δὲ ποιμένας καὶ διδασκάλους, πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας ἐπ' οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως, καὶ τῆς ἐπιγνώσεως τοῦ Υἱοῦ Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ· ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας, ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης. Ἀληθεύοντες δὲ ἐν ἀγάπῃ, αὐξήσωμεν εἰς αὐτὸν τὰ πάντα· ὅς ἐστιν ἡ κεφαλὴ Χριστὸς, ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον διὰ πάσης ἀφῆς τῆς ἐπιχορηγίας κατὰ ἐνέργειαν, ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. Ὃς μὲν ἀποστολικὴν ἔλαβε χάριν, φησὶν, καὶ ἐξαγγέλλει τὴν ἀπόκρυφον σοφίαν τῆς οἰκονομίας· ὃς δὲ προφητικὴν ὑπουργίαν ὑπουργεῖ, εἰς ἔνδειξιν τῆς ἐν ἡμῖν ἐκ πνεύματος προγνώσεως. Ἄλλος δὲ Εὐαγγελισμὸν ποιεῖται, διὰ λόγων ἢ γραμμάτων, ὡς Φίλιππος μὲν διὰ λόγων, οἱ δὲ γράψαντες τὰ Εὐαγγέλια, διὰ γραμμάτων· ὃς δὲ Ἐκκλησίαν ἐγχειρισθεὶς ποιμαίνειν.","english":"To ascend, he says, is not possible for God unless he has first descended, and it is clear that the ascent is to that place from which the descent came. Since, therefore, he descended from heaven, he ascends above all the heavens; having descended not only to the earth but even beneath the earth. He descended for this reason, that all things might be filled with divinity. And he himself gave some to be apostles, some prophets, some evangelists, some pastors and teachers, for the equipping of the saints for the work of ministry, for the building up of the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; so that we may no longer be infants, tossed to and fro and carried about by every wind of doctrine, in the trickery of men, in cunning craftiness for the scheming of error. But speaking the truth in love, let us grow up in all things into him; who is the head, Christ, from whom the whole body, being joined together and knit together through every joint of the supply, according to the working in the measure of each single part, makes the growth of the body for the building up of itself in love. He who received apostolic grace, he says, also proclaims the hidden wisdom of the dispensation; and he who serves a prophetic ministry serves for the demonstration of the foreknowledge that is in us from the Spirit. Another makes proclamation of the Gospel, through words or writings, as Philip through words, but those who wrote the Gospels through writings; and another, having been entrusted with a church, shepherds it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"Πάντα οὖν τὰ χαρίσματα, φησὶ, πρὸς τὸ τοὺς ἁγιασθέντας ἐν πίστει καταρτίζεσθαι πρὸς τελείωσιν, διακονούντων εἰς τὸ κοινὸν τῶν τὰ χαρίσματα εἰληφότων. Ἀναγκαία δὲ ἡ τῶν χαρισμάτων ἐνέργεια, μέχρις ἂν οἱ νῦν νήπιοι τέλειοι γένωνται κατὰ τὴν πνευματικὴν τελείωσιν τὴν ἐν ὁμοιώσει Χριστοῦ, καὶ μηκέτι νήπιός τις ᾖ, πολλὰς δεχόμενος τροπὰς ἐκ τῶν διαφόρων λόγων τῶν ἐν πανουργίᾳ προσαγομένων, καὶ πλανώντων, ἀλλὰ ὥσπερ ἐν σώματος αὐξήσει, φθάσωμεν εἰς τοσοῦτον ὕψος ἅπαντες, ὡς πρὸς τὴν κεφαλὴν ἡμῶν συναρμοσθῆναι τὸν Χριστόν. Ὃς ἐφεστὼς ἡμῖν κατὰ τὴν θεϊκὴν ἐξοχὴν, μεταδίδωσιν ἡμῖν ἑαυτὸν κατὰ τὴν οἰκονομίας συνάφειαν, ἑαυτῷ συνάπτων ἡμᾶς καὶ ἀλλήλοις, καθ' ἣν ἔχομεν πρὸς ἀλλήλους ὥσπερ ἐν οἰκοδομῇ συναρμογὴν, καὶ καθὸ τὴν ἐπιχορηγίαν τοῦ Πνεύματος ἕκαστος δύναται δέχεσθαι, τῆς ἐπὶ τῇ αὐξήσει τελειώσεως εἰς ἀγάπην συνκεφαλαιουμένης. Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν Κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν, καθὼς καὶ τὰ λοιπὰ ἔθνη περιπατεῖ, ἐν ματαιότητι","english":"All the gifts, then, he says, are directed toward the perfecting of those who have been sanctified in faith unto perfection, while those who have received the gifts minister to the common good. And the operation of the gifts is necessary until those who are now infants become perfect according to the spiritual perfection that is in the likeness of Christ, and no one is any longer an infant, receiving many changes from the various teachings that are introduced in cunning and lead astray, but rather, as in the growth of a body, we all reach such a height as to be fitted together to our head, Christ. He, standing over us in his divine preeminence, imparts himself to us in the conjunction of his economy, joining us to himself and to one another, according to the mutual fitting-together we have, as it were, in a building, and insofar as each is able to receive the supply of the Spirit, the perfection that comes with growth being summed up in love. This, then, I say and testify in the Lord: that you no longer walk as the rest of the Gentiles also walk, in the futility","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"τοῦ νοὸς αὐτῶν, ἐσκοτισμένοι τῇ διανοίᾳ, ὄντες ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ Θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν. Οἵ τινες ἀπηλγηκότες, ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης. Ὡς ἐπὶ Χριστοῦ μάρτυρος λέγει, τὸ μεμνῆσθαι τῆς κλήσεως τῆς ἐπὶ ἁγιασμὸν, καὶ μὴ ἀνατρέχειν εἰς τὸν πρὸ κλήσεως βίον, τὸν οὐκ ἔχοντα σκοπὸν, οὐδὲ τέλος, ἀλλὰ ματαίως φερόμενον. Ἐν πλεονεξίᾳ. Ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν. Πλεονεξία φιλοσαρκίας ἐστὶν ἀναγκαῖον παρακολούθημα, διὰ τὸ τοσοῦτον ἐθέλειν ἔχειν, πόθεν εἰς τὰς ἡδονὰς ἀναλώσουσιν. Εἴ γε αὐτὸν ἠκούσατε, καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης. Ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν, καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον, τὸν κατὰ Θεὸν κτισθέντα ἐν δικαιοσύνῃ, καὶ ὁσιότητι τῆς ἀληθείας. Διὸ ἀποθέμενοι τὸ ψεῦδος, λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη. Τοῦτό φησιν, ἐπειδὴ οὐ παρ' αὐτοῦ διδαχθέντες ἦσαν, ἀλλὰ παρὰ τοῦ Ἰωάννου τοῦ εὐαγγελιστοῦ. Λέγει οὖν ἤδη πρὸς ὑμᾶς ἐλθοῦσα διδασκαλία, εἴπερ ἦλθεν τῷ ὄντι κατὰ Χριστὸν, οὐ τὴν φιλήδονον, καὶ τὴν ἐν ἀγνοίᾳ ζωὴν ἐπιτρέπει, ἥτις οὐδὲν ἀγαθὸν ἔχει, οὐδὲ ἀληθές. Ὁ γὰρ κατὰ Χριστὸν μαθὼν, τὸ ἀγαθὸν μεμάθηκε καὶ τὸ ἀληθὲς, τὴν ἐν σαρκικῷ βίῳ παλαίωσιν μεταβάλλειν διδασκόμενος εἰς καινότητα τὴν ἐν Πνεύματι. Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν.","english":"of their mind, darkened in their understanding, being alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart. Who being past feeling, gave themselves over to licentiousness, to the working of all uncleanness. As he says in the case of Christ as a witness, to remember the calling that is unto sanctification, and not to run back to the life before the calling, which has neither aim nor end, but is carried about in vain. In greediness. But you did not so learn Christ. Greediness is a necessary consequence of the love of the flesh, because they wish to have so much, whence they may spend it on pleasures. If indeed you heard him, and were taught in him, as the truth is in Jesus, that you put off according to the former conduct the old man, which is corrupted according to the desires of deceit. And be renewed in the spirit of your mind, and put on the new man, which was created according to God in righteousness and holiness of the truth. Therefore, putting away lying, speak truth each one with his neighbor, because we are members of one another. This he says, since they had not been taught by him, but by John the evangelist. He says, then, that the teaching which has already come to you, if indeed it came truly according to Christ, does not permit the pleasure-loving life and the life in ignorance, which has nothing good, nor true. For he who has learned according to Christ has learned the good and the true, being taught to change the oldness in the fleshly life into the newness that is in the Spirit. Be angry, and do not sin; let not the sun go down upon your provocation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Μηδὲ δίδοτε τόπον τῷ διαβόλῳ. Ὁ κλέπτων, μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω, ἐργαζόμενος τὸ ἀγαθὸν ταῖς χερσὶν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. Πᾶς λόγος σκληρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω, ἀλλ' εἴ τις ἀγαθὸς, πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς ἀκούουσιν. Εἰ καὶ ὀργῇ προσπέσοι, φησὶ, μὴ εἰς τὸ ἁμαρτάνειν ἐπικρατείτω, ἀλλὰ καὶ πρὸ τοῦ ἡμέραν ἐπιστῆναι δευτέραν, παυέσθω. Ἐὰν γὰρ ταῦτα ἐν ὑμῖν κρατῇ, διαβόλου διδάγματα ὄντα, ὁ διδάσκαλος διὰ τῶν ἰδίων αὐτοῦ διδαγμάτων ἐπεισελεύσεται. Καὶ μὴ λυπεῖτε τὸ Πνεῦμα τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. Τὸ Πνεῦμα ὑμᾶς ἀποστραφήσεται, φησὶ, καθάπερ λυπούμενον, ὅτι ὥσπερ ἐν σφραγισμῷ δοθὲν ὑμῖν εἰς ἕνωσιν, οὐκ ἐπιτηδείους πρὸς ἕνωσιν εὑρίσκει τοὺς δεδεγμένους τὴν χάριν εἰς τὸ διαφυγεῖν τὴν κόλασιν τῆς διαφθορᾶς. Πᾶσα πικρία, καὶ θυμὸς, καὶ ὀργὴ, καὶ βλασφημία ἀρθήτω ἀφ' ὑμῶν σὺν πάσῃ κακίᾳ. Γίνεσθε δὲ εἰς ἀλλήλους χρηστοὶ, εὔσπλαγχνοι, χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ Θεὸς ἐχαρίσατο. Ἅπερ ἐστὶ, φησὶ, τῆς σαρκικῆς ἀγνωσίας, ταῦτα ἀπολειπέτω ὁ κατασκευαζόμενος πνευματικῶς.","english":"Do not give place to the devil. Let the one who steals steal no longer, but rather let him labor, working what is good with his hands, so that he may have something to share with the one who has need. Let no harsh word proceed from your mouth, but if any is good, for building up as the need requires, so that it may give grace to those who hear. Even if anger should fall upon him, he says, let it not prevail unto sin, but even before a second day comes, let it cease. For if these things, which are teachings of the devil, prevail among you, the teacher will enter in through his own teachings. And do not grieve the Spirit of God, in whom you were sealed for the day of redemption. The Spirit will turn away from you, he says, as one grieved, because, having been given to you in sealing for union, he finds those who received the grace unfit for union, so as to escape the punishment of corruption. Let all bitterness, and wrath, and anger, and blasphemy be taken away from you with all malice. Be kind to one another, tenderhearted, forgiving one another, just as God also forgave. These things, he says, which belong to fleshly ignorance, let the one who is being built up spiritually leave behind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"ΚΕΦΑΛ. Εʹ.\n\nΓίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ, ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας. Δεῖ, φησὶ, μιμεῖσθαι Θεὸν εἰς τὸ χαρίζεσθαι τοῖς ἁμαρτάνουσιν εἰς ἡμᾶς, ἵνα ὦμεν μιμηταὶ Θεοῦ. Τὸν δὲ θάνατον, οὐ θάνατον ὠνόμασεν, ἀλλὰ Θεοῦ προσφοράν· οὐ γὰρ ἦν θανάτου σκῦλον ὁ Κύριος, ἀλλὰ αἰχμαλωτίζων εἰς ζωὴν τοὺς ἐν θανάτῳ, οὐδὲ ὑπὸ θανάτου κατεχόμενος, ἀλλὰ παρὰ Θεῷ, καὶ τότε ὢν δεκτὸς καὶ τίμιος, καὶ δῶρον ὑπὲρ κόσμου παντὸς εὐωδέστατον κατὰ τὴν ἁγιότητα. Πορνεία δὲ, καὶ πᾶσα ἀκαθαρσία, ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις, καὶ αἰσχρότης, καὶ μωρολογία, καὶ εὐτραπελία, τὰ οὐκ ἀνήκοντα, ἀλλὰ μᾶλλον εὐχαριστία. Τὰ πρὸς ἀλλήλους ὠφέλιμα διελθὼν, τὸ καθ' ἑαυτὸν ἑκάστου σῶφρον καὶ καθαρὸν ἐπιφέρει. Οὐδὲ ἐνταῦθα τοῦ νόμου μέτρῳ χρώμενος, ἀλλ' ὑπὲρ τοῦτο. Ἐκεῖ μὲν γὰρ τὸ, οὐκ ἔσται πορνεύων, οὐδὲ πορνεύουσα· λέγεται, ἐνταῦθα δὲ τὸ, μηδὲ ὀνομαζέσθω, ἢ ἀκουέσθω. Τοῦτο γάρ ἐστε","english":"CHAPTER 5\n\nBe therefore imitators of God, as beloved children, and walk in love, just as Christ loved us and gave himself up for us as an offering and sacrifice to God for a sweet-smelling aroma. It is necessary, he says, to imitate God in forgiving those who sin against us, so that we may be imitators of God. But his death he did not call death, but an offering of God; for the Lord was not a spoil of death, but was taking captive unto life those who were in death, nor was he held by death, but was with God, and even then acceptable and precious, and a gift for the whole world most sweet-smelling in respect of holiness. But fornication, and all uncleanness, or covetousness, let it not even be named among you, as is fitting for saints, and shamefulness, and foolish talking, and jesting, which are not fitting, but rather thanksgiving. Having gone through the things profitable for one another, he adds what pertains to each one's own self, temperate and pure. Nor here does he use the measure of the law, but beyond it. For there it is said, \"There shall not be one committing fornication, nor a woman committing fornication\"; but here, \"let it not even be named, or heard.\" For this is","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"γινώσκοντες, ὅτι πᾶς πόρνος, ἢ ἀκάθαρτος, ἢ πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ. Μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις. Διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Μὴ οὖν γίνεσθε συμμέτοχοι αὐτῶν. Ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν Κυρίῳ. Ὡς τέκνα φωτὸς περιπατεῖτε. Ὁ γὰρ καρπὸς τοῦ Πνεύματος ἐν πάσῃ ἀγαθοσύνῃ καὶ δικαιοσύνῃ, καὶ ἀληθείᾳ, δοκιμάζοντες τί ἐστιν εὐάρεστον τῷ Κυρίῳ, καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε. Μὴ νομίζετε, φησὶν, ἀπὸ τοῦ βίου τῇ πίστει μὴ συμπαρόντος, τὴν πίστιν ὑμᾶς μετόχους ἀποφαίνειν τῆς Χριστοῦ βασιλείας, ἥτις ἐστὶ τοῦ Θεοῦ βασιλεία· μηδέ τις ἀπατάτω κενῷ λόγῳ, ὡς πίστεως ἀληθοῦς οὔσης ἐν τοῖς παρανόμως βιοῦσι, καὶ σώζειν αὐτοὺς δυναμένης, ἐφ' οἷς ὀργίζεται κατὰ τοῦ κόσμου Θεός. Ἃ γάρ ἐστι γνωρίσματα τῆς ἀπειθείας, ἄτοπον ταῦτα παρεῖναι τοῖς υἱοῖς τῆς πίστεως, καὶ κοινωνοὺς ἡμᾶς εἶναι τούτων, ὧν ἡ πίστις ἐχώρισεν. Ἀλλὰ δεῖ τὴν εἰς φῶς ἀναγέννησιν ἡμῶν ἔργοις μαρτυρεῖσθαι, καὶ νόμον αὐτοὺς ἡμᾶς ἑαυτοῖς γίνεσθαι ἔλεγχον τῆς πονηρᾶς ἀνθρώπων ζωῆς παρεχομένους, τὴν ἀγαθὴν ἡμῶν πολιτείαν Τὰ γὰρ κρυφῆ γινόμενα ὑπ' αὐτῶν, αἰσχρόν ἐστι καὶ λέγειν. Τὰ δὲ πάντα ἐλεγχόμενα, ὑπὸ τοῦ φωτὸς φανεροῦται. Πᾶν γὰρ τὸ φανερούμενον, φῶς ἐστι. Διὸ λέγει· Ἔγειραι ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός. Βλέπετε οὖν πῶς ἀκριβῶς περιπατεῖτε. Οὐ τῷ λόγῳ, φησὶν, ἐλέγξαι τοιοῦτόν ἐστιν, οἷον τὸ δι' ἔργων·","english":"knowing that every fornicator, or unclean person, or covetous man, who is an idolater, has no inheritance in the kingdom of Christ and God. Let no one deceive you with empty words. For because of these things the wrath of God comes upon the sons of disobedience. Therefore do not become partakers with them. For you were once darkness, but now you are light in the Lord. Walk as children of light. For the fruit of the Spirit is in all goodness and righteousness and truth, proving what is well-pleasing to the Lord, and do not share in the unfruitful works of darkness, but rather even expose them. Do not think, he says, that apart from a life accompanying the faith, the faith makes you partakers of the kingdom of Christ, which is the kingdom of God; nor let anyone deceive you with an empty word, as though faith were true in those who live lawlessly, and could save them, for which things God is angry against the world. For the marks of disobedience are these; it is absurd for them to be present in the sons of the faith, and for us to be partakers of those things from which the faith has separated us. But our regeneration into light must be attested by works, and we must become a law to ourselves, offering conviction of the evil life of men, our good conduct. For the things done by them in secret, it is shameful even to speak of. But all things, when exposed, are made manifest by the light. For everything that is made manifest is light. Therefore he says: Awake, you who sleep, and arise from the dead, and Christ will shine upon you. See then how carefully you walk. Not by word, he says, is it to convict such a one, as it is by works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"λόγῳ μὲν γὰρ αἰσχρὸν καὶ λέγειν ἃ πράττουσιν, ἅπερ καὶ αὐτοὶ αἰσχυνόμενοι συγκαλύπτουσιν. Ἐὰν δὲ φῶς ὦμεν, καὶ φανεροῦν τὸ σκότος δυνάμεθα τῇ τοῦ φωτὸς ἀντιθέσει, ἔλεγχος οὗτος ὁ κάλλιστος. Φῶς δὲ ἐσόμεθα διαναστάντες ἀπὸ τοῦ ὕπνου τοῦ θανατηφόρου, καὶ μετασχόντες Χριστοῦ, κατὰ τὸ λεγόμενον· Ἔγειραι ὁ καθεύδων. Οὐκ εἶπεν τίς ὁ λέγων, ἢ ποῦ τῶν ἁγίων γραμμάτων γέγραπται· ἀλλ' ἦν πολλὰ ἐξ ἁγίου Πνεύματος λαλούμενα ἐν τοῖς τότε, καὶ μὴ γραφόμενα. Τὸν ἐν ἁμαρτίαις φησίν. Μὴ ὡς ἄσοφοι, ἀλλ' ὡς σοφοί· ἐξαγοραζόμενοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσιν· διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνιέντες τί τὸ θέλημα τοῦ Κυρίου. Καὶ μὴ μεθύσκεσθε οἴνῳ ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν Πνεύματι, λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις, καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες. Μὴ ὡς ἄσοφοι, φησὶ, δελεάζεσθε, ἀλλ' ὡς σοφοὶ τὴν ἰδίαν ὁδὸν φυλάσσετε, τῷ μὴ ἐφελκυσθῆναι τῷ καιρῷ τῆς πονηρίας. Ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ. Τοῦτό φησιν, ἵνα ὅλος ἡμῶν ὁ νοῦς πρὸς Κύριον συντείνηται, καὶ μὴ μόνον μελῳδῶμεν τοῖς χείλεσιν. Εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τῷ Θεῷ καὶ Πατρί. Μυστήρια τῷ Θεῷ προσήκει τελεῖν, ὑμνοῦντας αὐτὸν, καὶ διεξίοντας τὰς εὐεργεσίας ἃς ἐπιτελεῖ Χριστός. Ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Θεοῦ. Ὥσπερ ἡ ἐπανάστασις ἡ ἐπ' ἀλλήλους, διάστασιν ποιεῖ, οὕτως ἡ ὑποταγὴ συνάφειαν. Ἀλλήλοις δὲ ὑποτάσσεσθαι δεῖ διὰ Χριστὸν, ὡς Χριστῷ λάτρευμα τοῦτο τελοῦντες. Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθε ὡς τῷ Κυρίῳ·","english":"For to speak of the things they do is shameful even to mention, which they themselves also, being ashamed, conceal. But if we are light, we can also make the darkness manifest by the contrast of the light; this is the finest reproof. And we shall be light when we have risen from the death-bringing sleep and have partaken of Christ, according to what is said: Awake, you who sleep. He did not say who it is who speaks, or where in the holy Scriptures it is written; but there were many things spoken by the Holy Spirit in those times, and not written down. He means the one in sins. Not as unwise, but as wise, redeeming the time, because the days are evil; therefore do not become foolish, but understand what the will of the Lord is. And do not be drunk with wine, in which is debauchery, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody. Not as unwise, he says, be you enticed, but as wise guard your own path, by not being dragged along by the time of wickedness. In your heart to the Lord. This he says, so that our whole mind may be stretched toward the Lord, and not only that we sing with our lips. Giving thanks always for all things in the name of our Lord Jesus Christ, to God and the Father. It is fitting to celebrate mysteries to God, hymning him and recounting the benefits which Christ accomplishes. Submitting to one another in the fear of God. Just as rebellion against one another produces division, so submission produces union. And it is necessary to submit to one another for Christ's sake, as accomplishing this as worship to Christ. Wives, submit to your own husbands as to the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"ὅτι ἀνήρ ἐστι κεφαλὴ τῆς γυναικὸς, ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς Ἐκκλησίας, καὶ αὐτός ἐστι σωτὴρ τοῦ σώματος· ἀλλ' ὥσπερ ἡ Ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτω καὶ αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ἐν παντί. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας ἑαυτῶν. Περὶ τῶν ἐν οἴκοις καθηκόντων διαλέγεται, ἅτινά ἐστιν ἡγεμονικὰ καὶ ὑποταγῆ. Τρία δὲ εἴδη τούτων· δύο μὲν τὰ κατὰ φύσιν, γυνὴ καὶ ἀνὴρ, τέκνα καὶ γονεῖς· ἓν δὲ τὸ κατὰ νόμον. Τοῦτο γάρ ἐστιν δοῦλός τε καὶ δεσπότης. Τῷ μὲν οὖν ὑπηκόῳ, τὴν ὑποταγὴν εἰσηγεῖται· τῷ δὲ ἄρχοντι τὸ κηδεμονικὸν πρὸς τὸ ὑπήκοον. Τύπῳ οὖν τῷ πρὸς Χριστὸν κελεύει τὴν γυναῖκα ὑποτάττεσθαι τῷ ἀνδρὶ, ἵνα μὴ σωματικὸν ᾖ τὸ τῆς ὑποταγῆς μόνον, ἀλλὰ καὶ πνευματικὸν γένηται. Καθὼς καὶ ὁ Χριστὸς ἠγάπησε τὴν Ἐκκλησίαν, καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, ἵνα αὐτὴν ἁγιάσῃ, καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν\n\nῥήματι, ἵνα παραστήσῃ αὐτὴν ἑαυτῷ ἔνδοξον τὴν Ἐκκλησίαν, μὴ ἔχουσαν σπίλον, ἢ ῥυτίδα, ἤ τι τῶν τοιούτων· ἀλλ' ἵνα ᾖ ἁγία καὶ ἄμωμος. Οὕτως ὀφείλουσιν οἱ ἄνδρες ἀγαπᾷν ἑαυτῶν τὰς γυναῖκας, ὡς τὰ ἑαυτῶν σώματα. Ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα, ἑαυτὸν ἀγαπᾷ. Τὸ ἡγεμονικὸν οὐ βούλεται σκληρὸν εἶναι τῷ ὑπηκόῳ. Αὕτη γὰρ ἀληθὴς ἀρχὴ, τὸν ἄρχοντα κήδεσθαι τῶν ὑφ' αὐτὸν, ἥτις ἐν Χριστῷ πέφηνεν, μὴ ζητήσαντι τὸ ἑαυτῷ πρέπον, ἀλλὰ τὸ τῇ Ἐκκλησίᾳ συμφέρον. Ἡ μὲν γὰρ αὐτοῦ δόξα ἐν ἀθανασίᾳ ἦν, καὶ αὐτὴ ὀφειλομένη τε καὶ πρέπουσα·","english":"For a man is the head of the woman, as also Christ is the head of the Church, and he himself is the savior of the body; but just as the Church is subject to Christ, so also let wives be subject to their own husbands in everything. Husbands, love your own wives. He is speaking about the duties within households, which are matters of authority and subjection. And there are three kinds of these: two according to nature—wife and husband, children and parents—and one according to law, for this is slave and master. To the one who is subject, then, he introduces subjection; to the ruler, the duty of care toward the subject. By the type, then, that relates to Christ, he commands the wife to be subject to the husband, so that the subjection may not be merely bodily but may also become spiritual. Just as also Christ loved the Church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water in\n\nthe word, that he might present the Church to himself glorious, not having spot or wrinkle or any such thing, but that she might be holy and blameless. Thus husbands ought to love their own wives as their own bodies. He who loves his own wife loves himself. The ruling principle does not wish to be harsh toward the subject. For this is true rule, that the ruler care for those under him, which has been made manifest in Christ, who did not seek what was fitting for himself but what was advantageous for the Church. For his glory was in immortality, and this was both owed and fitting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"ἡ δὲ τῆς Ἐκκλησίας σωτηρία ἐν καθάρσει τῆς ἁμαρτίας ἥτις οὐχ ἁπλῶς ἐγίνετο, εἰ μὴ τῆς ῥυπωθείσης ζωῆς μετάθεσιν εἰργάσατο Χριστὸς, τὸ ὁμοίωμα ταύτης καταλύσας θανάτῳ, ἵνα συναποθνήσκοντες αὐτῷ λυθῶμεν τῆς ζωῆς ἧς ἐζῶμεν. Ταύτης δὲ τῆς καθάρσεως αἴτιον τὸ ἅγιον βάπτισμα. Πρόσεστι γὰρ ἐκείνῳ τῷ ὕδατι ἡ διὰ ῥήματος ἐπίκλησις, ἅγιον αὐτὸ ἀποφαίνουσα. Ἐν ὀνόματι Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος. Οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει, καὶ θάλπει αὐτὴν, καθὼς καὶ ὁ Κύριος τὴν Ἐκκλησίαν. Ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ. Ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. Εἰ σὰρξ τοῦ ἀνδρὸς ἡ γυνὴ, κηδέσθω αὐτῆς, φησὶν, ὡς σαρκός· καὶ εἰ Χριστὸν ἴσμεν ὥσπερ ἄνδρα τῆς Ἐκκλησίας ὄντα, καὶ μέλη ἡμᾶς ἑαυτοῦ κατεσκευακότα διὰ τῆς ἐν Πνεύματι ζωῆς, μιμείσθωσαν τὴν ἀγαπὴν τοῦ Χριστοῦ τὴν πρὸς τὴν Ἐκκλησίαν. Τὸ μυστήριον τοῦτο μέγα ἐστίν· ἐγὼ δὲ λέγω εἰς Χριστὸν, καὶ εἰς τὴν Ἐκκλησίαν. Συνῆψε τὸ πνευματικὸν τῷ σαρκικῷ, τύπον ἐκείνῳ τούτου ἀποδείξας. Οὕτως γὰρ γίνεται μυστήριον ἐγκεκρυμμένης τῆς ἀληθείας ἐν τῷ τύπῳ, ὅτι Χριστὸν ἐτύπου καὶ τὴν Ἐκκλησίαν ἡ τῆς γυναικὸς λῆψις ἐξ ἀνδρὸς, καὶ συνάφεια πρὸς τὸν ἄνδρα. Καὶ γὰρ ἀπὸ Χριστοῦ τὸ εἶναι ἔχομεν κατὰ τὴν ἁγιότητα, καὶ ἁγιασθέντες Χριστῷ ἑνούμεθα. Πλὴν καὶ ὑμεῖς οἱ καθένα, ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν· ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα. ΚΕΦΑΛ. ϛʹ.","english":"But the salvation of the Church is in the cleansing of sin, which did not simply take place unless Christ wrought a transformation of the defiled life, having destroyed its likeness by death, so that dying together with him we might be released from the life we lived. And the cause of this cleansing is holy baptism. For there is present in that water the invocation through the word, which declares it holy. In the name of the Father, and of the Son, and of the Holy Spirit. For no one ever hated his own flesh, but nourishes and cherishes it, just as also the Lord the Church. Because we are members of his body, from his flesh and from his bones. For this cause a man shall leave his father and his mother, and shall be joined to his wife, and the two shall be one flesh. If the wife is the flesh of the husband, let him care for her, he says, as for his flesh; and if we know Christ as being like a husband to the Church, and having made us members of himself through the life in the Spirit, let them imitate the love of Christ toward the Church. This mystery is great; but I speak concerning Christ and concerning the Church. He joined the spiritual to the carnal, showing the latter to be a type of the former. For thus a mystery arises, with the truth hidden in the type, because the taking of the woman from the man, and her union with the man, prefigured Christ and the Church. For we have our being from Christ in respect of holiness, and having been sanctified we are united to Christ. Nevertheless, let each one of you also so love his own wife as himself; and let the wife fear her husband. CHAPTER 6.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν ἐν Κυρίῳ. Τοῦτο γάρ ἐστι δίκαιον. Καθολικὸς μὲν οὖν ὁ λόγος εἰς ὅλην τὴν Ἐκκλησίαν ἑνουμένην Χριστῷ. Ἔστω δὲ ἐν ἑκάστῃ γυναικὶ, καὶ ἐν ἑκάστῳ ἀνδρὶ τελειούμενος ὁ τύπος, ἐν ἀγάπῃ μὲν ἀνδρὸς, ὑποταγῇ δὲ γυναικὸς ἐν φόβῳ. Τίμα τὸν πατέρα καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ, ἵνα εὖ σοι γένηται, καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς. Καὶ οἱ πατέρες μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλ' ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου. Δευτέρα ἀρχὴ, ἡ τῶν παίδων, ἐπειδὴ καὶ δεύτερόν ἐστι μετὰ τὸν γάμον παιδοποιία, καὶ τὸν νόμον εἰσάγει μάρτυρα. Πάντα γὰρ ὅσα τελοῦμεν διὰ Χριστὸν, μαρτυρεῖται ὑπὸ τοῦ νόμου καλά τε εἶναι καὶ δίκαια, ἢ αὐτολεξεὶ λεγόμενα, ἢ τυπικῶς ὑποδεικνύμενα, καὶ καλὴ τῆς τελείας διδασκαλίας ἡ παιδαγωγικὴ μαρτυρία. Τιμίαν δὲ τὴν ἐντολὴν ἀποφαίνων τὴν περὶ γονέων, φησὶν αὐτὴν, καὶ πρώτην καὶ μετ' ἐπαγγελίας εἰρῆσθαι, ἥτις ἐπαγγελία ἐν Δεκαλογίᾳ κεῖται. Τύπον γὰρ ὁ νόμος τῆς αἰωνίου ζωῆς μιμεῖται τὴν μακροημερίαν. Πρώτῃ δὲ ἐντολῇ ταύτην τὴν ἐπαγγελίαν ἔζευξεν ὁ Θεὸς, προεισάγων ἄλλας τέσσαρας τὰς εἰς Θεὸν ἀνηκούσας· ὅτι τῶν μὲν εἰς αὐτὸν τιμῶν πρόδηλος ἡ ἀνταπόδοσις παρὰ τοῦ τιμωμένου. Ἡ δὲ εἰς γονέας τιμὴ, παρ' αὐτῶν οὐκ ἔχουσα τὴν ἀνταπόδοσιν λόγου ἀξίαν, παρὰ τοῦ Θεοῦ ταύτην δι' ἐπαγγελίας ἐκομίσατο.","english":"Children, obey your parents in the Lord, for this is right. The word, then, is universal, extending to the whole Church united to Christ. But let the pattern be fulfilled in each woman and in each man: in love on the husband's part, and in submission on the wife's part, in fear. Honor your father and your mother, which is the first commandment with a promise, that it may go well with you, and that you may be long-lived on the earth. And fathers, do not provoke your children to anger, but bring them up in the discipline and admonition of the Lord. The second principle is that of children, since the begetting of children is also second after marriage, and it introduces the law as a witness. For all things that we accomplish through Christ are testified by the law to be good and just, whether spoken in explicit words or indicated typically, and the pedagogical testimony of complete teaching is good. Declaring the commandment concerning parents to be honorable, he says that it is both first and spoken with a promise, which promise lies in the Decalogue. For the law imitates long life as a type of eternal life. And God yoked this promise to the first commandment, introducing beforehand four others that pertain to God; because for the honors paid to himself, the recompense from the one honored is evident. But the honor paid to parents, since it does not have from them a recompense worthy of the word, received this from God through a promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου, ἐν ἁπλότητι τῆς καρδίας ὑμῶν, ὡς τῷ Χριστῷ, μὴ κατ' ὀφθαλμοδουλείαν, ὡς ἀνθρωπάρεσκοι, ἀλλ' ὡς δοῦλοι τοῦ Χριστοῦ, ποιοῦντες τὸ θέλημα τοῦ Θεοῦ ἐκ ψυχῆς, μετ' εὐνοίας δουλεύοντες τῷ Κυρίῳ, καὶ οὐκ ἀνθρώποις. Εἰδότες ὅτι ὃ ἐάν τι ἕκαστος ποιήσῃ ἀγαθὸν, τοῦτο κομιεῖται παρὰ τοῦ Κυρίου, εἴτε δοῦλος, εἴτε ἐλεύθερος. Καὶ οἱ κύριοι τὰ αὐτὰ ποιεῖτε πρὸς αὐτοὺς, ἀνίεντες τὴν ἀπειλὴν, εἰδότες, ὅτι καὶ ὑμῶν αὐτῶν ὁ Κύριός ἐστιν ἐν οὐρανοῖς, καὶ\n\nπροσωποληψία οὐκ ἔστι παρ' αὐτῷ. Πάλιν τὸ ὑπήκοον ὑποτάττει πρῶτον, εἶτα τὸ ἡγεμονικὸν διδάσκει χρηστότητα. Κυρίους δὲ κατὰ σάρκα λέγει, ὅτι οὐ φυσικὸν ἡ δεσποτεία, οὐδὲ πεποίηταί τις δοῦλος ἑτέρου, καθάπερ τὰ ζῶα τὰ ἄλογα. Τῆς θείας δὲ δουλείας, ἣν ὑπέμεινεν ὁ ἐν δούλου μορφῇ γενόμενος, τύπος γίνεται ἡ ἀνθρωπίνη ὑπηρεσία τῶν καθαρῶς δουλευόντων καὶ ἑκουσίως, ὡς εἰς Θεὸν ἀναγομένης τῆς δουλείας. Τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν Κυρίῳ, καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ. Ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι. Δύναμιν προσγενέσθαι δεῖ τὴν παρὰ Θεοῦ, τοῖς εἰς ἀσθένειαν καταπεσοῦσιν ἀνθρώποις, ἵνα λύσῃ τὴν ἀσθένειαν ἡ τῆς δυνάμεως ἐπανάληψις. Τὴν δὲ δύναμιν ταύτην εἰκάζει πανοπλίᾳ, δηλῶν, ὅτι καθάπερ ὁ γυμνὸς οὐ δυνατός ἐστιν εἰς πόλεμον, οὕτως ὁ Πνεύματος ἀμέτοχος, οὐ δυνατὸς πρὸς τὸν τὴν κακίαν ἐξεργαζόμενον τὸν διάβολον. Πρὸς τὰς μεθοδείας τοῦ διαβόλου.","english":"Slaves, obey your masters according to the flesh with fear and trembling, in sincerity of your heart, as to Christ, not with eye-service, as men-pleasers, but as slaves of Christ, doing the will of God from the soul, serving the Lord with goodwill, and not men. Knowing that whatever good each one does, this he will receive back from the Lord, whether slave or free. And you masters, do the same toward them, letting go of threatening, knowing that both their Lord and yours is in heaven, and there is no partiality with him. Again he subjects the obedient party first, then teaches the ruling party kindness. And he says masters according to the flesh, because lordship is not natural, nor has anyone been made a slave of another, as the irrational animals have. But of the divine servitude, which the one who came to be in the form of a slave endured, the human service of those who serve purely and willingly becomes a type, since the servitude is referred to God. For the rest, be strengthened in the Lord, and in the might of his strength. Put on the whole armor of God, so that you may be able to stand. Power from God must be added to men who have fallen into weakness, so that the recovery of power may loose the weakness. And this power he likens to a panoply, making clear that just as the naked man is not able for war, so the man without a share in the Spirit is not able against the devil who works out wickedness. Against the wiles of the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"Ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, πρὸς τὰ πνεύματα τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. Διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ Θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ, καὶ ἅπαντα κατεργασαμένοι στῆναι. Μεθοδείαν αὐτὴν καλεῖ, τὴν τοῦ διαβόλου κακουργίαν, ὅτι οὐκ ἐξ εὐθείας ὃ βούλεται κατασκευάσαι δείκνυσιν, ὥστε μὴ γενέσθαι κατάφωρος, ἀλλ' ἕτερον ἑαυτῷ περιτιθεὶς προσωπεῖον, ἕτερα τεκταίνει· καὶ καθάπερ πολέμιος κακουργὸς πόλει προσβαλὼν καὶ τείχεσι, κάτωθεν ὑπορύττει λανθάνων, ὥστε ταύτῃ γενέσθαι δυσφύλακτος, καὶ κατορθῶσαι ἅπερ ἐσπούδακεν. Στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης, καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἰρήνης. Ἐπὶ πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος· ὅ ἐστι ῥῆμα Θεοῦ, διὰ πάσης προσευχῆς καὶ δεήσεως, προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ τοῦτο ἀγρυπνοῦντες ἐν πάσῃ καρτερήσει καὶ δεήσει. Διὰ τί, ἐν ἀληθείᾳ; ἐμπαιγμὸς δὲ, καὶ ψεῦδος ἡ ἐπιθυμία· οὐκ ἔστιν ἡδονὴ τὸ πρᾶγμα, ἀλλὰ σκιὰ ἡδονῆς· τουτέστι τῇ ἀληθεῖ ἡδονῇ τῇ σωφροσύνῃ. Περὶ πάντων τῶν ἁγίων, καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου, ἐν παῤῥησίᾳ γνωρίσαι τὸ μυστήριον τοῦ Εὐαγγελίου, ὑπὲρ οὗ πρεσβεύω ἐν ἁλύσει, ἵνα ἐν αὐτῷ παῤῥησιάσωμαι, ὡς δεῖ με λαλῆσαι.","english":"For our struggle is not against blood and flesh, but against the principalities, against the world-rulers of the darkness of this age, against the spirits of wickedness in the heavenly places. For this reason take up the whole armor of God, so that you may be able to withstand in the evil day, and having accomplished all things, to stand. He calls it a method, the devil's villainy, because he does not show what he wishes to bring about in a straightforward way, so as not to become conspicuous, but putting on one mask for himself, he contrives other things; and just as a cunning enemy attacking a city and its walls, he digs underneath unseen, so that by this means it may become hard to guard, and he may accomplish what he has striven for. Stand therefore, having girded your waist in truth, and having put on the breastplate of righteousness, and having shod your feet in readiness for the Gospel of peace. Above all, taking up the shield of faith, with which you will be able to quench all the fiery arrows of the evil one, and receive the helmet of salvation, and the sword of the Spirit, which is the word of God, through all prayer and supplication, praying at every time in the Spirit, and to this very end keeping watch with all perseverance and supplication. Why, in truth? But desire is mockery and falsehood; the thing is not pleasure, but a shadow of pleasure; that is, in the true pleasure, in chastity. Concerning all the saints, and for me, that a word may be given to me in the opening of my mouth, to make known with boldness the mystery of the Gospel, for which I am an ambassador in chains, that in it I may speak boldly, as I ought to speak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"Ἵνα δὲ ἴδητε καὶ ὑμεῖς τὰ κατ' ἐμὲ, τί πράσσω. Εὐχαῖς ἀδιαλείπτοις προσκαρτερεῖν καὶ ὁ Κύριος κελεύει, καὶ ὁ Παῦλος, ἐν πνεύματι δὲ τὰς εὐχὰς, τουτέστιν ἐν νῷ, μὴ ἐν στόματι μόνον. Πολλαὶ δὲ αἱ εὐχαὶ, ὅτι καὶ περὶ πολλῶν, ὑπὲρ πάντων δὲ ἁγίων, καὶ ὑπὲρ αὐτοῦ· ἐπειδὴ καὶ ἐναγώνιον αὐτῷ τὸ ἔργον, ὡς καὶ δεσμώτην αὐτὸν ὑπὲρ αὐτοῦ παραπεπέμφθαι. Πάντα ὑμῖν γνωρίσει Τυχικὸς ὁ ἀγαπητὸς ἀδελφὸς, καὶ πιστὸς διάκονος ἐν Κυρίῳ, ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῶτε τὰ περὶ ἡμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν. Εἰρήνη τοῖς ἀδελφοῖς, καὶ ἀγάπη μετὰ πίστεως ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ. Ἡ χάρις μετὰ πάντων τῶν ἀγαπώντων τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν ἀφθαρσίᾳ. Ἀμήν. Χαίρουσι γὰρ οἱ ἅγιοι τοῦ ἁγίου κατευθυνομένου ἔργου. Διὸ μηνύει τὰ καθ' ἑαυτὸν ταῖς Ἐκκλησίαις. Πρὸς Ἐφεσίους ἐγράφη ἀπὸ Ῥώμης διὰ Τυχικοῦ, στίχων τιβʹ. ΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥΣ.\n\nΚΕΦΑΛΑΙΟΝ Αʹ.\n\nΠαῦλος καὶ Τιμόθεος δοῦλος Ἰησοῦ Χριστοῦ πᾶσι τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ, τοῖς οὖσιν ἐν Φιλίπποις, σὺν ἐπισκόποις καὶ διακόνοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Ταύτην γράφει τὴν ἐπιστολὴν","english":"That you also may know the things concerning me, what I am doing. The Lord commands us to persevere in unceasing prayers, and Paul too, but prayers in the spirit, that is, in the mind, not only in the mouth. And the prayers are many, because they are also for many, and for all the saints, and for himself; since the work was a struggle for him, so that he was sent forth as a prisoner for his sake. Tychicus, the beloved brother and faithful deacon in the Lord, will make all things known to you, whom I have sent to you for this very purpose, that you may know the things concerning us, and that he may comfort your hearts. Peace to the brethren, and love with faith from God the Father and the Lord Jesus Christ. Grace be with all those who love our Lord Jesus Christ in incorruptibility. Amen. For the saints rejoice when the holy work is directed aright. Therefore he makes known his own circumstances to the churches. It was written to the Ephesians from Rome through Tychicus, of verses three hundred and twelve. To the Epistle to the Philippians.\n\nChapter 1.\n\nPaul and Timothy, servant of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with the overseers and deacons: grace to you and peace from God our Father and the Lord Jesus Christ. He writes this epistle","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"ἀνδράσιν ἐν τῇ διδασκαλίᾳ προκόψασι. Διὸ καὶ δογμάτων μὲν οὐχ ἅπτεται, ἐπειδὴ καὶ ἱκανῶς εἶχον τῆς περὶ τούτων γνώσεως, ἅτε πλουσίως παρ' αὐτοῦ τοῦ Ἀποστόλου τῶν τοιούτων ἀπολαύσαντες. Δύο δὲ αὐτοῖς σχεδὸν, ὡς εἰπεῖν, δι' ὅλης τῆς ἐπιστολῆς παραινεῖ, τὸ μὴ ὑψοῦσθαι, ἐπειδὴ καὶ τοῦτο οἶδεν ὥσπερ ἀκόλουθον τοῖς ἐγγὺς τοῦ κατορθωκέναι γενομένοις, καὶ τὸ χαίρειν διὰ παντός. Σφόδρα γὰρ ἠθύμουν, τὰ δεσμὰ τοῦ Ἀποστόλου ἀκούοντες, καὶ τὴν μέλλουσαν κρίσιν, καὶ τὸν προσδοκώμενον αὐτοῦ θάνατον. Οὔτε γὰρ ἤλπιζον αὐτὸν τὰς χεῖρας ἐκφεύξεσθαι τοῦ Νέρωνος, ἀνδρὸς τά τε ἄλλα μεμηνότος καὶ περὶ φόνους ἐπτοημένου. Διὸ καὶ λέοντα αὐτὸν ἐν τῇ πρὸς Τιμόθεον Ἐπιστολῇ καλεῖ. Ὁ Κύριος γάρ μοι παρέστη, φησὶν, καὶ ἐῥῥύσθην ἐκ στόματος λέοντος. Τὰ δὲ ἄλλα πάντα ἃ παραινεῖ αὐτοῖς, ὡς ἐν ἐπιδρομῇ παραινεῖ αὐτοῖς, ἐπειδήπερ, ὡς ἔφην, πολὺν παρ' αὐτοῖς διατρίψας χρόνον, πλεῖστα αὐτοῖς ὠφελήσας ἦν. Ἐπειδὴ τοῦτον αὐτοῖς τὸν Τιμόθεον ἐν αὐτῇ ἐπιστολῇ ἐπαγγέλλεται μικρὸν ὕστερον πέμψαι, τούτου χάριν κοινοποιεῖ τὴν ἐπιστολὴν, προεθίζων αὐτοὺς διδάσκαλον αὐτὸν δέχεσθαι. Εἰ γὰρ τῆς νῦν πεμπομένης αὐτοῖς διδασκαλίας κοινωνὸν αὐτὸν ὁ Παῦλος ἐποιήσατο, πῶς οὐχὶ καὶ παρεσόμενον μικρὸν ὕστερον δέξονται τοῦτον, οὗ ἤδη τῆς διδαχῆς ἀκηκόασιν; Ἰστέον δὲ ὡς ὅλῃ χώρᾳ καὶ ὅλῳ ἔθνει ἐκπέμπει τὴν ἐπιστολήν· καὶ τοῦτο δῆλον ἐκ τοῦ, σύμπασιν ἐπισκόποις, εἰπεῖν.","english":"to men who have advanced in teaching. Therefore he does not touch on doctrines, since they already had sufficient knowledge concerning these things, inasmuch as they had richly enjoyed such things from the Apostle himself. But there are, so to speak, two things he exhorts them about through almost the whole letter: not to be puffed up, since he knows that this too follows those who have come near to success, and to rejoice continually. For they were greatly disheartened, hearing of the Apostle's bonds, and the coming judgment, and his expected death. For they did not hope that he would escape the hands of Nero, a man mad in other respects too and frantic for murders. Therefore he also calls him a lion in the Epistle to Timothy. For the Lord, he says, stood by me, and I was delivered out of the mouth of the lion. But all the other things he exhorts them about, he exhorts them about as in a summary, since, as I said, having spent much time with them, he had benefited them greatly. Since he promises in this same letter to send Timothy to them a little later, for this reason he makes the letter common to all, accustoming them to receive him as a teacher. For if Paul made him a sharer in the teaching now sent to them, how will they not also receive him when he is present a little later, whose teaching they have already heard? But it should be known that he sends the letter to a whole region and a whole people; and this is clear from his saying, to all the bishops.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"Εὐχαριστῶ τῷ Θεῷ μου ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν, πάντοτε ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν, μετὰ χαρᾶς, τὴν δέησιν ποιούμενος, ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ Εὐαγγέλιον, ἀπὸ πρώτης ἡμέρας ἄχρι τοῦ νῦν, πεποιθὼς αὐτῷ τοῦτο, ὅτι ὁ ἐργασάμενος ἐν ὑμῖν ἔργον ἀγαθὸν, ἐπιτελέσει ἄχρις ἡμέρας Χριστοῦ. Προκοπὴν αὐτοῖς πολλὴν μαρτυρεῖ, ὅπου γε μεμνημένος αὐτῶν, οὐ μετὰ δακρύων ἢ στεναγμῶν, ὥσπερ ἐπὶ τῶν σαλευομένων μέμνηται, ἀλλὰ μετὰ πολλῆς εὐχαριστίας, ὅπερ ἴδιον τῶν κατορθούντων ἐστί. Ποῖον δὲ αὐτῶν τὸ κατόρθωμα, ἢ ὅτι κοινωνήσαντες αὐτῷ τοῦ Εὐαγγελίου, ἀπὸ τῆς ἀρχῆς μέχρι καὶ νῦν μεμενήκασι κοινωνοὶ, ἐν μηδενὶ τὸ παράπαν παρασαλευόμενοι; ὅπερ αὐτῷ καὶ τὴν ἀγαθὴν τοῦ μέλλοντος ἐλπίδα παρέχει. Οἶδα γὰρ, φησὶν, ὡς ἐπιτελέσετε τοῦτο τὸ ἔργον, ἕως ἂν αὐτῷ ἐν τῇ παρουσίᾳ τοῦ Κυρίου προσενέγκητε σῶον. Καθώς ἐστι δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν, διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου, καὶ ἐν τῇ ἀπολογίᾳ, καὶ βεβαιώσει τοῦ Εὐαγγελίου, συγκοινωνούς μοι τῆς χάριτος πάντας ὑμᾶς ὄντας. Ἐπειδὴ πεποίθησιν εἶπεν ἔχειν ἐπ' αὐτοῖς, δικαίαν λέγει ταύτην ἔχειν τὴν πεποίθησιν. Θαῤῥεῖν γάρ φησιν, ὡς πάντων αὐτῷ ἔσονται κοινωνοὶ, τῶν δεσμῶν, τῆς ἀπολογίας, τῆς χάριτος. Τὸ οὕτω περὶ τῶν πιστευσάντων θαῤῥεῖν, μεγάλη ἐστὶν αὐτῶν βεβαιότητος μαρτυρία. Μάρτυς γάρ μού ἐστιν ὁ Θεὸς, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν σπλάγχνοις Ἰησοῦ Χριστοῦ.","english":"I thank my God upon every remembrance of you, always in every prayer of mine for you all, making my prayer with joy, for your fellowship in the Gospel from the first day until now, being confident of this very thing, that he who began a good work in you will complete it until the day of Christ. He bears witness to their great progress, since when he remembers them, it is not with tears or groans, as he remembers those who are being shaken, but with much thanksgiving, which is characteristic of those who succeed. And what is their success, except that having shared with him in the Gospel, from the beginning until now they have remained sharers, being shaken in nothing at all? This also provides him with the good hope of the future. For I know, he says, that you will complete this work, until you present it to him whole at the coming of the Lord. Even as it is right for me to think this of you all, because I have you in my heart, both in my bonds and in the defense and confirmation of the Gospel, all of you being partakers with me of grace. Since he said he has confidence in them, he says he has this confidence as a just one. For he says he is confident that they will all be sharers with him in the bonds, the defense, the grace. To be so confident about those who have believed is a great testimony of their firmness. For God is my witness, how I long for you all in the affections of Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ, εἰς δόξαν καὶ ἔπαινον Θεοῦ. Ἐπειδὴ πολλὴν εἶπεν ἔχειν εἰς αὐτοὺς ἀγάπην, ὡς μηδαμοῦ αὐτοὺς παραλιπεῖν, μὴ ἐν δεσμοῖς ὄντα, μὴ ἐν ἀπολογίᾳ, τούτου χάριν μάρτυρα ἐπὶ τοσούτῳ πράγματι ἐπικαλεῖται τὸν Θεόν. Ἵνα δὲ μή τις ὑπολάβοι, ὡς διὰ τὴν διακονίαν ἣν ἀπέστελλον αὐτῷ, κολακεύων τὰ τοιαῦτα λέγει, ἐπήγαγεν, ἐν σπλάγχνοις Χριστοῦ Ἰησοῦ, δεικνὺς ὅτι ἡ ἀγάπη αὐτῷ διὰ τὸ εἰς Χριστὸν γνήσιόν ἐστιν, καὶ τοῦτο εὔχεται, τοῦ προκόπτειν αὐτοὺς ἐν ἐπιγνώσει καὶ αἰσθήσει, καὶ δοκιμαστὰς ἀκριβεῖς γενέσθαι τῶν καλῶν· οὕτω γὰρ ἔσονται ἀπρόσκοποι εἰς τὴν παρουσίαν τοῦ Χριστοῦ, τουτέστι κατὰ μηδένα τρόπον προσκόπτοντες. Οἱ γὰρ τοιοῦτοι, φησὶ, πλήρεις εὑρεθήσονται δικαιοσύνης καρποί· καὶ δικαιοσύνης, οὐ τῆς ἐν νόμῳ· ταύτην γὰρ καὶ ἐν τοῖς ἑξῆς ἀναιρεῖ· ἀλλὰ τῆς διὰ Χριστοῦ, ἥ τις καὶ εἰς δόξαν, καὶ ἔπαινον γίνεται Θεοῦ. Ἡ γὰρ κατὰ Θεὸν πολιτεία δοξάζει τὸν Πατέρα τὸν","english":"And this I pray, that your love may abound yet more and more in knowledge and in all perception, so that you may approve the things that are excellent, that you may be sincere and without offense unto the day of Christ, being filled with the fruit of righteousness which is through Jesus Christ, unto the glory and praise of God. Since he said that he had great love toward them, so as nowhere to pass them by, neither when in bonds, nor in his defense, for this reason he calls God as witness in so great a matter. But lest anyone should suppose that he says such things flattering them because of the ministry which they sent to him, he added, in the affections of Christ Jesus, showing that his love is genuine because of Christ, and this he prays, that they may advance in knowledge and perception, and become exact approvers of the good things; for thus they will be without offense at the coming of Christ, that is, in no way stumbling. For such persons, he says, will be found full of the fruits of righteousness; and of righteousness, not that which is in the law—for this he also abolishes in what follows—but that which is through Christ, which also becomes unto the glory and praise of God. For the conduct that is according to God glorifies the Father, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"ἐν τοῖς οὐρανοῖς. Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοὶ, ὅτι τὰ κατ' ἐμὲ, μᾶλλον εἰς προκοπὴν τοῦ Εὐαγγελίου ἐλήλυθεν, ὥστε τοὺς δεσμούς μου φανεροὺς γενέσθαι ἐν ὅλῳ τῷ πραιτορίῳ καὶ τοῖς λοιποῖς πᾶσιν, καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν Κυρίῳ πεποιθότας τοῖς δεσμοῖς μου, περισσοτέρως τολμᾷν ἀφόβως τὸν λόγον λαλεῖν. Γράφει μὲν αὐτοῖς τὴν ἐπιστολὴν ἀπὸ Ῥώμης ἐν πολλῇ οὖσιν ἀθυμίᾳ διὰ τὰ δεσμά. Ἐφ' οἷς δεσμοῖς τοσοῦτον ἀποτρέπει τοῦ λυπεῖσθαι, ὡς καὶ χαρὰν μεγάλην αὐτοὺς ἔχειν, διδάσκειν δι' αὐτὰ, ὅτι δι' αὐτῶν πλεονάζει τὸ κήρυγμα, καὶ ἡ πλάνη ἐξορίζεται. Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, τινὲς δὲ δι' εὐδοκίαν τὸν Χριστὸν κηρύσσουσιν. Οἱ ἐχθροὶ τοῦ κηρύγματος, δεθέντος τοῦ Ἀποστόλου διὰ τὸ κηρύσσειν τὸν Ἰησοῦν, βουλόμενοι πλέον κινῆσαι τὸν Νέρωνα, καὶ αὐτοὶ ἐκήρυττον τὸν Ἰησοῦν, καὶ συνέβαινεν αὐτοῖς τὸ ἐναντίον οὗ ἐβούλοντο ποιεῖν. Θέλοντες γὰρ καταλύσαι τὸ κήρυγμα, ηὔξανον μᾶλλον, εἰ καὶ οὐχ ἁγνῶς ἐκήρυσσον, τουτέστιν ἀπὸ καρδίας, καὶ αὐτὸ τοῦτο σπουδάζοντες, οὐ τὸ μαθεῖν ἀνθρώπους τὴν ἀλήθειαν, ἀλλὰ διὰ τὸ ἐγείρειν θλίψιν τῷ Ἀποστόλῳ. Οἱ μὲν ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἱ οἰόμενοι θλίψιν ἐπιφέρειν τοῖς δεσμοῖς μου· οἱ δὲ ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ Εὐαγγελίου κεῖμαι. Τί γάρ; Πλὴν παντὶ τρόπῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ Χριστὸς καταγγέλλεται. Ὅσοι ἁγνῶς, φησὶ, κηρύττουσι, θαῤῥοῦντες τῇ ἐμῇ ἀπολογίᾳ τοῦτο ποιοῦσιν. Ἤδεσαν γὰρ ὡς κοινὴ ἔσται ὑπὲρ αὐτῶν ἀπολογία ἡ παρὰ τοῦ Ἀποστόλου γινομένη. Χαίρω· ἐν τούτῳ χαίρω, ἀλλὰ καὶ χαρήσομαι.","english":"in the heavens. But I want you to know, brothers, that the things concerning me have rather come to the advancement of the Gospel, so that my bonds have become manifest in the whole praetorium and to all the rest, and that most of the brothers in the Lord, having been confident because of my bonds, dare more abundantly to speak the word without fear. He writes the letter to them from Rome, they being in great discouragement because of the bonds. By these bonds he so turns them away from grieving that they even have great joy, teaching through them that through them the preaching increases and error is driven out. Some indeed proclaim Christ through envy and strife, but some through good will. The enemies of the preaching, when the Apostle had been bound for preaching Jesus, wishing to stir Nero up the more, themselves also preached Jesus, and the opposite of what they wished to do happened to them. For wishing to destroy the preaching, they rather increased it, even if they preached not purely, that is, not from the heart, and were zealous for this very thing, not that men might learn the truth, but to stir up affliction for the Apostle. Some proclaim Christ out of selfish ambition, not purely, supposing to bring affliction to my bonds; but some out of love, knowing that I am appointed for the defense of the Gospel. What then? Only that in every way, whether by pretext or in truth, Christ is proclaimed. All who, he says, preach purely do this, being confident in my defense. For they knew that the defense made by the Apostle would be common on their behalf. I rejoice; in this I rejoice, but I will also rejoice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"Οἶδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως, καὶ ἐπιχορηγίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ, κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου. Τοσοῦτον ἀπέχω, φησὶ, τοῦ ἀλγεῖν ἐπὶ τοῖς δεσμοῖς καὶ τῇ μελλούσῃ ἀπολογίᾳ, οὐ μόνον τῇ ὑπὲρ ὧν ἐγὼ κηρύσσω, ἀλλὰ καὶ ὑπὲρ ὧν ἐκεῖνοι, ὥστε καὶ χαρὰν ἡγοῦμαι τὸ πρᾶγμα. Ἀποβήσεται γὰρ ἡμῖν εἰς σωτηρίαν· καὶ εὐθέως εἰσάγει τὸ μέτριον διὰ τῆς αὐτῶν δεήσεως καὶ χορηγίας τοῦ Πνεύματος, ταύτην αὐτῷ γίνεσθαι λέγων τὴν σωτηρίαν. Ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, ἀλλ' ἐν πάσᾳ παῤῥησίᾳ, ὡς πάντοτε καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου. Τουτέστιν, οὐ φόβῳ τῶν δεσμῶν, οὐ τῆς ἀπολογίας, οὐκ αὐτοῦ τοῦ θανάτου, προδώσω τὸ κήρυγμα. Εἴτε διὰ ζωῆς, εἴτε διὰ θανάτου. Κἂν ζῶ, φησὶ, πλεονάσω τῷ κηρύγματι, κἂν ἀποθάνω, πάλιν δοξάζεται Χριστὸς, ὅτι τοιούτους ἔσχε τοὺς ὑπηρέτας τὸ αὐτοῦ κήρυγμα, ὡς καὶ αὐτοῦ καταφρονῆσαι τοῦ θανάτου. Ἐμοὶ γὰρ τὸ ζῇν Χριστός. Βλέπε διὰ πόσων ἀπάγει αὐτοὺς τῆς λύπης. πρώτου μὲν, τοῦ μὴ αἰσχύνεσθαι· δευτέρου, τοῦ μεγαλύνεσθαι [διὰ] τὸν Χριστόν· τρίτου, τοῦ διὰ Χριστὸν μόνον αἱρεῖσθαι τὸ ζῇν, ἵνα τὴν διακονίαν αὐτοῦ πληρώσῃ. Καὶ τὸ ἀποθανεῖν κέρδος. Μὴ ἀλγεῖτε, φησὶν, ἐπὶ τοῖς δεσμοῖς μου. Καὶ αὐτὸ γὰρ τὸ ἀποθανεῖν ὑπὲρ τοῦ Χριστοῦ κέρδος μέγιστον. Εἰ δὲ τὸ ζῇν ἐν σαρκὶ, τοῦτό μοι καρπὸς ἔργου. Καὶ τί αἱρήσομαι οὐ γνωρίζω. Συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων Ἐπεξεργάζεται τὰ προειρημένα, καὶ οἷον ἑρμηνεύει, ὅ τι ἐστὶ τὸ, ἐμοὶ ζῆν ὁ Χριστός·","english":"For I know that this will turn out for me unto salvation through your prayer and the supply of the Spirit of Jesus Christ, according to my eager expectation and hope. So far, he says, am I from grieving over my bonds and the coming defense—not only for the sake of those things which I myself proclaim, but also for the sake of those things which they proclaim—that I even consider the matter a joy. For it will turn out for us unto salvation; and immediately he introduces the modest means by their prayer and the supply of the Spirit, saying that this salvation comes to him through them. That in nothing I shall be ashamed, but in all boldness, as always and now Christ shall be magnified in my body. That is, not through fear of bonds, not of the defense, not of death itself, will I betray the proclamation. Whether through life or through death. Whether I live, he says, I shall abound in the proclamation, or whether I die, Christ is again glorified, because his proclamation had such servants as even to despise death itself. For to me to live is Christ. See through how many things he leads them away from grief: first, from being ashamed; second, from the magnifying of Christ; third, from choosing to live for Christ alone, in order that he might fulfill his ministry. And to die is gain. Do not grieve, he says, over my bonds. For death itself for the sake of Christ is the greatest gain. But if to live in the flesh, this is for me the fruit of work. And what I shall choose I do not know. But I am constrained by the two, having the desire. He elaborates on what has been said before, and as it were interprets what this means: to me to live is Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":333,"ref":"p333","source":"λέγει οὖν, ὡς τὸ ζῇν Χριστὸς ταύτην τὴν ζωὴν, οὐδὲν ἄλλο ἐστὶν, ἢ ἐργασία πνευματικὴ, ἧς ὀφείλεταί μοι καρπός. Εἰς τὸ ἀναλύσαι, καὶ σὺν Χριστῷ εἶναι, πολλῷ μᾶλλον κρεῖσσον· τὸ δὲ ἐπιμένειν ἐν τῇ σαρκὶ, ἀναγκαιότερον δι' ὑμᾶς. Καὶ τοῦτο πεποιθὼς οἶδα, ὅτι μενῶ καὶ συμπαραμενῶ πᾶσιν ὑμῖν. Καὶ νῦν μὲν ἦν μετὰ Χριστοῦ, κατὰ τὸ, Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ. Ἀλλ' οὐχ οὕτως ὡς τότε. Νῦν μὲν γὰρ, φησὶν, ὁρῶμεν δι' ἐσόπτρου καὶ αἰνίγματος, τότε δὲ πρόσωπον πρὸς πρόσωπον. Εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως, ἵνα τὸ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ Ἰησοῦ ἐν ἐμοὶ, διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς. Ὅρα πάλιν πόσην αὐτοῖς μαρτυρεῖ ἐργασίαν καλοῦ. Ὁ γὰρ προκόπτων, βαδίζων προκόπτει. Ποῦ δὲ προκόπτουσιν, ἢ εἰς τὴν χαρὰν τῆς πίστεως; Ὁ δὲ εἰς ταύτην προκόπτων, καυχήσεται, φησὶν, ἐν Χριστῷ. Μόνον ἀξίως τοῦ Εὐαγγελίου τοῦ Χριστοῦ\n\nπολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς, εἴτε ἀπὼν, ἀκούσω τὰ περὶ ὑμῶν. Μαρτυρήσας αὐτοῖς πολλὴν προκοπὴν, ἠρέμα καταστέλλει αὐτοὺς, ἵνα μὴ φυσηθῶσιν ἀκούσαντες, ὡς προέκοψαν. Καταστέλλει δὲ, ἀξίαν αὐτοὺς τοῦ Εὐαγγελίου πολιτείαν ἐπιτηδεύειν παραινῶν. Ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ Εὐαγγελίου, καὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων, ἥ τις αὐτοῖς μέν ἐστιν ἔνδειξις ἀπωλείας, Εἰπὼν αὐτοῖς ἀξίους τοῦ Εὐαγγελίου πολιτεύεσθαι, λέγει καὶ τὸ εἶδος τῆς πολιτείας. Τοῦτο δέ ἐστι τὸ περὶ τὴν πίστιν γνήσιον. Ἄλλως γὰρ οὐ δύνασθε ἓν πνεῦμα γενέσθαι, ἢ οὕτως· ἔπειτα τὸ καὶ μίαν ἔχειν ψυχήν.","english":"He says, then, that to live is Christ—this life is nothing other than spiritual work, whose fruit is owed to me. To depart and be with Christ is much better by far; but to remain in the flesh is more necessary for your sake. And being confident of this, I know that I will remain and continue with you all. And now indeed he was with Christ, according to the saying, If you seek a proof of Christ who speaks in me. But not in the same way as then. For now, he says, we see through a mirror and in an enigma, but then face to face. For your progress and joy of faith, so that your boasting may abound in Christ Jesus in me, through my coming again to you. Observe again how great a witness he bears to their good work. For the one who progresses advances by walking. And where do they progress, if not to the joy of faith? And the one who progresses to this, he says, will boast in Christ. Only conduct yourselves worthily of the Gospel of Christ, so that whether I come and see you, or am absent, I may hear the things concerning you. Having testified to their great progress, he gently restrains them, so that they may not be puffed up upon hearing that they had progressed. And he restrains them by exhorting them to pursue a conduct worthy of the Gospel. That you stand firm in one spirit, striving together with one soul for the faith of the Gospel, and not being frightened in anything by those who oppose, which is to them indeed a proof of destruction. Having told them to conduct themselves worthily of the Gospel, he also states the form of that conduct. And this is genuineness in regard to the faith. For otherwise you cannot become one spirit—or rather, in this way: and also to have one soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"Τοῦτο δὲ ὑπερβαλλούσης ἀγάπης ἀπόδειξις. Μέγαν δὲ λέγει εἶναι τὸν ἐκ τούτων ἆθλον. Καὶ ποῖον τοῦτο, ἢ τὸ ἀθλητὰς αὐτοὺς γενέσθαι ὑπὲρ τοῦ Εὐαγγελίου; Ἦσαν γὰρ πολλοὶ οἱ ἀντικείμενοι οἱ τῆς περιτομῆς. Ἡμῖν δὲ σωτηρίας, καὶ τοῦτο ἀπὸ Θεοῦ· ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν. Ὅρα πάλιν ὡς ἠρέμα καταστέλλει. Εἰπὼν γὰρ ὅτι ἀθληταί ἐστε ὑπὲρ τοῦ Εὐαγγελίου, ἐπήγαγεν ὅτι αὐτὸ τοῦτο ἀπὸ Θεοῦ ἔρχεται· καὶ τοῦτο ὑμῖν ἐχαρίσθη τὸ πάσχειν ὑπὲρ αὐτοῦ. Τοῦτο δὲ, φησὶν, οὐ τὰ τοῦ φρονήματος διαλύων, οὐ τὰ τῆς προθέσεως· δεῖ γὰρ ἀγαθήν με ἔχειν πρόθεσιν, πάντα δὲ ἀγαθὰ ἡγεῖσθαι ἐκ Θεοῦ. Οὐκ ἐγὼ γὰρ, ἀλλ' ἡ χάρις ἡ σὺν ἐμοί. Τὸν αὐτὸν ἀγῶνα ἔχοντες, οἷον εἴδετε ἐν ἐμοὶ, καὶ νῦν ἀκούετε ἐν ἐμοί. Δύο χρήσιμα ἐνταῦθά ἐστι, καὶ τὸ μὴ ὑψοῦσθαι ὡς μόνους ἀθλητὰς, ὅπου γε κατὰ μίμησιν αὐτοῦ ἀθλοῦσι. Καὶ τοῦ μὴ δειλιᾷν ἐπὶ τοῖς δεσμοῖς, καὶ τῇ προσδοκίᾳ τοῦ θανάτου, ὅπου γε καὶ μιμεῖσθαι αὐτοὺς ἑαυτὸν παρακελεύεται. Ὅρα δὲ πόση ἀγωνία τῷ Παύλῳ περὶ τῶν μαθητῶν, ὡς καὶ κατορθούντων αὐτῶν, καὶ δεδιότων, ἀγωνιᾷν· κατορθούντων μὲν διὰ τὸ ὕψωμα, δεδιότων δὲ, διὰ τὴν τῆς δειλίας γενομένην ὑποστολήν. ΚΕΦΑΛ. Βʹ.","english":"This is proof of surpassing love. He says that great is the prize from these things. And what is this, except that they themselves become athletes for the Gospel? For there were many who opposed, those of the circumcision. But for us, salvation—and this is from God—because to you it was granted on behalf of Christ, not only to believe in him, but also to suffer for him. See again how gently he calms them down. For having said, \"You are athletes for the Gospel,\" he added that this very thing comes from God; and this was granted to you, to suffer for him. This, he says, does not dissolve the things of the mind, nor the things of the purpose; for it is necessary that I have a good purpose, and that I consider all good things to be from God. For not I, but the grace that is with me. Having the same struggle, such as you saw in me, and now hear in me. There are two useful things here: both not to be exalted as though they alone were athletes, since indeed they struggle in imitation of him; and not to be cowardly in the face of chains and the expectation of death, since indeed he urges them to imitate him. See how great is Paul's agony concerning the disciples, how, when they succeed and when they fear, he agonizes: when they succeed, because of the height; when they fear, because of the retreat that comes from cowardice. CHAPTER 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Εἴ τις οὖν παράκλησιν ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοὶ, πληρώσατέ μου τὴν χαρὰν, ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες. Μέλλων αὐτοῖς παραινεῖν ὁμοπίστοις εἶναι καὶ ὁμοψύχοις, ὥσπερ ὅρκῳ αὐτῶν προκαταλαμβάνει τὰς ψυχὰς, μονονουχὶ λέγων· πρὸς αὐτῆς τῆς παρακλήσεως ὑμᾶς ὁρκίζω, ἧς παρεκάλεσεν ἡμᾶς ὁ Χριστὸς, καὶ τῆς ἀγάπης, καὶ τῆς κοινωνίας τοῦ Πνεύματος, πρὸς αὐτῶν τῶν σπλάγχνων, πρὸς αὐτῶν τῶν οἰκτιρμῶν τοῦ Θεοῦ, πληρώσατέ μου τὴν χαράν. Αὕτη δέ ἐστι τὸ, ὁμοπίστους ὑμᾶς εἶναι καὶ ὁμοψύχους. Μηδὲν κατὰ ἐρίθειαν ἢ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ, ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν. Τοῦτο γάρ ἐστι μάλιστα τὸ τὰς αἱρέσεις ποιοῦν, ἔρις καὶ κενοδοξία. Μὴ τὰ ἑαυτῶν ἕκαστος σκοπεῖτε, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστος. Μὴ τοῦτο σκόπει, φησὶν, ὅπως διδάσκαλος καὶ μέγας τις ὀνομασθῇς, ἀλλ' ὅπως μὴ σκανδαλίσῃς τὸν ἀδελφόν. Τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἶσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος. Ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμψῃ, τῶν ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι Κύριος Ἰησοῦς Χριστός.","english":"If then there is any encouragement in Christ, if any consolation of love, if any fellowship of the Spirit, if any affection and mercies, fulfill my joy, that you think the same thing, having the same love, being of one soul, thinking the one thing. About to exhort them to be of the same faith and the same soul, as if by an oath he first takes hold of their souls, almost saying: By the encouragement itself with which Christ encouraged us I adjure you, and by the love, and by the fellowship of the Spirit, by the affection itself, by the mercies of God themselves, fulfill my joy. And this is: that you be of the same faith and the same soul. Do nothing according to rivalry or vainglory, but in humility, considering one another superior to yourselves. For this especially is what produces heresies, rivalry and vainglory. Let each look not to his own interests, but each also to those of others. Do not, he says, look to this, how you may be called a teacher and someone great, but how you may not scandalize your brother. For let this be thought in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant, being made in the likeness of men, and found in fashion as a man. He humbled himself, becoming obedient unto death, even death on a cross. Therefore God also highly exalted him, and gave him a name which is above every name, that in the name of Jesus Christ every knee should bow, of those in heaven, and on earth, and under the earth, and every tongue should confess that Jesus Christ is Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"Περὶ ταπεινοφροσύνης ἦν αὐτῷ ὁ λόγος, εἰ καὶ δόγματος ἅπτεται. Ὅρα δὲ πόση ἀκρίβεια τοῦ δόγματος. Ὅτι καὶ ἴσος τῷ Πατρὶ ὁ Χριστὸς, καὶ ὅτι ἑαυτὸν ἐκένωσε, καὶ ὅτι ἄνθρωπος γέγονε, καὶ ὅτι ἑκών. Ἵνα γὰρ μή τις ἀκούσας ὡς ὑπήκοος γέγονε τῷ Πατρὶ, ἀνάγκην νομίσῃ ἐπενέχθαι αὐτῷ, ὡς ἀπὸ μείζονος πρὸς ἐλάττονα, τούτου χάριν πολλαχοῦ τὸ, ἑαυτὸν, προσάπτει, ἑαυτὸν ἐκένωσε\n\nλέγων, καὶ ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος. Τοῦτο δὲ λέγει, ἓν τὸ θέλημα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ δηλῶν. Καὶ οὐ μόνον ταῦτα τὰ δόγματα δηλοῖ, ἀλλ' ὅτι καὶ ὑπέμεινε θάνατον, γενόμενος ἄνθρωπος, ὁ ἐν ἰσότητι τοῦ Πατρός· καὶ οὐχ ἁπλῶς θάνατον, ἀλλὰ θάνατον, τὸν διὰ σταυροῦ. Καὶ ὅτι οὐχὶ ἐκρατήθη θανάτῳ. Ὕψωσε γὰρ αὐτὸν, φησὶν, ὁ Θεός. Ὅταν δὲ τὸ, ὕψωσε καὶ ἤγειρε, καὶ τὰ τοιαῦτα ἀκούσῃς, τὴν οἰκονομίαν ἐννόει· μὴ γὰρ δὴ ὡς ἐλαττούμενον δυνάμεως αὐτὸν ἐννοήσῃς· αὐτὸς γάρ ἐστιν ἡ δύναμις τοῦ Πατρός. Χριστὸς γὰρ Θεοῦ δύναμις καὶ Θεοῦ σοφία. Εἰς δόξαν Θεοῦ Πατρός. Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε. Ἵνα οὕτω δοξάζηται, φησὶν, ὡς καὶ ὁ Πατὴρ, ἴσος τε καὶ ὅμοιος αὐτῷ. Μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον, ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου. Μᾶλλον γὰρ τὴν ἀγάπην ἐνδείκνυται τὴν πρὸς τὸν διδάσκαλον, ὁ παρὰ τὴν ἀπουσίαν ἀκούων αὐτοῦ. Ὁ μὲν γὰρ παρόντι πειθόμενος, ἴσως καὶ αἰσχυνόμενος τοῦτο ποιεῖ· ὁ δὲ παρὰ τὴν ἀπουσίαν ἀκούων, μέγα δείκνυσι τῆς εἰς τὸν διδάσκαλον ἀγάπης τὸ γνήσιον. Μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε. Πάλιν ἀγωνιᾷν αὐτοὺς ποιεῖ·","english":"His discourse was about humility, even if it touches on doctrine. And observe how great is the precision of the doctrine: that Christ is equal to the Father, and that he emptied himself, and that he became man, and that he did so willingly. For lest anyone, hearing that he became obedient to the Father, should suppose that necessity was imposed upon him, as from a greater to a lesser, for this reason in many places he attaches the phrase \"himself\"—\"he emptied himself,\" he says, and \"he humbled himself, becoming obedient.\" And in saying this, he makes clear that the will of the Father and of the Son is one. And he makes clear not only these doctrines, but also that he endured death, having become man, who is in equality with the Father; and not death simply, but death through the cross. And that he was not held by death. For God, he says, exalted him. And when you hear \"exalted\" and \"raised\" and such things, understand the economy; for do not suppose him as diminished in power—for he himself is the power of the Father. For Christ is the power of God and the wisdom of God. To the glory of God the Father. So then, my beloved, just as you always obeyed. That he may be glorified, he says, as also the Father, equal and like to him. Not only as in my presence, but now much more in my absence. For he shows more clearly the love toward the teacher who hears him in his absence. For the one who obeys while he is present perhaps does this even out of shame; but the one who hears in his absence shows the genuineness of his love for the teacher to be great. Work out your own salvation with fear and trembling. Again he makes them anxious—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"τοσοῦτον αὐτῶν τὴν ἐκ τοῦ κατορθοῦν κατασπᾷ ὀφρύν. Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν, καὶ τὸ θέλειν, καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας. Καὶ τοῦτό φησιν, οὐχ ὡς τῆς προαιρέσεως καθαιρετικὸν, ἀλλ' ὡς φοβούμενος πάλιν μὴ ἐπαρθῶσιν. Ὅτι γὰρ ἡ γνώμη αἰτία τοῦ ἀγαθοὺς ἡμᾶς εἶναι ἢ πονηροὺς, ἐδήλωσε διὰ τοῦ παραινέσαι μετὰ φόβου τὴν ἑαυτῶν σωτηρίαν ἐργάζεσθαι. Πάντα ποιεῖτε χωρὶς γογγυσμοῦ καὶ διαλογισμῶν, ἵνα γένησθε ἄμεμπτοι καὶ ἀκέραιοι, τέκνα Θεοῦ ἀμώμητα. Ὁ γὰρ τὰς ἐντολὰς ἐργαζόμενος μετὰ γογγυσμοῦ, ὡς βαρείων οὐσῶν, ἀπόλλυσι τὸν ἐπὶ ταύταις μισθόν. Τὸ δὲ, καὶ διαλογισμῶν, τοῦτο δηλοῖ, τὸ ἀδιστάκτως καὶ ἀνενδυάστως, καὶ μηδὲν διακρινομένους. Ὁ γὰρ οὕτως αὐτὰς ἐργαζόμενος ἔσται, φησὶν, ἄμεμπτος. Διὰ τὴν ἀγάπην, διὰ τὴν ἀρέσκειαν. Ἐν μέσῳ γενεᾶς σκολιᾶς καὶ διεστραμμένης. Γενεὰν σκολιὰν, τὴν τῶν Ἰουδαίων φησὶ, κατὰ τὸ εἰρημένον πρὸς αὐτοὺς ὑπὸ τοῦ Κυρίου· Γενεὰ σκολιὰ καὶ διεστραμμένη. Ἐν οἷς φαίνεσθε, ὡς φωστῆρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες. Οἱ γὰρ δυνάμενοι λέγειν, Ἐσημειώθη ἐφ' ὑμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε, οὗτοι δύνανται φωστῆρες γενέσθαι. Λόγον δὲ ζωῆς, τὸν εὐαγγελικόν φησιν. Εἰς καύχημα ἐμοὶ, καὶ εἰς ἡμέραν Χριστοῦ· ὅτι οὐκ εἰς κενὸν ἔδραμον, οὐδὲ εἰς κενὸν ἐκοπίασα. Μέγα γὰρ ὄντως διδασκάλων καύχημα ἡ τῶν μαθητῶν προκοπή. Μέχρι τίνος δὲ τὴν προκοπὴν φθάσαι δεῖ, ἢ μέχρι τῆς παρουσίας Χριστοῦ; τοῦτο δὲ λέγει, ἵνα αὐτὴν ἔχοντες ἀποθάνωμεν, μηδὲν αὐτῆς παρασαλεύσαντες. Οὕτω γὰρ αὐτὴν σῶαν ἐπιδειξόμεθα.","english":"...so much does he drag down their pride from success. For it is God who works in you, both to will and to work for his good pleasure. And he says this, not as abolishing free choice, but as fearing again lest they be puffed up. For that the will is the cause of our being good or evil, he made clear by exhorting them to work out their own salvation with fear. Do all things without grumbling and disputings, that you may become blameless and pure, children of God without blemish. For he who performs the commandments with grumbling, as though they were burdensome, loses the reward for them. And the phrase, and disputings, signifies this: without hesitation and without wavering, and discerning nothing. For he who performs them thus, he says, will be blameless. Because of love, because of pleasing. In the midst of a crooked and perverse generation. He calls the generation of the Jews crooked, according to what was said to them by the Lord: A crooked and perverse generation. Among whom you shine as lights in the world, holding fast the word of life. For those who can say, The light of your face has been marked upon us, O Lord, these can become lights. And the word of life, he means the gospel. For a boast to me, and for the day of Christ: that I did not run in vain, nor labor in vain. For truly the progress of disciples is a great boast for teachers. And to what point must progress reach, if not to the coming of Christ? And he says this, that having it we may die, having wavered in nothing of it. For thus we shall show it safe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"Ἀλλ' εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν. Τὸ δὲ αὐτὸ καὶ ὑμεῖς χαίρετε, καὶ συγχαίρετέ μοι. Σπονδὴν ἀεὶ τὸν θάνατον ἑαυτοῦ φησιν, καὶ ἐν τῇ πρὸς Τιμόθεον ὁμοίως· Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου πάρεστι. Λέγει οὖν, ὅτι Καὶ ἀποθνήσκω, καὶ θάνατόν μου καταψηφίζονται οἱ τῆς ἀληθείας ἐχθροὶ διὰ τὸ κήρυγμα, οὐχ ὅτι λυποῦμαι, ἀλλὰ χαίρω σφόδρα. Οὐκοῦν καὶ αὐτοὶ χαίρειν ὀφείλετε. Ἐλπίζω δὲ ἐν Κυρίῳ Ἰησοῦ, Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ, γνοὺς τὰ περὶ ὑμῶν. Πέμπω, φησὶν, ὑμῖν Τιμόθεον, ἵνα ἀκούων τὰ περὶ ὑμῶν, χαίρω. Οὐχ ὅτι ἠγνόει· αὐτὸς γὰρ ἔλεγεν εὐχαριστεῖν ὑπὲρ αὐτῶν καθ' ἑκάστην δέησιν. Τί οὖν ἐστι τὸ χαίρειν περὶ Τιμοθέου, ἢ ὅτι πεποίθασι καὶ χαίρουσιν ἐπὶ τοῖς δεσμοῖς τοῖς διὰ τὸ κήρυγμα; τοῦτο γὰρ αὐτοῖς καὶ παραινεῖ. Οὐδένα γὰρ ἔχω ἰσόψυχον, ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει. Οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ. Τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ Εὐαγγέλιον. Τοῦτον μὲν οὖν ἐλπίζω πέμψαι. Τοῦτο μέγιστον ἐγκώμιον Τιμοθέου, τὸ ἰσόψυχον εἶναι τῷ διδασκάλῳ· ἅμα δὲ καὶ προτροπῆς ἐστι, τὸν αὐτὸν μετὰ χαρᾶς προσδέξασθαι, ὡς αὐτὸν ὁρῶντας τὸν Ἀπόστολον. Ὡς ἂν ἀπίδω τὰ περὶ ἐμὲ ἐξ αὐτῆς.","english":"But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and rejoice together with you all. And do you also rejoice in the same way, and rejoice together with me. He always calls his death a drink offering, and likewise in the letter to Timothy: For I am already being poured out as a drink offering, and the time of my departure is at hand. He says, then, that both I am dying, and the enemies of the truth condemn me to death because of the preaching, not that I am grieved, but I rejoice exceedingly. Therefore you also ought to rejoice. But I hope in the Lord Jesus to send Timothy to you quickly, so that I too may be encouraged, having learned the things concerning you. I send, he says, Timothy to you, so that hearing the things concerning you, I may rejoice. Not that he was ignorant; for he himself said that he gave thanks for them in every prayer. What then is the rejoicing concerning Timothy, except that they have been persuaded and rejoice over the chains endured for the preaching? For this is what he also exhorts them to. For I have no one like-minded, who will genuinely care for the things concerning you. For all seek their own interests, not those of Jesus Christ. But you know his proven character, that as a father with a child he served with me for the Gospel. Him, then, I hope to send. This is the greatest praise of Timothy, that he is like-minded with his teacher; and at the same time it is an exhortation to receive the same man with joy, as if seeing the Apostle himself. So that I may see the things concerning me from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Πέποιθα δὲ ἐν Κυρίῳ. Ἐξ αὐτῆς μὲν, τῆς κρίσεως λέγει. Ὁ δὲ νοῦς οὗτος· Σκοπῶ, φησὶν, οἷά μοι τὰ περὶ τὴν κρίσιν γενήσεται, καὶ οὕτως ὑμῖν αὐτὸν ἀποστέλλω. Ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι Οἶδεν διὰ τοῦ Πνεύματος, ὅτι τὰ περὶ τὴν πρώτην αὐτοῦ ἀπολογίαν ἔσται ῥᾴδια, καὶ διελεύσεται, καὶ τὸν θάνατον, καὶ τὰ δεσμά· καὶ ὅτι οὕτως ἐγένετο, ἐδήλωσεν ἐν τῇ πρὸς Τιμόθεον εἰπὼν, Ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι παρέστη, ἀλλὰ πάντες με ἐγκατέλιπον. Ὁ δὲ Κύριός μοι παρέστη, καὶ ἐῤῥύσθην ἐκ στόματος λέοντος. Ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν, καὶ συνεργὸν, καὶ συστρατιώτην μου, ὑμῶν δὲ ἀπόστολον, καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς, ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς ἰδεῖν. Μεγάλη σύστασις περὶ ἑκάστου τῶν μαθητῶν, ὅπου γε Ἐπαφρόδιτον μὲν συνεργὸν καὶ συστρατιώτην λέγει, Τιμόθεον δὲ ὁμόψυχον. Καὶ ἀδημονῶν, διότι ἠκούσατε ὅτι ἠσθένησε. Καὶ γὰρ ἠσθένησε παραπλήσιον θανάτῳ, ἀλλὰ Θεὸς αὐτὸν ἠλέησεν· οὐκ αὐτὸν δὲ μόνον, ἀλλὰ καὶ ἐμέ. Ὁ Ἐπαφρόδιτος θλίψιν ἦν ὑπομείνας ἐν Φιλίπποις διὰ τὸ κήρυγμα, καὶ τοσαύτην, ὡς καὶ ἀπὸ τῶν παθῶν ὧν ἔπαθε, νοσῆσαι τὴν εἰς θάνατον νόσον· Οὐ μόνος δὲ αὐτὸς ἐλιθάσθη, ἀλλὰ καὶ ὁ Ἀπόστολος. Καὶ τοῦτο ἐδήλωσε γράφων Θεσσαλονικεῦσι· Αὐτοὶ γὰρ οἴδατε, φησὶν, ἀγαπητοὶ τὴν εἴσοδον ὑμῶν τὴν πρὸς ὑμᾶς, ὡς οὐ κενὴ γέγονεν, ἀλλὰ προπαθόντες καὶ ὑβρισθέντες, καθὼς οἴδατε, ἐν Φιλίπποις. Ἠθύμει οὖν ὁ Ἐπαφρόδιτος, ὅτι ἦσαν ἀκηκοότες, ὡς διὰ τὸ κήρυγμα τὸ εἰς αὐτοὺς, τοσοῦτος αὐτὸν περιέστη κίνδυνος, ὡς καὶ εἰς θάνατον ἐλθεῖν. Ἵνα μὴ λύπην ἐπὶ λύπην σχῶ.","english":"But I have trusted in the Lord. He speaks from the judgment itself. And this is the meaning: I consider, he says, what will become of my circumstances regarding the judgment, and so I send him to you. Because he himself will also come quickly. He knows through the Spirit that the circumstances regarding his first defense will be easy, and he will pass through both death and chains; and that it happened thus, he made clear in the letter to Timothy, saying, At my first defense no one stood by me, but all deserted me. But the Lord stood by me, and I was delivered out of the mouth of the lion. But I considered it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, and your apostle and minister of my need, since he was longing to see you all. Great is the commendation concerning each of the disciples, since indeed he calls Epaphroditus a fellow worker and fellow soldier, and Timothy like-minded. And he was distressed because you heard that he was sick. For indeed he was sick nearly to death, but God had mercy on him—and not on him only, but on me also. Epaphroditus had endured affliction in Philippi because of the preaching, and so great was it that from the sufferings he endured he fell sick with a sickness unto death. And he was not the only one stoned, but the Apostle also. And he made this clear when writing to the Thessalonians: For you yourselves know, he says, beloved, our entry among you, that it was not in vain, but after we had suffered beforehand and been mistreated, as you know, in Philippi. Epaphroditus was therefore disheartened because they had heard that on account of the preaching to them such great danger had surrounded him as even to come to death. So that I might not have sorrow upon sorrow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Σπουδαιοτέρως οὖν ἔπεμψα αὐτὸν, ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε, κἀγὼ ἀλυπότερος ὦ. Προσδέχεσθε οὖν αὐτὸν ἐν Κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε· ὅτι διὰ τὸ ἔργον τοῦ Χριστοῦ μέχρι θανάτου ἤγγισε, παραβουλευσάμενος τῇ ψυχῇ. Εἶχε μὲν οὖν λύπην διὰ τὴν τῶν διωκόντων ἀπώλειαν. Ὑγίανεν οὖν, φησὶν, ἵνα μὴ πρὸς ἐκείνῃ τῇ λύπῃ καὶ ἑτέραν σχῶ τὴν τοῦ θανάτου τοῦ Ἀποστόλου. Ἐλυπεῖτο δὲ, οὐχ ὅτι ἀνέλυε, καὶ σὺν Χριστῷ ἦν, ἀλλ' ὅτι χρείαν εἶχεν αὐτοῦ ἐν τῷ κηρύγματι, ὥσπερ ἀμέλει καὶ αὐτοῦ· ὡς καὶ αὐτὸς εἶπε· Τὸ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς. Οὐ παρῆτε ὑμεῖς, φησὶ, ἀλλ' ἐλειτουργήσατέ μοι δι' ἐκείνου, τῷ ἐκεῖνον πέμψαι. Ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας. Οὔπω τελείαν, φησὶ, τὴν λειτουργίαν πεποίημαι, ἣν λειτουργῶ ὑμῖν εἰς τὸ κήρυγμα. Ὑστερῶ δὲ, διὰ τοὺς ὑπὲρ τοῦ κηρύγματος δεσμούς. Τοῦτο οὖν τὸ ὑστέρημα ὁ ἀγαπητὸς ἀναπληροῖ Ἐπαφρόδιτος. ΚΕΦΑΛ. Γʹ. Τὸ λοιπὸν, ἀδελφοί μου, χαίρετε ἐν Κυρίῳ. Τὰ αὐτὰ γράφειν ὑμῖν ἐμοὶ μὲν οὐκ ὀκνηρόν. Καὶ ποῦ μοι τὸ χαίρειν, καὶ δεδεμένου αὐτοῦ. Ὑμῖν δὲ τὸ ἀσφαλές. Μεγάλως γὰρ αὐτῶν τὴν ψυχὴν ἠσφαλίζετο, διδάσκων μὴ ἀδημονεῖν ἐν τοῖς δεσμοῖς τοῖς διὰ τὸ κήρυγμα. Βλέπετε τοὺς κύνας· Βλέπετε τοὺς κακοὺς ἐργάτας. Τοὺς ἄρχοντας τῶν Ἰουδαίων φησὶ, περὶ ὧν ἐγέγραπτο, Πάντες κύνες ἐνεοὶ μὴ δυνάμενοι ὑλακτεῖν, καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ, οὐκ εἰδότες πλησμονήν. Βλέπετε τὴν κατατομήν. Μόνον γὰρ τὴν σάρκα κατατέμνουσιν, οὐδὲν ἐκ πράγματος ὠφελούμενοι· ἡ γὰρ σφραγὶς τῆς πίστεως ἡ περιτομή· οὐ πιστεύουσι δέ.","english":"I sent him therefore the more eagerly, so that seeing him again you might rejoice, and I might be less sorrowful. Receive him therefore in the Lord with all joy, and hold such men in honor; because for the work of Christ he drew near to death, having risked his life. He had sorrow, then, over the destruction of the persecutors. He recovered, then, he says, so that in addition to that sorrow I might not have another—the sorrow of the Apostle's death. But he was sorrowful, not because he was departing and being with Christ, but because he was needed for the preaching, just as indeed he was; as he himself also said: To remain in the flesh is more necessary for your sake. You were not present, he says, but you ministered to me through him, by sending him. That he might supply what was lacking on your part in your ministry to me. Not yet, he says, have I completed the ministry which I perform for you in the preaching. But I am lacking, because of the bonds for the sake of the preaching. This lack, then, the beloved Epaphroditus supplies. CHAPTER 3. Finally, my brethren, rejoice in the Lord. To write the same things to you is not troublesome to me. And where is rejoicing for me, when he is in bonds? But for you it is safe. For he greatly secured their soul, teaching them not to be dismayed in the bonds that are for the sake of the preaching. Beware of the dogs; beware of the evil workers. He means the rulers of the Jews, concerning whom it was written: All dogs are dumb, not able to bark; and the dogs are shameless in soul, not knowing satiety. Beware of the concision. For they cut only the flesh, profiting nothing in reality; for the seal of faith is circumcision; but they do not believe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"Τί γὰρ περιτέμνονται; τίνος σφραγίδα λαμβάνουσιν; οὐκοῦν κατατέμνονται μόνον. Ἡμεῖς γάρ ἐσμεν ἡ περιτομὴ, οἱ πνεύματι Θεοῦ λατρεύοντες, καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ, καὶ οὐκ ἐν σαρκὶ πεποιθότες· καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Οἱ πᾶσαν κοσμικὴν ἐπιθυμίαν ἀποτέμνοντες. Τοῦτο γὰρ ἡμῖν δέδωκε τὸ Πνεῦμα τοῦ Θεοῦ ποιεῖν, καὶ ἡ καύχησις ἡ εἰς τὸν Χριστόν. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον. Περιτομὴ ὀκταήμερος, ἐκ γένους Ἰσραὴλ, φυλῆς Βενιαμὶν, Ἑβραῖος ἐξ Ἑβραίων, κατὰ νόμον Φαρισαῖος, κατὰ ζῆλον διώκων τὴν Ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. Ἀλλ' ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. Ἀλλὰ μὲν οὖν καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ Κυρίου μου· δι' ὃν τὰ πάντα ἐζημιώθην,\n\nκαὶ ἡγοῦμαι σκύβαλα εἶναι, ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ μὴ ἔχων δικαιοσύνην τὴν ἐκ νόμου, ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ Θεοῦ δικαιοσύνην. Ἐπειδὴ μέγα ἐφρόνουν οἱ τοῦ γράμματος κήρυκες, ἐπί τε περιτομῇ καὶ γένει τῷ ἐξ Ἰσραὴλ, τούτου χάριν ἐφ' ἑαυτοῦ αὐτὸ ἐξουθενεῖ. Τότε γὰρ ἀληθὴς ἡ ἐξουδένωσις, οὐχ ὅταν μὴ σχών τις καταπτύει ὧν ἔχει, ἀλλ' ὅταν ἔχων, μικρὰ αὐτὰ ἡγῆται, καὶ εὐκαταφρόνητα τῇ τῶν μειζόνων καὶ ὑπερβαλλόντων εὑρέσει. Λέγει οὖν, ὅτι Πάντα αὐτῶν σχὼν τὰ σεμνὰ, καὶ τοσαύτην ἐν τοῖς νομικοῖς ἐπιδειξάμενος δικαιοσύνην, ὅσην οὐκ ἄλλος τις, πάντα ἥγημαι ζημίαν καὶ σκύβαλα, ὑπερβολῆς τινος οὔσης τῆς κατὰ Χριστὸν πολιτείας.","english":"For why are they circumcised? Whose seal do they receive? They are only cut in pieces. For we are the circumcision, who worship God in spirit, and boast in Christ Jesus, and do not trust in the flesh—although I myself have confidence also in the flesh. Those who cut off every worldly desire. For the Spirit of God has given us to do this, and the boasting that is in Christ. If anyone else thinks he has confidence in the flesh, I more: circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews, according to the law a Pharisee, according to zeal persecuting the Church, according to the righteousness that is in the law having become blameless. But whatever things were gain to me, these I have counted as loss for the sake of Christ. But indeed I also count all things to be loss because of the surpassing knowledge of Christ Jesus my Lord; for whose sake I have suffered the loss of all things, and I count them as dung, so that I may gain Christ and be found in him, not having a righteousness of my own from the law, but that which is through faith in Christ, the righteousness from God. Since the heralds of the letter were proud, both in circumcision and in their race from Israel, for this reason he despises it in his own case. For then is the despising true, not when one who does not have something spits upon what he has, but when one who has it considers these things small and contemptible in comparison with the discovery of greater and surpassing things. He says, then, that having possessed all their venerable things, and having displayed as much righteousness in legal matters as no other man, I have counted all things as loss and dung, the citizenship according to Christ being a certain excess.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"Τοσαύτη δέ ἐστιν ἡ ὑπερβολὴ, ὥστε εὔχομαι μηδεμίαν εὑρεθῆναι ἔχοντα ἐμαυτὸν νομικὴν δικαιοσύνην, ἵνα τὴν ἐκ Θεοῦ δικαιοσύνην κερδήσω. Ὅρα πῶς τὴν μὲν ἐκ νόμου δικαιοσύνην ἑαυτοῦ φησι, τὴν δὲ εὐαγγελικὴν, Θεοῦ δικαιοσύνην, ἵνα τοσοῦτον ᾖ ἀμφοτέρων τὸ μέσον, ὅσον ἀνθρώπου καὶ Θεοῦ. Ἐπὶ τῇ πίστει τοῦ γνῶναι αὐτὸν, καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ, καὶ τὴν κοινωνίαν τῶν παθημάτων αὐτοῦ, συμμορφούμενος τῷ θανάτῳ αὐτοῦ, εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τῶν νεκρῶν· οὐχ ὅτι ἤδη ἔλαβον, ἢ ἤδη τετελείωμαι· διώκω δὲ εἰ καὶ καταλάβω, ἐφ' ᾧ καὶ κατελήφθην ὑπὸ τοῦ Χριστοῦ. Διδάσκει τίς ἡ ἐκ Θεοῦ δικαιοσύνη· ἡ πίστις ἡ εἰς Χριστὸν, καὶ ἡ γνῶσις τῆς ἀναστάσεως αὐτοῦ, καὶ ἡ κοινωνία τῶν παθημάτων αὐτοῦ. Ταῦτα γὰρ ἐν ἐμοὶ εὑρεθέντα, φησὶ, καταντῆσαι ποιήσει εἰς τὴν ἀνάστασιν τὴν ἐκ τῶν νεκρῶν. Οὐχ ἁπλῶς δὲ εἶπε, καταντήσω, ἀλλὰ, εἴ πως καταντήσω. Δείκνυσιν ὅτι καὶ ἤδη τοῖς λαβοῦσι τῆς γνώσεως τὸ χάρισμα καὶ τῶν παθημάτων τὴν κοινωνίαν, πολλῆς τῆς νήψεως χρεία, ἵνα μὴ ἃ ἔλαβον ἀπολέσωσι. Καὶ τοῦτο ἐκ τῶν ἑξῆς δῆλον. Οὐχ ὅτι γὰρ ἤδη ἔλαβον, φησὶ, καὶ δὴ περὶ τοῦ τέλους θαῤῥῶ· ἀλλὰ διώκω, ἵνα καὶ καταλάβω. Τί δὲ, ἵνα καταλάβῃ, ἢ τοῦτο τὸ χάρισμα εἰς ὃ καὶ κατελήφθη ὑπὸ Χριστοῦ; ἐν τίνι δὲ κατελήφθη, ἢ τῇ ἀναστάσει; Εἷς γὰρ ὑπὲρ πάντων ἀπέθανεν, ἵνα πάντες ζήσωμεν. Φόβος οὖν μέ γας ἡμῖν καὶ ἀγωνία, μήποτε καὶ ἀναστάντες, ἀνάξιοι εὑρεθῶμεν τοῦ ἀναστήσαντος, καὶ ἀκούσωμεν τὸ, Οὐκ οἶδα ὑμᾶς. Ἀδελφοὶ, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι.","english":"So great is the excess that I pray to be found having no legal righteousness of my own, so that I may gain the righteousness that is from God. See how he calls the righteousness from the law his own, but the evangelical righteousness God's, so that the distance between the two is as great as that between man and God. On the basis of faith—to know him, and the power of his resurrection, and the fellowship of his sufferings, being conformed to his death, if somehow I may attain to the resurrection of the dead; not that I have already obtained it, or have already been made perfect; but I press on, if I may also lay hold of that for which I was laid hold of by Christ. He teaches what the righteousness from God is: the faith that is in Christ, and the knowledge of his resurrection, and the fellowship of his sufferings. For these things, he says, having been found in me, will cause me to attain to the resurrection from the dead. He did not say simply, I will attain, but, if somehow I may attain. He shows that even for those who have already received the gift of knowledge and the fellowship of sufferings, there is great need of sobriety, lest they lose what they have received. And this is clear from what follows. For he says, not that I have already obtained it, and indeed I am confident about the end; but I press on, that I may also lay hold. And what is it that he may lay hold of, except this gift for which he was also laid hold of by Christ? And in what was he laid hold of, except in the resurrection? For one died for all, that we all might live. Therefore there is great fear and agony for us, lest even after rising we be found unworthy of the one who raised us, and hear the words, I do not know you. Brothers, I do not yet consider that I myself have laid hold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"Ἔτι ἐφ' ἑαυτοῦ τὴν ταπεινοφροσύνην αὐτοῖς εἰσηγεῖται, ἄλλως τε καὶ ἐπειδὴ οὐ δεῖ μακαρίζειν ἄνθρωπον πρὸ τελευτῆς. Ἕως οὖν ὁ ἀγῶνος ἐνέστηκε καιρὸς, οὔπω κατείληφεν. Ἓν δὲ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω, ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ. Διδάσκει πῶς ἄν τις καταλάβοι· καὶ πῶς ἢ τῶν ὀπίσω ἐπιλανθανόμενος; Ὀπίσω δὲ, ἢ τὴν νομικὴν λατρείαν φησὶν, ἢ καὶ πάντα τὸν ἐφθαρμένον βίον, οὗ δεῖ ἐπιλανθανόμενον τοῖς ἔμπροσθεν ἐπεκτείνεσθαι, δηλαδὴ τὴν εὐαγγελικὴν πολιτείαν μετέρχεσθαι. Οὕτω γὰρ μόνως ἔστι τυχεῖν τοῦ βραβείου τῆς ἄνω κλήσεως. Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν. Ὅρα πάλιν ὑπερβολὴν ταπεινοφροσύνης. Οὐ γὰρ εἶπεν, ὅτι ἁπλῶς οὕτω δεῖ φρονεῖν, ἀλλὰ τοὺς τελείους οὕτω δεῖ φρονεῖν. Οὕτω δὲ, πῶς, ἢ τὸ οὔπω ἑαυτοὺς λογίζεσθαι κατειληφότας; Καὶ εἰ οἱ τέλειοι οὕτως, οἱ μὴ τοιοῦτοι, πῶς ἑαυτοὺς ὀφείλουσι λογίζεσθαι; Καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. Εἰ καὶ οὐχ οὕτω φρονεῖτε, φησὶν, ὡς ἡμεῖς λέγομεν, ὁ Θεὸς ὑμᾶς πληροφορήσει περὶ τούτου, ὅτι οὕτως ἐστὶν ὡς ἐδιδάξαμεν. Πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν κανόνι, τὸ αὐτὸ φρονεῖν. Εἰ καὶ ἀναμένομεν, φησὶ, τὴν ἐκ Θεοῦ ἀποκάλυψιν περὶ τῶν ζητουμένων, ἀλλ' ὅμως τούτου ἀντέχεσθε νυνὶ οὗ ἤδη ἔχετε. Καὶ τί ἦν ὃ εἶχον, ἢ τὸ φρονεῖν περὶ πίστεως ὀρθῆς; Συμμιμηταί μου γίνεσθε, ἀδελφοὶ, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας, καθὼς ἔχετε τύπον ἡμᾶς.","english":"Again he introduces humility to them by his own example, especially since one ought not to call a man blessed before his end. So long, then, as the time of the contest is at hand, he has not yet attained. But one thing I do: forgetting the things behind and stretching forward to the things before, I press on toward the goal, to the prize of the upward calling of God in Christ Jesus. He teaches how one might attain it; and how is it by forgetting the things behind? By \"behind\" he means either the legal worship, or indeed the whole corrupted life, which one must forget and stretch forward to the things before, that is, to pursue the evangelical way of life. For only in this way can one obtain the prize of the upward calling. As many, then, as are perfect, let us think this. Observe again the excess of humility. For he did not say that one ought simply to think this way, but that the perfect ought to think this way. And in this way—how? Is it not by not reckoning that we have already attained? And if the perfect think this way, how ought those who are not such to reckon themselves? And if in anything you think otherwise, God will reveal this also to you. Even if you do not think this way, he says, as we say, God will fully assure you concerning this, that it is as we have taught. Nevertheless, to what we have attained, let us walk by the same rule, think the same thing. Even if we await, he says, the revelation from God concerning the matters sought, yet now hold fast to this which you already have. And what was it that they had, but to think rightly concerning the faith? Be imitators of me, brothers, and observe those who walk thus, as you have us for a pattern.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Πολλοὶ γὰρ περιπατοῦσιν, οὓς πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ, ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. Ὑμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ\n\nΣωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν Χριστὸν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, εἰς τὸ γενέσθαι αὐτὸ σύμ μορφον τῷ σώματι τῆς δόξης αὐτοῦ, κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι ἑαυτῷ τὰ πάντα. ΚΕΦΑΛ. Δʹ. Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου. Πάλιν ἀναγκαῖον αὐτοῖς λέγει, τὸ μιμεῖσθαι αὐτὸν, καὶ εἰδέναι τίς οὕτω περιπατεῖ ὡς αὐτός. Τοῦτο δὲ λέγει, οὐχ ὑψηλοφρονῶν, ἀλλὰ ἀποτρέπων τῆς τῶν ἑτεροδιδασκάλων συνουσίας, δεικνὺς πόσον ἑκατέρων τὸ μέσον τῶν τε πνευματικῶν καὶ τῶν σαρκικῶν. Τὸ δὲ μέσον τοῦτο ἀπὸ τοῦ τέλους ἑκατέρων ἔστιν ἰδεῖν. Τῶν μὲν γὰρ, φησὶ, τὸ τέλος ἀπώλεια· τῶν δὲ, τὸ μετασχηματισθῆναι καὶ συμμόρφους γενέσθαι τῷ σώματι τῆς δόξης Χριστοῦ. Τοῦτο δὲ αὐτὸ μετασχηματισθῆναι, ἡμῶν δηλονότι τὰ σώματα, ποιήσει Χριστὸς, διὰ τὸ δύνασθαι, καὶ πάντα ἔχειν ὑποτεταγμένα· τὸ δὲ, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, τοῦτο δηλοῖ, ὅτι ἐπὶ τούτοις μέγα φρονοῦσιν, ἐφ' οἷς αὐτοὺς ἔδει αἰσχύνεσθαι. Πάντα γὰρ τὰ τῆς κοιλίας, αἰσχύνη καὶ φθορά. Οὕτω στήκετε ἐν Κυρίῳ, ἀγαπητοί. Οὕτω, πῶς; ὡς ἀπεκδεχόμενοι ἐξ οὐρανῶν Σωτῆρα τὸν Κύριον Ἰησοῦν. Στέφανον δὲ ἑαυτοῦ τοὺς μαθητὰς, φησὶ, διά τοι τῶν στεφάνων αὐτῷ γίνεσθαι πρόξενον τὴν ἐπακοὴν αὐτῶν τὴν εἰς τὸ κήρυγμα.","english":"For many walk, of whom I often told you, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things. For our citizenship exists in heaven, from which also\n\nwe await a Savior, the Lord Jesus Christ, who will transform the body of our humiliation, to make it conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. CHAPTER 4. Therefore, my brothers, beloved and longed for, my joy and crown. Again he says it is necessary for them to imitate him, and to know who walks as he does. And he says this not out of pride, but to turn them away from the company of false teachers, showing how great is the difference between the two, the spiritual and the carnal. And this difference can be seen from the end of each. For of the one, he says, the end is destruction; of the other, to be transformed and made conformable to the body of the glory of Christ. And this very transformation, namely of our bodies, Christ will accomplish, because he is able and has all things subject to him. And the phrase, and their glory is in their shame, means this: that they pride themselves greatly on those things of which they ought to be ashamed. For all the things of the belly are shame and corruption. So stand fast in the Lord, beloved. So how? As those who await from heaven the Savior, the Lord Jesus. And he calls his disciples his crown, because through the crowns their obedience to the preaching becomes for him a cause of reward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"Εὐωδίαν παρακαλῶ, καὶ Συντύχην παρακαλῶ τὸ αὐτὸ φρονεῖν ἐν Κυρίῳ. Ναὶ ἐρωτῶ καὶ σὲ, σύζυγε γνήσιε, συλλαμβάνου αὐταῖς, αἵτινες ἐν τῷ Εὐαγγελίῳ συνήθλησάν μοι, μετὰ καὶ Κλήμεντος, καὶ τῶν λοιπῶν συνεργῶν μου. Εἰπὼν ἐν τῷ καθόλῳ παράκλησιν, καὶ κατ' εἶδος αὐτὴν προσφέρει ἐπὶ τῶν ἐξόχων ἐν τῇ πίστει· καὶ τοῦτο δῆλον ἐκ τοῦ ἐπενεγκεῖν αὐτόν· Οἵτινες συνήθλησάν μοι ἐν τῷ Εὐαγγελίῳ. Τινὲς τὴν γυναῖκά φασιν αὐτοῦ παρακαλεῖν ἐνταῦθα. Ἀλλ' οὐκ ἔστιν. ἀλλά τινα γυναῖκα, ἢ καὶ ἄνδρα μιᾶς αὐτῶν. Ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς. Τοῦτο εἴρηκεν ἐκ τοῦ Κυρίου μαθών· Χαίρετε γὰρ, φησὶν, ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς. Χαίρετε ἐν Κυρίῳ πάντοτε. Κἂν ἐν δεσμοῖς, φησὶν, ἀκούητε τὸν διδάσκαλον, κἂν ἐν μάστιξιν, κἂν ἐν αὐτῷ θανάτῳ, καὶ οὐ μόνον ἐπὶ τῶν διδασκάλων δεῖ, ἀλλὰ καὶ αὐτοὶ ταῦτα διὰ Χριστὸν πάσχοιμεν. Πάλιν ἐρῶ, Χαίρετε, τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. Μονονουχὶ διαμαρτύρεται αὐτοῖς, ὡς οὐ δεῖ ἀθυμεῖν, ἀλλὰ χαίρειν. Ὁ Κύριος ἐγγύς· μηδὲν μεριμνᾶτε. Μὴ θορυβείτω, φησὶν, ὑμᾶς τὰ κατ' ἐμέ. Ὁ γὰρ Κύριός μοι παρέσται. Ἀλλ' ἐν παντὶ τῇ προσευχῇ, καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν Θεόν· καὶ εἰρήνη τοῦ Θεοῦ ἡ ὑπερέχουσα πάντα νοῦν. Ἐπειδὴ μηδὲν μεριμνᾷν αὐτοῖς εἶπεν, ἵνα μὴ ἀναπέσωσι, νομίσαντες αὐτὸν ἐν τῷ καθόλου τοῦτο ἀποφήνασθαι· Τούτου χάριν, φησὶν, εἶπον μὴ μεριμνᾷν ἐν τοῖς περὶ ἐμοῦ δεσμοῖς, ὡς δεινόν τι πάσχοντος ἐξ αὐτῶν. Οὐ γάρ εἰσι δεινά· ἀλλὰ μεριμνᾶτε, φησὶν, ἐν τῇ προσευχῇ, καὶ τῇ δεήσει τῇ πρὸς τὸν Θεόν.","english":"I appeal to Euodia, and I appeal to Syntyche, to think the same in the Lord. Yes, I ask you also, true companion, help these women who labored with me in the Gospel, together with Clement also and the rest of my fellow workers. Having given a general exhortation, he also offers it in specific form concerning those who are eminent in the faith; and this is clear from his adding: Who labored with me in the Gospel. Some say that he is here appealing to his own wife. But it is not so; rather, to a certain woman, or even a man, of one of them. Whose names are in the book of life. He has said this having learned it from the Lord; for, he says, Rejoice that your names are written in the heavens. Rejoice in the Lord always. Even if, he says, you hear the teacher in chains, even if under scourges, even if in death itself—and it is necessary not only in the case of teachers, but we ourselves also should suffer these things for Christ. Again I will say, Rejoice, let your gentleness be known to all men. He almost solemnly testifies to them that they ought not to be disheartened, but to rejoice. The Lord is near; do not be anxious about anything. Let not, he says, the things concerning me disturb you. For the Lord will be present with me. But in everything by prayer and supplication with thanksgiving let your requests be made known to God; and the peace of God which surpasses all understanding. Since he told them to be anxious about nothing, lest they fall back, thinking that he had declared this universally—for this reason, he says, I said not to be anxious in the matters of my chains, as though I were suffering something terrible from them. For they are not terrible; but, he says, be anxious in prayer and supplication toward God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"Αἰτεῖν γὰρ τὸν Θεὸν δεῖ, εὐχαριστοῦντας, οὐκ ἀθυμοῦντας, οὐδὲ ἀκηδιῶντας. Φρουρήσει τὰς καρδίας ὑμῶν, καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ. Πάλιν αὐτοῖς τὸ ὁμόπιστον εὔχεται. Τοῦτο γάρ ἐστι τὸ φρουρηθῆναι τὰς καρδίας αὐτῶν, καὶ τὰ νοήματα ἐν Χριστῷ. Τὸ λοιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνὰ, ὅσα δίκαια, ὅσα ἁγνὰ, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ, καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε, ἃ καὶ ἐμάθετε, καὶ παρελάβετε, καὶ ἠκούσατε. Ἐδίδαξεν ἡμᾶς ὁ Ἀπόστολος, ὡς κεφαλὴ παντὸς ἡμῖν ἀγαθοῦ ἡ πίστις, ἡ εἰς τὸν Χριστὸν, καὶ ὡς πάντα τὰ ἔργα τὰ κατ' ἀρετὴν, ὡς μέρος τι μικρὸν κατ' ἐκείνην εἰσίν. Ὅμοιον οὖν ὡσεὶ λέγοι· Ἔχετε τὴν πίστιν, ἣν καὶ φυλάττεσθαι ἐν ὑμῖν εὔχομαι. Λείπει δὲ ἔτι ὑμῖν ἡ κατ' ἀρετὴν πολιτεία, ἧς καὶ ἀντέχεσθαι ὑμᾶς παραινῶ. Τὸ λοιπὸν οὖν λέγε, οὐχ ὅτι μικρὸν τὸ κατ' ἀρετὴν πολιτεύεσθαι· μέγα γάρ· ἀλλ' ὅτι μικρὸν ὡς πρὸς σύγκρισιν τῆς πίστεως, καὶ περίλοιπον. Ὁ γὰρ θεμέλιος, καὶ ἡ ἀσφάλεια ἡ πίστις ἐστὶν, ἧς ἄνευ οὐ δυνατὸν οἰκοδομηθῆναί τι. Ἐπεὶ οὐδὲ οἰκοδομή ἐστιν, ὥσπερ οὐδὲ οἶκος ἄνευ θεμελίων. Ἔστιν οὖν ἡ μὲν πίστις τὰ θεμέλια, καὶ ἡ","english":"For one must ask God with thanksgiving, not with discouragement or slackness. He will guard your hearts and your thoughts in Christ Jesus. Again he prays for the same faith for them. For this is what it means for their hearts and their thoughts to be guarded in Christ. Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is of good report, if there is any virtue and if there is any praise, think on these things, which you also learned and received and heard. The Apostle has taught us that faith in Christ is the head of every good thing for us, and that all works according to virtue are as a small part compared to it. So it is as if he were saying: You have the faith, which I also pray may be guarded in you. But there still remains for you the conduct according to virtue, to which I also exhort you to hold fast. So then, say \"finally\" not because conducting oneself according to virtue is a small thing—for it is great—but because it is small in comparison with faith, and is what remains. For the foundation and the security is faith, without which it is impossible to build anything. Since there is no building, just as there is no house, without foundations. So then, faith is the foundations, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"τοῦ παντὸς οἴκου οἰκοδομὴ, αἱ δὲ πράξεις αἱ κατ' ἀρετὴν, ὀρόφῳ ἐοίκασι συγκλείοντι καὶ οἱονεὶ στεφανοῦντι τὸ πᾶν οἰκοδόμημα. Καὶ εἴδετε ἐν ἐμοί. Ἐπειδὴ πολλῆς ἀρετῆς εἶπεν ἀντέχεσθαι, ἀληθείας, σεμνότητος, δικαιοσύνης, ἁγνείας, φιλαδελφίας, εὐλογίας, καὶ πάντων ὅσα ποιοῦσιν ἀρετὴν, ὅσα εὐφημίαν· ἐπειδὴ τούτων πάντων εἶπεν ἐπιμελεῖσθαι, ἵνα μὴ δόξῃ μείζονα ὧν ἴσχυον ποιεῖν ἐπιτάττειν αὐτοῖς, τούτου χάριν ἐφ' ἑαυτοῦ εἰς τὸ κατορθοῦν αὐτὰ παρακαλεῖ αὐτούς. Ὅμοιον οὖν ὡς εἰ λέγοι· Ἵνα μὴ ἀκηδιάσητε, ὡς μεγάλων ὄντων τῶν ἐπιταγμάτων, καὶ μειζόνων ἢ δύνασθαι κατορθοῦν. Ἐν ἐμοὶ γὰρ, φησὶν, ἅπαντα ἠκούσατε γινόμενα, καὶ οὐ μόνον ἠκούσατε, ἀλλὰ καὶ τεθέασθε. Ταῦτα πράσσετε, καὶ ὁ Θεὸς τῆς εἰρήνης ἔσται μεθ' ὑμῶν. Παραινῶ, φησὶ, ποιεῖν αὐτὰ, ἐπειδὴ καὶ μέγας ὁ ὑπὲρ αὐτῶν μισθός· οὗτος δέ ἐστιν, τὸ σύνοικον ἔχειν τὸν Θεόν. Ἐχάρην δὲ ἐν Κυρίῳ μεγάλως, ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφ' ᾧ καὶ ἐφρονεῖτε· ἠκαιρεῖσθε δέ· οὐχ ὅτι καθ' ὑστέρησιν λέγω. Ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι. Οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν ἐν παντί· καὶ ἐν πᾶσι μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν, καὶ ὑστερεῖσθαι. Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ. Πλὴν καλῶς ἐποιήσατε συγκοινωνήσαντές μου τῇ θλίψει. Οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ Εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι Ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήψεως, εἰ μὴ ὑμεῖς μόνοι· ὅτι καὶ ἐν Θεσσαλονίκῃ, καὶ ἅπαξ, καὶ δὶς εἰς τὴν χρείαν μου ἐπέμψατε·","english":"The building of the whole house, and the actions according to virtue, resemble a roof that encloses and, as it were, crowns the whole structure. And you saw in me. Since he said to hold fast to much virtue—truth, dignity, righteousness, purity, brotherly love, good report, and all things that produce virtue and all that produce good repute—since he said to take care for all these things, lest he should seem to command them things greater than they were able to do, for this reason he appeals to his own example for their success in them. It is therefore as if he were saying: Lest you grow discouraged, as though the commandments were great and greater than you are able to accomplish. For in me, he says, you heard all these things being done, and not only did you hear, but you also beheld them. Practice these things, and the God of peace will be with you. I exhort you, he says, to do them, since great is the reward for them; and this is it—to have God dwelling with you. But I rejoiced in the Lord greatly, that now at length you have revived your thought for me, in which you also were thinking; but you lacked opportunity. Not that I speak because of want. For I have learned to be content in whatever state I am. I know both how to be brought low, and I know how to abound in everything; and in all things I am instructed both to be full and to hunger, both to abound and to suffer need. I can do all things through Christ who strengthens me. Nevertheless you did well in sharing with me in my affliction. And you yourselves also know, Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no church shared with me in the matter of giving and receiving, except you only; because even in Thessalonica, both once and twice you sent to my need.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"οὐχ ὅτι ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. Ἀπέχω δὲ πάντα, καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρ' Ἐπαφροδίτου τὰ παρ' ὑμῶν. Περὶ τῆς διακονίας ἧς ἀπέστειλαν αὐτῷ, λέγει. Ἐχάρη δὲ, οὐχ ὅτι ἔλαβεν, ἀλλ' ὅτι καρπὸν ἔσχον οἱ μαθηταί. Εἰ γὰρ ὁ Κύριος διέταξεν αὐτοὺς διδόναι, πῶς οὐκ ἔπταιον μὴ διδόντες; Οἰκείως οὖν σφόδρα τὸ, ἀνεθάλετε, εἶπεν. Ἀρχὴ γὰρ ἀγαθοῦ καρποῦ ἡ πρὸς τοὺς διδασκάλους κοινωνία, ὥσπερ ἀμέλει καὶ μαρασμοῦ, ἡ τούτων λήθη. Ὀσμὴν εὐωδίας, θυσίαν δεκτὴν, εὐάρεστον τῷ Θεῷ. Τοῦτο γάρ ἐστι τὸ παρέχον αὐτοῖς εὐωδιάζειν· νόμον γὰρ θεῖον πληροῦσιν. Ὁ δὲ Θεός μου πληρώσῃ πᾶσαν χρείαν ὑμῶν κατὰ τὸν πλοῦτον αὐτοῦ ἐν δόξῃ, ἐν Χριστῷ Ἰησοῦ. Τῷ Θεῷ καὶ Πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ἀσπάσασθε πάντα ἅγιον ἐν Χριστῷ Ἰησοῦ. Ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί· ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι. Μάλιστα δέ. Ὅρα τῆς διακονίας πόσος ὁ καρπός· τὸ πλουτισθῆναι αὐτοὺς ἐν δόξῃ Χριστοῦ· ἅμα δὲ καὶ ἠρέμα αὐτοὺς διδάσκει, ὡς διὰ τὸ χρήσιμον αὐτῶν ἐκέλευσεν αὐτοὺς ὁ Χριστὸς κοινωνεῖν τοῖς διδασκάλοις, ἵνα τῶν πνευματικῶν αὐτῶν μεταλάβωσιν. Ἐπεὶ πῶς οὐκ ἠδύνατο ὁ τούτους πλουτίζων, καὶ τοὺς διδασκάλους πλουτίσαι; Ἀλλ' οἰκονομίᾳ τοῦτο πεποίηκεν, ἵνα καὶ οἱ διδάσκαλοι μὴ κατεπαίρωνται τῶν μαθητῶν, ὡς δωρεὰν αὐτοὺς πλουτίζοντες, μήτε οἱ μαθηταὶ ἀκηδιῶσιν, ὡς ἀεὶ ἐν τῇ τῶν πτωχευόντων ὄντες τάξει, καὶ μηδὲν μεταδιδόντες αὐτοῖς. Διὰ τοῦτο ἀνάδοσιν καὶ κοινωνίαν ἐκέλευσε γίνεσθαι, εἰ καὶ τὰ τῶν διδασκάλων ἀσυγκρίτως μείζονα. Οἱ ἐκ τῆς Καίσαρος οἰκίας.","english":"Not that I seek the fruit that abounds to your account. But I have all, and abound; I am full, having received from Epaphroditus the things which were sent from you. He is speaking about the ministry which they sent to him. And he rejoiced, not because he received, but because the disciples had fruit. For if the Lord commanded them to give, how were they not wronging him by not giving? Therefore he said very fittingly, you have revived. For the beginning of good fruit is fellowship with teachers, just as, to be sure, forgetfulness of them is the beginning of withering. An odor of sweet smell, an acceptable sacrifice, well-pleasing to God. For this is what enables them to be a sweet savor; for they fulfill the divine law. But my God shall supply all your need according to his riches in glory, in Christ Jesus. To our God and Father be glory for ever and ever. Amen. Salute every saint in Christ Jesus. The brethren who are with me salute you; all the saints salute you. Especially, however. Observe how great is the fruit of the ministry: that they be enriched in the glory of Christ; and at the same time he gently teaches them that it was for their benefit that Christ commanded them to share with the teachers, so that they might partake of their spiritual things. For how could he who enriches these not also enrich the teachers? But he has done this by economy, so that neither the teachers might be puffed up against the disciples, as though enriching them for nothing, nor the disciples grow slack, as though always in the rank of the poor and giving nothing to them. For this reason he commanded that a giving over and fellowship take place, even if the things of the teachers are incomparably greater. Those of Caesar's household.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"Ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ. Παραμυθεῖται σφόδρα αὐτοὺς, τῷ εἰς τὸν οἶκον τὸν βασιλικὸν κεκρατηκέναι εἰπεῖν τὸ κήρυγμα, καὶ ἐπὶ τοσοῦτον, ὥστε καὶ τοὺς ἐν Φιλίπποις πιστοὺς κατασπάζεσθαι. Μετὰ τοῦ πνεύματος ὑμῶν. Ἀμήν. Δείκνυσιν ὡς πάντες, πρὸς οὓς γράφει τὴν ἐπιστολὴν, εἰσὶ πνευματικοί. Τοῦτο γὰρ καὶ δι' ὅλης τῆς ἐπιστολῆς αὐτοῖς μαρτυρεῖ. Πρὸς Φιλιππησίους ἐγράφη ἀπὸ Ῥώμης δι' Ἐπαφροδίτου. Στίχων σηʹ.\n\nΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΚΟΛΟΣΣΑΕΙΣ.\n\nΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nΠαῦλος, ἀπόστολος Χριστοῦ Ἰησοῦ, διὰ θελήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφός. Γράφει τὴν ἐπιστολὴν ἀνδράσι παραλαβοῦσι μὲν τοῦ Εὐαγγελίου τὸν λόγον παρὰ Ἐπαφρᾶ, δεομένοις δὲ τῆς πλείονος γνώσεως· οὐ γὰρ εἶχον τελείαν γνῶσιν. Διὸ καὶ δογμάτων βαθυτέρων ἅπτεται, καὶ εἰς αὐτὸ τὸ τῆς οἰκονομίας αὐτοὺς εἰσάγει πέλαγος, καὶ ἐπεύχεται τελειωθῆναι ταύτῃ τῇ γνώσει. Οὐ μόνον δὲ, ἀλλὰ καὶ παραινεῖ μὴ ἀπάγεσθαι, μήτε τοῖς ἐξ Ἑλληνικῆς ἀπάτης ἀποσυλῶσιν αὐτοὺς τῆς ἀληθείας, μήτε πιστεύειν τοῖς ἐν περιτομῇ. Ἀμφότεροι γὰρ ἔξω τοῦ κατὰ Θεὸν μυστηρίου εἰσίν. Ἔτι γε μὴν καὶ τὸν ἠθικὸν αὐτοῖς συνάπτει λόγον, ὁποίους εἶναι δεῖ τοὺς κατὰ Χριστὸν ζῶντας, διδάσκων αὐτούς. Τοῖς ἐν Κολοσσαῖς. Ἡ πόλις τῆς Φρυγίας. Ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ. Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Πιστοὶ, οὐ διὰ τὸ πιστεύειν μόνον καλούμεθα, ἀλλὰ καὶ διὰ τὸ πιστευθῆναι τοῦ Θεοῦ μυστήρια.","english":"The grace of the Lord Jesus Christ. He greatly encourages them by saying that the preaching had prevailed even into the royal household, and to such an extent that even the faithful in Philippi greet them. With your spirit. Amen. He shows that all to whom he writes the letter are spiritual. For this he testifies to them throughout the whole letter. It was written to the Philippians from Rome through Epaphroditus. One hundred forty-eight verses.\n\nTO THE EPISTLE TO THE COLOSSIANS.\n\nCHAPTER ONE.\n\nPaul, an apostle of Christ Jesus, by the will of God, and Timothy the brother. He writes the letter to men who had received the word of the Gospel from Epaphras, but who were in need of greater knowledge; for they did not have perfect knowledge. Therefore he also touches on deeper doctrines, and leads them into the very sea of the economy, and prays that they be perfected in this knowledge. And not only this, but he also exhorts them not to be led away, neither by those who despoil them of the truth through Greek deceit, nor to believe those who are in circumcision. For both are outside the mystery according to God. Furthermore, he also joins to this the ethical discourse, teaching them what sort of people those who live according to Christ ought to be. To those in Colossae. The city of Phrygia. To the holy and faithful brothers in Christ. Grace to you and peace from God our Father and the Lord Jesus Christ. We are called faithful, not only because we believe, but also because we have been entrusted with the mysteries of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"Εὐχαριστοῦμεν τῷ Θεῷ καὶ Πατρὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, πάντοτε περὶ ὑμῶν προσευχόμενοι, ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ, καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς. Εὐχαριστίαν ὑπὲρ αὐτῶν ἀναφέρειν φησὶ διὰ δύο ταῦτα, διά τε τὴν ὀρθὴν εἰς Χριστὸν πίστιν, καὶ τὴν ἀγάπην τὴν εἰς τοὺς ἁγίους. Ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ Εὐαγγελίου τοῦ παρόντος εἰς ὑμᾶς. Παρ' Ἐπαφρᾶ δηλονότι. Καθὼς καὶ ἐν παντὶ τῷ κόσμῳ, καὶ ἔστι καρποφορούμενον, καθὼς καὶ ἐν ὑμῖν, ἀφ' ἧς ἡμέρας ἠκούσατε, καὶ ἐπέγνωτε τὴν χάριν τοῦ Θεοῦ ἐν ἀληθείᾳ, καθὼς καὶ ἐμάθετε ἀπὸ Ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστι πιστὸς ὑπὲρ ὑμῶν διάκονος τοῦ Χριστοῦ, ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν Πνεύματι. Τὴν δύναμιν τοῦ Εὐαγγελίου λέγει, πρὸς βεβαίωσιν τῶν ἀκουόντων, λέγων αὐτὸ διήκειν διὰ τοῦ κόσμου παντὸς, καρποφορούμενον ἐν ἔργοις, καὶ αὐξανόμενον ταῖς προσθήκαις τῶν πιστευόντων, ὥστε εἰδέναι τοὺς ἀκούοντας, ὅτι καθάπερ ἐν μεγίστῃ πόλει, καταριθμοῦνται δι' ὅλης τῆς οἰκουμένης αἱ Ἐκκλησίαι. Διὰ τοῦτο καὶ ἡμεῖς, ἀφ' ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ, ἐν πάσῃ σοφίᾳ, καὶ συνέσει πνευματικῇ. Ἄξια σπουδῆς, φησὶν, ἐμοὶ τὰ καθ' ὑμᾶς. Διὸ καὶ ἀδιαλείπτως προσεύχομαι αἰτούμενος τὸ σοφίας δῶρον, ἵνα δι' αὐτοῦ μάθητε πῶς ἠθέλησεν ὁ Θεὸς τὸν κόσμον εἰς οἰκείωσιν τὴν ἑαυτοῦ ἀγαγεῖν, καὶ τίνι τρόπῳ τὰ τῆς οἰκειώσεως γενέσθαι δυνατὸν ἦν.","english":"We give thanks to God and the Father of our Lord Jesus Christ, always praying for you, having heard of your faith in Christ Jesus and the love which you have toward all the saints, because of the hope laid up for you in the heavens. He says that he offers thanksgiving on their behalf for these two reasons: both for their right faith in Christ and for their love toward the saints. Which you heard before in the word of the truth of the Gospel which is present with you. Evidently from Epaphras. Just as also in all the world, and it is bearing fruit, just as also in you, from the day you heard and came to know the grace of God in truth, just as also you learned from Epaphras our beloved fellow servant, who is a faithful minister of Christ on your behalf, who also declared to us your love in the Spirit. He speaks of the power of the Gospel, for the assurance of those who hear, saying that it extends through the whole world, bearing fruit in works and increasing by the additions of those who believe, so that those who hear may know that, just as in a very great city, the Churches are counted throughout the whole inhabited world. For this reason we also, from the day we heard, do not cease praying for you and asking that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding. These things concerning you, he says, are worthy of my zeal. Therefore I pray unceasingly, asking for the gift of wisdom, so that through it you may learn how God willed to bring the world into his own possession, and in what manner the things of that possession could come to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Τοῦ μὲν νόμου συνάπτειν Θεῷ μὴ ἰσχύοντος, Χριστοῦ καὶ μόνου συνάπτοντος, ὅτι αὐτὸς δικαιοσύνης τῆς ὑπὲρ ἀνθρώπων πληρωτὴς γενόμενος, τὸ πληρωθὲν ἐφ' ἑαυτοῦ χαρίζεται τοῖς πιστεύουσιν. Περιπατῆσαι ὑμᾶς ἀξίως τοῦ Κυρίου, εἰς πᾶσαν ἀρέσκειαν, ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες, καὶ αὐξανόμενοι εἰς τὴν ἐπίγνωσιν τοῦ Θεοῦ, ἐν πάσῃ δυνάμει κατὰ τὸ κράτος τῆς δόξης αὐτοῦ, εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς. Αὕτη γὰρ σοφία πνευματικὴ, ἐξ ἧς ὁ ὑγιὴς καὶ πνευματικὸς βίος. Ἐπιτείνει γὰρ τὴν προθυμίαν τῶν ἀγαθῶν ἔργων ἡ σύνεσις. Εὐχαριστοῦντες τῷ Θεῷ, τῷ ἱκανώσαντι ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί· ὃς ἐῤῥύσατο ἡμᾶς. Πατέρα ἡμῶν λέγει τὸν Θεὸν, κατὰ τὴν δοθεῖσαν ἡμῖν διὰ τῆς εἰς τὸν Μονογενῆ πίστεως υἱοθεσίαν· Ὅσοι γὰρ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι. Ἐκ τῆς ἐξουσίας τοῦ σκότους, μετέστησεν εἰς τὴν βασιλείαν τοῦ Υἱοῦ τῆς ἀγάπης αὐτοῦ, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν. Σκότος, ἡ ἐξουσία τοῦ διαβόλου, καὶ ἐν σκότῳ τὸ δύνασθαι ἔχει, καθάπερ ὁ κλέπτης ἐν νυκτί· οἷς δὲ μὴ παρέστη τὸ κακίας σκότος, κατὰ τούτων οὐκ ἰσχύει διάβολος. Οἱ δὲ τὴν ἐξουσίαν ταύτην ἀποφυγόντες, ὑπὸ τὴν βασιλείαν καθίστανται τοῦ Υἱοῦ, δι' οὗ ἐπανατρέχομεν ἐπὶ τὴν τοῦ Πατρὸς βασιλείαν. Ἐπειδὴ δὲ τῆς κατὰ σάρκα οἰκονομίας τὰ λεγόμενα, διὰ τοῦτο λέγεται","english":"While the law was unable to join us to God, Christ alone joins us, because he himself, having become the fulfiller of righteousness on behalf of mankind, grants to those who believe the fulfillment that was accomplished in himself. That you may walk worthily of the Lord, unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God, in all power according to the might of his glory, unto all endurance and patience with joy. For this is spiritual wisdom, from which comes the sound and spiritual life. For understanding intensifies the zeal of good works. Giving thanks to God, who has made us sufficient for the portion of the lot of the saints in the light; who has delivered us. He calls God our Father, according to the adoption as sons given to us through faith in the Only-Begotten; for as many as received him, he gave them authority to become children of God. From the authority of darkness, he has transferred us into the kingdom of the Son of his love, in whom we have redemption, the forgiveness of sins. Darkness is the authority of the devil, and in darkness he has his power, just as a thief in the night; but over those to whom the darkness of wickedness has not come near, the devil has no power. And those who have escaped this authority are placed under the kingdom of the Son, through whom we return to the kingdom of the Father. Since the things spoken belong to the fleshly economy, for this reason it is said","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Υἱὸς τῆς ἀγάπης τοῦ Πατρὸς, ἀντὶ ἀνθρώπων καὶ ὑπὲρ ἀνθρώπων ἀγαπηθεὶς, κατὰ τὴν ἐν ἀνθρώποις λειτουργικὴν ἐνέργειαν· καὶ κατὰ τὴν τοῦ δούλου μορφὴν πληρώσας τὰ ὑπὸ κόσμου ἐλλειπόμενα. Καὶ διὰ τοῦ αἵματος αὐτοῦ λέγει τὴν ἀπολύτρωσιν. Λύτρου γὰρ λόγῳ δέδοται τὸ αἷμα τοῦ Κυρίου, ἐξάγον τοὺς ὑπὸ θανάτου αἰχμαλώτους εἰς ζωήν· ὅτι οὐχ ἑτέρως οἷόν τε ἦν ἐπαναχθῆναι τοὺς ὑπὸ τὴν τοῦ θανάτου βασιλείαν, ἢ διὰ τοῦ κοινωνήσαντος ἡμῖν θανάτῳ, καὶ ὁδηγοῦντος ἡμᾶς ζωήν. Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου. Ἡ τῆς χάριτος ἐξήγησις εἰς τὴν θεολογίαν ἀνατρέχει. Ἀπὸ γὰρ τῆς ἐνεργείας τῆς ἐν τῇ παρουσίᾳ γινώσκομεν τὴν τοῦ Θεοῦ οὐσίαν τὴν πρὸ τῆς παρουσίας. Θεοῦ γὰρ ἔργον, τὸ σβέσαι θάνατον, καὶ ζωὴν ἀντικαταστῆσαι, καὶ τὸν κόσμον εἰς Θεὸν ἐπαναγαγεῖν. Διὰ τοῦτο λέγει· Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, ἵνα καὶ ὅτι ἔστι Θεὸς, ἐπιδείξῃ, καὶ ὅτι οὐχὶ ὁ Πατὴρ αὐτὸς, ἀλλ' εἰκὼν τοῦ Πατρὸς, ταυτότητα ἔχων πρὸς αὐτὸν, οὐκ αὐτὸς ὢν ἐκεῖνος. Πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε Θρόνοι, εἴτε Κυριότητες, εἴτε Ἀρχαὶ, εἴτε Ἐξουσίαι· τὰ πάντα δι' αὐτοῦ, καὶ εἰς αὐτὸν ἔκτισται, καὶ οὗτός ἐστι πρὸ πάντων. Ὅρα πῶς καὶ τὴν ἐκ Πατρὸς αὐτοῦ προαιώνιον κηρύττει γέννησιν, καὶ τῶν κτισμάτων αὐτὸν χωρίζει, τῷ λέγειν, ἐν αὐτῷ ἐκτίσθη τὰ πάντα. Εἰ δὲ ἀδελφότης ἦν υἱῶν δευτέρων ἐπὶ τῷ πρώτῳ γενομένων, οὐκ ἂν ἐν αὐτῷ ἔλεγεν αὐτὰ ἐκτίσθαι. Τῇ γὰρ σοφίᾳ πάντα ἐποίησεν ὁ Πατὴρ, Χριστὸς δὲ ἐστὶ Θεοῦ δύναμις καὶ σοφία.","english":"The Son of the Father's love, beloved on behalf of men and for men's sake, according to the liturgical activity among men; and according to the form of the servant, having fulfilled the things that were lacking in the world. And through his blood he speaks of the redemption. For by the account of a ransom, the blood of the Lord has been given, leading out those held captive under death into life; because it was not possible in any other way for those under the kingdom of death to be led back, except through him who shared death with us, and who leads us into life. Who is the image of the invisible God. The exposition of grace runs back up to theology. For from the activity in the presence we know the essence of God that existed before the presence. For it is God's work to quench death, and to replace it with life, and to lead the world back to God. Therefore he says: Who is the image of the invisible God, so that he may show both that he is God, and that he is not the Father himself, but the image of the Father, having identity with him, not being that one himself. Firstborn of all creation, because in him were created all things, those in the heavens and those on the earth, things visible and invisible, whether Thrones, or Dominions, or Principalities, or Authorities; all things through him, and into him have been created, and he is before all things. Observe how he proclaims both his generation from the Father before the ages, and separates him from created things, by saying, in him were created all things. But if there were a brotherhood of secondary sons who came to be after the first, he would not have said that they were created in him. For by Wisdom the Father made all things, and Christ is the power and wisdom of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Καὶ τὰ πάντα ἐν αὐτῷ συνέστηκε, καὶ αὐτός ἐστιν ἡ κεφαλὴ τῆς Ἐκκλησίας, ὅς ἐστιν ἀρχὴ, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων. Καὶ ἐν αὐτῷ, ἔκτισται, φησὶ, τὰ πάντα, καὶ ἐν αὐτῷ συνέστηκεν, καὶ αὐτός ἐστι κεφαλὴ, καὶ ἀμφότερα συνάγει, τά τε τῆς θεολογίας, καὶ τὰ τῆς κενώσεως. Αὐτὸς γὰρ, φησὶν, ἐστὶν ὁ πρὸ αἰώνων γεννηθεὶς, ὁ καὶ πρωτότοκος ἐκ τῶν νεκρῶν. Πρωτεύειν δὲ αὐτὸν λέγει, οὐχ ὡς τὸ πρωτεύειν προλαβόντα, ἀλλ' ὡς δόξαν ἡμῖν τοῦ πρωτεύεσθαι ὑπ' αὐτοῦ χαριζόμενον. Οὕτω γὰρ καὶ διαμένειν ἔμελλε τὰ ποιήματα, ἐξαρτηθέντα τοῦ δημιουργοῦ καὶ ἀποπεφευγότα τὴν φθορὰν, ἣν ὑπέμεινεν ἐν τῷ τὴν διάῤῥηξιν εἰς φθορὰν μεταβάλλειν ὅπερ εἶπεν ἐν τῇ πρὸς Ἐφεσίους. Ὅτι ἐν αὐτῷ ηὐδόκησε πᾶν τὸ πλήρωμα κατοι κῆσαι, καὶ δι' αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτὸν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ δι' αὐτοῦ, εἴτε τὰ ἐπὶ τῆς γῆς, εἴτε τὰ ἐν τοῖς οὐρανοῖς. Ὅτι ἐν αὐτῷ ηὐδόκησεν ἀνακεφαλαιώσασθαι τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ τῆς γῆς, οὕτω καὶ ἐνταῦθα πάλιν λέγει δι' ἑτέρων λέξεων. Ὁ γὰρ θάνατος τοῦ Χριστοῦ, καὶ τὸν ἄνθρωπον ἀνέσωσεν, καὶ ἀνεστοιχείωσε, καὶ τοὺς ἀγγέλους εἰς τὴν ἀρχαίαν ἤγαγε χαρὰν σωζομένων ἀνθρώπων, καὶ συνῆψε τὰ κάτω τοῖς ἄνω· καὶ τοῦτό ἐστι τὸ, ἀποκαταλλάξαι τὰ πάντα. Ἐποίησε γὰρ εἰρήνην, καὶ τὴν ἔχθραν ἦρεν ἐκ τοῦ μέσου. Διὸ καὶ ἔλεγον οἱ ἄγγελοι, Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη.","english":"And all things consist in him, and he is the head of the Church, who is the beginning, the firstborn from the dead, that in all things he himself might become preeminent. And in him, he says, all things were created, and in him they consist, and he is the head, and he gathers both together, both the things of theology and the things of the kenosis. For he, he says, is the one begotten before the ages, who is also the firstborn from the dead. He says that he is preeminent, not as having taken preeminence beforehand, but as granting us the glory of being ruled by him. For thus also the works were to remain, having been made dependent on the Creator and having escaped the corruption which he endured when he changed the rupture into corruption, which he spoke in the letter to the Ephesians. That in him all the fullness was pleased to dwell, and through him to reconcile all things to himself, having made peace through the blood of his cross, through him, whether things on earth or things in heaven. That in him he was pleased to sum up all things, both the things in heaven and the things on earth, so also here again he says it through other words. For the death of Christ both saved man and restored him to his elements, and brought the angels to the ancient joy at the salvation of men, and joined the things below to the things above; and this is the meaning of \"to reconcile all things.\" For he made peace and removed the enmity from the midst. Therefore the angels also said, Glory to God in the highest, and on earth peace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"Καὶ ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ, ἐν τοῖς ἔργοις τοῖς πονηροῖς, νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους, καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ. Ἐχθροὶ ἦσαν τῇ διανοίᾳ οἱ κεχωρισμένοι τοῦ Ἰσραὴλ διὰ τὸ ἐν ἔργοις εἶναι πονηροῖς. Τὴν μὲν προϋπάρχουσαν ἔχθραν, διὰ τὴν κακίαν καὶ ἀνομίαν εἰς φιλίαν ἐληλυθέναι φησὶ, διὰ τὸ νεκρωθῆναι τὸν τῆς σαρκὸς βίον, τὸν ἐν ἡμῖν μὲν ἐῤῥυπωμένον, ἐν Χριστῷ δὲ καθαρὸν, δοθέντα δὲ ὅμως εἰς νέκρωσιν ὑπὲρ τοῦ τὴν ἐν τῷ βίῳ τούτῳ παρ' ἡμῖν κεκρατηκυῖαν ἁμαρτίαν ἐκ βάθρων ἀναιρεθῆναι, ὥστε ἡμᾶς καθ' ἑτέραν ζωὴν τὴν ἐκ νεκρῶν παραστῆναι Θεῷ, μηκέτι ἐνόχους τοῖς ἐγκλήμασι τῆς προτέρας ζωῆς, ὅσοι δηλαδὴ συμμορφούμεθα τῷ θανάτῳ καὶ τῇ ἀναστάσει τοῦ Χριστοῦ. Εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι, καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ Εὐαγγελίου, οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν","english":"And you, who once were alienated and enemies in mind through wicked works, he has now reconciled in the body of his flesh through death, to present you holy and blameless and irreproachable before him. Those who were separated from Israel were enemies in mind because they were in wicked works. The enmity that existed beforehand, he says, has come into friendship through wickedness and lawlessness, because the life of the flesh has been put to death—the life that in us is defiled, but in Christ is pure, yet was given over to death so that the sin that prevailed among us in this life might be destroyed from its foundations, so that we might be presented to God in another life, the life from the dead, no longer liable to the accusations of the former life—as many of us, that is, as are conformed to the death and resurrection of Christ. If indeed you continue in the faith, established and steadfast, and not moved away from the hope of the Gospel which you heard, which was proclaimed in all creation under the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"οὐρανὸν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος. Ἐπειδὴ ἀκοῇ τὰ κατ' αὐτοὺς οἶδεν, ἀμφιβόλως εἴρηκεν, Εἴ γε ἐπιμένετε. Δηλονότι τῆς πίστεως ἡ ἐπιμονὴ βεβαιοῖ τὴν πρὸς Θεὸν οἰκείωσιν. Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν. Ἐναγώνιον τὸ ἔργον τοῦ Ἀποστόλου. Καὶ ἐπειδὴ περὶ τὸ ἔργον ἐστὶ πρόθυμος, χαίρει καὶ ἐν τοῖς ἀγωνίσμασιν οἷς ἀγωνίζεται ὑπὲρ τῆς Ἐκκλησίας. Καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ Ἐκκλησία· ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ Θεοῦ, τὴν δοθεῖσάν μοι εἰς ὑμᾶς. Τουτέστι τῆς Ἐκκλησίας· καθὸ γὰρ αὐτοῦ ἡ Ἐκκλησία. Πληρῶσαι τὸν λόγον τοῦ Θεοῦ, τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων, καὶ ἀπὸ τῶν γενεῶν· νυνὶ δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, οἷς ἠθέλησεν ὁ Θεὸς γνωρίσαι, τίς ὁ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅς ἐστι Χριστὸς, ἐν ὑμῖν ἡ ἐλπὶς τῆς δόξης, ὃν ἡμεῖς καταγγέλλομεν, νουθετοῦντες πάντα ἄνθρωπον, καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ Ἰησοῦ, εἰς ὃ καὶ κοπιῶ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ, τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει. ΚΕΦΑΛ. Βʹ.","english":"...heaven, of which I, Paul, became a minister. Since he knows their circumstances by report, he has spoken with ambiguity: “If indeed you continue.” Clearly, perseverance in the faith confirms our reconciliation with God. Now I rejoice in my sufferings for you. The apostle’s work is a contest. And since he is zealous for the work, he rejoices also in the struggles in which he struggles on behalf of the Church. And I fill up what is lacking in the afflictions of Christ in my flesh for the sake of his body, which is the Church, of which I became a minister according to the stewardship of God that was given to me for you. That is, of the Church; for insofar as the Church is his. To fulfill the word of God, the mystery hidden from the ages and from the generations; but now it has been revealed to his saints, to whom God willed to make known what is the wealth of the glory of this mystery among the nations, which is Christ, the hope of glory in you, whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus, for which I also labor, struggling according to his working which is working in me in power. Chapter 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"Θέλω δὲ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐχ ἑωράκασι τὸ πρόσωπόν μου ἐν σαρκὶ, ἵνα πληρωθῶσιν αἱ καρδίαι αὐτῶν συμβιβασθέντων ἐν ἀγάπῃ, καὶ εἰς πάντα πλοῦτον τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ Θεοῦ, καὶ Πατρὸς, καὶ τοῦ Χριστοῦ, ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας, καὶ τῆς γνώσεως ἀπόκρυφοι. Ἡ διακονία τοῦ Ἀποστόλου ἐστὶν ἐν τῇ λόγου διδασκαλίᾳ. Ὁ δὲ λόγος ἐστὶ περὶ τῆς τοῦ κόσμου σωτηρίας, τῆς πάλαι μὲν ἐξ ἀϊδίου παρὰ Θεῷ βεβουλευμένης καὶ ὁρισθείσης, ἐμφανῶς δὲ νῦν καταστησάσης, καὶ γινωσκομένης παρὰ τοῖς ἀξίοις τῆς γνώσεως, οὐ διὰ σοφίας σαρκικῆς, ἀλλὰ διὰ τῆς ἀποκεκρυμμένης ἀεὶ παρὰ Θεῷ, ὑπερκοσμίου τυγχανούσης, καὶ ἐν Πνεύματι ἁγίῳ κειμένης, ἧς δέονται καὶ οἱ ἐκ τῆς ἀνθρωπίνης σοφίας ἐρχόμενοι, καὶ οἱ ἐκ νόμου, ὅτι μήτε νόμος ἐξέφηνεν ἀργῶς τὸ μυστήριον, μήτε κόσμος κατέλαβεν. Τοῦτο δὲ λέγω, ἵνα μή τις ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ. Εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν, καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. Διὰ τοῦτο, φησὶν, εἴρηκα τοὺς πάντας θησαυροὺς τῆς σοφίας ἐν Χριστῷ τυγχάνειν, ἵνα μὴ τὴν ἔξωθεν σοφίαν ἐπιζητῆτε. Ἐπειδὴ καὶ οὐ παρὼν ὑμῖν σωματικῶς, πάρειμι πνευματικῶς, καὶ χαίρω ἐπὶ τῇ πίστει, καὶ εὐταξίᾳ τῆς Ἐκκλησίας. Βλέπω δὲ καὶ τὸ ἐνδεὲς ὑμῶν, καὶ τὸ ἐν χρείᾳ τῆς διδασκαλίας. Ἐπὶ γὰρ πίστει γνῶσις ἀναγκαία.","english":"I want you to know how great a struggle I have for you and for those in Laodicea, and for all who have not seen my face in the flesh, so that their hearts may be filled, being knit together in love, and unto all the riches of the full assurance of understanding, unto the knowledge of the mystery of God, both Father and Christ, in whom are all the treasures of wisdom and knowledge hidden. The ministry of the Apostle lies in the teaching of the word. And the word concerns the salvation of the world, which was long ago counseled and ordained by God from eternity, but has now been openly established and is known by those worthy of the knowledge—not through fleshly wisdom, but through that which was always hidden with God, being supramundane and laid up in the Holy Spirit, which both those who come from human wisdom and those who come from the law need, since neither did the law clearly reveal the mystery, nor did the world comprehend it. I say this so that no one may deceive you by plausible argument. For even if I am absent in the flesh, yet I am with you in the spirit, rejoicing and seeing your order and the firmness of your faith in Christ. For this reason, he says, I have said that all the treasures of wisdom are in Christ, so that you may not seek wisdom from outside. Since, though not present with you bodily, I am present spiritually, and I rejoice in the faith and good order of the Church. And I see also what is lacking in you, and what is in need of teaching. For upon faith, knowledge is necessary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε, ἐῤῥιζωμένοι, καὶ ἐποικοδομούμενοι ἐν αὐτῷ, καὶ βεβαιούμενοι ἐν τῇ πίστει, καθὼς ἐδιδάχθητε περισσεύοντες ἐν αὐτῇ. Ἐπειδὴ μήπω διὰ τῆς ἐπιστολιμαίου διδασκαλίας οἶδεν αὐτοὺς δυναμένους φθάνειν εἰς τὸ τῆς σοφίας βάθος, πρὸς ἀσφάλειαν παραγγέλματι αὐτοὺς προκαταλαμβάνει, λέγων ἀγαθὴν εἶναι τὴν παράδοσιν ἣν παρειλήφασι, καὶ μόνην ἀληθῆ τὴν περὶ Χριστοῦ διδασκαλίαν, ἣν ὁ Ἐπαφρᾶς παραδέδωκεν, καὶ δεῖν τὸ βέβαιον ἐπὶ τῇ πίστει φυλάξαι, καὶ προσθεῖναι τὴν τῆς ἀγάπης ἐποικοδόμησιν, καὶ προκόπτειν ἐν ἔργοις ἀγαθοῖς ἀεὶ, καὶ τὰ τῶν θλίψεων ἐν ὑπομονῇ μετ' εὐχαριστίας. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου, καὶ οὐ κατὰ Χριστόν. Πλεονάζει κατὰ ταύτην τὴν ἐπιστολὴν πρὸς Ἕλληνας καὶ Ἰουδαίους διαλεγόμενος, ἑκατέρας ἐκτροπῆς ἀφαιρῶν τοὺς πεπιστευκότας. Πρῶτον μὲν οὖν τὴν ἐκ φιλοσοφίας ἀποσύλησιν φυλάττεται, κενὴν ἀπάτην λέγων εἶναι τὴν φιλοσοφίαν, ὅτι σχήματι καταπλήττει, καὶ πιθανότητι λόγων τῆς ἀληθείας","english":"As therefore you received Christ Jesus the Lord, walk in him, rooted and built up in him, and established in the faith, just as you were taught, abounding in it. Since he knows that they are not yet able, through epistolary teaching, to reach the depth of wisdom, he forestalls them with a command for their security, saying that the tradition which they have received is good, and that the teaching concerning Christ alone is true—the teaching which Epaphras handed down—and that they must keep what is firm in the faith, and add the building-up of love, and always advance in good works, and [endure] the things of afflictions in patience with thanksgiving. See to it that no one be the one who takes you captive through philosophy and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Christ. In this letter he speaks at greater length to Greeks and Jews, removing those who have believed from each of the two deviations. First, then, he guards against the despoiling that comes from philosophy, saying that philosophy is empty deceit, because by its outward show it astounds, and by the persuasiveness of its words [turns them away] from the truth","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"ἀφεστηκυῖα. Οὐ γὰρ ἱκανὰ περὶ Θεοῦ τὰ ἐξ ἀνθρώπων νοήματα, ἐπειδὴ πᾶσαι αἱ ἀνθρώπιναι καταλήψεις ἐκ τῶν ὁρατῶν οὖσαι, καὶ ἐκ τῶν τοῦ κόσμου στοιχείων, οὐκ εἰσὶ βέβαιαι πρὸς τὴν τῶν ζητουμένων κατάληψιν, τῶν ἀοράτων τῶν ζητουμένων. Ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. Ἐν Χριστῷ, φησὶ, καὶ ὁ Πατήρ ἐστι καὶ τὸ ἅγιον Πνεῦμα. Καὶ ἵνα μή τις νομίσῃ σχετικὴν εἶναι τὴν κατοίκησιν, ἢ συναπτικὴν ἁπλῶς, τούτου χάριν εἶπε, σωματικῶς, ἀντὶ τοῦ, οὐσιωδῶς. Λέγει οὖν, ὡς οὗτος ὁ γενόμενος ἄνθρωπός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ, ὁ ὁμοούσιος αὐτῷ τε καὶ τῷ ἁγίῳ Πνεύματι. Καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι. Ἐπειδὴ σὰρξ αὐτοῦ καὶ μέλη γεγόνατε, καὶ κεφαλὴν αὐτὸν ἔχετε, τούτου χάριν Πνεύματος ἁγίου ἐστὲ πεπληρωμένοι. Ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας. Εἰ καὶ ὁμοούσιος, φησὶ, γέγονεν ἡμῖν κατὰ τὴν σάρκα, ἤτοι τὴν ἀνθρωπότητα, ἀλλ' οὖν καὶ οὗτός ἐστι κατεξουσιάζων τῶν ἀνθρώπων. Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ, τοῦ ἐγείραντος αὐτὸν ἐκ τῶν νεκρῶν. Καὶ ὑμᾶς νεκροὺς ὄντας ἐν τοῖς παραπτώμασι, καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ὑμῖν πάντα τὰ παραπτώματα. Ἐπισυνάπτει τοῖς Ἰουδαϊκοῖς τὰ Ἑλληνικὰ, οὐκ ἐκβάλλων αὐτὰ ὥσπερ ἐκεῖνα, ἀλλ' ὑπεραναβαίνων, καὶ σώζων ἐν τοῖς πνευματικοῖς τὰ σωματικά.","english":"Having departed. For human thoughts about God are not sufficient, since all human apprehensions, being from things visible and from the elements of the world, are not reliable for the apprehension of the things sought, of the invisible things sought. That in him dwells all the fullness of the Godhead bodily. In Christ, he says, both the Father is and the Holy Spirit. And so that no one might think the indwelling is relational, or merely conjunctive, for this reason he said bodily, instead of substantially. He says, then, that this one who became man is the Son of God, consubstantial with himself and with the Holy Spirit. And you are filled in him. Since you have become his flesh and members, and have him as head, for this reason you are filled with the Holy Spirit. Who is the head of all principality and power. Even if, he says, he has become consubstantial with us according to the flesh, that is, the humanity, nevertheless he is also the one exercising authority over men. In whom also you were circumcised with a circumcision made without hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ, buried with him in baptism, in which also you were raised with him through faith in the working of God, who raised him from the dead. And you, being dead in trespasses and in the uncircumcision of your flesh, he made alive together with him, having forgiven you all trespasses. He joins the Greek things to the Jewish, not casting them out as those, but going beyond them, and preserving the bodily things in the spiritual.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Τὸ πρῶτον οὖν γνώρισμα τοῦ Ἰουδαϊσμοῦ τὴν περιτομὴν ἔχων, ἡμᾶς, φησὶ, πιστεύοντας τῇ ἀληθεῖ περιτομῇ Χριστοῦ, καὶ μετέχοντας αὐτῆς· αὕτη δέ ἐστιν οὐ διὰ χειρουργίας ἀνθρωπίνης γινομένη, ἀλλὰ διὰ τῆς τοῦ σώματος ἑκουσίου ἀποδύσεως, τοῦ γηΐνου βίου ἀποτιθεμένου εἰς ἀνάληψιν τοῦ οὐρανίου, τοῦ δι' ἀναστάσεως ἡμῖν ἀποδιδομένου· ἥντινα ἀνάστασιν ἤδη μὲν ἔχομεν δυνάμει, πιστεύοντες τῷ ὑπὲρ ἡμῶν ἀναστάντι, κομιούμεθα δὲ καὶ ἔργῳ τὴν ἀνάστασιν ἐν τῷ ἰδίῳ καιρῷ. Ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον τοῖς δόγμασιν, ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου, προσηλώσας αὐτῷ τῷ σταυρῷ, ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ. Ἐν τοῖς παρακούσασι Θεοῦ, καθάπερ γράμμα ἐστὶ τὴν παρακοὴν ἐλέγχον, ἡ ἐκτύπωσις, ἡ ἐκ τῆς πονηρᾶς ζωῆς. Τὸ διάγραμμα τοῦτο ἐξαλείφεται, ὡς μηκέτι καταμαρτυρεῖν ἡμῶν, ἐὰν δόγματι θείῳ προσίωμεν, τουτέστι προαιρέσει καὶ σπουδῇ. Προσήλωται οὖν, φησὶ, τῷ σταυρῷ τοῦ Κυρίου, τουτέστι νενέκρωται καὶ ἠκύρωται, τῆς ζωῆς νεκρωθείσης, ἐν ᾖ τὴν τύπωσιν εἴχομεν τῆς πονηρίας, καὶ τῆς ἐξ αὐτῆς καταμαρτυρίας. Ὁ γὰρ νεκρώσας τὴν ζωὴν, ἐνέκρωσε τὸ κατ' αὐτῆς χειρόγραφον, καὶ τὰς πονηρὰς ἐξουσίας τὰς περιπεφυκυίας τῇ κακίᾳ τῇ σαρκικῇ, καὶ οἱονεὶ σκεπούσας καὶ καλυπτούσας τὸν ἄνθρωπον, συναπεκδύσατο τῷ σώματι, συνεκρέμασε, βαστάζων μὲν αἰσχύνην αὐτὸς, τὴν ἐν ἀνθρώπων ὀφθαλμοῖς, περιτρέπων δὲ αὐτὴν εἰς τοὺς σταυροῦντας τοῦ αἰῶνος τούτου ἄρχοντας ὄντας·","english":"Having, then, as the first mark of Judaism, circumcision, he says that we who believe in the true circumcision of Christ and partake of it—and this is not the circumcision that comes about through human handiwork, but through the voluntary stripping off of the body, the earthly life being laid aside for the assumption of the heavenly life, which is restored to us through the resurrection—which resurrection we already possess in potentiality, believing in the one who rose for our sake, but we shall also receive the resurrection in actuality in its own time. Having blotted out the handwriting that was against us by the decrees, which was contrary to us, and he has taken it out of the midst, nailing it to the cross itself, having disarmed the principalities and the powers, he made a public display of them with boldness, leading them in triumph in him. In those who disobeyed God, the impression that comes from the evil life is, as it were, a writing that convicts them of disobedience. This record is blotted out, so as no longer to testify against us, if we come forward by divine decree, that is, by choice and zeal. It is nailed, then, he says, to the cross of the Lord, that is, it has been put to death and invalidated, the life having been put to death in which we had the impression of wickedness and the testimony that came from it. For he who put the life to death also put to death the handwriting against it, and the evil powers that have grown around the fleshly wickedness and, as it were, shelter and cover the man, he stripped off together with the body, he hung up together with it, himself bearing the shame that is in the eyes of men, but turning it back upon those who crucified him, who are the rulers of this age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"ὅτι τὸ ἰσχυρὸν αὐτῶν, ὁ θάνατος ἀνῃρέθη μεταπεσὼν εἰς ζωὴν, ὥστε ἐκπεπτωκέναι τοῦ θρόνου, διὰ τὸ τὴν ῥίζωσιν, καὶ τὴν ὑποβάθραν αὐτοῦ περιῃρῆσθαι, ἥτις ἐστὶν ὁ θάνατος. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει, ἢ ἐν πόσει, ἢ ἐν μέρει ἑορτῆς, ἢ Νουμηνίας, ἢ Σαββάτων, ἅ ἐστι σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα Χριστοῦ. Ἀπηλλάγητε, φησὶ, τῶν περὶ σωμάτων νομοθετημάτων. Ταῦτα γὰρ πάντα τυπικαὶ σκιαὶ μελλόντων, ὅτε τὴν ὄντως ἔχοντες καθρότητα, καὶ τὴν ἀληθῆ ἑορτάζοντες ἑορτὴν, Θεῷ παραστησόμεθα. Μηδεὶς ὑμᾶς καταβραβευέτω, θέλων ἐν ταπεινοφροσύνῃ, καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ μὴ ἑώρακεν ἐμβατεύων, εἰκῆ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, καὶ οὐ κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων χορηγοῦν, καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ Θεοῦ. Μὴ νομοθετείτω τις ὑμῖν, φησὶ, νομοθεσίαν ἔτι τὴν ταπεινὴν, τὴν\n\nὑπ' ἀγγέλοις οὖσαν ἐπιτρόποις, καὶ οἰκονόμοις, καὶ ἐν τοῖς σαρκικοῖς ταπεινῶν ὑμᾶς. Ταύτης γὰρ ἀντεχόμενοι οἱ τοῦ γράμματος φύλακες μάτην ἐπὶ σοφίᾳ μεγαλοφρονοῦσιν, οὐκ ἔχοντες τὴν κεφαλὴν, ὅς ἐστι ὁ Χριστὸς, ἐξ οὗ ἅπαν τῆς Ἐκκλησίας τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων αὔξει τὴν αὔξησιν, ἣν αὐτῇ δέδωκεν ὁ Θεὸς αὐξάνεσθαι. Συναφὰς δὲ καὶ συνδέσμους τοὺς τὸν λόγον τῇ Ἐκκλησίᾳ κηρύττοντας λέγει. Δι' αὐτῶν γὰρ συνάπτεται ἡ Ἐκκλησία Χριστῷ, καὶ τὴν καλὴν οἰκοδομὴν οἰκοδομεῖται. Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε; μὴ ἅψῃ, μηδὲ γεύσῃ, μηδὲ θίγῃς· ἅ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει.","english":"Because their strength, death, was destroyed, having changed over into life, so that it has fallen from its throne, since its root and foundation have been removed, which is death. Let no one, then, judge you in food or in drink, or in respect of a feast, or of a new moon, or of sabbaths, which are a shadow of things to come, but the body is Christ's. You have been released, he says, from the legal ordinances concerning bodies. For all these things are typical shadows of things to come, when, having the true purity and celebrating the true feast, we shall present ourselves to God. Let no one rob you of your prize, willing it in humility and religion of angels, intruding into things he has not seen, vainly puffed up by the mind of his flesh, and not holding the head, from which the whole body, through the joints and ligaments supplying and being knit together, increases with the increase of God. Let no one, he says, legislate for you a legislation that is still lowly, the one\n\nthat is under angels as guardians and stewards, and humiliating you in fleshly things. For those who cling to this, the guardians of the letter, boast greatly in wisdom in vain, not having the head, which is Christ, from whom the whole body of the Church, through the joints and ligaments, increases with the increase which God has given it to increase. And he calls joints and ligaments those who proclaim the word to the Church. For through them the Church is joined to Christ, and is built into a good building. If you died with Christ from the elements of the world, why, as though living in the world, are you dogmatized: do not touch, nor taste, nor handle—things which are all for corruption in their use.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Εἰ ἐνεκρώθητε ταύτῃ, φησὶ, τῇ ζωῇ, καὶ παντὶ ὁρωμένῳ καὶ σαρκικῷ. Τὸν γὰρ παρόντα βίον διὰ τῶν στοιχείων σημαίνει. Εἰ ἀπεθάνετε οὖν, φησὶ, τῷ αἰῶνι τούτῳ, τί πάλιν περὶ αὐτὸν στρέφεσθε, περὶ βρώματα, καὶ τὰ τοιαῦτα στρεφόμενοι; ταῦτα γὰρ, φησὶ, γαστρὶ δέδοται, καὶ εἰς φθορὰν χωρεῖ. Κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων· ἅτινά ἐστι λόγον μὲν ἔχοντα σοφίας, ἐν ἐθελοθρησκείᾳ, καὶ ταπεινοφροσύνῃ, καὶ ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινι, πρὸς πλησμονὴν τῆς σαρκός. Ἐντολὰς ἀνθρώπων, τὰς μυθικὰς διδασκαλίας τῶν Ἰουδαίων λέγει, ἢ καὶ ἐντολὰς σαρκικὰς αὐτὰς λέγει, μηδὲν ἐχούσας πνευματικόν. Τοῦτο γὰρ δηλοῖ τὸ, οὐ κατὰ Θεόν. Ἀφειδίαν δὲ σώματος, τὴν περιτομὴν λέγει.\n\nΚΕΦΑΛ. Γʹ.\n\nΕἰ συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος, τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς. Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Ὅταν ὁ Χριστὸς φανερωθῇ ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. Ἐπεὶ οὖν, φησὶν, εἰς ἑτέραν ζωὴν ἀνέστητε τὴν οὐράνιον, τῶν κατὰ γῆν ἁπάντων δικαιωμάτων ἄνω γίνεσθε. Οὐ γὰρ δυνατὸν, ἀλλαχοῦ μὲν ἔχειν τὴν ζωὴν, τῆς δὲ ἑτέρωθι κειμένης ἔχειν τὰ νομοθετήματα· ἀλλὰ ἀργείτω μὲν τὰ περὶ σῶμα, ὡς τεθνηκότων ἡμῶν, ἐνεργείσθω δὲ τὰ πνεύματα καθὸ ζῆτε, καὶ ἀναμενέτω τὸ σῶμα τὴν καὶ αὐτῷ δοθησομένην ζωὴν, ἐπειδὰν ὁ τῆς ζωῆς ἡμῖν χορηγὸς ἐπιφανῇ Χριστὸς, ἔχων μὲν αὐτὴν ἐν τῷ ἰδίῳ σώματι, μεταδώσων δὲ αὐτῆς καὶ τοῖς ἡμετέροις·","english":"If you have died to this life, he says, and to everything visible and fleshly. For he signifies the present life through the elements. If, then, he says, you have died to this age, why do you turn back to it again, busying yourselves with foods and such things? For these things, he says, are given to the belly, and pass into corruption. According to the commandments and teachings of men: which things have indeed a show of wisdom in will-worship, and humility, and severity to the body, not in any honor, to the satisfying of the flesh. Commandments of men: he means the mythical teachings of the Jews, or he calls them fleshly commandments, having nothing spiritual in them. For this is what \"not according to God\" makes clear. And severity to the body, he means circumcision.\n\nCHAPTER 3.\n\nIf you have been raised with Christ, seek the things that are above, where Christ is seated at the right hand of God; set your minds on things above, not on things on the earth. For you have died, and your life is hidden with Christ in God. When Christ, your life, is revealed, then you also will be revealed with him in glory. Since, then, he says, you have risen to another life, the heavenly one, be above all earthly ordinances. For it is not possible to have your life in one place and to hold the ordinances laid down for another; but let the things pertaining to the body be idle, as we have died, and let the spirit be active inasmuch as you live, and let the body await the life that will be given to it also, when Christ, the provider of our life, appears, having that life in his own body, and about to impart it also to our bodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"ἐπειδὰν καὶ αὐτὰ εἰς ζωὴν προαχθῆναι δέῃ, ζωὴν τὴν ἔνδοξον, ζωὴν τὴν μακαρίαν, πρὸς ἣν ἰδίαν οὖσαν Χριστοῦ, καὶ ἡμεῖς συσχηματιζόμεθα. Νεκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία, δι' ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας· ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἐζῆτε ἐν αὐτοῖς· νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργὴν, θυμὸν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν. Μὴ ψεύδεσθε εἰς ἀλλήλους. Ἡ τοῦ Παύλου παραίνεσις, νεκρότητα μὲν εἰσηγεῖται πρὸς τὴν κοσμικὴν ζωὴν τὴν παρεφθαρμένην, ζωὴν δὲ ἀντὶ ταύτης εἰσάγει τὴν οὐράνιον καὶ πνευματικήν· καὶ νεκρῶσαι μὲν τὰ μέλη προστάττει τὰ ἐπὶ τῆς γῆς, ὡς ἂν τῷ πνεύματι ἡμῶν ζωὴν καταλιπὼν κατὰ τὴν ἐν ἁγίῳ Πνεύματι πολιτείαν, ἀναγκαίαν δὲ τὴν νέκρωσιν τῆς ζωῆς ἀπο δείκνυσι, τὸ μεμολυσμένον αὐτῆς ἐξηγούμενος, ἵνα μὴ τὴν ἐν σώματι ζωὴν πονηρὰν ὑπολάβωμεν, ὥσπερ Ἕλληνες ἡγοῦνται, ἀλλὰ τὴν τῆς ζωῆς παρατροπὴν, τὴν ἐν ἡδοναῖς, ἐν αἷς αἱ πορνεῖαι, καὶ ὅσαι ἰδέαι κακουργίας· ἀκαθαρσίαν, καὶ ἀσέλγειαν, καὶ πάθος, καὶ ἐπιθυμίαν κακὴν ὀνομάζει, καὶ τὴν πλεονεξίαν ἐπισυνάπτων, ὅτι δὴ ἀκολούθημα τῶν ἡδονῶν αἱ πλεονεξίαι, χρημάτων χορηγίαν ἐπιζητουσῶν ἡδονῶν. Εἰδωλολατρείαν δὲ καλεῖ τὴν πλεονεξίαν, ὅτι τῷ Θεῷ δουλεύειν καταλιπόντες, ἀντὶ Θεοῦ τοῖς χρήμασι δουλεύουσι. Πείθων οὖν μὴ διατρίβειν τοῖς τοιούτοις, τὴν ὀργὴν ἐπέρχεσθαί φησι δι' αὐτὰ ἐκ Θεοῦ τοῖς ἀπειθοῦσιν. Οὐ δέον οὖν, φησὶ, καὶ τοὺς πιστοὺς τοὺς καὶ τὴν","english":"Whenever these things too must be brought forward into life—the glorious life, the blessed life, which is Christ's own—we also are conformed to it. Put to death, therefore, your members that are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry, because of which the wrath of God comes upon the sons of disobedience; among whom you also once walked, when you lived in them; but now you also must put away all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. Do not lie to one another. Paul's exhortation introduces deadness toward the corrupt worldly life, and in place of this introduces the heavenly and spiritual life; and he commands us to put to death the members that are upon the earth, as though leaving life to our spirit according to the conduct in the Holy Spirit, and he demonstrates that this putting to death of the life is necessary, explaining what in it is defiled, so that we should not suppose the life in the body to be evil, as the Greeks think, but rather the perversion of life—the life in pleasures, in which are fornications and all forms of wickedness. He names uncleanness, licentiousness, passion, and evil desire, and adds covetousness, since covetousness follows upon pleasures, pleasures seeking the supply of money. He calls covetousness idolatry, because, having abandoned serving God, they serve money instead of God. Persuading them, then, not to linger in such things, he says that the wrath of God comes because of them upon the disobedient. It is not fitting, then, he says, that the faithful, who also have the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"ὀργὴν ἀποφευξαμένους, ἐν τούτοις τοῖς ἔργοις διατρίβειν, ἐν οἷς τὸ παλαιὸν διετρίβετε, ὅτε τὴν ζωὴν εἴχετε ταύτην, ἣν ἀποθέσθαι συμβουλεύομεν. Ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ. Καθόλου λέγει συνελὼν μεταβολὴν τῶν παλαιῶν τρόπων δεῖν γενέσθαι. Ἄνθρωπον γὰρ λέγει παλαιὸν, τὸν τρόπον τὸν πάλαι, τὸν ἀπὸ τῆς πτώσεως ἐπιγεγενημένον. Καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν, κατ' εἰκόνα τοῦ Κτίσαντος αὐτὸν, ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός. Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ Θεοῦ, ἅγιοι καὶ ἠγαπημένοι σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραότητα, μακροθυμίαν, ἀνεχόμενοι ἀλλήλων, καὶ χαριζόμενοι ἑαυτοῖς, ἐάν τις πρός τινα ἔχῃ μομφὴν, καθὼς καὶ ὁ Χριστὸς ἐχαρίσατο ὑμῖν, οὕτω καὶ ὑμεῖς. Ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην, ἥτις ἐστὶ σύνδεσμος τῆς τελειότητος. Ὥσπερ παλαιὸν ἄνθρωπον, τὴν πονηρίαν ἐπεισελθοῦσαν ἡμῖν ἐκ τῆς πτώσεως λέγει, οὕτω καινὸν, τὴν κατὰ Χριστὸν πολιτείαν, ὡς πάντας εἶναι μιμητὰς Χριστοῦ, καθὸ καὶ ἐν Ἰουδαίῳ, καὶ ἐν Ἕλληνι καὶ Βαρβάρῳ, καὶ ἐν δούλῳ, οὓς ὁμοιώματα αὐτοῦ πάντας θέλει γενέσθαι. Καὶ ἡ εἰρήνη τοῦ Θεοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν ἐκλήθητε ἐν ἑνὶ σώματι, καὶ εὐχάριστοι γίνεσθε. Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ, διδάσκοντες, καὶ νουθετοῦντες ἑαυτοὺς, ψαλμοῖς, καὶ ὕμνοις, καὶ ᾠδαῖς πνευματικαῖς, ἐν χάριτι ᾄδοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ.","english":"having escaped wrath, to occupy yourselves in those works in which you formerly occupied yourselves when you had that life which we advise you to put off. Having put off the old man with his deeds. In general he says, summing up, that a change from the old ways must take place. For he calls the old man the former way of life, the one that came about from the fall. And having put on the new, the one being renewed unto knowledge, according to the image of the One who created him, where there is neither Greek nor Jew, circumcision and uncircumcision, barbarian, Scythian, slave, free, but all things and in all things Christ. Put on, therefore, as elect of God, holy and beloved, bowels of compassion, kindness, humility, meekness, longsuffering, bearing with one another, and forgiving one another, if anyone has a complaint against anyone, just as Christ forgave you, so also you. And above all these things, love, which is the bond of perfection. Just as he calls the old man the wickedness that came upon us from the fall, so he calls the new the conduct according to Christ, so that all may be imitators of Christ, inasmuch as also in Jew and in Greek and barbarian, and in slave, whom he wishes all to become likenesses of himself. And let the peace of God rule in your hearts, unto which you were called in one body, and be thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing yourselves with psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"Καὶ πᾶν ὅ τι ἂν ποιῆτε ἐν λόγῳ, ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι Κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ Θεῷ καὶ Πατρὶ δι' αὐτοῦ. Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἰδίοις ἀνδράσι, ὡς ἀνῆκεν, ἐν Κυρίῳ. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καὶ μὴ πικραίνεσθε πρὸς αὐτάς. Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσι κατὰ πάντα. Τοῦτο γάρ ἐστιν εὐάρεστον ἐν Κυρίῳ. Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλείᾳ, ὡς ἀνθρωπάρεσκοι, ἀλλ' ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν Θεόν. Καὶ πᾶν ὅ τι ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε, ὡς τῷ Κυρίῳ, καὶ οὐκ ἀνθρώποις, εἰδότες ὅτι ἀπὸ Κυρίου λήψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας· τῷ γὰρ Κυρίῳ Χριστῷ δουλεύετε. Ὁ δὲ ἀδικῶν, κομιεῖται ὃ ἠδίκησε, καὶ οὐκ ἔστι προσωποληψία.\n\nΚΕΦΑΛ. Δʹ.\n\nΟἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες, ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανοῖς. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ, προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ Θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, διὸ καὶ δέδεμαι, ἵνα φανερώσω αὐτὸ, ὡς δεῖ με λαλῆσαι. Καὶ τὸ εἰρηναῖον, φησὶν, ἐκ καρδίας ἔστω, καὶ ἐκ καρδίας κρατείτω, μὴ λόγων ἀπάταις δοκούντων ἐπιτελεῖσθαι. Ἀπαιτεῖ γὰρ τὴν διὰ τῆς εἰρήνης ἕνωσιν τοῦ ἑνὸς σώματος ἑνότης, εἰς ὃ πάντες ἀνειλήμμεθα δυνάμει, ὅπερ ἐστὶ σῶμα τοῦ Χριστοῦ. Ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω, τὸν καιρὸν ἐξαγοραζόμενοι.","english":"And whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God and the Father through him. Wives, be subject to your own husbands, as is fitting, in the Lord. Husbands, love your wives, and do not be bitter toward them. Children, obey your parents in all things. For this is well-pleasing in the Lord. Fathers, do not provoke your children, so that they may not lose heart. Slaves, obey in all things those who are your masters according to the flesh, not with eye-service, as men-pleasers, but in singleness of heart, fearing God. And whatever you do, work from the soul, as for the Lord and not for men, knowing that from the Lord you will receive the recompense of the inheritance; for you serve the Lord Christ. But the one who does wrong will receive back what he did wrong, and there is no partiality.\n\nCHAPTER 4.\n\nMasters, provide what is just and equal to your slaves, knowing that you also have a Lord in the heavens. Persevere in prayer, being watchful in it with thanksgiving, praying at the same time also for us, that God may open to us a door of the word, to speak the mystery of Christ, for which I am also bound, that I may make it manifest, as I ought to speak. And let the peaceful disposition, he says, be from the heart, and let it prevail from the heart, not by deceits of words that seem to accomplish it. For the unity of the one body, into which we have all been taken up in power, which is the body of Christ, demands the union that comes through peace. Walk in wisdom toward those outside, redeeming the time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. Τὰ κατ' ἐμὲ πάντα γνωρίσει ὑμῖν. Τὴν συνδιατριβὴν τῶν ἀπίστων φιλικὴν εἶναι βούλεται μέχρι τῆς κοινῆς ταύτης φιλίας. Ἕως γὰρ σύνεσμεν τοῖς τοιούτοις, εἰρηνικῶς συνεῖναι δεῖ, ἐπειδὴ μετὰ τοῦτο ἔσται τό· Κατὰ μόνας ἐπ' ἐλπίδι κατῴκησάς με. Τυχικὸς, ὁ ἀγαπητὸς ἀδελφὸς, καὶ πιστὸς διάκονος, καὶ σύνδουλος ἐν Κυρίῳ, ὃν ἔπεμψα πρὸς ὑμᾶς, εἰς αὐτὸ τοῦτο, ἵνα γνῷ τε τὰ περὶ ὑμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν. Πάντα ὑμῖν γνωρίσουσι τὰ ὧδε. Ἀσπάζεται ὑμᾶς. Ἀσιανὸς ἀνὴρ ἀπολιπὼν τὴν πατρίδα, καὶ ἀκολουθῶν τῷ Ἀποστόλῳ. Διὸ καὶ ἀγαπητὸν ἀδελφὸν,\n\nκαὶ πιστὸν διάκονον, καὶ σύνδουλον ἐν Κυρίῳ καλεῖ, καὶ διδασκαλικῆς χάριτος τετυχηκότα. Δείκνυσιν ἐπὶ παρακλήσει τῶν Ἐκκλησιῶν ἀποστέλλων αὐτὸν ἀπὸ τῆς Ῥώμης σὺν Ὀνησίμῳ πολίτῃ Κολοσσαέων ὄντι, καὶ οἰκείως πρὸς τοὺς Ἰουδαίους ἀποστελλομένῳ. Ἀρίσταρχος ὁ συναιχμάλωτός μου. Οὗτός ἐστιν ὁ ἐκ τῆς Θεσσαλονίκης συναπάρας τῷ Παύλῳ. Ἐπεὶ οὖν καὶ δεσμώτῃ συνεξῆλθεν, ὥσπερ αἰχμαλώτῳ παρὰ τοῖς ἔθνεσιν ὄντι, συναιχμάλωτον καλεῖ. Καὶ Μάρκος ἀνεψιὸς Βαρνάβα, περὶ οὗ ἐλάβετε ἐντολὰς, ἐὰν ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν· καὶ Ἰησοῦς ὁ λεγόμενος Ἰοῦστος, οἱ ὄντες ἐκ περιτομῆς. Οὗτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ Θεοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία. Καὶ ἡ πρὸς Βαρνάβαν συγγένεια συνίστησι τὸν ὀνομαζόμενον Μάρκον. Γνωριμώτερος γὰρ ὁ Βαρνάβας.","english":"Let your speech always be with grace, seasoned with salt, so that you may know how you ought to answer each one. They will make known to you all things concerning me. He wishes the association with unbelievers to be friendly up to the point of this common friendship. For as long as we are together with such people, we must live peaceably with them, since after this there will be: You dwelt alone in hope. Tychicus, the beloved brother and faithful minister and fellow servant in the Lord, whom I have sent to you for this very purpose, that he may know your circumstances and comfort your hearts, together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you all things here. He greets you. Asianus, a man who left his homeland and followed the Apostle. Therefore he also calls him a beloved brother, and a faithful minister, and a fellow servant in the Lord, and one who has obtained the grace of teaching. He shows that he is sent for the comfort of the Churches from Rome together with Onesimus, who is a citizen of the Colossians, and is sent in a fitting manner to the Jews. Aristarchus, my fellow prisoner. This is the one from Thessalonica who departed together with Paul. Since, therefore, he also went out together with him in chains, as though he were a prisoner among the nations, he calls him a fellow prisoner. And Mark, the cousin of Barnabas, concerning whom you received commandments—if he comes to you, receive him—and Jesus who is called Justus, those who are of the circumcision. These alone are fellow workers for the kingdom of God, who have become a comfort to me. And the kinship with Barnabas commends the one named Mark. For Barnabas is better known.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"Ἰησοῦν δὲ ἐπάγει τὸν λεγόμενον Ἰοῦστον, ἴσως ἐπονομαζόντων αὐτὸν οὕτω τῶν πιστῶν δι' εὐλάβειαν τὴν περὶ τὸ ὄνομα Σωτῆρος. Ἐκ περιτομῆς δὲ τούτους ὄντας, παρηγορίαν ἑαυτῷ φησιν εἶναι διὰ τὴν ἀπώλειαν τῶν συγγενῶν. Πενθοῦντι γὰρ ἐπὶ τοῖς ἀπολωλόσι, παραμύθιον οἱ σωζόμενοι. Ἀσπάζεται ὑμᾶς Ἐπαφρᾶς ὁ ἐξ ὑμῶν δοῦλος Χριστοῦ, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα στῆτε τέλειοι, καὶ πεπληρωμένοι ἐν παντὶ θελήματι τοῦ Θεοῦ. Μαρτυρῶ γὰρ αὐτῷ, ὅτι ἔχει ζῆλον πολὺν ὑπὲρ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ τῶν ἐν Ἱεραπόλει. Ἀσπάζεται ὑμᾶς Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς, καὶ Δημᾶς. Ἀσπάζεσθε τοὺς ἐν Λαοδικείᾳ ἀδελφοὺς, καὶ Νυμφᾶν. Ἐργάζεταί τι καὶ ἡ κατὰ γένος, καὶ ἡ κατὰ πατρίδα οἰκειότης, ἔτι δὲ καὶ ἡ κατὰ τὴν διδασκαλίαν. Ταῦτα δὲ πάντα ὑπῆρχε τῷ Ἐπαφροδίτῳ πρὸς τοὺς Κολοσσαέας. Τὴν οὖν τῶν εὐχῶν σπουδὴν δείκνυσιν ἐν τῷ περὶ τούτων διηγήματι. Καὶ τὴν κατ' οἶκον αὐτοῦ Ἐκκλησίαν. Καὶ ὅταν ἀναγνωσθῇ παρ' ὑμῖν ἡ ἐπιστολὴ, ποιήσατε, ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ. Προτρέπει καὶ τὴν κατ' οἴκους ἀσκεῖσθαι τὰ τῆς θεοσεβείας, ἐκκλησίας καλῶν καὶ τοὺς οἴκους. Καὶ τὴν ἐκ Λαοδικείας, ἵνα καὶ ὑμεῖς ἀναγνῶτε. Τὴν πρὸς Τιμόθεον πρώτην λέγει. Τινές φασιν, ὅτι οὐχὶ τὴν Παύλου πρὸς αὐτοὺς ἀπεσταλμένην. Οὐ γὰρ λέγει, τὴν πρὸς Λαοδικέας, ἀλλὰ τὴν παρ' αὐτῶν Παύλῳ ἐκ Λαοδικείας γραφεῖσαν Καὶ εἴπατε Ἀρχίππῳ· Βλέπε τὴν διακονίαν, ἣν παρέλαβες ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς. Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου.","english":"And he adds Jesus, the one called Justus, perhaps because the faithful gave him this name out of reverence for the name of the Savior. And he says that these men, being of the circumcision, are a consolation to himself because of the loss of his kinsmen. For to one who mourns over those who have perished, those who are saved are a comfort. Epaphras, who is one of you, a servant of Christ, greets you, always struggling on your behalf in his prayers, that you may stand perfect and fully assured in all the will of God. For I bear him witness that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis. Luke the beloved physician greets you, and Demas. Greet the brethren who are in Laodicea, and Nymphas. Both kinship by race and kinship by homeland accomplish something, and further, kinship by teaching. And all these things belonged to Epaphroditus in relation to the Colossians. He shows, then, the earnestness of his prayers in the account concerning these things. And the church that is in his house. And when the letter is read among you, cause that it be read also in the church of the Laodiceans. He urges that the things of godliness be practiced also in the houses, calling the houses churches. And the letter from Laodicea, that you also may read it. He means the first letter to Timothy. Some say that it is not the one sent by Paul to them. For he does not say, the one to the Laodiceans, but the one written by them from Laodicea to Paul. And say to Archippus: Take heed to the ministry which you received in the Lord, that you fulfill it. The salutation is by my own hand, Paul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"Διακονικήν τινα φροντίδα προστεταγμένον, τοῦτον ἀναμιμνήσκει πληροῦν τὸ ἐπίταγμα, καὶ τοῦτο ἐν Κυρίῳ, ἵνα μηδὲν ἑτέρως, μήτε μέγα, μήτε μικρὸν γίνηται, ἀλλ' ἢ κατὰ Θεόν. Μνημονεύετέ μου τῶν δεσμῶν. Οὐκ αἰσχύνεται τοῖς δεσμοῖς, ἀλλὰ καὶ ἀγάλλεται· καὶ τούτων ἕνεκα μνήμης ἄξιον ἑαυτὸν οἶδεν ὄντα. Ἡ χάρις μεθ' ὑμῶν. Ἀμήν. Οἶδε γὰρ ἀναμνήσων αὐτοὺς, ὅτι διὰ ταύτης σέσωσται τὸ τῶν ἀνθρώπων γένος. Πρὸς Κολοσσαεῖς ἐγράφη ἀπὸ Ῥώμης διὰ Τυχικοῦ καὶ Ὀνησίμου. Στίχων σηʹ.\n\nΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΩΤΗΝ ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ.\n\nΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nΠαῦλος, καὶ Σιλουανὸς, καὶ Τιμόθεος τῇ Ἐκκλησίᾳ Θεσσαλονικέων ἐν Θεῷ Πατρὶ καὶ Κυρίῳ Ἰησοῦ Χριστῷ, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς, καὶ Κυρίου Ἰησοῦ Χριστοῦ. Ἀκούσας ὁ Ἀπόστολος θλιβομένους Θεσσαλονικεῖς, καὶ δειλιάσας μήποτε μετατεθῶσιν ἀπὸ τῆς πίστεως, πέμπει Τιμόθεον πρὸς αὐτοὺς ἀπὸ τῶν Ἀθηνῶν. Ἐκείνου δὲ ἐλθόντος καὶ ἀπαγγείλαντος, ὡς εἰσὶν ἑδραῖοι, χαίρων γράφει πρὸς αὐτούς. Ἅμα δὲ ἀκούσας ὅτι περὶ τὸν βίον ἐλαττώματά τινα εἶχον, καὶ πρὸς ταῦτα γράφει. Καὶ αὕτη μὲν ἡ ὑπόθεσις τῆς Ἐπιστολῆς. Τὸ δὲ προοίμιον ἐκ","english":"Having been appointed to some diaconal care, he reminds him to fulfill the command, and this in the Lord, so that nothing may be done otherwise, neither great nor small, except according to God. Remember my bonds. He is not ashamed of his bonds, but even exults; and for their sake he knows that he is worthy of remembrance. Grace be with you. Amen. For he knows how to remind them that through this grace the race of men has been saved. It was written to the Colossians from Rome through Tychicus and Onesimus. Two hundred eighteen lines.\n\nTO THE FIRST EPISTLE TO THE THESSALONIANS.\n\nCHAPTER ONE.\n\nPaul, and Silvanus, and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ, grace to you and peace from God the Father and the Lord Jesus Christ. The Apostle, having heard that the Thessalonians were afflicted, and fearing lest they might at some point be moved away from the faith, sends Timothy to them from Athens. And when he had come and reported that they were steadfast, he writes to them rejoicing. At the same time, having heard that they had certain shortcomings in their manner of life, he writes concerning these things as well. And this is the theme of the Epistle. The introduction is from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"ταπεινοφροσύνης, ὅπου γε τοὺς ἑαυτοῦ μαθητὰς ἴσους αὐτοῦ συντάττει. Ἀναμιμνήσκει δὲ αὐτοὺς τῆς χάριτος δι' ἧς ἐλυτρώθησαν, ἠρέμα πλήττων αὐτῶν τὰ περὶ τὸν βίον πταίσματα· καὶ οὐ μόνον τοῦτο, ἀλλὰ καὶ τὸν Θεὸν καὶ Πατέρα λέγει, υἱοθεσίας αὐτοὺς εἰς μνήμην ἄγων. Εὐχαριστοῦμεν τῷ Θεῷ πάντοτε περὶ πάντων ὑμῶν, μνείαν ὑμῶν ποιούμενοι ἐπὶ τῶν προσευχῶν ἡμῶν, ἀδιαλείπτως μνημονεύοντες ὑμῶν. Ὅρα πῶς ἀληθὴς ἡ ὑπὲρ αὐτῶν εὐχαριστία ἀναφερομένη τῷ Θεῷ, ὅτι πίστιν ἔσχον, καὶ οὐχ ἁπλῶς πίστιν, ἀλλ' ἐνέργειαν, καὶ οὐχ ἁπλῶς ἀγάπην, ἀλλ' ἔγκοπον ἀγάπην εἶπον. Ἐκοπίων γὰρ ἐν τοῖς διωγμοῖς διὰ τὸ ἀγαπᾷν τὸν Κύριον. Καὶ οὐχ ἁπλῶς ἐλπίδα εἶχον, ἀλλὰ μεθ' ὑπομονῆς τὴν ἐλπίδα. Τοῦ ἔργου τῆς πίστεως, καὶ τοῦ κόπου τῆς ἀγάπης, καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν. Εἰ πιστεύεις, πάντα πάσχε. Εἰ δὲ μὴ πάσχεις, οὐ πιστεύεις. Εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ Θεοῦ, τὴν ἐκλογὴν ὑμῶν, ὅτι τὸ Εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον, ἀλλὰ καὶ ἐν δυνάμει, καὶ Πνεύματι ἁγίῳ, καὶ ἐν πληροφορίᾳ πολλῇ, καθὼς οἴδατε, οἷοι ἐγενήθημεν ἐν ὑμῖν δι' ὑμᾶς, καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ Κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς Πνεύματος ἁγίου.","english":"of humility, since he even ranks his own disciples as equal to himself. And he reminds them of the grace through which they were redeemed, gently striking at their failings in matters of daily life; and not only this, but he also calls him God and Father, bringing them to remembrance of their adoption as sons. We give thanks to God always for all of you, making mention of you in our prayers, remembering you unceasingly. See how true is the thanksgiving offered to God on their behalf, because they had faith, and not faith merely, but working faith, and not love merely, but toilsome love, as he said. For they labored in persecutions because they loved the Lord. And they had not hope merely, but hope with endurance. Of the work of faith, and the labor of love, and the endurance of hope in our Lord Jesus Christ, before our God and Father. If you believe, endure all things. But if you do not endure, you do not believe. Knowing, brothers beloved by God, your election, that our Gospel did not come to you in word only, but also in power, and in the Holy Spirit, and in much assurance, just as you know what kind of men we were among you for your sake, and you became imitators of us and of the Lord, having received the word in much affliction with joy of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"Ἀπὸ κοινοῦ τὸ, εὐχαριστοῦμεν, ἵνα ᾖ, Εὐχαριστῶμεν τῷ Θεῷ, γινώσκοντες τὴν ἐκλογὴν ὑμῶν καθ' ἣν ἐξελεξάμεθα ὑμᾶς, καὶ ὅτι παραλαβόντες τὸ Εὐαγγέλιον ἐν ἀποδείξει δυνάμεως πολλῆς, ἧς ἐνήργηκε τὸ Πνεῦμα τὸ ἅγιον, οὐχ ἁπλῶς παρελάβετε, ἀλλὰ τοσαύτην ἐν ὑμῖν ἔσχε τὴν ἰσχὺν, ὡς μιμητὰς ὑμᾶς ἡμῶν γενέσθαι, καὶ τοῦ Κυρίου. Τοῦτο δὲ λέγει, δι' ἃς ὑπέμεινε θλίψεις παρὰ τῶν Ἰουδαίων. Ὥστε γενέσθαι ὑμᾶς τύπους πᾶσι τοῖς πιστεύουσιν ἐν τῇ Μακεδονίᾳ καὶ τῇ Ἀχαΐᾳ. Ἀφ' ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ Κυρίου, οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Ἀχαΐᾳ, ἀλλὰ καὶ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν πρὸς τὸν Θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ὑμᾶς ἔχειν λαλεῖν τι. Αὐτοὶ γὰρ περὶ ὑμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔχομεν πρὸς ὑμᾶς. Καὶ πῶς. Ὅρα πόσην ἔσχον ἐπίδοσιν, ὡς καὶ αὐτοὺς ἑτέροις γίνεσθαι τύπον, καὶ οὐκ ὀλίγοις, ἀλλὰ καὶ χώραις ὅλαις, καὶ ἔθνεσιν· ἐν τῇ Μακεδονίᾳ γὰρ καὶ ἐν τῇ Ἀχαΐᾳ. Εὖ δὲ καὶ τὸ ἐξηχήθη, διὰ τὴν ὑπερβολὴν τῆς λαμπρότητος. Συνεστρέψατε πρὸς τὸν Θεὸν ἀπὸ τῶν εἰδώλων, Θεῷ ζῶντι καὶ ἀληθινῷ. Ἐπειδὴ Θεοῦ ἦσαν, καὶ ἐπλανήθησαν, καὶ πάλιν ἐκλήθησαν, διὰ τοῦτο, ἐπεστρέψατε, εἶπεν· καλῶς δὲ καὶ, τῷ ζῶντι, πρὸς ἀντιδιαστολὴν τοῦ ἀψύχου εἰδώλου· καὶ τῷ ἀληθινῷ, πρὸς ἀντιδιαστολὴν τῶν ψευδωνύμων θεῶν. Καὶ ἀναμένειν τὸν Υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν, τὸν ῥυόμενον ὑμᾶς ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης. Πρῶτον τὸ ἔνδοξον τίθησι τὸ ἐκ τῶν οὐρανῶν, εἶτα τὸ ἄδοξον, τὸν θάνατον· καὶ τὴν αἰτίαν εὐθὺς ἐπισυνάπτει τοῦ θανάτου· αὕτη δέ ἐστιν ἡ ἡμετέρα σωτηρία.","english":"The phrase \"we give thanks\" is shared, so that it means: We give thanks to God, knowing your election by which we chose you, and that when you received the Gospel in demonstration of great power, which the Holy Spirit worked, you did not receive it in a simple way, but it had such strength in you that you became imitators of us and of the Lord. And he says this because of the afflictions he endured from the Jews. So that you became examples to all who believe in Macedonia and Achaia. For from you the word of the Lord has sounded forth, not only in Macedonia and in Achaia, but in every place your faith toward God has gone out, so that you have no need to say anything. For they themselves report about you what kind of entrance we have to you. And how. Observe how great progress they made, so that they themselves became an example to others, and not to a few, but even to whole regions and nations; for in Macedonia and in Achaia. And well is \"has sounded forth,\" because of the abundance of its brightness. You turned to God from idols, to a living and true God. Since they were God's, and had gone astray, and were called again, for this reason he said, \"you turned\"; and well also, \"to the living,\" in contrast to the lifeless idol; and \"to the true,\" in contrast to the falsely named gods. And to await his Son from the heavens, whom he raised from the dead, Jesus, who delivers you from the wrath that is coming. First he sets forth the glorious thing, \"from the heavens,\" then the inglorious thing, death; and immediately he adds the cause of death; and this is our salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Ἐῤῥύσατο γὰρ ἡμᾶς ἐκ τῆς ἐπικειμένης ὀργῆς.\n\nΚΕΦΑΛ. Βʹ.\n\nΑὐτοὶ γὰρ οἴδατε, ἀδελφοὶ, τὴν εἴσοδον ἡμῶν πρὸς ὑμᾶς, ὅτι οὐ κενὴ γέγονεν, ἀλλὰ προπαθόντες καὶ ὑβρισθέντες, καθὼς οἴδατε, ἐν Φιλίπποις, ἐπαῤῥησιασάμεθα ἐν τῷ Θεῷ ἡμῶν, λαλῆσαι πρὸς ὑμᾶς τὸ Εὐαγγέλιον τοῦ Θεοῦ ἐν πολλῷ ἀγῶνι. Ἡ γὰρ παράκλησις ἡμῶν. Αὐτοὺς καλεῖ μάρτυρας πρὸς οὓς ὁ λόγος, ὅτι δὴ αὐτοὺς εἰδέναι βούλεται, ὅτι οὐκ ὀκνηρότερον αὐτὸν ἐποίησε πρὸς τὸ αὐτῶν κήρυγμα, ἡ ἐν Φιλίπποις γειναμένη θλίψις. Τοῦτο δὲ προτροπὴ λεληθυῖα τοῦ γενναίως ὑποφέρειν τὰς θλίψεις. Οὐκ ἐκ πλάνης. Καὶ τούτου σημεῖον, τοὺς ἐν θλίψει κηρύξαι. Ὁ γὰρ πλανῶν ἐν τῷ κηρύγματι, οὐκ ἄν ποτε ὑπὲρ αὐτοῦ τοῦ κηρύγματος θλίψιν ὑπομένοι, εἰδὼς αὐτὸ τοῦτο θλίψιν ὑπάρχον. Οὐδὲ ἐξ ἀκαθαρσίας, οὔτε ἐν δόλῳ, ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ Θεοῦ, πιστευθῆναι τὸ Εὐαγγέλιον, οὕτω λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ τῷ Θεῷ, τῷ δοκιμάζοντι τὰς καρδίας\n\nἡμῶν. Οὔτε γάρ ποτε ἐν λόγῳ κολακείας ἐγενήθημεν, καθὼς οἴδατε, οὔτε ἐν προφάσει πλεονεξίας· Θεὸς μάρτυς· οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὐδὲ ὑφ' ὑμῶν, οὔτε ἀπὸ ἄλλων. Ἀντὶ τοῦ, λέγοντες ὑμῖν τὰ πρὸς ἡδονήν· ἀλλ' οὕτως ἐκηρύξαμεν, φησὶν, ὡς ἐδοκίμασεν ἡμᾶς ὁ Θεός. Οὐ γὰρ ἀνθρώποις ἠρέσαμεν· οὐδὲ γὰρ ἐκολακεύσαμεν ὑμᾶς, ἀλλὰ τὰ ἐπίπονα ἐκηρύξαμεν. Δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι, ἀλλ' ἐγεννήθημεν ἤπιοι ἐν μέσῳ ὑμῶν, ὡς ἂν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα.","english":"For he rescued us from the wrath that is upon us.\n\nCHAPTER 2\n\nFor you yourselves know, brothers, our entrance to you, that it has not been in vain, but having suffered beforehand and been insulted, as you know, in Philippi, we had boldness in our God to speak to you the Gospel of God in much struggle. For our encouragement. He calls them as witnesses to whom the word is addressed, since he wishes them to know that the affliction that occurred in Philippi did not make him more hesitant toward their preaching. And this is a hidden exhortation to bear afflictions bravely. Not from error. And the sign of this is that they preached in affliction. For the one who deceives in his preaching would never endure affliction for the sake of the preaching itself, knowing that this very thing is affliction. Nor from impurity, nor in deceit, but just as we have been approved by God to be entrusted with the Gospel, so we speak, not as pleasing men, but God, who tests our hearts. For neither at any time were we in a word of flattery, as you know, nor in a pretext of greed—God is witness—nor seeking glory from men, neither from you nor from others. Instead of saying, speaking to you things for pleasure; but thus we preached, he says, as God approved us. For we did not please men; for neither did we flatter you, but we preached the arduous things. Being able to be in weight as apostles of Christ, but we became gentle in the midst of you, as a nurse would warm her own children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Οὕτως ἱμειρόμενοι ὑμῶν, εὐδοκοῦμεν μεταδοῦναι ὑμῖν, οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχὰς, διότι ἀγαπητοὶ ἡμῖν γεγένησθε. Μνημονεύετε γὰρ, ἀδελφοὶ, τὸν κόπον ἡμῶν, καὶ τὸν μόχθον· νυκτὸς γὰρ καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν, ἐκηρύξαμεν εἰς ὑμᾶς τὸ Εὐαγγέλιον τοῦ Θεοῦ. Ὑμεῖς γὰρ μάρτυρες, καὶ ὁ Θεὸς, ὡς ὁσίως, καὶ δικαίως, καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν· καθάπερ οἴδατε, ὡς ἕνα ἕκαστον ὑμῶν, ὡς πατὴρ τέκνα ἑαυτοῦ, παρακαλοῦντες ὑμᾶς, καὶ παραμυθούμενοι, καὶ μαρτυρόμενοι εἰς τὸ περιπατῆσαι ὑμᾶς ἀξίως τοῦ Θεοῦ, τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. Διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ Θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρ' ἡμῶν τοῦ Θεοῦ, ἐδέξασθε, οὐ λόγον ἀνθρώπων, ἀλλὰ, καθώς ἐστιν ἀληθῶς, λόγον Θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. Ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοὶ, τῶν Ἐκκλησιῶν τοῦ Θεοῦ, τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ἀπὸ τῶν ἰδίων συμφυλετῶν, καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, τῶν καὶ τὸν Κύριον ἀποκτεινάντων Ἰησοῦν. Τουτέστιν, ἀπαιτεῖν παρ' ὑμῶν τιμὰς, ὡς τοσοῦτον ἐγχειρισθέντες ἀξίωμα, ἀλλὰ ταπεινότεροι τῶν μαθητῶν γενόμενοι διδάσκαλοι. Καὶ τοὺς ἰδίους προφήτας, καὶ ἡμᾶς ἐκδιωξάντων, καὶ Θεῷ μὴ ἀρεσκόντων. Μέσους τίθησι τοὺς προφήτας τοῦ Κυρίου καὶ τῶν ἀποστόλων, ἵνα καὶ περὶ τούτους δείξῃ γεγονότας κακοὺς, οὓς ὁμολογοῦσιν ἰδίους εἶναι. Καὶ τὸ μέσον, ποιεῖ αὐτοὺς εἰς τὰ ἄκρα κακούς.","english":"Thus, longing for you, we were pleased to share with you not only the Gospel of God but also our own souls, because you had become beloved to us. For you remember, brothers, our labor and toil; for working night and day so as not to burden any of you, we preached to you the Gospel of God. For you are witnesses, and God also, how holily and righteously and blamelessly we were among you who believe; just as you know, how we exhorted each one of you, as a father his own children, and comforted and testified, so that you might walk worthily of God, who calls you into his own kingdom and glory. For this reason we also thank God unceasingly, that when you received the word of hearing from us, you accepted it not as the word of men but, as it truly is, the word of God, which also is at work in you who believe. For you became imitators, brothers, of the churches of God that are in Judea in Christ Jesus, because you suffered the same things from your own fellow countrymen, just as they also did from the Jews, who also killed the Lord Jesus. That is, to demand honors from you, as having been entrusted with so great a dignity, but becoming teachers more humble than the disciples. And they drove out their own prophets and us, and did not please God. He places the prophets of the Lord and the apostles in the middle, so that he may show that those whom they acknowledge as their own had become evil toward these as well. And the middle he makes them evil to the extremes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"Καὶ πᾶσιν ἀνθρώποις ἐναντίων, κωλυόντων ἡμᾶς τοῖς ἔθνεσι λαλῆσαι, ἵνα σωθῶσιν, εἰς τὸ ἀναπληρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτε. Κωλύουσι γὰρ αὐτοὺς σώζεσθαι. Ἔφθασεν ἐπ' αὐτοὺς ἡ ὀργὴ εἰς τέλος. Ἡμεῖς δὲ, ἀδελφοὶ, ἀπορφανισθέντες ἀφ' ὑμῶν πρὸς καιρὸν ὥρας, προσώπῳ, οὐ καρδίᾳ, περισσοτέρως ἐσπουδάσαμεν τὸ πρόσωπον ὑμῶν ἰδεῖν ἐν πολλῇ ἐπιθυμίᾳ. Διὸ ἠθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς, ἐγὼ μὲν Παῦλος καὶ ἅπαξ, καὶ δίς. Ἀντὶ τοῦ, ἐπληρώθησαν αὐτῶν αἱ ἁμαρτίαι. Καὶ ἐνέκοψεν ὑμᾶς ὁ Σατανᾶς. Ἐπειδὴ αἱ θλίψεις αἱ διὰ τὸ κήρυγμα, ἐνεπόδισαν, τούτου χάριν αὐτὰς τὰς θλίψεις ἀνατίθησι τῷ Σατανᾷ. Ἐκεῖνος γὰρ ἦν ὁ ἐπεγείρων, καὶ παροξύνων κατὰ τῶν ἀποστόλων τοὺς ἀπίστους. Τίς γὰρ ἡμῶν ἐλπὶς, ἣ χαρὰ, ἢ στέφανος καυχήσεως; ἢ οὐχὶ καὶ ὑμεῖς ἔμπροσθεν τοῦ Κυρίου ἡμῶν Ἰησοῦ ἐν τῇ αὐτοῦ παρουσίᾳ; ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά. Ὁ γὰρ τεταγμένος ἐν διδασκάλοις, τοῦτον ἔχει στέφανον καὶ χαρὰν, τὴν τῶν μαθητῶν προκοπήν.","english":"And hostile to all men, hindering us from speaking to the Gentiles so that they might be saved, to fill up their sins always. For they hinder them from being saved. The wrath has come upon them to the end. But we, brothers, having been bereaved of you for a time of an hour, in face, not in heart, were all the more eager to see your face with great longing. Therefore we wished to come to you, I, Paul, both once and twice. Instead of, their sins were filled up. And Satan hindered you. Since the afflictions that came because of the preaching impeded us, for this reason he attributes those very afflictions to Satan. For he was the one stirring up and provoking the unbelievers against the apostles. For what is our hope, or joy, or crown of boasting? Is it not also you before our Lord Jesus at his coming? For you are our glory and joy. For the one appointed among teachers has this as his crown and joy: the progress of his disciples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"ΚΕΦΑΛ. Γʹ.\n\nΔιὸ μηκέτι στέγοντες, εὐδοκήσαμεν. Πόθου πολλοῦ τὸ ῥῆμα παραστατικόν. Καταλειφθῆναι ἐν Ἀθήναις μόνοι, καὶ ἐπέμψαμεν Τιμόθεον τὸν ἀδελφὸν ὑμῶν, καὶ διάκονον τοῦ Θεοῦ, καὶ συνεργὸν ἡμῶν ἐν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς, καὶ παρακαλέσαι περὶ τῆς πίστεως ὑμῶν, τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις. Τοῦτο τῆς ταπεινοφροσύνης ἴδιον τοῦ Ἀποστόλου. Οὔτε γὰρ αὐτὸς μᾶλλον κατελιμπάνετο, ἀλλ' οἱ ἀπολιπόντες αὐτόν. Αὐτοὶ γὰρ οἴδατε, ὅτι εἰς τοῦτο κείμεθα. Καὶ γὰρ ὅτε πρὸς ὑμᾶς ἦμεν, προελέγομεν ὑμῖν, ὅτι μέλλομεν θλίβεσθαι, καθὼς καὶ ἐγένετο, καὶ οἴδατε. Διὰ τοῦτο κἀγὼ μηκέτι στέγων, ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μήπως ἐπείρασεν ὑμᾶς ὁ πειράζων, καὶ εἰς κενὸν γένηται ὁ κόπος\n\nἡμῶν. Ἄρτι δὲ ἐλθόντος Τιμοθέου πρὸς ἡμᾶς ἀφ' ὑμῶν, καὶ εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν, καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθὴν πάντοτε, ἐπιποθοῦντες ἡμᾶς ἰδεῖν, καθάπερ καὶ ἡμεῖς ὑμᾶς, διὰ τοῦτο παρεκλήθημεν, ἀδελφοὶ, ἐφ' ὑμῖν, ἐπὶ πάσῃ τῇ θλίψει καὶ ἀνάγκῃ ἡμῶν, διὰ τῆς ὑμῶν πίστεως, ὅτι νῦν ζῶμεν, ἐὰν ὑμεῖς στήκητε ἐν Κυρίῳ. Τίνα γὰρ εὐχαριστίαν δυνάμεθα τῷ Θεῷ ἀνταποδοῦναι περὶ ὑμῶν, ἐπὶ πάσῃ τῇ χαρᾷ, ᾗ χαίρομεν δι' ὑμᾶς ἔμπροσθεν τοῦ Θεοῦ ἡμῶν νυκτὸς καὶ ἡμέρας ὑπερεκπερισσοῦ δεόμενοι, τὸ μὲν ἰδεῖν ὑμῶν τὸ πρόσωπον, καὶ καταρτίσαι ὑστερήματα τῆς πίστεως ὑμῶν. Αὐτὸς δὲ ὁ Θεὸς καὶ Πατὴρ ἡμῶν, καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς.","english":"CHAPTER 3.\n\nTherefore, no longer enduring it, we were pleased. The phrase is expressive of great longing. To be left behind in Athens alone, and we sent Timothy, your brother and servant of God and our fellow worker in the Gospel of Christ, to strengthen you and encourage you concerning your faith, that no one be shaken by these afflictions. This is characteristic of the Apostle's humility. For it was not so much he himself who was left behind, but those who abandoned him. For you yourselves know that we are appointed for this. For when we were with you, we foretold you that we were about to be afflicted, just as it also happened, and you know it. For this reason I also, no longer enduring it, sent to know your faith, lest the tempter had tempted you and our labor\n\nhad come to nothing. But now that Timothy has come to us from you and has brought us good news of your faith and love, and that you always have a good remembrance of us, longing to see us, just as we also long for you, for this reason we were comforted, brothers, concerning you, in all our affliction and distress, through your faith, because now we live, if you stand firm in the Lord. For what thanksgiving can we render to God concerning you, for all the joy with which we rejoice on your account before our God, night and day praying exceedingly to see your face and to supply what is lacking in your faith. But may our God and Father himself, and our Lord Jesus Christ, direct our way to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"Ὑμᾶς δὲ ὁ Κύριος πλεονάσαι, καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους, καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς, εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ, ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ, μετὰ πάντων τῶν ἁγίων αὐτοῦ. Εἰς τὸ θλίβεσθαι.\n\nΚΕΦΑΛ. Δʹ.\n\nΛοιπὸν οὖν, ἀδελφοὶ, ἐρωτῶμεν ὑμᾶς, καὶ παρακαλοῦμεν ἐν Κυρίῳ Ἰησοῦ, καθὼς παρελάβετε παρ' ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν, καὶ ἀρέσκειν Θεῷ, ἵνα περισσεύητε μᾶλλον. Οἴδατε γὰρ τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ Κυρίου Ἰησοῦ. Τοῦτο γάρ ἐστι τὸ θέλημα τοῦ Θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, εἰδέναι ἕκαστον ὑμῶν. Ἄρχεται ἐντεῦθεν τοῦ συμβουλευτικοῦ. Ἤκουσε γὰρ αὐτῶν τινα πταίσματα, πορνείαν καὶ μοιχείαν, ὧν καὶ ἀποτρέπει. Καὶ οὐχ ἁπλῶς φησι, Τὸ καὶ τὸ μὴ ποιεῖτε, ἀλλὰ τὰς παραγγελίας αὐτοὺς ἐκ πάλαι εἰληφέναι παρ' αὐτοῦ φησι, διὰ τοῦ Κυρίου Ἰησοῦ, ἃς φυλάττειν παρακελεύεται. Τοῦτο γάρ ἐστι θέλημα τοῦ Θεοῦ. Τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, μὴ ἐν πάθει ἐπιθυμίας. Ἀντὶ τοῦ, τὴν σάρκα. Καθάπερ καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν Θεόν. Ἱκανὸν καὶ τοῦτο τοῦ ἀποτρέψαι τῆς πορνείας, τὸ μετὰ τῶν ἐπεγνωκότων τὸν Θεὸν τὸν πορνεύοντα τάττεσθαι. Τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ. Ὑπερβαίνειν μὲν τὰς τοῦ Θεοῦ ἐντολάς. Εὐφήμως δὲ σφόδρα, καὶ ἐπικεκαλυμμένως τὴν μοιχείαν ὠνόμασε, τὴν εἰς ἀδελφὸν ἀδικίαν αὐτὴν εἶναι λέγων. Διότι ἔκδικος ὁ Κύριος περὶ πάντων τούτων, καθὼς καὶ προείπομεν ὑμῖν, καὶ διεμαρτυράμεθα.","english":"But may the Lord make you increase and abound in love toward one another and toward all, just as we also do toward you, so as to establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. To be afflicted.\n\nCHAPTER 4.\n\nFinally then, brothers, we ask you and exhort you in the Lord Jesus, just as you received from us how you ought to walk and to please God, that you abound more. For you know what commandments we gave you through the Lord Jesus. For this is the will of God, your sanctification, that you abstain from fornication, that each of you know. He begins here the advisory part. For he heard of certain of their transgressions, fornication and adultery, from which he also turns them away. And he does not simply say, Do not do this and that, but he says that they received the commandments from him long ago, through the Lord Jesus, which he enjoins them to keep. For this is the will of God. That each of you possess his own vessel in sanctification and honor, not in the passion of lust. Instead of, the flesh. Just as also the Gentiles who do not know God. This too is sufficient to turn them away from fornication, that the one who fornicates is ranked with those who have not known God. That he not transgress and defraud his brother in the matter. To transgress the commandments of God. And very euphemistically and covertly he named adultery, saying that it is an injustice against a brother. Because the Lord is an avenger concerning all these things, just as we also foretold you and testified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"Οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ Θεὸς ἐπὶ ἀκαθαρσίᾳ, ἀλλ' ἐν ἁγιασμῷ. Ὅρα πῶς παρὰ πόδας ἔθηκε τὴν ὑπὲρ τούτων δίκην. Τοιγαροῦν ὁ ἀθετῶν, οὐκ ἄνθρωπον ἀθετεῖ, ἀλλὰ τὸν Θεὸν, τὸν καὶ δόντα τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς. Περὶ δὲ τῆς φιλαδελφίας, οὐ χρείαν ἔχετε γράφειν ὑμῖν. Αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε, εἰς τὸ ἀγαπᾷν ἀλλήλους. Καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοὶ, περισσεύειν μᾶλλον, καὶ φιλοτιμεῖσθαι, ἡσυχάζειν καὶ πράσσειν τὰ ἴδια, καὶ ἐργάζεσθαι ταῖς ἰδίαις χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν. Ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω, καὶ μηδενὸς χρείαν ἔχητε. Ὅταν ἀθετήσῃς, φησὶν, τὸν ἀδελφὸν, τὸν λαβόντα διὰ τοῦ βαπτίσματος τὸ Πνεῦμα τὸ ἅγιον, τότε οὐκ ἄνθρωπον, ἀλλὰ τὸν Θεὸν ἀθετεῖς. Οὐ θέλωμεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε, καθὼς καὶ οἱ λοιποὶ, οἱ μὴ ἔχοντες ἐλπίδα. Εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανε, καὶ ἀνέστη, οὕτω καὶ ὁ Θεὸς τοὺς κοιμηθέντας διὰ Ἰησοῦ ἄξει σὺν αὐτῷ. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου. Μεταβαίνει ἐπὶ τὸν περὶ ἀναστάσεως λόγον. Ὅρα δὲ πῶς θαυμαστῶς κατεσκεύασε τὸ ὁμολογούμενον, λαβὼν τὴν ἀνάστασιν τοῦ Κυρίου εἰς πίστωσιν τῆς ἡμετέρας ἀναστάσεως. Πάντας γὰρ ἀνθρώπους ἀνέστησε διὰ τῆς ἰδίας σαρκός. Διὸ καὶ πρωτότοκος ἐκ τῶν νεκρῶν λέγεται. Ἐν λόγῳ δὲ Κυρίου, τὸ ῥῆμα λέγειν, φησὶν, ἵνα θαῤῥῶσι περὶ τῶν ἀποφηναμένων. Ὅτι ἡμεῖς οἱ ζῶντες, οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου. Τοῦτό φησιν, οὐχ ὅτι αὐτὸς ἔμεινε","english":"For God did not call us to impurity, but in sanctification. See how he set the penalty for these things right at our feet. Therefore, whoever rejects this rejects not man but God, who also gives his Holy Spirit to you. Now concerning brotherly love, you have no need for us to write to you. For you yourselves are taught by God to love one another. And indeed you do this toward all the brothers throughout all Macedonia. But we urge you, brothers, to abound more and more, and to aspire to live quietly and to mind your own affairs and to work with your own hands, just as we commanded you, so that you may walk properly toward those outside and have need of nothing. When you reject your brother, he says, who received the Holy Spirit through baptism, then you reject not man but God. But we do not want you to be ignorant, brothers, concerning those who have fallen asleep, so that you may not grieve as the rest do, who have no hope. For if we believe that Jesus died and rose again, so also God will bring with him those who have fallen asleep through Jesus. For we say this to you in the word of the Lord. He now moves to the discourse concerning the resurrection. And see how wonderfully he established the point agreed upon, taking the resurrection of the Lord as proof of our resurrection. For he raised up all men through his own flesh. Therefore he is also called the firstborn from the dead. And in the word of the Lord, he says, the saying is spoken so that they may have confidence concerning those who have died. That we who are alive, who remain until the coming of the Lord. He says this, not that he himself remained","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"μέχρι τοῦ τῆς ἀναστάσεως καιροῦ, ἀλλ' ἐπειδὴ περὶ ζώντων ἔλεγε, καὶ αὐτὸς δὲ ἔζη· ταῦτα λέγων, τῇ κοινῇ συνηθείᾳ τοῦ λόγου ἐχρήσατο, τῷ ἡμεῖς οἱ ζῶντες. Ὅτι δὲ τοῦτο λέγει, ἐπάγει, οἱ περιλειπόμενοι, ἐπεὶ εἰ τοῦτο λέγει, ὅτι ἐμοῦ ζῶντος, πῶς ἀλλαχοῦ λέγει, ὅτι πάντες μὲν ἀναστησόμεθα; Εἰ γὰρ ζῶν καταλαμ βάνεται, πῶς ἐγείρεται; Ἡμεῖς οὖν οἱ ζῶντες, φησὶ, κατὰ τὸν προαποδεδομένον λόγον. Οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας, ὅτι αὐτὸς ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπὸ οὐρανοῦ. Καὶ πῶς οὐ μὴ φθάσῃ, λέγει· Ὅτι αὐτὸς ὁ Κύριος ἐν κελεύσματι. Ποίῳ; Τῷ τῆς ἀναστάσεως· ἀντὶ τοῦ κελεύων ἀνίστασθαι. Ἐν φωνῇ ἀρχαγγέλου, ἣν καὶ σάλπιγγα Θεοῦ φησι, διὰ τὸ κελεύσματι Θεοῦ γενέσθαι. Τοῦτο δὲ καὶ ἡ ἐν τῷ Εὐαγγελίῳ παραβολὴ ἐδήλωσε. Κραυγὴ γὰρ ἐγένετο μεσονυκτίου, Ἐξέλθατε εἰς ἀπάντησιν τοῦ νυμφίου. Καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον. Ἔπειτα οἱ ζῶντες ἡμεῖς οἱ περιλειπόμενοι, ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα. Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις.","english":"until the time of the resurrection, but since he was speaking about the living, and he himself was also alive, in saying these things he used the common idiom of speech, \"we who are alive.\" And that this is what he means, he adds, \"we who remain,\" since if he means this, that while I am alive, how does he say elsewhere that we shall all rise? For if one is caught up while alive, how is he raised? \"We therefore who are alive,\" he says, \"according to the word already given beforehand. We shall by no means precede those who have fallen asleep, because the Lord himself with a command, with the voice of an archangel, and with the trumpet of God will descend from heaven.\" And how does he say \"we shall by no means precede\"? \"Because the Lord himself with a command.\" With what command? That of the resurrection—instead of \"commanding them to rise.\" \"With the voice of an archangel,\" which he also calls the trumpet of God, because it becomes a command of God. This also the parable in the Gospel made clear. For a cry arose at midnight, \"Come out to meet the bridegroom.\" \"And the dead in Christ shall rise first. Then we who are alive, who remain, shall together with them be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore encourage one another with these words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"ΚΕΦΑΛ. Εʹ.\n\nΠερὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοὶ, οὐ χρείαν ἔχετε ὑμῖν γράφεσθαι. Αὐτοὶ γὰρ ἀκριβῶς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται. Ὅταν γὰρ λέγωσιν, Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος, ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν. Ὑμεῖς δὲ, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ. Πάντες ὑμεῖς υἱοὶ φωτός ἐστε, καὶ υἱοὶ ἡμέρας· οὐκ ἐσμὲν νυκτὸς, οὐδὲ σκότους. Δείκνυσιν ὡς οὐχ ἁπλῶς ηὕρισκον οἱ νεκροὶ τὴν ἀνάστασιν, εἰ μὴ διὰ Χριστοῦ. Εἰ μὴ γὰρ ἀπέθανε κατὰ σάρκα ὁ Χριστὸς, οὐκ ἂν ἐλύετο θάνατος. Ἢ καὶ νεκροὺς ἐν Χριστῷ, τοὺς ἀποθανόντας λέγει διὰ Χριστὸν, εὐκαίρως διὰ τὸ ἐν θλίψει εἶναι τοὺς ἀκούοντας παραμυθούμενος. Φησὶν οὖν, ὡς οἱ διὰ Χριστὸν πάσχοντες καὶ πρῶτοι τῆς ἀναστάσεως τύχωσιν. Ἄρα οὖν μὴ καθεύδωμεν ὡς καὶ οἱ λοιποὶ, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν. Οἱ γὰρ καθεύδοντες, νυκτὸς καθεύδουσι· καὶ οἱ μεθυσκόμενοι, νυκτὸς μεθύουσιν. Ἡμεῖς δὲ ἡμέρας ὄντες, νήφωμεν, ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης, καὶ περικεφαλαίαν, ἐλπίδα σωτηρίας· ὅτι οὐκ ἔθετο ὑμᾶς ὁ Θεὸς εἰς ὀργὴν, ἀλλ' εἰς περιποίησιν σωτηρίας διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν, εἴτε καθεύδωμεν, ἅμα σὺν αὐτῷ ζήσωμεν. Διὸ παρακαλεῖτε ἀλλήλους, καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε. Εὐκαίρως τὸν περὶ πόνου ἐνάγει λόγον, παραδεικνὺς αὐτῷ τὸν περὶ τοῦ μυστηρίου λόγον, καὶ διὰ τί ὁ Χριστοῦ γέγονε θάνατος.","english":"CHAPTER 5.\n\nBut concerning the times and the seasons, brothers, you have no need for anything to be written to you. For you yourselves know accurately that the day of the Lord comes as a thief in the night. For when they say, Peace and safety, then sudden destruction comes upon them, just as travail comes upon her who is with child, and they shall not escape. But you, brothers, are not in darkness, so that the day should overtake you as a thief. You are all sons of light and sons of day; we are not of night nor of darkness. He shows that the dead would not have obtained the resurrection simply, except through Christ. For unless Christ had died according to the flesh, death would not have been loosed. Or else he calls those who died for Christ \"the dead in Christ,\" consoling his hearers at the right moment because they were in affliction. He says, then, that those who suffer for Christ also obtain the firstfruits of the resurrection. Therefore let us not sleep as the rest do, but let us watch and be sober. For those who sleep, sleep at night; and those who get drunk, get drunk at night. But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation; because God has not appointed you for wrath, but for obtaining salvation through our Lord Jesus Christ, who died for us, so that whether we watch or sleep, we may live together with him. Therefore encourage one another and build up one another, just as you are doing. He introduces the word concerning labor at the right moment, setting alongside it the word concerning the mystery, and why the death of Christ took place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ, καὶ νουθετοῦντας ὑμᾶς, καὶ ἡγεῖσθαι ἑαυτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. Εἰρηνεύετε ἐν ἑαυτοῖς. Τὰ περὶ διδασκάλων διδάσκει, ποίους εἶναι δεῖ περιπαραινῶν. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοὶ, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας. Ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ, ἀλλὰ πάντοτε ἀγαθὸν διώκετε, καὶ εἰς ἀλλήλους, καὶ εἰς πάντας. Πάντοτε χαίρετε· ἀδιαλείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστεῖτε. Τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς. Ποικίλων ἀρετῶν αὐτοῖς ἐξυφαίνει λόγον. Τὸ Πνεῦμα μὴ σβέννυτε, προφητείαν μὴ ἐξουθενεῖτε· πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε, ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε. Αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς. Ἀντὶ τοῦ, Μὴ ἐπέχετε τὸν προφητεύοντα· καὶ τοῦτο δηλοῖ τὸ ἑξῆς. Ὁλοτελεῖς· καὶ ὁλόκληρον ὑμῶν. Εἴ τι λείπει ὑμῖν, προσπληρώσει. Τὸ Πνεῦμα, καὶ ἡ ψυχὴ, καὶ τὸ σῶμα, ἀμέμπτως ἐν τῇ","english":"But we ask you, brothers, to know those who labor among you, and who preside over you in the Lord, and who admonish you, and to esteem them very exceedingly in love because of their work. Be at peace among yourselves. He teaches concerning teachers, exhorting what sort they ought to be. But we exhort you, brothers: admonish the disorderly, comfort the faint-hearted, support the weak, be patient toward all. See that no one repays anyone evil for evil, but always pursue good, both toward one another and toward all. Rejoice always; pray without ceasing; in everything give thanks. For this is the will of God in Christ Jesus for you. He weaves for them a discourse of various virtues. Do not quench the Spirit; do not despise prophecy; but test all things, hold fast the good, abstain from every form of evil. But may the God of peace himself sanctify you. Instead of, Do not hinder the one who prophesies; and what follows makes this clear. Wholly; and entire your. If anything is lacking in you, he will supply it. The spirit, and the soul, and the body, blamelessly in the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. Πιστὸς ὁ Θεός. Πνεῦμα, φησὶ, τὸ χάρισμα ὃ ἔλαβεν ἕκαστος διὰ τοῦ βαπτίσματος. Τότε γὰρ τῶν βαπτιζομένων ἕκαστος ἐλάμβανε χάρισμα, καὶ ἐποίει σημεῖα. Καὶ ὁ μὲν γλώσσαις ἐλάλει, ὁ δὲ προεφήτευεν· ἄλλος ἰᾶτο τοὺς κάμνοντας, ἄλλος δαιμόνια ἐξέβαλλεν, ἄλλος ἀνίστα τοὺς νεκροὺς, ἄλλος ἄλλο τι ἐποίει. Τοῦτο οὖν τὸ χάρισμα, ὃ καὶ Πνεῦμά φησι, μένειν ἐν αὐτοῖς ὁλόκληρον εὔχεται, ἵνα κατὰ μηδὲν στερηθῶσι τῆς ἐνεργείας τοῦ ἁγίου Πνεύματος. Ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει. Ἀδελφοὶ, προσεύχεσθε ὑπὲρ ἡμῶν. Ἀσπάζασθε τοὺς ἀδελφοὺς πάντας ἐν φιλήματι ἁγίῳ. Ὁ καλέσας ὑμᾶς, φησὶν, Ἰησοῦς, ποιήσει τὸ ὁλοτελεῖς ὑμᾶς γενέσθαι καὶ ἀμέμπτους. Ἐνορκίζω ὑμᾶς τὸν Κύριον, ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσι τοῖς ἁγίοις ἀδελφοῖς. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ' ὑμῶν. Ἀμήν. Ἐπειδὴ ἐλέγχους ἡ Ἐπιστολὴ περιέχει, μήποτε οἱ ἄτακτοι λαβόντες τὴν Ἐπιστολὴν κρύψωσιν, ἐνορκίζει αὐτοὺς ἀναγνωσθῆναι τὴν Ἐπιστολήν. Πρὸς Θεσσαλονικεῖς αʹ ἐγράφη ἀπὸ Ἀθηνῶν. Στίχων ρ γʹ.","english":"May you be kept for the presence of our Lord Jesus Christ. God is faithful. The Spirit, he says, is the gift which each one received through baptism. For at that time each of those who were baptized received a gift, and worked signs. And one spoke in tongues, another prophesied; another healed the sick, another cast out demons, another raised the dead, another did some other thing. This gift, then, which he also calls the Spirit, he prays may remain whole in them, so that they may in no way be deprived of the working of the Holy Spirit. He who calls you, who also will do it. Brothers, pray for us. Greet all the brothers with a holy kiss. He who called you, he says, Jesus, will make you complete and blameless. I adjure you by the Lord that the letter be read to all the holy brothers. The grace of our Lord Jesus Christ be with you. Amen. Since the Letter contains reproofs, lest the disorderly, having received the Letter, hide it, he adjures them that the Letter be read. To the Thessalonians 1 was written from Athens. Of verses 183.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"ΕΙΣ ΕΠΙΣΤΟΛΗΝ Βʹ ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ.\n\nΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nΠαῦλος, καὶ Σιλουανὸς, καὶ Τιμόθεος τῇ Ἐκκλησίᾳ Θεσσαλονικέων, ἐν Θεῷ Πατρὶ ἡμῶν καὶ Κυ ρίῳ Ἰησοῦ Χριστῷ· εὐχαριστεῖν ὀφείλομεν τῷ Θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ, καθὼς ἄξιόν ἐστιν, ὅτι ὑπεραυξάνει ἡ πίστις ὑμῶν, καὶ πλεονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους, ὥστε ἡμᾶς αὐτοὺς ἐν ὑμῖν καυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ Θεοῦ, ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως, ἐν πᾶσι τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε, ἔνδειγμα κρίσεως τοῦ Θεοῦ, εἰς τὸ καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ Θεοῦ, ὑπὲρ ἧς καὶ πάσχετε. Καὶ δευτέρας τῷ Ἀποστόλῳ πρὸς Θεσσαλονικέας ἐδέησεν Ἐπιστολῆς, οὐχ ἵνα τι παραινέσῃ τῶν συντελούντων, ἢ πρὸς πίστιν (Ὑπεραυξάνει γὰρ, φησὶν, ἡ πίστις ὑμῶν)· ἢ πρὸς τὸν ἐνάρετον βίον· ὅπου γε καὶ ἐν τῇ προτέρᾳ Ἐπιστολῇ, οὐ χρείαν ἔχειν αὐτοὺς διδαχῆς ἔφη, ὄντας θεοδιδάκτους. Τίς οὖν ἡ αἰτία τῆς Ἐπιστολῆς; ἵνα μὴ θορυβῶνται ἀκούοντες, ὡς ἐνέστη ἡ ἡμέρα τῆς δευτέρας τοῦ Κυρίου παρουσίας. Τοῦτο γάρ τινες τῶν ψευδοδιδασκάλων ἐκήρυττον. Διὸ καὶ ἀναγκαίως γέγονεν αὐτῷ τὰ σημεῖα διηγεῖσθαι τὰ πρὸ τῆς ἡμέρας ἐκείνης· οἷον τὰ περὶ τῆς ἀποστασίας, καὶ περὶ τοῦ τέλους τῆς βασιλείας Ῥωμαίων, καὶ τὰ περὶ αὐτοῦ τοῦ Ἀντιχρίστου. Ταῦτα γὰρ πρῶτα δεῖ γενέσθαι, φησὶν, εἶτα οὕτως ἐκείνην ἐλθεῖν. Ὅρα πόση τῶν Θεσσαλονικέων ἡ προκοπὴ, ὡς καὶ χαριστήρια ὑπὲρ αὐτῶν ἀναπέμπειν τὸν Ἀπόστολον, οὐχ ὅτι ἁπλῶς πιστεύουσιν, ἀλλ' ὅτι ὑπεραυξάνει ἡ πίστις αὐτῶν, καὶ ὅτι οὐχ ἁπλῶς ἀγαπῶσιν, ἀλλὰ καὶ πλεονάζουσιν ἐν τῷ πράγματι.","english":"TO THE SECOND EPISTLE TO THE THESSALONIANS.\n\nCHAPTER ONE.\n\nPaul, and Silvanus, and Timothy, to the Church of the Thessalonians, in God our Father and the Lord Jesus Christ: we ought always to give thanks to God concerning you, brothers, as is fitting, because your faith grows exceedingly, and the love of each one of you all toward one another abounds, so that we ourselves boast in you among the churches of God, for your patience and faith, in all your persecutions and afflictions which you endure, a demonstration of the judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer. And a second Epistle to the Thessalonians was needed by the Apostle, not that he might exhort them concerning anything that contributes to faith (for your faith, he says, grows exceedingly), or to the virtuous life—since even in the former Epistle he said that they had no need of teaching, being taught of God. What, then, is the reason for the Epistle? That they might not be disturbed when they hear that the day of the second coming of the Lord is at hand. For some of the false teachers were proclaiming this. Therefore he was necessarily led to describe the signs that come before that day: such as those concerning the apostasy, and concerning the end of the kingdom of the Romans, and those concerning the Antichrist himself. For these things, he says, must first come to pass, and then that day come. Observe how great the progress of the Thessalonians was, such that the Apostle sends up thanksgivings on their behalf, not because they simply believe, but because their faith grows exceedingly, and because they do not simply love, but abound in the matter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"Τοῦτο δὲ, φησὶν, καύχημα ἡμέτερον, ἡ ὑπομονὴ ὑμῶν, ἡ πίστις, οἱ διωγμοὶ, αἱ θλίψεις. Τούτων δὲ πάντων ἀνέχεσθε, φησὶν, εἰδότες ὡς τὸ τέλος αὐτῶν κομιεῖσθε, βασιλείαν οὐρανῶν. Εἴπερ δίκαιον παρὰ Θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλίψιν, καὶ ὑμῖν τοῖς θλιβομένοις. Ἀντὶ τοῦ, ἐπείπερ δίκαιον. Καὶ ὅρα πῶς παρεμυθήσατο, καὶ ἐπεκούφισε, τὴν ἐκδίκησιν αὐτοῖς ὑποθέμενος· ὅπερ μάλιστα οἱ ἀδίκως πάσχοντες, καὶ ἀκούουσιν ἡδέως, καὶ ἰδεῖν εὔχονται. Ἄνεσιν μεθ' ἡμῶν ἐν τῇ ἀποκαλύψει τοῦ Κυρίου Ἰησοῦ ἀπ' οὐρανοῦ μετ' ἀγγέλων δυνάμεως αὐτοῦ, ἐν πυρὶ φλογὸς διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσι Θεὸν, καὶ τοῖς μὴ ὑπακούουσι τῷ Εὐαγγελίῳ τοῦ Κυρίου ἡμῶν Ἰησοῦ· οἵτινες τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ Κυρίου, καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ, καὶ θαυμασθῆναι ἐν πᾶσι τοῖς πιστεύσασιν. Καὶ ἐξ ἑτέρου μέρους παρεμυθήσατο τὸ κοινωνοὺς αὐτοὺς στῆσαι τῶν ἀποστόλων. Λήψεσθε γὰρ, φησὶν, ἄνεσιν μεθ' ἡμῶν· καὶ ἀληθῆ τὴν","english":"This, he says, is our boast: your endurance, your faith, the persecutions, the afflictions. And endure all these things, he says, knowing that you will receive their end, the kingdom of heaven. If indeed it is righteous before God to repay affliction to those who afflict you, and to you who are afflicted. Instead of \"since indeed it is righteous.\" And see how he consoled and comforted them by setting before them the vengeance, which especially those who suffer unjustly both hear gladly and long to see. Rest with us in the revelation of the Lord Jesus from heaven with the angels of his power, in flaming fire giving vengeance to those who do not know God, and to those who do not obey the Gospel of our Lord Jesus; who shall pay the penalty of eternal destruction from the face of the Lord, and from the glory of his might, when he comes to be glorified in his saints, and to be marveled at in all who have believed. And from another angle he consoled them by making them sharers with the apostles. For you will receive, he says, rest with us; and the true","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"ἀνταπόδοσιν κατασκευάζων, ἐκεῖνο αὐτοὺς τὸ κριτήριον ἵστησιν, ἐν ᾧ πάντως δικαία ἡ ἀνταπόδοσις, εἴτε κακῶν, εἴτε τῶν ἐναντίων. Ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ' ὑμᾶς ἐν τῇ ἡμέρᾳ ἐκείνῃ. Ἡ ἀλήθεια, φησὶν, αὕτη, ἣν μαρτυροῦμεν νῦν τῇ πίστει ὑμῶν καὶ ὑπομονῇ, ἐν ἐκείνῃ τῇ ἡμέρᾳ πιστευθήσεται. Εἰς ὃ καὶ προσευχόμεθα πάντοτε περὶ ὑμῶν, ἵνα ὑμᾶς ἀξιώσῃ τῆς κλήσεως ὁ Θεὸς ὑμῶν. Ἐπειδὴ εἶπε πίστιν εἶναι τὴν περὶ αὐτῶν μαρτυρίαν, καὶ ταῦτα οὖσαν περὶ μεγάλων· Ἐν πίστει γὰρ, φησὶν, καὶ ὑπομονῇ, καὶ διωγμοῖς· ἵνα μὴ ἐκ τούτου ὑπτιωθέντες ἀπολέσωσιν ἃ εἰργάσαντο, τούτου χάριν φησὶν, ὅτι Ἀδιαλείπτως περὶ τούτου προσευχόμεθα, ἐναγωνίους αὐτοὺς ποιῶν. Προσευχόμεθα γὰρ, φησὶν, ἵνα ἀξίους ὑμᾶς τῆς κλήσεως ποιήσῃ. Τοῦτο δέ φησιν, οὐχ ὡς ἀναιρῶν τὸ ἐξ ἡμῶν, ἀλλ' ἵνα μὴ μέγα φρονῶμεν ἐφ' ἑαυτοῖς, ἀλλὰ καὶ εἰς αὐτὰ ταῦτα ἃ ἐργαζόμεθα ἐκ συγγνώμης, συλλήπτορα καλῶμεν Θεὸν, ὡς εἰ θαρσήσωμεν ἐφ' ἑαυτοῖς, ἅπας ἡμῶν εὐθὺς ἀναλυθῇ πόνος. Καὶ πληρώσῃ πᾶσαν εὐδοκίαν ἀγαθοσύνης. Δείκνυσιν οὔπω τελειωθέντας αὐτούς. Τότε γὰρ μόνον ἡ τελείωσις, ὅταν ὁ καιρὸς παρέλθῃ τοῦ ἀγῶνος· ἐν ὅσῳ δέ τις ἀγωνίζεται, φοβείσθω μὴ πέσῃ· διὰ τοῦτο γὰρ καὶ εἴρηται· Μὴ μακάριζε πρὸ τοῦ τέλους. Καὶ ἔργον πίστεως ἐν δυνάμει. Ἵνα ἐνδυναμωθῶσιν, ἔργῳ δεῖξαι τὴν πίστιν. Ὅπως ἐνδοξασθῇ τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ ἐν ὑμῖν, καὶ ὑμεῖς ἐν αὐτῷ, κατὰ τὴν χάριν τοῦ Θεοῦ ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Ὅμοιον τῷ εἰρημένῳ ὑπὸ τοῦ Κυρίου·","english":"By establishing a repayment, he sets before them that judgment in which the repayment is altogether just, whether of evils or of the opposite. Because our testimony was believed upon you in that day. This truth, he says, which we now testify to your faith and endurance, will be believed in that day. To this end also we pray always concerning you, that God may deem you worthy of your calling. Since he said that the testimony concerning them is faith, and this concerning great things—For in faith, he says, and endurance, and persecutions—lest, being thereby slackened, they lose what they have worked, for this reason he says, We pray unceasingly concerning this, making them earnest in the contest. For we pray, he says, that he may make you worthy of the calling. And he says this, not as abolishing what is from us, but that we may not be high-minded concerning ourselves, but that even in these very things which we work by concession, we may call God as a helper, since if we trust in ourselves, all our labor is straightway undone. And may he fulfill every good pleasure of goodness. He shows that they are not yet perfected. For perfection is then only, when the time of the contest has passed; but as long as one contends, let him fear lest he fall; for this reason it has also been said: Do not call blessed before the end. And the work of faith in power. That they may be strengthened, to show their faith by deed. That the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and Lord Jesus Christ. This is similar to what was said by the Lord:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ἔργα ὑμῶν, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. Καὶ τοῦτο δείκνυσιν ἐκ τῆς χάριτος ἔχοντας τοῦ Θεοῦ τὸ δύνασθαι τοσούτους γενέσθαι ἐν ἔργοις λαμπροῖς. Κἂν γάρ τις ᾖ τέλειος, φησὶν, ἐν υἱοῖς ἀνθρώπων, τῆς ἀπὸ σοῦ λειπόμενος σοφίας, εἰς οὐδὲν λογισθήσεται. ΚΕΦΑΛ. Βʹ. Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, ὑπὲρ τῆς παρουσίας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡμῶν ἐπισυναγωγῆς ἐπ' αὐτὸν εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς, μήτε θροεῖσθαι, μήτε διὰ πνεύματος, μήτε διὰ λόγου, μήτε δι' ἐπιστολῆς ὡς δι' ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ Χριστοῦ. Μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον, ὅτι ἐὰν μὴ ἔλθῃ ἀποστασία πρῶτον, καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος ἁμαρτίας, ὁ υἱὸς τῆς ἀπωλείας, ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ, ὡς Θεὸν καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἔστι Θεός. Ἦλθεν εἰς τὸ προκείμενον. Τοῦτο δέ ἐστι τὸ μὴ ὑπάγεσθαι τῇ τῶν ψευδοδιδασκάλων ἀπάτῃ, λεγόντων ἠγγικέναι τὴν παρουσίαν τοῦ Κυρίου τὴν δευτέραν. Μή τις οὖν ὑμᾶς θορυβείτω, μήτε δοκῶν πνεύματι ἀποκαλύψεως λέγειν, μήτε ἐμὲ τοῦτο εἰρηκέναι προφασιζόμενος. Ἀδύνατον γὰρ τὴν παρουσίαν τὴν δευτέραν ἐλθεῖν μὴ προαποδεδειγμένου τοῦ υἱοῦ τῆς ἀπωλείας· λέγει δὲ τὸν Ἀντίχριστον, ὃν καὶ ἐνεργούμενον παρὰ τοῦ Σατανᾶ, φησὶν ἐλεύσεσθαι ἐν πάσῃ πλάνῃ δοκούντων σημείων Οὐ μνημονεύετε, ὅτι ἔτι ὢν πρὸς ὑμᾶς, ταῦτα ἔλεγον ὑμῖν, καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ.","english":"Let your light shine before men, that they may see your good works and glorify your Father who is in the heavens. And this shows that it is from the grace of God that they have the power to become so great in shining works. For even if someone is perfect, he says, among the sons of men, being deficient in the wisdom that comes from you, he will be counted as nothing. Chapter 2. We ask you, brothers, concerning the coming of our Lord Jesus Christ and our gathering together to him, that you not be quickly shaken from your mind, nor be troubled, neither by spirit, nor by word, nor by letter as though from us, as that the day of Christ is at hand. Let no one deceive you in any way, because unless the apostasy comes first, and the man of sin is revealed, the son of perdition, the one who opposes and exalts himself above every so-called god or object of worship, so that he sits in the temple of God, showing himself that he is God. He has come to the matter at hand. And this means not to be led away by the deception of the false teachers, who say that the second coming of the Lord has drawn near. Let no one, then, trouble you, neither appearing to speak by a spirit of revelation, nor alleging that I have said this. For it is impossible for the second coming to occur without the son of perdition first being revealed; and he means the Antichrist, whom he says will come, being energized by Satan, in all deception of seeming signs. Do you not remember that while I was still with you, I was telling you these things? And now you know what is restraining, so that he may be revealed in his own time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Προτέρας αὐτοὺς ἀναμιμνήσκει διδασκαλίας περὶ αὐτῶν τούτων πεποιημένης. Διὰ γὰρ τὴν πλάνην τὴν ἐκ τούτων καὶ αὐτὸς ὁ Ἀπόστολος πολλάκις ἐδίδαξε, καὶ ὁ Κύριος πολλάκις ἐν τοῖς Εὐαγγελίοις παρήγγειλεν, Εἴ τις ὑμῖν εἴπῃ, λέγων· Ἰδοὺ ὧδε ὁ Χριστὸς, ἰδοὺ ἐκεῖ, μὴ ἐξέλθητε. Τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας. Μυστήριον ἀνομίας τὰς τῶν αἱρέσεων διδασκαλίας εἶναί φησι, καὶ τὰ ψευδῆ αὐτῶν δόγματα. Ἐκείνου γὰρ προβαδίζουσιν ὁδοποιοῦντες αὐτῷ, καὶ καιρὸν ἀπάτης παρεχόμενοι· ἐξεληλύθεισαν δὲ ἤδη ἀπὸ τοῦ καιροῦ τῶν ἀποστόλων αἱ αἱρέσεις. Τὰ ὅμοια οὖν καὶ Ἰωάννης φησὶν ὁ εὐαγγελιστὴς, Καθὼς ἠκούσατε, ὅτι Ἀντίχριστος ἔρχεται· καὶ νῦν εἰσὶν ἀντίχριστοι πολλοὶ, περὶ τῶν αἱρετικῶν λέγων. Μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. Καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος. Τὴν Ῥωμαίων βασιλείαν φησί. Ταύτης γὰρ πληρουμένης, ὁ Ἀντίχριστος ἔρχεται. Ὃν ὁ\n\nΚύριος ἀναλώσει τῷ πνεύματι τοῦ στόματος αὐτοῦ, καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ· οὗ ἐστιν ἡ παρουσία κατ' ἐνέργειαν τοῦ Σατανᾶ, ἐν πάσῃ δυνάμει, καὶ σημείοις, καὶ τέρασι ψεύδους, καὶ ἐν πάσῃ ἀπάτῃ τῆς ἀδικίας ἐν τοῖς ἀπολλυμένοις. Οὐ μόνον τὴν παρουσίαν τοῦ Ἀντιχρίστου ἐδίδαξεν, ἀλλὰ καὶ τὸν θάνατον αὐτοῦ, οὕτως καὶ ἀπὸ τῶν πρώτων, καὶ ἀπὸ τῶν ὑστέρων διδάσκων αὐτὸν εἶναι ψευδῆ. Ἡ παρουσία μὲν γὰρ αὐτοῦ κατ' ἐνέργειαν τοῦ Σατανᾶ, καὶ τὸ τέλος δὲ, καὶ ἡ κατάργησις αὐτοῦ, καὶ ἡ ἀπώλεια, διὰ τῆς παρουσίας γίνεται τοῦ Κυρίου. Ἀνθ' ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς.","english":"He reminds them of a previous teaching that had been made concerning these very things. For because of the deception that comes from them, both the Apostle himself often taught, and the Lord often commanded in the Gospels, \"If anyone says to you, 'Behold, here is the Christ, behold, there,' do not go out.\" For the mystery of lawlessness is already at work. He says that the mystery of lawlessness is the teachings of the heresies and their false doctrines. For they go before that one, preparing his way and providing an occasion for deception; and the heresies had already gone forth from the time of the apostles. Therefore John the evangelist says similar things: \"As you have heard, that Antichrist is coming; and now there are many antichrists,\" speaking about the heretics. \"Only the one who now restrains, until he comes to be out of the midst. And then the lawless one will be revealed.\" He means the kingdom of the Romans. For when this is completed, the Antichrist comes. Whom the Lord will consume with the spirit of his mouth, and will abolish by the manifestation of his coming; whose coming is according to the working of Satan, in all power, and signs, and wonders of falsehood, and in all deception of unrighteousness among those who are perishing. He taught not only the coming of the Antichrist, but also his death, thus teaching both from the first things and from the later things that he is false. For his coming is according to the working of Satan, and his end, and his abolition, and his destruction come about through the coming of the Lord. Because they did not receive the love of the truth so as to be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"Καὶ διὰ τοῦτο πέμψει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς ψεύδει, ἵνα κριθῶσι πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ, ἀλλ' εὐδοκήσαντες ἐν τῇ ἀδικίᾳ. Τοῦτο γὰρ αὐτοῖς τοῖς Ἰουδαίοις καὶ ὁ Χριστὸς ἔλεγεν· Ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐ λαμβάνετέ με. Ἕτερος ἥξει ἐν τῷ ἰδίῳ ὀνόματι, κἀκεῖνον λήψεσθε. Τὸ δὲ, ἀποστελεῖ αὐτοῖς ὁ Θεὸς, συγχωρήσει ἀποσταλῆναι· ὁποῖόν ἐστι καὶ τὸ, Παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας. Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ Θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ Κυρίου, ὅτι εἵλετο ὑμᾶς ὁ Θεὸς ἀπ' ἀρχῆς εἰς σωτηρίαν, ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας, εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ Εὐαγγελίου ἡμῶν εἰς περιποίησιν δόξης τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Διεξελθὼν τὰ περὶ τῶν ἀπιστησάντων Ἰουδαίων, καὶ διδάξας ὁποῖον αὐτῶν ἔσται τέλος (Ἵνα γὰρ κριθῶσι, φησὶ), διεξέρχεται καὶ τὰ τῶν πιστευσάντων, ὧν καὶ τὸ προοίμιον εὐχαριστία, καὶ ἐπὶ τῇ εὐχαριστίᾳ λέγει· πρῶτον μὲν, ὅτι ἠγαπήθησαν ὑπὸ τοῦ Θεοῦ, καὶ ὅτι ἐξελέξατο αὐτοὺς ὥσπερ ἀπαρχὴν εἰς σωτηρίαν, καὶ ὅτι ἡγίασεν, καὶ ὅτι Πνεύματος ἁγίου ἠξίωσεν. Ἄρα οὖν, ἀδελφοὶ, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις, ἃς ἐδιδάχθητε, εἴτε διὰ λόγου, εἴτε δι' ἐπιστολῆς ἡμῶν. Ἀναγκαῖον, φησὶ, τοὺς περὶ τοσούτων καυχωμένους ἑστάναι βεβαίως. Οὗτος δὲ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ ὁ Θεὸς καὶ Πατὴρ ἡμῶν ὁ ἀγαπήσας ἡμᾶς, καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι, παρακαλέσαι ὑμῶν τὰς καρδίας, καὶ στηρίξαι ὑμᾶς ἐν παντὶ λόγῳ καὶ ἔργῳ ἀγαθῷ.","english":"And for this reason God will send them a working of error, so that they believe the lie, in order that all may be judged who did not believe the truth but took pleasure in unrighteousness. For Christ also said this to the Jews themselves: I came in the name of my Father, and you do not receive me. Another will come in his own name, and him you will receive. But the phrase, God will send to them, means that he will permit it to be sent; such is also the phrase, God handed them over to passions of dishonor. But we ought always to give thanks to God concerning you, brothers beloved by the Lord, because God chose you from the beginning for salvation, in sanctification of the Spirit and faith of the truth, to which he called you through our Gospel for the obtaining of the glory of our Lord Jesus Christ. Having gone through the matters concerning the Jews who disbelieved, and having taught what their end will be (for, he says, in order that they may be judged), he also goes through the matters concerning those who believed, of whom the preface is also thanksgiving, and upon the thanksgiving he says: first, that they were loved by God, and that he chose them as a firstfruits for salvation, and that he sanctified them, and that he counted them worthy of the Holy Spirit. Therefore, brothers, stand firm, and hold fast to the traditions which you were taught, whether by word or by our letter. It is necessary, he says, that those who boast of such great things stand firmly. But may our Lord Jesus Christ himself, and our God and Father, who loved us and gave eternal consolation and good hope in grace, comfort your hearts and establish you in every good word and work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"Ὅρα πῶς πάλιν ἐπικουφίζει αὐτῶν τὰς θλίψεις, τὴν παράκλησιν αὐτοῖς ἐλθεῖν εὐχόμενος. ΚΕΦΑΛ. Γʹ.\n\nΤὸ λοιπὸν προσεύχεσθε, ἀδελφοὶ, περὶ ἡμῶν, ἵνα ὁ λόγος τοῦ Κυρίου τρέχῃ, καὶ δοξάζηται, καθὼς καὶ πρὸς ὑμᾶς, καὶ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων. Οὐ γὰρ πάντων ἡ πίστις. Τὸ ἴσον ἀνταπαιτεῖ· εὐχόμενος ὑπὲρ αὐτῶν, εὔχεσθαι προστάττει, καὶ ὑπὲρ αὐτοῦ. Αὕτη δὲ ἡ ὑπὲρ αὐτοῦ προσευχὴ, τὸ προκόπτειν δι' αὐτοῦ τὸ κήρυγμα. Οὕτως ἄρα δεῖ με αἰτεῖν τοὺς ἁγίους ὑπὲρ ἡμῶν εὔχεσθαι, ἵνα ἐν τοῖς κατὰ Θεὸν προκόπτωμεν, ὡς τά γε ἄλλα πάντα περιττὰ, καὶ οὐ πάντως χρήσιμα, κἂν ὑγείαν εἴπῃς, κἂν εἰρήνην, κἂν ὁτιοῦν τῶν ἐκτός. Πιστὸς δέ ἐστιν ὁ Κύριος, ὃς στηρίξει ὑμᾶς, καὶ φυλάξει ἀπὸ τοῦ πονηροῦ. Τοῦτο ὅπερ ᾔτησε αὐτοὺς ὑπὲρ αὐτοῦ εὔξασθαι, καὶ αὐτὸς ὑπὲρ αὐτῶν εὔχεται. Ἤτησε δὲ, ἵνα ῥυσθῇ ἐκ τῶν ἀτόπων ἀνθρώπων τῶν ἀντικειμένων τῇ πίστει. Τοῦτο οὖν καὶ αὐτὸς αὐτοῖς ἐπεύχεται, φυλαχθῆναι ἀπὸ τοῦ πονηροῦ. Πεποίθαμεν δὲ ἐν Κυρίῳ ἐφ' ὑμᾶς, ὅτι ἃ παραγγέλλομεν ὑμῖν, καὶ ποιεῖτε. Οὐ χρείαν ἔχειν αὐτούς φησι, τῶν λοιπῶν παραινέσεων· Ἤδη γὰρ, φησὶν, αὐτὰς ἐπεδείξατε διὰ τῶν ἔργων· καὶ οὐκ ἀρκεῖσθε ἐπὶ τοῖς γεγονόσιν, ἀλλὰ καὶ μετὰ ταῦτα προσθήσετε. Ὁ δὲ Κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ Θεοῦ, καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ. Συνεχὴς ἡ προσευχὴ, ἐπειδὴ καὶ περὶ μεγάλων γίνεται. Τοῦτο δέ ἐστι, τὸ ἀγαπῆσαι τὸν Θεὸν, καὶ ὑπομεῖναι ταῖς ὑπὲρ Χριστοῦ θλίψεσι, καὶ συνάψαι τῇ ἀγάπῃ τὴν ὑπομονὴν, μᾶλλον δὲ σφραγίσαι τὴν ἀγάπην τῇ ὑπομονῇ·","english":"See how again he lightens their afflictions, praying that consolation may come to them. CHAPTER 3.\n\nFinally, brothers, pray for us, that the word of the Lord may run and be glorified, even as it is with you, and that we may be delivered from unreasonable and wicked men. For not all have faith. He demands an equal return: while praying for them, he commands them to pray also for him. And this prayer for him is that the preaching may advance through him. So then I ought thus to ask the saints to pray for us, that we may advance in the things according to God, since all other things are superfluous and not altogether useful, whether you speak of health, or peace, or any other of the external things. But faithful is the Lord, who will establish you and guard you from the evil one. This very thing which he asked them to pray for him, he himself also prays for them. And he asked that he might be delivered from unreasonable men who oppose the faith. This, then, he himself also prays for them, to be guarded from the evil one. But we have confidence in the Lord concerning you, that what we command you, you also do. He says they have no need of the remaining exhortations; for already, he says, you have demonstrated them through your works; and you are not satisfied with what has been done, but even after these things you will add more. And may the Lord direct your hearts into the love of God and into the patience of Christ. The prayer is continual, since it is also made concerning great things. And this is to love God, and to endure afflictions for Christ, and to join patience to love, or rather to seal love with patience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"ὡς εἰ ἀγαπῶμεν, οὐχ ὑπομένομεν δὲ, καὶ ἡ ἀγάπη διαλύεται. Παραγγέλλομεν δὲ ὑμῖν, ἀδελφοὶ, ἐν ὀνόματι τοῦ Κυρίου\n\nἡμῶν Ἰησοῦ Χριστοῦ, στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν παράδοσιν ἣν παρέλαβον παρ' ἡμῶν. Αὐτοὶ γὰρ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς, ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν, οὐδὲ δωρεὰν ἄρτον ἐλάβομεν παρά τινος, ἀλλ' ἐν κόπῳ καὶ μόχθῳ νύκτα καὶ ἡμέραν ἐργαζόμενοι, πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν. Καὶ τοῦτο αὐτοῖς παραινεῖ, τὸ παραιτεῖσθαι τοὺς ἀργούς. Οὗτοι γάρ εἰσιν καὶ φλύαροι, καὶ περίεργοι. Καὶ εἰ αὐτὸς τὸ Εὐαγγέλιον κηρύττων ἐργάζεται, πόσῳ μᾶλλον τοὺς ἄλλους ἐργάζεσθαι δεῖ; Οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλ' ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν, εἰς τὸ μιμεῖσθαι ἡμᾶς. Καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω. Ἀκούομεν γάρ τινας περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν ἐργαζομένους, ἀλλὰ καὶ περιεργαζομένους. Τοῖς δὲ τοιούτοις παραγγέλλομεν, καὶ παρακαλοῦμεν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσι. Ὁ γὰρ Κύριος διέταξεν τοῖς τὸ Εὐαγγέλιον κηρύττουσιν, ἐκ τοῦ Εὐαγγελίου ζῇν. Ὑμεῖς δὲ, ἀδελφοὶ, μὴ ἐκκακήσητε καλοποιοῦντες. Ἢ περὶ ἐλεημοσύνης αὐτοῖς λεληθότως διαλέγεται, ἢ τοῦτο λέγει, Νουθετοῦντες τοὺς μὴ βουλομένους ἐργάζεσθαι μὴ ἀποκάμνετε. Τοῦτο γάρ ἐστι καλοποιεῖν, ὅταν πονηρὸν ἔθος ἐκβάλωσιν ταῖς παραινέσεσιν. Εἰ δέ τις οὐχ ὑπακούει τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, τοῦτον σημειοῦσθε, καὶ μὴ συναναμίγνυσθε αὐτῷ, ἵνα ἐντραπῇ·","english":"As if, if we love, we do not endure, the love also is dissolved. But we command you, brothers, in the name of our Lord Jesus Christ, to withdraw yourselves from every brother walking disorderly, and not according to the tradition which they received from us. For you yourselves know how it is necessary to imitate us, that we did not act disorderly among you, nor did we receive bread for free from anyone, but in labor and toil, working night and day, so as not to burden any of you. And this he exhorts them, to avoid the idle. For these are both babblers and busybodies. And if he himself, preaching the Gospel, works, how much more must others work? Not that we do not have the right, but that we might give ourselves as a pattern to you, for the imitating of us. For even when we were with you, we commanded you this, that if anyone does not wish to work, neither let him eat. For we hear some walking disorderly among you, working nothing, but being busybodies. But to such we command, and we exhort through our Lord Jesus Christ, that working with quietness they eat their own bread. For the Lord ordained to those who preach the Gospel, to live from the Gospel. But you, brothers, do not grow weary in doing good. Either he is secretly speaking to them about almsgiving, or he says this: Admonishing those who do not wish to work, do not grow weary. For this is doing good, when they cast out an evil habit by their exhortations. But if anyone does not obey our word through the letter, mark this one, and do not associate with him, so that he may be ashamed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν. Αὐτὸς δὲ ὁ Κύριος τῆς εἰρήνης. Δοκεῖ μετρία εἶναι ἡ τιμωρία τοῖς μὴ ὑπακούουσιν· ἔστι δὲ τῶν σφόδρα βαρέων. Τοῦ γὰρ ἐν ἐρημίᾳ διάγειν, κἂν μέσῃ τῇ πόλει τυγχάνῃ, τί βαρύτερον; Καὶ ταύτην δὲ, οὐ μίσει, ἀλλὰ ἀγάπῃ τῇ πρὸς τὸν τιμωρούμενον, ποιεῖ. Διὸ καὶ ἐπήγαγε, καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε. Δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. Ὁ Κύριος μετὰ πάντων ὑμῶν. Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. Ἐπειδὴ χωρίζεσθαι τῶν ἀτάκτων παρῄνεσε, δείκνυσιν, ὡς οὐχ ἑκὼν τοῦτο πεποίηκεν, ἀλλὰ τῇ ἀνάγκῃ ἐνδιδούς. Αὐτίκα οὖν εὔχεται ἀργῆσαι τὴν κατ' αὐτῶν τιμωρίαν, τουτέστι τὴν διάστασιν, καὶ τὸν χωρισμὸν διὰ παντὸς, καὶ ἐπὶ παντὶ τρόπῳ, τὴν εἰρήνην αὐτοῖς ἐπευχόμενος. Ἀργήσει δὲ, μεταβαλλομένων δηλονότι τῶν ἀργῶν εἰς ἄνδρας σπουδαίους καὶ ἐνεργούς. Ὅς ἐστι σημεῖον ἐν πάσῃ ἐπιστολῇ· οὕτως γράφω. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. Ἀμήν. Ἐπειδὴ ἀρχόμενος τῆς ἐπιστολῆς εἶπεν, Μὴ πιστεύετε τοῖς καταγγέλλουσι νῦν τὴν δευτέραν παρουσίαν τοῦ Κυρίου, κἂν εἰ λέγοιεν ὡς ἡμεῖς δι' ἐπιστο λῆς τοῦτο δηλοῦμεν· τούτου χάριν διδάσκει αὐτοὺς καὶ τὸ σημεῖον τῆς αὐτοῦ ἐπιστολῆς, φοβούμενος μὴ πλάσωνταί τι, ὡς ἐκ τοῦ Ἀποστόλου πεμφθέν. Πρὸς Θεσσαλονικεῖς βʹ ἐγράφη ἀπὸ Ἀθηνῶν. στίχων ρ ʹ. ΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΕΒΡΑΙΟΥΣ.","english":"And do not regard him as an enemy, but admonish him as a brother. Now may the Lord of peace himself. The punishment seems to be moderate for those who do not obey; but it is among the very severe. For what is heavier than to live in a desert, even if one happens to be in the middle of a city? And this he does not out of hatred, but out of love toward the one being punished. Therefore he added, and do not regard him as an enemy. May he grant you peace always in every way. The Lord be with you all. The salutation is in my own hand, Paul's. Since he advised them to separate from the disorderly, he shows that he did this not willingly, but yielding to necessity. Accordingly he prays that the punishment against them may be idle, that is, the separation and the parting, always and in every way praying peace for them. And it will be idle, evidently when the idle change into earnest and active men. Which is a sign in every letter; so I write. The grace of our Lord Jesus Christ be with you all. Amen. Since at the beginning of the letter he said, Do not believe those who now proclaim the second coming of the Lord, even if they should say that we make this clear through a letter; for this reason he also teaches them the sign of his letter, fearing lest they fabricate something as if sent by the Apostle. To the Thessalonians 2 was written from Athens. 100 verses. To the Epistle to the Hebrews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"ΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nΠολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ' ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἐν Υἱῷ. Ὅρα πῶς οὐδὲν ἐν προοιμίοις, ὥσπερ εἴωθεν, εἰπὼν, ἐξ ἀρχῆς εὐθὺς ἐπὶ τὰ βάθη τῶν μυστηρίων ὁρμᾷ, δεικνὺς τῆς εὐαγγελικῆς πολιτείας πρὸς τὴν νομικὴν πολὺ τὸ μέσον τυγχάνον. καὶ πῶς τοῦτο ποιεῖ; Πάλαι, φησὶν, ὁ Θεὸς διὰ προφητῶν ἐλάλει, καὶ ταῦτα συνεσκιασμένως· τοῦτο γὰρ σημαίνει τὸ, πολυμερῶς καὶ πολυτρόπως· νυνὶ δὲ δι' αὐτοῦ τοῦ Υἱοῦ· ὥστε τοσοῦτον δείκνυται τὸ μέσον, ὅσον δεσπότου καὶ δούλων. Εἰκότως δὲ τοῦτο πεποίηκεν ἐξ ἀρχῆς, ἅτε μὴ χρῃζόντων τῶν Ἰουδαίων, ὥσπερ τῶν ἄλλων ἐθνῶν, εἰσαγωγῆς πνευματικῆς, ἥτις ἐν προοιμίοις ᾠκονόμητο πάσης ἐπιστολῆς, διὸ ὡς ἐπιστήμοσι τοῦ νόμου ἐξ αὐτοῦ τοῦ βάθους τῶν μυστηρίων\n\nἅπτεται. Ὃν ἔθηκεν κληρονόμον πάντων, δι' οὗ καὶ τοὺς αἰῶνας ἐποίησεν. Εἰπὼν περὶ τοῦ Υἱοῦ, εὐθὺς ἐκτίθεται τὸ μυστήριον, τὸν αὐτὸν Θεὸν καὶ ἄνθρωπον ἐπιδεικνύς. Πῶς δὲ τοῦτο ποιεῖ; Ἔθηκεν αὐτὸν, φησὶ, κληρονόμον πάντων· δηλῶν δὲ ὅτι τῶν ἐθνῶν, κατὰ τό· Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου. Πότε δὲ τίθεται, ἢ ὅτε εἴρηται πρὸς αὐτόν· Ἐγὼ σήμερον γεγέννηκά σε; Τοῦτο δὲ εἰς τὸν καιρὸν τῆς οἰκονομίας ἀπετείνετο. Ἀλλ' οὗτος, ὁ τὰ ἔθνη εἰς κλῆρον δεξάμενος, αὐτός ἐστιν, δι' οὗ τοὺς αἰῶνας ἐποίησεν ὁ Πατήρ. Ὧν γὰρ εἶχε τὴν δεσποτείαν καθὸ Θεὸς Λόγος, τούτων λέγεται τὸν κλῆρον λαβεῖν, καθὸ γεγονὼς ἄνθρωπος· ὑπέταξεν τῇ εἰς αὐτὸν πίστει πάντα τὰ ἔθνη.","english":"CHAPTER ONE.\n\nGod, who spoke in times past to the fathers in the prophets in many parts and in many ways, in these last days spoke in his Son. Observe how, saying nothing by way of preface, as is customary, he rushes straight from the beginning into the depths of the mysteries, showing how great the difference is between the gospel way of life and the legal one. And how does he do this? In times past, he says, God spoke through the prophets, and that in a veiled manner; for this is what \"in many parts and in many ways\" signifies; but now through his own Son; so that the difference is shown to be as great as that between a master and slaves. And he has done this fittingly from the beginning, since the Jews did not need, as the other nations did, a spiritual introduction, which had been arranged in the prefaces of every epistle; therefore, as those who are learned in the law, he touches on the depths of the mysteries from the very outset.\n\nWhom he appointed heir of all things, through whom also he made the ages. Having spoken concerning the Son, he immediately sets forth the mystery, showing the same one to be both God and man. And how does he do this? He appointed him, he says, heir of all things; indicating that he is heir of the nations, according to the text: Ask of me, and I will give you the nations for your inheritance. And when is he appointed, except when it was said to him: Today I have begotten you? And this was extended to the time of the economy. But this one, who received the nations as his lot, is himself the one through whom the Father made the ages. For those things over which he had dominion as God the Word, over these he is said to have received the lot as having become man; he subjected all the nations to faith in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"Ὃς ὢν ἀπαύγασμα τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥή ματι τῆς δυνάμεως αὐτοῦ, δι' ἑαυτοῦ καθαρισμὸν ποιησάμενος τῶν ἁμαρτιῶν ἡμῶν, ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς. Ὅρα πῶς πάλιν ἡμῖν τὸν Θεὸν ὁμοῦ δείκνυσι καὶ ἄνθρωπον. Ὅμοιον γὰρ ὡς εἰ λέγοι· Φῶς ὢν ἐκ φωτὸς (τοῦτο γὰρ τὸ, ἀπαύγασμα, δηλοῖ), καὶ ἐν ἑαυτῷ τὸν Πατέρα δείκνυσι, κατὰ τὸ, Ὁ ἑωρακώς με, ἑώρακε τὸν Πατέρα· τοῦτο γάρ ἐστι, χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. Οὗτος, φησὶ, γεγονὼς ἄνθρωπος, καὶ τὰς ἁμαρτίας ἡμῶν βαστάσας· τὸ γὰρ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος, τοῦτο δηλοῖ. Πάλιν πληρώσας τὸ τῆς οἰκονομίας μυστήριον, ἀνελήφθη ἐν δόξῃ, ἐκάθισέ τε ἐν δεξιᾷ τοῦ Πατρός. Τὸ δὲ ἐν δεξιᾷ, καὶ, ἐν ὑψηλοῖς, ἀκούων, μὴ τόπον αὐτὰς σημασίας λάμβανε· ἀπερίγραπτον γὰρ τὸ Θεῖον· ἀλλὰ θεοπρεποῦς δόξης δηλωτικάς. Τὸ δὲ φέρων τὰ πάντα, ἀντὶ τοῦ, διοικῶν καὶ κυβερνῶν, κεῖται. Δι' αὐτοῦ γὰρ πάντα ἐγένετο, καὶ συνέστηκεν, ὡς ἐν δημηγορίαις ὁ Παῦλος ἔφη. Εὖ δὲ τὸ, φέρων ἐν τῷ ῥήματι, ἵνα δείξῃ, ὡς τὴν σύμπασαν κτίσιν, τὴν ἄνω, τὴν κάτω, ὥσπερ οἱ τὰ πάνυ μικρὰ καὶ εὐπαράφορα μᾶλλον δακτύλου κινοῦντες, οὕτως αὐτὸς ῥήματι τὰ ἐπίγεια, τὰ οὐράνια, τὰ ἐπουράνια φέρει. Τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ' αὐτοὺς ἐκληρονόμησεν ὄνομα. Τίνι γὰρ εἶπέ ποτε τῶν ἀγγέλων· Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε; καὶ πάλιν, Ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν. Ἐπειδὴ τὸ τῆς οἰκονομίας κηρύσσων μυστήριον, τεταπεινωκέναι ἑαυτὸν ἔφη, λαβόντα δούλου μορφήν·","english":"Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. Observe how again he shows us God and man together. For it is as if he were saying: Being light from light (for this is what \"brightness\" declares), and in himself he shows the Father, according to \"He who has seen me has seen the Father\"; for this is \"the express image of his person.\" This one, he says, became man and bore our sins; for \"having made purification of our sins\" declares this. Again, having fulfilled the mystery of the economy, he was taken up in glory and sat down at the right hand of the Father. But when you hear \"at the right hand\" and \"on high,\" do not take these as signifying a place; for the Divine is uncircumscribed; but as declarative of God-befitting glory. And \"upholding all things\" stands for \"governing and steering.\" For through him all things came to be and consist, as Paul said in his public addresses. And well does he say \"upholding by the word,\" to show that the whole creation, things above and things below, just as those who move the very smallest and most easily swayed things by a finger, so he by a word upholds things on earth, things in heaven, things above the heavens. Being made so much better than the angels, as he has by inheritance obtained a more excellent name than they. For to which of the angels did he say at any time: You are my Son, today I have begotten you? And again: I will be to him a Father, and he shall be to me a Son. Since, proclaiming the mystery of the economy, he said that he humbled himself, taking the form of a servant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"τούτου χάριν ἀγγέλοις αὐτὸν συγκρίνει, δεικνὺς, ὡς ὅτι καὶ γεγονὼς ἄνθρωπος, οὐδὲν ἧττόν ἐστι Θεὸς καὶ Δεσπότης, καὶ τὸν ἀγῶνα τοῦτον ἄνωθεν ἐκ προφητῶν ἰσχυροποιεῖ, ὅπως ἂν μηδεὶς ἀντιλέγειν ἔχῃ τοῖς λεγομένοις. Ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει· Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ· καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει· Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. Πρὸς δὲ τὸν Υἱόν. Μὴ θορυβείτω σε, φησὶ, τὸ ἀκοῦσαι βραχύ τι παρ' ἀγγέλους αὐτὸν ἐλαττοῦσθαι. Ὅρα γὰρ πῶς πάλιν ἐστὶ Θεὸς, ὅπου γε καὶ ἄγγελοι προσκυνοῦσιν αὐτῷ. Τὸ δὲ, εἰς τὴν οἰκουμένην, οἱ μὲν τὴν ὧδε λέγουσιν, οἱ δὲ τὴν μέλλουσαν. Ἀμφότερα δὲ ἔχει καλῶς. Καὶ τὸ τῆς οἰκονομίας μυστήριον τελοῦντι αὐτῷ, διηκόνουν ὡς Δεσπότῃ οἱ ἄγγελοι· καὶ ἐπορεύθη ἐν οὐρανοῖς, ὑποταγέντων αὐτῷ ἀγγέλων, κατὰ τὴν τοῦ Πέτρου φωνήν. Πάλιν δὲ τὸ ὑποταγέντων, διὰ τὴν οἰκονομίαν λαμβάνει. Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου ἔλαιον ἀγαλλιάσεως. Σκόπει πάλιν πῶς τὸν αὐτὸν, Θεὸν καὶ ἄνθρωπον δείκνυσι, διὰ μὲν τοῦ θρόνου καὶ τῆς ῥάβδου τὴν βασιλείαν αὐτοῦ, καὶ τὴν θεότητα δεικνύς· διὰ δὲ τοῦ, ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, τὸ τῆς οἰκονομίας μυστήριον. Παρὰ τοὺς μετόχους σου. Ὥστε πάντας τοὺς μετέχοντας τῆς αὐτοῦ συναφείας, τὸ ἔλαιον ἔχειν τῆς ἀγαλλιάσεως, καθὸ ἐκ τοῦ πληρώματος αὐτοῦ πάντες ἡμεῖς ἐλάβομεν, κατὰ τὴν τοῦ Εὐαγγελίου φωνήν.","english":"For this reason he compares him to angels, showing that even having become man he is none the less God and Lord, and he strengthens this argument from above, from the prophets, so that no one may have anything to say against what is stated. And again, when he brings the firstborn into the world, he says: And let all the angels of God worship him; and to the angels he says: Who makes his angels spirits, and his ministers a flame of fire. But to the Son. Let it not disturb you, he says, to hear that he is diminished somewhat below the angels. For observe how he is again God, since indeed the angels worship him. As for the phrase into the world, some say it means the world here, others the world to come. Both readings are sound. And when he was accomplishing the mystery of the economy, the angels ministered to him as to their Lord; and he went into the heavens, with the angels subjected to him, according to the voice of Peter. Again, the phrase having been subjected he takes in reference to the economy. Your throne, O God, is for ever and ever, a scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness. Consider again how he shows the same one to be both God and man, through the throne and the scepter showing his kingdom and his divinity, and through the words God, your God, has anointed you, the mystery of the economy. Above your fellows. So that all who partake of union with him have the oil of gladness, inasmuch as we all have received from his fullness, according to the voice of the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"Τουτέστι, τὸ πνεῦμα οὐκ ἐκ μέτρου ἔλαβεν ὁ Υἱός. Καί· Σὺ κατ' ἀρχὰς, Κύριε, τὴν γῆν\n\nἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί. Πάλιν ἐπὶ τὴν θεότητα ἀνατρέχει τοῦ μονογενοῦς, δεικνὺς αὐτὸν καὶ τῶν οὐρανῶν ποιητήν. Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται. Καὶ ὡς περιβόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται· σὺ δὲ, ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. Ὅμοιον ὡς εἰ λέγοι· Μὴ θορυβείτω σε, φησὶν, ὁ κατὰ σάρκα θάνατος· ἀνέστη γὰρ, καὶ τὰ ἔτη αὐτοῦ οὐκ ἐκλείψουσι. Καὶ οὐρανοὶ μὲν, ἅτε ὄντες κτιστοὶ, παλαιωθήσονται, ἵνα καὶ τοῦ καινισμοῦ τύχωσιν· αὐτὸς δὲ τοῦτο αὐτοῖς χαριεῖται, ὅτι δὴ καὶ μένει ὃ ἦν, τουτέστι Θεός. Καὶ τοῦτο δηλοῖ καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι. Πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέ ποτε· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου; Πάλιν τὸ, κάθου, διὰ τὸ τῆς οἰκονομίας μυστήριον λέλεκται, ἵνα μάθωμεν, ὡς καὶ ταπεινώσας ἑαυτὸν, καὶ γενόμενος ἄνθρωπος, πάλιν ἐστὶ Θεὸς, καὶ ἐν τοῖς οἰκείοις ὑψώμασιν. Οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; Ὅρα πόσον πρὸς αὐτὸν τῶν ἀγγέλων τὸ μέσον, ὅπου γε, ὁ μὲν κάθηται ἄνω, οἱ δὲ λειτουργοῦσιν αὐτῷ κάτω. Ἅμα δὲ εἰς διακονίαν ἀποστέλλεσθαι τοὺς ἀγγέλους εἰπὼν, ἀνεκτήσατο τοὺς ἀπειρηκότας ἐν τοῖς πειρασμοῖς, εἴ γε ἄγγελοι αὐτῶν ἐπὶ σωτηρίᾳ ἀποστέλλονται. Ὅτι δὲ βαρηθέντες ἦσαν σφόδρα τοῖς πειρασμοῖς, αὐτὸς ἐν τοῖς ἑξῆς τῆς ἐπιστολῆς ἐδήλωσεν, εἰπών·","english":"That is, the Son did not receive the Spirit by measure. And: You, Lord, in the beginning laid the foundation of the earth, and the heavens are the works of your hands. Again he runs back up to the divinity of the Only-begotten, showing him to be also the maker of the heavens. They themselves will perish, but you remain, and all will grow old like a garment. And like a cloak you will roll them up, and they will be changed; but you are the same, and your years will not fail. It is as if he were saying: Let not death according to the flesh trouble you, he says; for he has risen, and his years will not fail. And the heavens, since they are created, will grow old, so that they may also obtain renewal; but he himself will grant this to them, because he remains what he was, that is, God. And this is what your years will not fail also makes clear. But to which of the angels did he ever say: Sit at my right hand, until I make your enemies a footstool for your feet? Again the sit has been said because of the mystery of the economy, so that we may learn that even after he humbled himself and became man, he is again God, and in his own exaltations. Are they not all ministering spirits, sent forth for service, for the sake of those who are to inherit salvation? See how great is the distance between him and the angels, since he sits above, while they minister to him below. At the same time, by saying that the angels are sent forth for service, he recovered those who had given up under temptations, if indeed their angels are sent for salvation. And that they had been greatly weighed down by temptations, he himself made clear in what follows in the letter, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"Οὕτω μέχρις αἵματος πρὸς τὴν ἁμαρτίαν ἀντικατέστητε καὶ ἤδη ἐκλέλυσθε. ΚΕΦΑΛ. Βʹ.\n\nΔιὰ τοῦτο δεῖ περισσοτέρως ἡμᾶς προσέχειν τοῖς ἀκουσθεῖσι, μήποτε παραῤῥυῶμεν. Διὰ τοῦτο. Ποῖον, ἢ τὸ πολὺ εἶναι τὸ μέσον τῆς τε νομικῆς καὶ εὐαγγελικῆς πολιτείας; Καὶ τοῦτο ἐκ τῆς κατασκευῆς δῆλον τῆς ἐπιφερομένης. Εἰ γὰρ ὁ δι' ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας; Σύγκρισις μὲν τὸ ὅλον, κατασκευὴ δὲ τοῦ μᾶλλον τιμωρεῖσθαι τοὺς τὸν εὐαγγελικὸν παραβαίνοντας νόμον. Εἰ γὰρ τὸ ἧττον, φησὶ, παραβαινόμενον, οὐκ ἀτιμωρήτους ἐᾷ τοὺς παραβαίνοντας, πόσῳ μᾶλλον εἰ τὸ κρεῖσσον παραβαθείη, οὐχ ὑπεύθυνον κολάσει πικρᾷ ποιήσει τὸν παραβαίνοντα; Τὸ δὲ δι' ἀγγέλων λαληθεὶς, σημαίνει, ὡς ὑπηρέτουν Θεῷ ἄγγελοι διδόντι τὸν νόμον. Ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ Κυρίου, ὑπὸ τῶν ἀκουσάντων εἰς ὑμᾶς ἐβεβαιώθη, συνεπιμαρτυροῦντος τοῦ Θεοῦ σημείοις, καὶ τέρασι, καὶ ποικίλαις δυνάμεσι, Ἔτι τῆς συγκρίσεως ὁ λόγος ἐστί. Λέγει δὲ, ὡς τῆς εὐαγγελικῆς διδασκαλίας ὁ Κύριος αὐτὸς ἤρξατο· εἶτα οἱ αὐτοὶ τοῦ Κυρίου ἀκούσαντες, ἡμᾶς εἰς ταύτην ἐβεβαίωσαν, συνεπιμαρτυροῦντος αὐτοῖς τοῦ Θεοῦ δι' ἐκείνων τῶν θαυμάτων, ὧν κηρύττοντες ἐπετέλουν. Καὶ Πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν. Ἄλλῳ, φησὶ, δέδωκε χάρισμα τὸ Πνεῦμα τὸ ἅγιον, τῷ μὲν προφητείαν, τῷ δὲ γλῶσσαν, τῷ δ' χαρίσματα ἰαμάτων, ἄλλῳ ἄλλο τι τῶν χαρισμάτων. Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν.","english":"Thus you have resisted sin as far as blood, and you have already grown weary. CHAPTER 2.\n\nFor this reason we must pay much closer attention to what has been heard, lest we drift away. For this reason. What is it, if not that there is a great distance between the legal and the evangelical way of life? And this is clear from the argument that follows. For if the word spoken through angels proved firm, and every transgression and disobedience received a just recompense, how shall we escape if we neglect so great a salvation? The whole is a comparison, and the argument is that those who transgress the evangelical law are punished more. For if, he says, the lesser law, when transgressed, does not let those who transgress it go unpunished, how much more, if the greater be transgressed, will it not make the transgressor liable to bitter punishment? And the phrase spoken through angels means that angels served God when he gave the law. Which, having begun to be spoken through the Lord, was confirmed to you by those who heard it, God bearing witness with signs and wonders and various powers. The argument of the comparison is still in progress. And he says that the Lord himself began the evangelical teaching; then those who themselves heard the Lord confirmed it to us, God bearing witness with them through those wonders which they performed as they proclaimed. And by distributions of the Holy Spirit according to his own will. To one, he says, the Holy Spirit gave a gift of grace, to one prophecy, to another tongues, to another gifts of healings, to another some other of the gifts. For he did not subject the world to come, of which we speak, to angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"Διὰ τοῦτο προσέθηκε, περὶ ἧς λαλοῦμεν, ἵνα μὴ ἑτέραν τινὰ οἰκουμένην ζητεῖν δῷ τῷ ἀκροατῇ. Πῶς οὖν αὐτὴν μέλλουσαν καλεῖ; ὅτι τοῦτο ἔθος τῇ θείᾳ Γραφῇ ὥσπερ καὶ ἑτέρωθί φησι, Ὅς ἐστι τύπος τοῦ μέλλοντος, περὶ τοῦ Ἀδὰμ, καὶ τοῦ Χριστοῦ λέγων. Ταύτην οὖν οὐκ ἀγγέλοις ὑπέταξεν, ἀλλὰ τῷ Χριστῷ. Διεμαρτύρατο δέ πού τις λέγων· Τίς ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. Ἐν γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα, οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. Ἀόριστον τὴν μαρτυρίαν εἰσάγει, τῷ, τὶς, εἰπεῖν, λέγων. Ὡς πρὸς εἰδότας γὰρ διαλέγεται. Νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. Ἵνα μὴ\n\nλέγωσι, Πῶς τοὺς ἐχθροὺς ἔθηκεν ὑπὸ τοὺς πόδας αὐτοῦ, τοσαῦτα πασχόντων ἡμῶν; φησί· Μὴ γὰρ ἐπειδὴ οὐδέπω ὑπέταξεν, νομίσῃς μὴ ὑποτάττεσθαι· ὅτι γὰρ δεῖ ὑποταγῆναι. Καὶ γὰρ ἡ προφητεία διὰ τοῦτο εἴρηται. Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου. Διὰ τὸν τριήμερον, φησὶ, θάνατον. Πείθει δὲ αὐτοὺς πάντα γενναίως ὑποφέρειν, μονονουχὶ λέγων· Εἰ ὁ προσκυνούμενος ὑπ' ἀγγέλων ἠνέσχετο βραχύ τι παρ' ἀγγέλους σχεῖν διὰ σὲ, πολὺ μᾶλλον σὺ ὁ τῶν ἀγγέλων ἥττων, πάντα φέρειν ὀφείλεις διὰ σεαυτόν. Δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι Θεοῦ. Δείκνυσιν, ὅτι δόξα καὶ τιμὴ ὁ σταυρός ἐστιν, ὥσπερ οὖν καὶ αὐτὸς ὁ Χριστὸς, αὐτὸν οὕτω καλεῖ λέγων· Ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου· καὶ, Ἐδοξάσθη ὁ Υἱὸς τοῦ ἀνθρώπου. Ὑπὲρ παντὸς γεύσηται θανάτου.","english":"For this reason he added, \"of which we speak,\" so that he might not give the hearer occasion to seek some other world. How then does he call it \"the coming\" one? Because this is the custom of divine Scripture, as also elsewhere it says, \"who is a type of the one to come,\" speaking concerning Adam and Christ. This one, then, he did not subject to angels, but to Christ. And somewhere someone testified, saying: \"What is man, that you remember him, or the son of man, that you visit him? You made him a little lower than the angels; you crowned him with glory and honor; you subjected all things under his feet.\" For in subjecting all things to him, he left nothing unsubjected to him. He introduces the testimony indefinitely, saying \"someone.\" For he speaks as to those who know. But now we do not yet see all things subjected to him. Lest\n\nthey say, \"How did he place his enemies under his feet, when we suffer so much?\" he says: Do not suppose, because he has not yet subjected them, that they are not to be subjected; for they must be subjected. For the prophecy was spoken for this reason. But we see Jesus, who was made a little lower than the angels, through the suffering of death. Through the three-day death, he says. And he persuades them to endure all things nobly, almost saying: If the one worshiped by angels endured to be a little lower than the angels for your sake, much more should you, who are lower than the angels, endure all things for your own sake. \"Crowned with glory and honor, so that by the grace of God.\" He shows that the cross is glory and honor, just as Christ himself also calls it so, saying: \"that the Son of Man may be glorified\"; and, \"the Son of Man has been glorified.\" \"That he might taste death for everyone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"Ὥσπερ γὰρ ὄντως γευσάμενος, οὕτω μικρὸν ἐν αὐτῷ ποιήσας διάστημα, εὐθέως ἀνέστη. Τῷ μὲν οὖν εἰπεῖν, διὰ τὸ πάθημα τοῦ θανάτου, τὸν ὄντως θάνατον ἐσήμανε· τῷ δὲ εἰπεῖν, ἀγγέλων κρείσσων, τὴν ἀνάστασιν ἐδήλωσεν. Ἔπρεπε γὰρ αὐτῷ, δι' ὂν τὰ πάντα, καὶ δι' οὗ τὰ πάντα. Ἔπρεπεν αὐτῷ, φησὶν, τῷ κηδεμόνι, καὶ πάντα εἰς τὸ εἶναι παράγοντι, ἐκδοῦναι τὸν Υἱὸν ὑπὲρ τῆς τῶν λοιπῶν σωτηρίας, τὸν ἕνα ὑπὲρ πολλῶν. Πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα. Καὶ αὐτὸς καὶ ἡμεῖς υἱοὶ, ἀλλ' ὁ μὲν σώζει, ἡμεῖς δὲ σωζόμεθα. Τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν. Τουτέστι, τὸν αἴτιον τῆς σωτηρίας. Διὰ παθημάτων τελειῶσαι. Ἄρα τὰ παθήματα τελείωσις καὶ αἰτία τῆς σωτηρίας. Ὁρᾷς ὅτι τὸ κακῶς παθεῖν οὐκ ἔστιν ἐγκαταλείψεως. Τούτῳ γὰρ καὶ πρώτῳ τετίμηκε τὸν Υἱὸν ὁ Θεὸς, τῷ διὰ παθημάτων αὐτὸν ἀγαγεῖν. Καὶ γὰρ ὄντως τοῦ τὸν κόσμον ποιῆσαι, καὶ ἐκ μὴ ὄντων παραγαγεῖν, τὸ σῶμα λαβόντα παθεῖν ἅπερ ἔπαθεν, πολλῷ μεῖζόν ἐστι. Καὶ τοῦτο ἐδήλωσεν αὐτὸς ἐν ἑτέροις, εἰρηκώς· Ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸν ὑπερβάλλοντα πλοῦτον τῆς χρηστότητος αὐτοῦ. Ὅ τε γὰρ ἁγιάζων, καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες. Δι' ἣν αἰτίαν. Ὅρα πῶς συνάγει αὐτοὺς πρὸς αὐτὸν, τιμῶν αὐτοὺς, καὶ παραμυθούμενος, καὶ ἀδελφοὺς ποιῶν τοῦ Χριστοῦ, κατὰ τοῦτο, τὸ ἐξ ἑνὸς εἶναι· καὶ αὐτὸς γὰρ, τὸ κατὰ σάρκα, ἐκ τοῦ Ἀβραάμ. Οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν, λέγων· Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ Ἐκκλησίας ὑμνήσω σε. Καὶ πάλιν. Ὅρα πῶς δείκνυσι πάλιν τὴν ὑπεροχήν.","english":"For just as one who has truly tasted, having made only a little distance in it, immediately rose up. By saying \"through the suffering of death,\" he signified the true death; but by saying \"better than the angels,\" he declared the resurrection. For it was fitting for him, through whom all things, and through whom all things. It was fitting, he says, for him, the guardian, and who brings all things into being, to deliver up the Son for the salvation of the rest, the one for many. Having brought many sons to glory. Both he and we are sons, but he saves, and we are saved. The author of their salvation. That is, the cause of salvation. To perfect through sufferings. So sufferings are perfection and the cause of salvation. Do you see that to suffer badly is not abandonment. For God has honored the Son with this first, that he led him through sufferings. For truly, compared to making the world and bringing it out of nothing, that he took a body and suffered what he suffered is far greater. And he himself declared this in other places, having said: \"That he might show in the ages to come the surpassing riches of his goodness.\" For both the one who sanctifies and those who are sanctified are all from one. For which cause. See how he gathers them to himself, honoring them, and comforting them, and making them brothers of Christ, in this, that they are from one; for he too, according to the flesh, is from Abraham. He is not ashamed to call them brothers, saying: \"I will proclaim your name to my brothers, in the midst of the Church I will sing praise to you.\" And again. See how he shows again the superiority.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"Τῷ γὰρ εἰπεῖν, οὐκ ἐπαισχύνεται, δείκνυσιν, οὐ τῆς τοῦ πράγματος φύσεως, ἀλλὰ τῆς φιλοστοργίας αὐτοῦ τὸ ταπεινόν. Εἰ γὰρ καὶ ἐξ ἑνὸς, ἀλλ' ὁ μὲν ἁγιάζει, ἡμεῖς δὲ ἁγιαζόμεθα. Ἐγὼ ἔσομαι πεποιθὼς ἐπ' αὐτῷ· καὶ πάλιν ἰδοὺ ἐγὼ καὶ τὰ παιδία μου ἅ μοι ἔδωκεν ὁ Θεός. Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν. Δείκνυσιν, ὡς ἄνθρωπος γεγονὼς, πάντα τὰ ἀνθρώπινα ἔλαβεν πλὴν ἁμαρτίας. Καίτοι γὰρ σύνθρονος ὢν τῷ ἰδίῳ Πατρὶ, καὶ συμβασιλεύων, καὶ συνάρχων τῶν ὅλων, πεποιθέναι λέγεται ἐπ' αὐτόν. Τοῦτο δὲ λέγει, πρέποντα λέγων τῇ τοῦ δούλου μορφῇ, ὥσπερ ἀμέλει καὶ τὰ τῆς θεότητος δεικνὺς, φησίν· Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· καὶ, Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. Ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον. Ἐνταῦθα τὸ θαυμαστὸν δείκνυσιν, ὅτι δι' οὗ ἐκράτησεν ὁ διάβολος, διὰ τούτου ἡττήθη· καὶ ὅπερ ἰσχυρὸν αὐτῷ ἦν ὅπλον κατὰ τῆς οἰκουμένης, ὁ θάνατος, τούτῳ αὐτὸν ἔπληξεν ὁ Κύριος. Δείκνυται δὲ διὰ τούτου τὸ πολὺ τῆς δυνάμεως τοῦ νικήσαντος. Καὶ ἀπαλλάξῃ τούτοις, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας. Δοῦλοι πάντες ἦσαν τοῦ θανάτου, φησὶ, καὶ τῷ μηδέπω αὐτὸν λελύσθαι ἐκρατοῦντο, καὶ φόβῳ διηνεκεῖ συνέζων οἱ ἄνθρωποι, ἀεὶ προσδοκῶντες ἀποτεθνήξεσθαι, καὶ οὐδεμιᾶς ἡδονῆς αἴσθησιν εἶχον, τοῦ φόβου αὐτοῖς παρόντος ἀεί· τοῦτο γὰρ ᾐνίξατο. εἰπὼν διὰ παντὸς τοῦ ζῇν· ἀλλὰ ἀπήλλαξεν τὸν φόβον, καὶ γελῶμεν ἤδη αὐτόν. Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.","english":"For by saying \"he is not ashamed,\" he shows that the lowliness belongs not to the nature of the thing, but to his own tender love. For even if they are from one, yet he sanctifies and we are sanctified. \"I will be confident in him\"; and again, \"Behold, I and the children whom God has given me.\" Since, then, the children have shared in flesh and blood, he himself likewise partook of the same. He shows that, having become man, he took upon himself all things human except sin. For although he is enthroned with his own Father, and reigns together with him, and rules all things together with him, he is said to have been confident in him. But he says this as befitting the form of a servant, just as, to be sure, when he shows the things of his divinity he says: \"I and the Father are one\"; and, \"I am in the Father, and the Father is in me.\" That through death he might destroy the one who has the power of death, that is, the devil. Here he shows the wonderful thing, that by that through which the devil prevailed, through this he was defeated; and the very thing that was a strong weapon for him against the world, death, with this the Lord struck him. And through this the greatness of the power of the one who conquered is shown. And that he might deliver those who, through fear of death, were throughout all their life subject to slavery. All were slaves of death, he says, and because it had not yet been loosed they were held fast, and men lived with continual fear, always expecting to die, and had no perception of any pleasure, since fear was always present with them; for this is what he hinted at by saying \"throughout all their life.\" But he has removed the fear, and we now laugh at it. For surely he does not take hold of angels, but he takes hold of the seed of Abraham.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"Οὐκ ἐκείνης, φησὶν, ἐδράξατο τῆς φύσεως, τῆς\n\nτῶν ἀγγέλων φημὶ, ἀλλὰ τῆς ἡμετέρας. Διὰ τοῦτο δὲ εἶπεν, ἐπελάβετο, ἵνα δείξῃ διώκοντα αὐτὸν τοὺς ἀποστρεφομένους· ὡς πόῤῥω γὰρ ἡμᾶς φεύγοντας ἐπεσπάσατο. Ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται, καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεὸν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ. Τί ἐστι κατὰ πάντα; Ἐτέχθη, φησὶν, ἐτράφη, ηὐξήθη, ἔπαθε, πάντα ἅπερ ἐχρῆν τελειώσας ἀπέθανεν. Τοῦτό ἐστι κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι. Ἐπειδὴ γὰρ πολλὰ διαλεχθεὶς περὶ τῆς μεγαλειότητος αὐτοῦ, καὶ τῆς ἄνω δόξης, λοιπὸν τὸν περὶ τῆς οἰκονομίας λόγον κινεῖ, μονονουχὶ λέγων· Ὁ οὕτω μέγας, ὁ ὢν ἀπαύγασμα τοῦ Πατρὸς, ὁ ὢν χαρακτὴρ τῆς ὑποστάσεως, δι' οὗ τοὺς αἰῶνας πεποίηκεν, ὁ ἐν δεξιᾷ τοῦ Πατρὸς καθήμενος, οὗτος ἠθέλησε, καὶ ἐσπούδακεν ἀδελφὸς ἡμῶν ἐν πᾶσι γενέσθαι· Ἐθέλησε, καὶ διὰ τοῦτο καὶ πρὸς ἡμᾶς κατῆλθεν, καὶ ἡμῶν ἐπελάβετο, καὶ μυρία εἰργάσατο ἀγαθά. Θάνατον ἔλυσεν, τὸν διάβολον τῆς τυραννίδος ἐξέβαλε, δουλείας ἀπήλλαξεν, Ἀρχιερεὺς γενέσθαι ἠθέλησε πρὸς τὸν Πατέρα. Διὸ καὶ ἐπήγαγεν. Ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεόν. Τί δέ ἐστι, πιστός; Ἀληθὴς καὶ δυνάμενος. Τὰ δὲ πρὸς τὸν Θεὸν, ἐπήγαγε, τοῦτο δηλῶν, ὡς ἐκ πολεμουμένων τῷ Θεῷ, καὶ κατεγνωσμένων, καὶ τετιμωρημένων, οὐδεὶς ἦν ὁ προσοίσων ὑπὲρ ἡμῶν θυσίαν, ἀλλ' εἶδεν ἡμᾶς ἐν τούτοις ὄντας, καὶ ἠλέησεν, οὐ καταστήσας ἡμῖν ἀρχιερέα, ἀλλ' αὐτὸς γεγονὼς Ἀρχιερεὺς πιστὸς, ἵνα ἱλάσηται τὰς ἁμαρτίας τοῦ λαοῦ. Ἐν ᾧ γὰρ πέπονθεν, αὐτὸς πειρασθείς.","english":"He did not, he says, take hold of that nature—I mean the nature of angels—but of ours. And for this reason he said \"he took hold,\" to show that he pursues those who turn away from him; for us who were fleeing far off, he drew us to himself. Therefore he ought to have been made like his brothers in all things, so that he might become merciful and a faithful high priest in things pertaining to God, to make atonement for the sins of the people. What does \"in all things\" mean? He was born, he says, he was nourished, he grew, he suffered, and having completed all that was necessary, he died. This is what it means to be made like his brothers in all things. For since he had spoken at length about his majesty and his glory above, he now raises the account of the economy, almost saying: He who is so great, who is the radiance of the Father, who is the express image of his person, through whom he made the ages, who sits at the right hand of the Father—this one willed and earnestly sought to become our brother in all things. He willed it, and for this reason he came down to us, and took hold of us, and worked countless good things. He destroyed death, cast the devil out of his tyranny, freed us from slavery, and willed to become High Priest before the Father. Therefore he added: \"so that he might become merciful and a faithful high priest in things pertaining to God.\" And what does \"faithful\" mean? True and able. And \"in things pertaining to God,\" he added, indicating this: that since we were at war with God, condemned, and punished, there was no one to offer sacrifice on our behalf, but he saw us in these conditions and had mercy, not appointing a high priest for us, but himself becoming a faithful High Priest, to make atonement for the sins of the people. For in that he himself suffered, being tempted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"Ὅμοιον ὡς εἰ λέγοι· Οὐκ ἀγνοεῖ τὰ πάθη τὰ ἡμέτερα· οὐχ ὡς Θεὸς μόνον οἶδεν αὐτὰ, ἀλλὰ καὶ ὡς ἄνθρωπος ἔγνω διὰ τῆς πείρας, ἧς ἐπειράθη. Ἔπαθε πολλά· οἶδε συμπάσχειν, καίτοι γε ἀπαθὴς ὢν ὡς Θεός. Δύναται τοῖς πειραζομένοις βοηθῆσαι. Ὡς ἂν εἴποι τις· Μετὰ πολλῆς προθυμίας ὀρέξει χεῖρα, καὶ συμπαθήσεται.\n\nΚΕΦΑΛ. Γʹ Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν Ἀπόστολον, καὶ Ἀρχιερέα τῆς ὁμολογίας ἡμῶν τὸν Ἰησοῦν Χριστόν. Μέλλων αὐτὸν προθεῖναι τοῦ Μωϋσέως, καὶ σύγκρισιν ποιεῖσθαι, εἰς τὸν τῆς ἱερωσύνης νόμον τὸν λόγον ἤγαγεν. Ὁ δὲ τῆς ἱερωσύνης λόγος, εἰς τὴν οἰκονομίαν ἐκληφθείη ἄν. Τουτέστι τῆς πίστεως. Πιστὸν ὄντα τῷ ποιήσαντι αὐτόν. Ἀπόστολον καὶ Ἀρχιερέα. Οὐδὲν γὰρ περὶ οὐσίας φησὶν, ἀλλ' οὐδὲ περὶ θεότητος, ἀλλὰ τέως περὶ ἀξιωμάτων ἀνθρωπίνων. Ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. Πλείονος γὰρ δόξης οὗτος παρὰ Μωϋσῆν ἠξίωται, καθ' ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου, ὁ κατασκευάσας αὐτόν. Πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος. Τουτέστιν, ἐν τῷ λαῷ. Ὅτι καθάπερ τις ἐπίτροπος, καὶ οἰκονόμος ἦν ὁ Μωϋσῆς. Ὁ δὲ τὰ πάντα κατασκευάσας, Θεός. Καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς θεράπων. Οὗτος ἂν ᾖ ὁ Χριστός. Εἰς μαρτύριον τῶν λαληθησομένων. Εἰ οὐρανὸν καὶ γῆν, καὶ βουνοὺς μαρτυρεῖται Θεὸς, πολλῷ μᾶλλον ἀνθρώπους. Χριστὸς δὲ ἐπὶ τὸν οἶκον αὑτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς, ἐάνπερ τὴν παῤῥησίαν, καὶ τὸ καύχημα ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν. Ὅρα πῶς ποιήματα καὶ ποιητὴν διίστησι·","english":"It is as if he were saying: He is not ignorant of our sufferings; he knows them not only as God, but also as man he has known them through the experience which he experienced. He suffered many things; he knows how to suffer with us, although he is impassible as God. He is able to help those who are being tempted. As one might say: With great eagerness he will stretch out a hand and will have compassion.\n\nCHAPTER 3. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ. Intending to set him before Moses and to make a comparison, he brought the argument to the law of the priesthood. And the account of the priesthood might be understood as referring to the economy, that is, of the faith. Being faithful to him who made him. Apostle and High Priest. For he says nothing about essence, nor indeed about divinity, but for now about human dignities. As also Moses in his whole house. For this one has been deemed worthy of greater glory than Moses, insofar as the one who built it has greater honor than the house. For every house is built by someone. That is, among the people. Because Moses was, as it were, a steward and administrator. But the one who built all things is God. And Moses was faithful in his whole house as a servant. This one would be the Christ. For a testimony of the things that will be spoken. If God is testified to by heaven and earth and hills, much more by men. But Christ over his own house, whose house we are, if indeed we hold fast our boldness and the boast of hope firm to the end. See how he distinguishes creations from the creator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"πῶς δοῦλον καὶ υἱὸν, καὶ ὃς μὲν εἰς τὰ πατρῷα ὡς δεσπότης εἰσέρχεται, ἐκεῖνος δὲ ὡς δοῦλος τὸν οἶκον ἐπετρόπευεν. Ἐπειδὴ ἐν ἐλπίσιν ἦν τὰ ἀγαθὰ, οὕτω δὴ αὐτὴν κατέχειν φησὶν, ὡς ἤδη καυχᾶσθαι, ὡς ἐπὶ γεγενημένοις. Διὸ καθὼς λέγει τὸ Πνεῦμα τὸ ἅγιον· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με, καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἔτη, διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπον· Ἀεὶ πλανῶνται τὰς καρδίας. Αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου, ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. Περὶ ἐλπίδος αὐτῷ ἐστιν ὁ λόγος τῆς μελλούσης, ὅτι πάντως ἔσται\n\nτοῖς ἐνταῦθα πονέσασι μισθός τις, καὶ καρπὸς, καὶ ἀνάπαυσις. Τοῦτο οὖν αὐτὸ ἀπὸ τοῦ προφήτου δείκνυσι, λέγων· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε. Ἰστέον δὲ ὡς τρεῖς φησι καταπαύσεις εἶναι· μίαν τὴν τοῦ Σαββάτου, ἐν ᾗ ὁ Θεὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ· δευτέραν τὴν τῆς Παλαιστίνης, εἰς ἣν οἱ Ἰουδαῖοι εἰσελθόντες ἔμελλον ἀναπαύεσθαι ἀπὸ τῆς ταλαιπωρίας τῆς πολλῆς καὶ τῶν πόνων· τρίτην, τὴν ὄντως ἀνάπαυσιν, τὴν βασιλείαν τῶν οὐρανῶν, ἧς οἱ τυχόντες ἀνεπαύοντο ὄντως τῶν πόνων καὶ τῶν ὀδυνῶν. Τῶν τριῶν τοίνυν ἐνταῦθα μέμνηται. Καὶ τίνος ἕνεκα περὶ μιᾶς διαλεγόμενος τῶν τριῶν ἐμνημόνευσεν; Ἵνα δείξῃ τὸν προφήτην περὶ ταύτης λέγοντα τῆς τρίτης φῆσαι. Περὶ γὰρ τῆς πρώτης οὐκ εἶπε, φησί. Πῶς γὰρ ἔλεγε περὶ τῆς πάλαι γεγενημένης· ἀλλ' οὐδὲ περὶ τῆς δευτέρας τῆς ἐν Παλαιστίνῃ·","english":"How is he a servant and a son, and while the one enters into the paternal house as a master, the other managed the household as a servant? Since the good things were in hopes, he says that she holds them thus, as already boasting, as over things that have come to be. Therefore, just as the Holy Spirit says: Today, if you hear his voice, do not harden your hearts, as in the provocation, on the day of testing in the wilderness, where your fathers tested me, they proved me, and saw my works for forty years; therefore I was grieved with that generation, and I said: They are always led astray in their hearts. But they did not know my ways, as I swore in my anger, if they shall enter into my rest. His discourse is about the hope of what is to come, that there will certainly be\n\nsome reward, and fruit, and rest for those who have labored here. This very thing, then, he demonstrates from the prophet, saying: Today, if you hear his voice. But it should be known that he says there are three rests: one, that of the Sabbath, on which God rested from his works; a second, that of Palestine, into which the Jews, having entered, were to rest from the great misery and the labors; a third, the true rest, the kingdom of heaven, of which those who attain it would truly rest from their labors and pains. Of the three, then, he makes mention here. And for what reason, while discoursing about one of the three, did he mention them? To show that the prophet was speaking about this third one. For about the first, he says, he did not speak. For how could he speak about the one that had long ago come to be? But neither about the second, the one in Palestine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"Πῶς γάρ; ὅπου γε λέγει, οὐκ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. Λείπεται δὲ ταύτην εἶναι λοιπὸν τὴν τρίτην, ἥτις ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. Ὅλος δὲ ὁ νοῦς τοῦ ῥητοῦ οὗτός ἐστιν· Δαβὶδ εἶπε, φησὶν, ὕστερον μετὰ τὴν γενεὰν τὴν ἐκείνων διαλεγόμενος, ὅτι Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ἵνα μὴ τὰ αὐτὰ πάθητε, ἅπερ οἱ πρόγονοι οἱ ἡμέτεροι, καὶ ἀποστερηθῆτε τῆς καταπαύσεως, ὡς οὔσης δηλονότι τινὸς καταπαύσεως. Ἐπεὶ εἰ ἀπειληφότες ἦσαν τὴν κατάπαυσιν, τίνος ἕνεκα αὐτοῖς ἔλεγε τὸ, Σήμερον μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς οἱ πατέρες ὑμῶν, ἵνα μὴ τὰ ἴσα παθόντες ἀποστερηθῆτε τῆς καταπαύσεως; Τίς οὖν ἐστιν ἡ κατάπαυσις, ἀλλ' ἢ ἡ βασιλεία τῶν οὐρανῶν, ἧς εἰκὼν καὶ τύπος τὸ Σάββατον; Εἰ ἐκεῖ κέκλησθε, μηδὲν ἐνταῦθα ζητεῖτε. Βλέπετε, ἀδελφοὶ, μήποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας, ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος. Ὅθεν, ἀντὶ τοῦ, διὰ τοῦτο. Ἀπὸ γὰρ τῆς σκληρότητος ἀπιστία γίνεται. Ἐπειδὴ γὰρ ὁ τῶν μελλόντων λόγος, οὐκ ἔστιν οὕτως πιθανὸς, ὡς τῶν παρελθόντων, ἀναμιμνήσκει αὐτοὺς παλαιᾶς ἱστορίας, ἐν ᾗ πίστεως ἐδεήθησαν. Εἰ γὰρ οἱ πατέρες ὑμῶν, ἐπειδὴ οὐκ ἤλπισαν, ὥσπερ ἐχρῆν ἐλπίσαι, ταῦτα ἔπαθον, πολλῷ μᾶλλον ὑμεῖς. Ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ' ἑκάστην ἡμέραν. Τουτέστιν, οἰκοδομεῖτε ἀλλήλους. Διορθώσατε ἑαυτοὺς, ἵνα μὴ τὰ αὐτὰ πάθητε. Ἄχρις οὗ τὸ σήμερον καλεῖται. Τὸ σήμερον, φησὶ, τί ἐστιν; Ἕως οὗ συστῇ ὁ κόσμος. Ἵνα μὴ σκληρυνθῇ ἐξ ὑμῶν τις ἀπάτῃ τῆς ἁμαρτίας. Ὁρᾷς, ὅτι ἡ ἀπιστία τὴν ἁμαρτίαν ποιεῖ.","english":"For how? Where indeed he says, \"They shall not enter into my rest.\" It remains, then, that this is the third, which is the kingdom of heaven. And the whole sense of the saying is this: David, he says, spoke later, after that generation, saying, \"Today, if you hear his voice, do not harden your hearts,\" so that you may not suffer the same things as our forefathers and be deprived of the rest, since there is evidently some rest. For if they had received the rest, for what reason did he say to them, \"Today do not harden your hearts, as your fathers did, so that you may not suffer the same things and be deprived of the rest\"? What then is the rest, except the kingdom of heaven, of which the Sabbath is an image and type? If you have been called there, seek nothing here. \"Take heed, brothers, lest there be in any of you an evil heart of unbelief, in departing from the living God.\" Hence, instead of \"therefore,\" \"wherefore.\" For from hardness unbelief arises. For since the word concerning things to come is not so persuasive as that concerning things past, he reminds them of ancient history, in which they needed faith. For if your fathers, because they did not hope as they ought to have hoped, suffered these things, much more will you. But encourage yourselves each day. That is, build one another up. Correct yourselves, so that you may not suffer the same things. \"As long as it is called today.\" What is \"today,\" he says? Until the world is established. \"Lest any of you be hardened by the deceitfulness of sin.\" You see that unbelief produces sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"Μέτοχοι γὰρ τοῦ Χριστοῦ γεγόναμεν. Ἐγενόμεθα, φησὶν, ἡμεῖς, ἃ καὶ αὐτός. Καὶ αὐτὸς μὲν κεφαλὴ, σῶμα δὲ ἡμεῖς. Ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατάσχωμεν, ἐν τῷ λέγεσθαι· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. Τί ἐστιν, ἀρχὴν ὑποστάσεως; Τὴν πίστιν, δι' ἧς ὑπέστημεν, καὶ ἐγενόμεθα, καὶ ἐσώθημεν, ὡς ἂν εἴποι τις. Τίνες γὰρ ἀκούσαντες παρεπίκραναν; Εἰπὼν τὴν μαρτυρίαν, καὶ ἐρώτησιν ἐπάγει, ὅπερ ποιεῖ τὸν λόγον σαφῆ. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ἤκουσαν κἀκεῖνοι, φησὶν, ὥσπερ ἡμεῖς ἀκούομεν, ἀλλ' οὐδὲν ὄφελος αὐτοῖς γέγονεν. Μὴ τοίνυν νομίσητε, ὅτι ἀπὸ τοῦ ἀκούειν τοῦ κηρύγματος ὠφεληθήσεσθε, ἐπεὶ κἀκεῖνοι ἤκουσαν, ἀλλ' οὐδὲν ὠφελήθησαν, ἐπεὶ μὴ ἐπίστευσαν. Ἀλλ' οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως. Τοὺς περὶ Χαλὲβ καὶ Ἰησοῦν φησι. Τίσι δὲ προσώχθισεν τεσσαράκοντα ἔτη; οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ; Τίσι δὲ ὤμοσε μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασι; καὶ βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν, διὰ ἀπιστίαν. ΚΕΦΑΛ. Δʹ.","english":"For we have become partakers of Christ. We have become, he says, what he himself is. And he is the head, and we the body. If indeed we hold fast the beginning of our substance firm to the end, in the saying: Today, if you hear his voice, do not harden your hearts, as in the provocation. What is the beginning of our substance? The faith, through which we have stood, and have become, and have been saved, as one might say. For who, having heard, provoked him? Having stated the testimony, he adds a question, which makes the argument clear. What he says is of this sort: They also heard, he says, just as we hear, but no benefit came to them. Do not suppose, then, that you will benefit from hearing the preaching, since they also heard but were not benefited, because they did not believe. But not all who came out of Egypt through Moses. He means those with Caleb and Joshua. With whom was he angry for forty years? Was it not with those who sinned, whose limbs fell in the wilderness? And to whom did he swear that they would not enter into his rest, if not to those who disobeyed? And we see that they were not able to enter, because of unbelief. CHAPTER 4.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"Φοβηθῶμεν οὖν μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ, δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι. Καὶ γὰρ ἐσμὲν εὐηγγελισμένοι, καθάπερ κἀκεῖνοι, ἀλλ' οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους, μὴ συγκεκραμένους τῇ πίστει τοῖς ἀκούσασιν. Εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ\n\nπιστεύσαντες, καθὼς εἴρηκεν· Ὡς ὤμοσα ἐν τῇ ὀργῇ μου· Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου· καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων. Εἴρηκε γάρ που περὶ τῆς ἑβδόμης οὕτω· Καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ· καὶ ἐν τούτῳ πάλιν· Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. Ἐπεὶ οὖν ἀπολείπεταί τινας εἰσελθεῖν εἰς αὐτὴν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκ εἰσῆλθον δι' ἀπείθειαν, πάλιν τινὰ ὁρίζει ἡμέραν, Σήμερον, ἐν Δαβὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς εἴρηται· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν. Πόθεν τοῦτο δῆλον; ἐπειδὴ ὀφείλουσί τινες, φησὶν, εἰσελθεῖν, πάντες δὲ ἐκεῖνοι οὐκ εἰσῆλθον. Ὅτι δὲ εἰσελθεῖν χρὴ, καὶ δεῖ τινας εἰσελθεῖν, ἀκούσωμεν πόθεν τοῦτο δῆλον. Μετὰ τοσαῦτα ἔτη, φησὶ, λέγει πάλιν ὁ Δαβὶδ, Σήμερον, ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε. Εἰ γὰρ αὐτοὺς Ἰησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας. Δηλονότι, ὡς μελλόντων τινῶν τεύξασθαί τινος ἀμοιβῆς, ταῦτά φησιν. Οὐ γὰρ εἰσῆλθον εἰς τὴν κατάπαυσιν αὐτοῦ, τὴν πίστιν οὐ προσηκάμενοι. Ἄρα ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ. Καὶ πόθεν δῆλον; Ἐκ τοῦ παραγγέλλειν, Μὴ σκληρύνητε τὰς καρδίας ὑμῶν.","english":"Let us therefore fear, lest, while a promise of entering into his rest remains, any of you should seem to have fallen short. For we have been evangelized, just as they also were, but the word of hearing did not profit those, since they were not united with the faith of those who heard. For we who have believed enter into the rest, just as he has said: As I swore in my wrath: If they shall enter into my rest—although the works had been made from the foundation of the world. For he has said somewhere concerning the seventh day thus: And God rested on the seventh day from all his works; and again in this: If they shall enter into my rest. Since therefore it remains for some to enter into it, and those who were formerly evangelized did not enter because of disobedience, again he designates a certain day, Today, saying in David after so much time, as it is said: Today, if you hear his voice, do not harden your hearts. From where is this clear? Since some, he says, must enter, but all those did not enter. But that it is necessary to enter, and that some must enter, let us hear from where this is clear. After so many years, he says, David again says, Today, if you hear his voice. For if Jesus had given them rest, he would not have spoken afterward concerning another day. Evidently, as some being about to obtain some recompense, he says these things. For they did not enter into his rest, not having accepted the faith. Therefore a sabbath rest remains for the people of God. And from where is this clear? From his commanding, Do not harden your hearts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"Οὐ γὰρ, εἰ μὴ ἦν σαββατισμὸς, ταῦτα οὐ παρηγγέλλοντο. Εὖ δὲ καὶ τὸ μὴ κατάπαυσιν εἰπεῖν, ἀλλὰ σαββατισμὸν, τὸ οἰκεῖον ὄνομα, καὶ ᾧ ἐπέτρεχον. Σαββατισμὸν δὲ, τὴν βασιλείαν καλεῖ. Σαββατισμὸς οὖν ἄρα νοητὸς καὶ ἀληθὴς, τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας καιρός. Ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ, καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός. Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας. Ὥσπερ ὁ Θεὸς, φησὶ, κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ, οὕτως ὁ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ. Ἐπειδὴ γὰρ περὶ ἀναστάσεως ὁ λόγος, καὶ τοῦτο ἐπεθύμουν ἀκοῦσαι, πότε ἔσται, εἰς τοῦτο τὸν λόγον κατέκλεισε. Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διικνούμενος ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας. Καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ. Ἵνα μὴ νομίσῃ τις, ὅτι ἁπλῶς τῆς καταπαύσεως ἀποστερηθήσεται μόνον, ἐπάγει καὶ κόλασιν. Πρὸς ὃν ἡμῖν ὁ λόγος. Ἔχοντες οὖν Ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ. Οὕτω, φησὶν, ἔχομεν δοῦναι τὰς εὐθύνας τῶν πεπραγμένων. Κρατῶμεν τῆς ὁμολογίας. Καὶ ποίαν ὁμολογίαν λέγει; Ὅτι ἀνάστασις καὶ ἀνταπόδοσις, καὶ ὅτι Θεὸς ὁ Χριστός ἐστιν. Οὐ γὰρ ἔχομεν Ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθ' ὁμοιότητα, χωρὶς ἁμαρτίας.","english":"For if there were no sabbatismos, these things would not have been commanded. And it is well that he said not \"rest\" but \"sabbatismos,\" the proper name, and that to which they were running. And he calls the kingdom a sabbatismos. So then the noetic and true sabbatismos is the time of the sojourn of our Savior. For he who has entered into his rest has himself also rested from his works, just as God did from his own. Let us therefore be diligent to enter into that rest, lest anyone fall in the same example of disobedience. As God, he says, rested from his works, so does he who enters into his rest. For since the discourse was about the resurrection, and they desired to hear when it would be, he shut up the discourse to this. For the word of God is living and active, and sharper than any two-edged sword, and piercing even to the division of soul and spirit, of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden before him, but all things are naked and laid bare to his eyes. Lest anyone think that he will merely be deprived of the rest, he adds also punishment. To whom we must give an account. Having therefore a great High Priest, who has passed through the heavens, Jesus the Son of God. Thus, he says, we have to give an account of what we have done. Let us hold fast our confession. And what confession does he mean? That there is resurrection and recompense, and that Christ is God. For we do not have a High Priest who is unable to sympathize with our weaknesses, but one who has been tempted in all things according to likeness, without sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"Οὐ γάρ ἐστι, φησὶν, ἀγνοῶν τὰ ἡμέτερα, ὡς πολλοὶ τῶν ἀρχιερέων, οἳ τοὺς ἐν ταῖς θλίψεσιν οὐκ ἴσασιν. Ἐπὶ γὰρ ἀνθρώπων ἀδύνατον εἰδέναι τὴν κάκωσιν τοῦ κακουμένου, τὸν μὴ πεῖραν λαβόντα, καὶ διὰ τῶν αἰσθητῶν ἐλθόντα. Πάντα δὲ ὑπέστη, φησὶν, ὁ Ἀρχιερεὺς ὁ ἡμέτερος. Διὰ γὰρ τοῦτο πρῶτον ὑπέστη, καὶ τότε ἀνέβη, ἵνα δύνηται συμπαθεῖν. Προσερχόμεθα οὖν μετὰ παῤῥησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεον. Θρόνος χάριτός ἐστιν, οὐ θρόνος κρίσεως. Ὅλον γὰρ τὸ πρᾶγμα φιλοτιμία ἐστὶ, καὶ δωρεὰ βασιλικὴ, τὰς ἁμαρτίας ἀφιεῖσα. Καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. Νῦν ἐὰν προσέλθῃς, φησὶν, λήψῃ καὶ χάριν, καὶ ἔλεον. Εὐκαίρως γὰρ προσέρχῃ· ἂν δὲ τότε προσέλθῃς, οὐκέτι. Ἄκαιρος γὰρ τότε ἡ προσδοκία. Οὐκ ἔστι γὰρ τότε θρόνος χάριτος, ἀλλὰ θρόνος κρίσεως· Ἀνάστα γὰρ, ὁ Θεὸς, φησὶ, κρῖνον τὴν γῆν. Τὸ δὲ, μετὰ παῤῥησίας, ἀντὶ τοῦ, μὴ ἔχοντες συνειδὸς πονηρὸν, μηδὲ διστάζοντες. Οὐ δύναται γὰρ μετὰ παῤῥησίας ὁ τοιοῦτος προσελθεῖν. Ἵνα μὴ ἀκούσας Ἀρχιερέα, νομίσῃς ἑστάναι αὐτὸν, εὐθέως ἐπὶ τὸν θρόνον ἀνάγει τὸν βασιλικόν. Ὁρᾷς ὅτι τὸ γενέσθαι Ἀρχιερέα, οὐ φύσεώς ἐστιν, ἀλλὰ συγκαταβάσεως καὶ κενώσεως.","english":"For he is not, he says, ignorant of our affairs, as many of the high priests are, who do not know those in afflictions. For among men it is impossible to know the affliction of one who is afflicted without having had experience, and having come through things perceived by the senses. But our High Priest, he says, endured all things. For this reason he first endured, and then ascended, so that he might be able to sympathize. Let us therefore approach with boldness the throne of grace, so that we may receive mercy. It is a throne of grace, not a throne of judgment. For the whole matter is a mark of honor, and a royal gift, forgiving sins. And may we find grace for timely help. Now if you approach, he says, you will receive both grace and mercy. For you approach at the right time; but if you approach then, no longer. For then the expectation is out of season. For then there is not a throne of grace, but a throne of judgment; for Arise, O God, he says, judge the earth. And the phrase with boldness means not having an evil conscience, nor doubting. For such a one cannot approach with boldness. So that, having heard High Priest, you should not think that he stands, he immediately leads you up to the royal throne. You see that to become High Priest is not of nature, but of condescension and emptying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"ΚΕΦΑΛ. Εʹ.\n\nΠᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων ἀναλαμβανόμενος, ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν Θεὸν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν, μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις· ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν, καὶ διὰ ταύτην ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτω καὶ περὶ ἑαυτοῦ προσφέρειν ὑπὲρ ἁμαρτιῶν. Καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ. Σύγκρισιν ποιούμενος τῶν διαθηκῶν, ἀπὸ ἱερέων ἄρχεται. Ἐργάζεται δὲ αὐτὴν οὕτως· ὅτι οἱ μὲν τῆς παλαιᾶς, ἐξ ἀνθρώπων ἦσαν, ὁ δὲ τῆς καινῆς, ἐκ Πνεύματος ἁγίου, εἰ καὶ ἄνθρωπος γέγονεν. Καὶ ὁ μὲν περίκειται ἀσθένειαν, ὁ δὲ ἀναμάρτητος ἔμεινεν· Οὐ γὰρ ηὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. Ὥσπερ ἐκδέρων τις τὰ ἱερεῖα, πάντα τὰ ἔνδον δῆλα ποιεῖ, οὕτως τῷ Θεῷ δῆλα πρόκειται πάντα. Καθάπερ καὶ Ἀαρών· οὕτω δὲ καὶ ὁ Χριστὸς, οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα, ἀλλ' ὁ λαλήσας πρὸς αὐτὸν, Υἱός μου εἶ σύ. Ἐνταῦθα ἕτερον πάλιν θεραπεύει, ὅτι ἀπὸ Θεοῦ ἀπέσταλται. Ὃ ἄνω καὶ κάτω Ἰουδαίοις διαλεγόμενος ἔλεγεν ὁ Χριστὸς, Ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα. Ἐγὼ σήμερον γεγέννηκά σε· καθὼς καὶ ἐν ἑτέρῳ λέγει, Σὺ ἱερεὺς εἰς τὸν αἰῶνα. Τοῦτο προκατασκευή ἐστι τοῦ ὑπὸ Θεοῦ χειροτονηθῆναι. Κατὰ τὴν τάξιν Μελχισεδέκ· ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου, μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας. Ὅτι τῶν ἐθνῶν ἱερεὺς ἦν, ὅτι διὰ ἄρτου, καὶ οἴνου τὴν θυσίαν ἀνέφερεν.","english":"CHAPTER 5.\n\nFor every high priest taken from among men is appointed on behalf of men in things pertaining to God, that he may offer both gifts and sacrifices for sins, being able to bear moderately with those who are ignorant and going astray; since he himself also is encompassed with weakness, and because of this he ought, just as for the people, so also for himself, to offer for sins. And no one takes the honor to himself, but he who is called by God. Making a comparison of the covenants, he begins from the priests. And he works it out thus: that those of the old covenant were from among men, but he of the new covenant was from the Holy Spirit, even if he also became a man. And the one is encompassed with weakness, but the other remained without sin; for no guile was found in his mouth. Just as one who flays the sacrificial victims makes all the inward parts visible, so all things lie open and visible to God. Just as also Aaron; so also Christ did not glorify himself to become high priest, but he who spoke to him, You are my Son. Here again he heals another point, that he has been sent from God. This Christ said when conversing with the Jews up and down, I have not come of myself. Today I have begotten you; just as also in another place he says, You are a priest forever. This is a preparation for his being ordained by God. According to the order of Melchizedek; who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him from death, with loud crying and tears, and having been heard because of his godly fear. That he was a priest of the nations, that through bread and wine he offered up the sacrifice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"Καίπερ ὢν υἱὸς, ἔμαθεν ἀφ' ὧν ἔπαθε τὴν ὑπακοὴν, καὶ τελειωθεὶς ἐγένετο τοῖς ὑπακούουσιν αὐτῷ πᾶσιν αἴτιος σωτηρίας αἰωνίου, προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισεδέκ· περὶ οὗ πολὺς ἡμῖν ὁ λόγος, καὶ δυσερμήνευτος λέγειν, ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς. Καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς. Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης· νήπιος γάρ ἐστι. Τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Τοῦτο κηδεμονικὸν παρίστησι, καὶ τῆς ἀγάπης τὴν ὑπερβολήν· ἱκέτευεν γὰρ ὑπὲρ τῶν δύο λαῶν. Ταῦτα δὲ τῆς οἰκονομίας ἐστίν.\n\nΚΕΦΑΛ. ς ʹ.\n\nΔιὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας, ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ Θεὸν, βαπτισμῶν διδαχῆς, Ἀρχήν φησι, τὸν διὰ τῆς πίστεως θεμέλιον· τελειότητα δὲ, τὴν δι' ἔργων ἀγαθῶν ἐποικοδομήν. Ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου. Καὶ τοῦτο ποιήσωμεν, ἐάνπερ ἐπιτρέπῃ ὁ Θεός. Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας. Οὕτω γὰρ τὸ Πνεῦμα ἐλάμβανον. Γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου. Τουτέστι, τῆς ἀφέσεως τῶν ἁμαρτημάτων. Καὶ μετόχους γενηθέντας Πνεύματος ἁγίου. Οὗ ἔχομεν διὰ τοῦ χαρίσματος. Καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα. Τὴν διδασκαλίαν τῆς ὁμολογίας.","english":"Although he was a Son, he learned obedience from what he suffered, and having been made perfect, he became the cause of eternal salvation to all who obey him, being designated by God as high priest according to the order of Melchizedek; concerning him we have much to say, and it is hard to explain, since you have become sluggish in hearing. For though by this time you ought to be teachers, you again need someone to teach you what are the elements of the beginning of the oracles of God, and you have come to need milk, and not solid food. For everyone who partakes of milk is unskilled in the word of righteousness, for he is an infant. But solid food is for the mature, for those who by reason of use have their senses trained to discern both good and evil. This shows his providential care and the exceeding greatness of his love; for he interceded on behalf of the two peoples. And these things belong to the dispensation.\n\nCHAPTER 6.\n\nTherefore, leaving the word of the beginning of Christ, let us press on to perfection, not again laying a foundation of repentance from dead works, and of faith toward God, of the teaching of baptisms. He calls the foundation through faith the beginning, and perfection the building up through good works. And of the laying on of hands, and of the resurrection of the dead, and of eternal judgment. And this we will do, if God permits. For it is impossible for those who were once enlightened. For in this way they received the Spirit. And tasted of the heavenly gift. That is, of the forgiveness of sins. And became partakers of the Holy Spirit. Which we have through the grace. And tasted the good word of God. The teaching of the confession.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"Δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας πάλιν. Τοῦτό φησι, διὰ τὸ θαύματα τοὺς βαπτιζομένους ἐπιτελεῖν. Τότε γὰρ οἱ βαπτιζόμενοι χαρίσματα ἐλάμβανον, ὥστε ἐνεργεῖν δυνάμεις. Ἀνακαινίζεσθαι εἰς μετάνοιαν. Τουτέστι, διὰ μετανοίας. Τοῦτο δὲ λέγει, οὐχ ὡς ἐκβεβλημένης τῆς μετανοίας· μὴ γένοιτο· ἀλλ' ὡς\n\nμὴ δυνατοῦ ὄντος τοῦ διὰ τοῦ λουτροῦ ἀνακαινισμοῦ. Διὸ οὐκ εἶπεν, ἀδύνατον ἀνακαινισθῆναι εἰς μετάνοιαν, καὶ ἐσίγησεν, ἀλλὰ πῶς ἀδύνατον ἐπήγαγε, ἀνασταυροῦντας ἀνακαινισθῆναι, τουτέστι καινοὺς γενέσθαι. Τὸ γὰρ καινὸν ποιῆσαι, τοῦ λουτροῦ μόνον ἐστίν. Ἀνακαινισθήσεται γὰρ ὡς ἀετοῦ ἡ νεότης σου. Ἀνασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ, καὶ παραδειγματίζοντας. Τὸ βάπτισμα σταυρός ἐστι, καὶ συνεσταυρώθη ὁ παλαιὸς ἡμῶν ἄνθρωπος. Σύμμορφοι γὰρ γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ. Καὶ πάλιν· Συνετάφημεν γὰρ αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον. Ὥσπερ οὖν ἐκεῖ οὐκ ἔνι δεύτερον σταυρωθῆναι τὸν Χριστόν· τοῦτο γὰρ παραδειγματίσαι αὐτόν ἐστι· εἰ γὰρ θάνατος αὐτοῦ οὐκ ἔτι κυριεύει, εἶτα πάλιν σταυροῦται, μῦθος πάντα ἐκεῖνα· ὁ τοίνυν δεύτερον βαπτιζόμενος, πάλιν αὐτὸν σταυροῖ. Ὥσπερ γὰρ ἀπέθανε Χριστὸς ἐν τῷ σταυρῷ, οὕτως ἡμεῖς ἐν τῷ βαπτίσματι· οὐ τῇ σαρκὶ, ἀλλὰ τῇ ἁμαρτίᾳ. Γῆ γὰρ πιοῦσα τὸν ἐπὶ αὐτῆς πολλάκις ἐρχόμενον ὑετὸν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις, δι' οὓς καὶ γεωργεῖται, μεταλαμβάνει. Ὑετὸν, τὴν διδασκαλίαν, φησὶν, ὡς καὶ ἑτέρωθι· Ἐντελοῦμαι γὰρ ταῖς νεφέλαις, τὸ μὴ βρέξαι εἰς αὐτὸν ὑετόν.","english":"And powers of the age to come, and those who have fallen away again. He says this because those who were baptized performed miracles. For at that time those who were baptized received gifts, so as to work powers. To be renewed again to repentance. That is, through repentance. But he says this, not as though repentance had been cast out—God forbid—but as\n\nthough the renewal through the washing were not possible. Therefore he did not say, \"It is impossible to be renewed to repentance,\" and stop there, but he added how it is impossible: \"to renew them again,\" that is, to become new. For to make a thing new belongs to the washing alone. For your youth shall be renewed like the eagle's. Crucifying for themselves the Son of God again, and exposing him to public shame. Baptism is a cross, and our old man was crucified with him. For we have become conformed to the likeness of his death. And again: For we were buried with him through baptism into death. Just as, then, there is no second crucifixion of Christ there—for this is to expose him to public shame; for if death no longer has dominion over him, and then he is crucified again, all those things are a myth—so the one who is baptized a second time crucifies him again. For just as Christ died on the cross, so we die in baptism—not to the flesh, but to sin. For the earth, having drunk the rain that comes often upon it, and bringing forth vegetation suitable for those for whom it is also cultivated, partakes of blessing. Rain, he says, means the teaching, as also elsewhere: For I will command the clouds not to rain rain upon it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"Ἐνταῦθα δηλοῖ, ὅτι ἐδέξαντο, καὶ συνέπιον τὸν λόγον, καὶ οὐδὲ οὕτως ἀπώναντο, μικροψυχοῦντες ἐν τοῖς πειρασμοῖς. Εὐλογίας ἀπὸ Θεοῦ. Ἐνταῦθα τὸν Θεόν φησιν αἴτιον τῶν ἁπάντων γίνεσθαι, πλήττων ἠρέμα τοὺς Ἕλληνας, τοὺς τῇ δυνάμει τῆς γῆς, τῶν καρπῶν τὴν γένεσιν ἐπιγράφοντας. Ἐκφέρουσα δὲ ἀκάνθας. Ἐπεὶ καὶ πάλιν οὐκ εἶπε, τίκτουσα ἀκάνθας, οὐδὲ τῷ χρησίμῳ τούτῳ ὀνόματι ἐχρήσατο. Ἀλλὰ τί· ἐκφέρουσα ἀκάνθας· ὡς ἂν εἴποι τις, ἐκβράσσουσα. Καὶ τριβόλους, ἀδόκιμος. Πανταχοῦ ἡ Γραφὴ ἀκάνθας καλεῖ τὰ ἁμαρτήματα, ὡς καὶ ὁ Δαβίδ φησιν· Ἐστράφην εἰς ταλαιπωρίαν, ἐν τῷ ἐμπαγῆναί μοι ἀκάνθας. Οὐ γὰρ ἁπλῶς ἐπέρχονται, ἀλλ' ἐμπήγνυνται. Κἂν μικρὸν αὐτῆς ἐναπομείνῃ, καὶ μὴ πᾶσαν αὐτὴν ἐξέλωμεν, αὐτὸ τὸ μικρὸν ὀδυνᾷ, ὁμοίως καθάπερ ἐπὶ τῆς ἀκάνθης. Καὶ τί λέγω αὐτὸ τὸ μικρόν; καὶ γὰρ μετὰ τοῦ ἐξαιρεθῆναι ἐπὶ πολὺ τῆς πληγῆς τὴν ὀδύνην ἐναφίησι, καὶ δεῖ θεραπείας πολλῆς καὶ ἰατρείας, ὥστε τέλειον αὐτῆς ἐλευθερωθῆναι. Οὐδὲ γὰρ ἀρκεῖ τὸ ἐξελεῖν μόνον τὴν ἁμαρτίαν, ἀλλὰ καὶ τοῦτον πληγέντα θεραπεῦσαι τόπον. Εἰκότως τὴν ἁμαρτίαν τρίβολον ἐκάλεσεν. Ὅθεν γὰρ αὐτῆς κατάσχῃς, πλήττει καὶ δάκνει. Καὶ κατάρας ἐγγύς. Κατάρας εἶπεν ἐγγὺς, οὐ κατάρα. Ὁ δὲ μηδέπω εἰς τὴν ἀρὰν ἐμπεσὼν, ἀλλ' ἐγγὺς γενόμενος, καὶ μακρὰν γενέσθαι δυνήσεται. Ἧς τὸ τέλος εἰς καῦσιν. Οὐκ εἶπεν, ἥτις καήσεται. Ἀλλὰ τί; Ἧς τὸ τέλος εἰς καῦσιν· Ἐὰν μέχρι τέλους ἐπιμείνῃ, φησί Πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοὶ, τὰ κρείσσονα, καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτω λαλοῦμεν. Καθαψάμενος αὐτῶν ἱκανῶς, θεραπεύει πάλιν, ὥστε μὴ καταβαλεῖν.","english":"Here he shows that they received and drank in the word, and not even so did they benefit, being fainthearted in temptations. Blessings from God. Here he says that God becomes the cause of all things, gently striking the Greeks, who ascribe the generation of fruits to the power of the earth. But bringing forth thorns. Since again he did not say, bearing thorns, nor did he use this useful name. But what? Bringing forth thorns; as one might say, belching forth. And thistles, worthless. Everywhere the Scripture calls sins thorns, as David also says: I was turned to misery, when thorns were fixed in me. For they do not simply come upon one, but are fixed in. And if a little of it remains, and we do not remove it all, that very little causes pain, just as in the case of a thorn. And why do I say that very little? For even after it is removed, it leaves the pain of the wound for a long time, and there is need of much care and healing, so as to be fully freed from it. For it is not enough merely to remove the sin, but also to heal the place that was wounded. With good reason he called sin a thistle. For wherever you grasp it, it strikes and bites. And near to a curse. He said near to a curse, not a curse. But he who has not yet fallen into the curse, but has come near, will also be able to become far from it. Whose end is for burning. He did not say, which will be burned. But what? Whose end is for burning; if it persists to the end, he says. But we are persuaded better things concerning you, beloved, and things that accompany salvation, even if we speak thus. Having touched them sufficiently, he heals them again, so as not to cast them down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"Τί γάρ φησιν; Οὐχ ὡς κατεγνωκότες ὑμῶν ταῦτα λέγομεν, οὐδὲ ὡς νομίζοντες ἀκανθῶν ὑμᾶς πλήρεις, ἀλλὰ δεδοικότες, μὴ τοῦτο γένηται. Ἐπήγαγε γὰρ, Πεπείσμεθα περὶ ὑμῶν τὰ κρείσσονα, καὶ ἐχόμενα σωτηρίας. Οὐ γὰρ ἄδικος ὁ Θεὸς, ἐπιλαθέσθαι τοῦ ἔργου ὑμῶν, καὶ τοῦ κόπου τῆς ἀγάπης, ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ, διακονήσαντες τοῖς ἁγίοις, καὶ διακονοῦντες. Βαβαὶ, πῶς αὐτῶν ἀνέῤῥωσε τὴν ψυχὴν, τῶν παλαιῶν ἀναμνήσας πραγμάτων, καὶ εἰς ποίαν ἀνάγκην κατέστησε, τοῦ μὴ προσδοκᾷν ἐπιλανθάνεσθαι τὸν Θεόν! Ἀνάγκη γὰρ ἐκεῖνον ἁμαρτάνειν, τὸν μὴ πεπληροφορημένον περὶ τῆς ἐλπίδος. Ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους. Τοῦτο θαυμαστόν ἐστι, καὶ τῆς Παύλου συνέσεως, ὅτι οὐκ ἐνδείκνυται, ὅτι ἐνέδωκαν. Τὸ γὰρ εἰπεῖν, ἐπιθυμοῦμεν, ὡς ἂν εἴποι τις· Θέλω σε σπουδάζειν ἀεὶ, καὶ οἷος ἦς πρότερος, τοιοῦτος εἶναι καὶ εἰς τὸ μέλλον· τοῦτο γὰρ τὸν ἔλεγχον εὐπαράδεκτον εἰργάζετο· καὶ οὐκ εἶπεν, Θέλω, ὅπερ ἦν διδασκαλικῆς αὐθεντίας, ἀλλὰ πατρικῆς φιλοστοργίας τὸ πλέον τοῦ θέλειν, ἐπιθυμοῦμεν. Ἵνα μὴ νωθροὶ γένησθε. Καθάπερ, φησὶν, ἡ ἀργία τὸ σῶμα βλάπτει, οὕτω καὶ ψυχὴν ἡ ἀργία τῶν","english":"For what does he say? \"We do not say these things as though we had condemned you, nor as though we thought you full of thorns, but fearing lest this should happen.\" For he added: \"We are persuaded better things concerning you, and things that accompany salvation. For God is not unjust to forget your work and the labor of love which you showed toward his name, having ministered to the saints and still ministering.\" Alas, how he strengthened their soul by reminding them of former deeds, and into what a necessity he placed them, so as not to expect God to forget! For it is necessary that he sin, who has not been fully assured concerning hope. \"But we desire that each of you show the same diligence unto the full assurance of hope until the end.\" This is wonderful, and characteristic of Paul's understanding, that he does not point out that they had given way. For to say \"we desire\" is as if one should say: I wish you to be diligent always, and such as you were before, to be such also for the future; for this made the reproof easy to accept. And he did not say \"I wish,\" which would have been the mark of a teacher's authority, but \"we desire,\" which belongs more to a father's affection than to the will. \"That you may not become sluggish.\" Just as, he says, idleness harms the body, so also idleness harms the soul of those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"ἀγαθῶν ὑπτιωτέραν ἐργάζεται καὶ ἀσθενῆ. Μιμηταὶ δὲ τῶν διὰ πίστεως, καὶ μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας. Ἵνα μὴ νομίσωσιν, ὡς οὐδενὸς ἄξιοι λόγου καταφρονηθέντες ἐγκατελείφθησαν, ἀλλ' εἰδέναι ἔχωσιν, ὅτι τῶν μάλιστα γενναίων ἀνδρῶν τοῦτό ἐστιν. Τῷ γὰρ Ἀβραὰμ ἐπαγγειλάμενος ὁ Θεὸς, ἐπεὶ κατ' οὐδενὸς εἶχε μείζονος ὀμόσαι, ὤμοσε καθ' ἑαυτοῦ, λέγων. Καθαψάμενος αὐτῶν, γενναίως πάλιν εἰς ἐλπίδας φέρει, ὅτι πάντων ἐπιτεύξονται τῶν ἐλπιζομένων. Προστίθησι δὲ τοὺς μισθοὺς, ἵνα μὴ ἀποκάμωσι πρὸς τοὺς καμάτους, καὶ πιστοῦται τοῦτο ἐκ παραδειγμάτων. Ἔχων δὲ πολλοὺς εἰπεῖν, Ἀβραὰμ εἰς μέσον ἄγει, διὰ τὸ ἀξίωμα τοῦ προσώπου. Εἰ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ σε. Λεληθότως ἀναμιμνήσκει αὐτοὺς τῶν ὅρκων τοῦ Χριστοῦ, ὧν συνεχῶς ἔλεγεν. Ἀμὴν, ἀμὴν λέγω σοι, ὁ πιστεύων εἰς ἐμὲ, οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα. Καὶ οὕτω μακροθυμήσας, ἐπέτυχε τῆς ἐπαγγελίας. Ἄνθρωποι μὲν γὰρ κατὰ τοῦ μείζονος ὀμνύουσι, καὶ πάσης αὐτοῖς ἀντιλογίας πέρας εἰς βεβαίωσιν, ὁ ὅρκος. Ἐν ᾧ περισσότερον βουλόμενος ὁ Θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας, τὸ ἀμετάθετον τῆς βουλῆς αὑτοῦ, ἐμεσίτευσεν ὅρκῳ, ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι Θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες. Ἐνταῦθα φοβεῖ αὐτοὺς, δεικνὺς ὅτι πολλάκις διακόπτεται ἐπαγγελία δι' ὀλιγοψυχίαν. Τουτέστι, τὸ διὰ πειρασμῶν ὁδεύειν τὸν βίον. Δεῖ δὲ, φησὶ, μετὰ μακροθυμίας ἅπαντα φέρειν καὶ πίστεως. Ἐὰν γὰρ εἴπῃ, ὅτι δίδωσι, καὶ λάβῃς εὐθέως, τί καὶ ἐπίστευσας;","english":"It makes them more slack and weak in good things. But be imitators of those who through faith and patience inherit the promises. So that they might not think that, being despised as worthy of no account, they were abandoned, but that they might know that this is the mark of the most noble men. For when God made promise to Abraham, since he had no one greater by whom to swear, he swore by himself, saying. Having touched them, he again nobly brings them to hopes, that they will obtain all things hoped for. And he adds the rewards, so that they may not grow weary in their labors, and he confirms this from examples. And having many to mention, he brings Abraham into the middle, because of the dignity of the person. Surely blessing I will bless you, and multiplying I will multiply you. He secretly reminds them of the oaths of Christ, which he continually spoke. Amen, amen I say to you, he who believes in me shall not die forever. And so, having patiently endured, he obtained the promise. For men swear by the greater, and an oath for confirmation is to them an end of all contradiction. In which God, desiring more abundantly to show to the heirs of the promise the immutability of his counsel, interposed with an oath, so that by two immutable things, in which it is impossible for God to lie, we who have fled for refuge might have strong consolation. Here he frightens them, showing that a promise is often broken through faintness of soul. That is, to journey through life by way of temptations. But it is necessary, he says, to bear all things with patience and faith. For if he says that he gives, and you receive immediately, what did you also believe?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"Κρατῆσαι τῆς προκειμένης ἐλπίδος, ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ τε καὶ βεβαίαν. Ἀπὸ τούτων, φησὶ, τὰ μέλλοντα στοχαζόμεθα. Εἰ γὰρ ταῦτα μετὰ τοσοῦτον ἐξέβη χρόνον, πάντως κἀκεῖνα. Ὥστε τὰ πρὸς Ἀβραὰμ γινόμενα πιστοῦται ἡμᾶς καὶ περὶ τῶν μελλόντων. Καὶ εἰσερχομένην. Ἐν τῷ κόσμῳ ἔτι ὄντας, δείκνυσιν ἐν τοῖς ἐπηγγελμένοις διὰ τῆς ἐλπίδος· καὶ οὐκ εἶπεν, ἡμεῖς ἐσμεν ἔνδον, ἀλλὰ αὐτὴ εἰσῆλθεν ἔνδον, ὅπερ ἀληθέστερον ἦν καὶ πιθανώτερον. Εἰς τὸ ἐσώτερον τοῦ καταπετάσματος. Ἀντὶ τοῦ, εἰς τὸν οὐρανόν. Ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν ὁ Ἰησοῦς, κατὰ τὴν τάξιν Μελχισεδέκ. Εὔκαιρος ἡ τοῦ προδρόμου ὀνομασία, ὡς καὶ ἡμῶν ὀφειλόντων λαβεῖν. Οὐ πολὺ γὰρ τοῦ προδρόμου καὶ τῶν ἑπομένων τὸ μέσον. Ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα. Ἰδοὺ καὶ ἑτέρα παράκλησις, εἴ γε ἄνω ὁ ἱερεὺς ἡμῶν, καὶ πολὺ βελτίων τοῦ παρὰ Ἰουδαίοις.\n\nΚΕΦΑΛ. Ζʹ.\n\nΟὗτος γὰρ ὁ Μελχισεδὲκ βασιλεὺς Σαλὴμ, ἱερεὺς τοῦ Θεοῦ τοῦ Ὑψίστου, ὁ συναντήσας Ἀβραάμ. Πολλαχοῦ τὴν σύγκρισιν ποιεῖται τῆς Παλαιᾶς καὶ τῆς Καινῆς. Ὅρα οὖν πάλιν καὶ ἐντεῦθεν δεικνύντα, ὅτι ὁ τύπος τῆς ἱερωσύνης Χριστοῦ, τουτέστιν ὁ Μελχισεδὲκ, πολὺ βελτίων ἦν τῶν κατὰ νόμον ἱερέων. Καὶ ὅρα πῶς αὔξει, πρῶτον μὲν ἀπὸ τοῦ ὀνόματος· ὁ γὰρ Μελχισεδὲκ βασιλεὺς δικαιοσύνης ἑρμηνεύεται· ἔπειτα καὶ ἀπὸ τοῦ τρόπου, ὅτι ἀπάτωρ καὶ ἀμήτωρ. Ὁ τοιοῦτος γὰρ ὁ Μελχισεδὲκ, μὴ γενεαλογούμενος, ἄγνωστος ἡμῖν καὶ τίνος πατρὸς, καὶ οἵας μητρὸς, καὶ πόθεν ἔσχεν τὴν ἀρχὴν, καὶ οἷον ἔχει τὸ τέλος. Οὐδὲν γὰρ περὶ αὐτοῦ γενεαλογεῖ ἡ Γραφὴ, ὥσπερ ἐπὶ τῶν ἄλλων.","english":"To grasp the hope set before us, which we have as an anchor of the soul, both sure and steadfast. From these things, he says, we infer those things that are to come. For if these things came to pass after so great a time, then certainly those things too. So that the things that happened to Abraham confirm us also concerning things to come. And entering in. While we are still in the world, he shows that we are in the promised things through hope; and he did not say, We are inside, but that hope itself entered inside, which was truer and more persuasive. Into the inner part of the veil. In place of, into heaven. Where Jesus entered as a forerunner on our behalf, according to the order of Melchisedek. The naming of forerunner is timely, since we too must receive it. For the distance between the forerunner and those who follow is not great. Having become high priest forever. Behold, another encouragement, if indeed our priest is above, and far better than the one among the Jews.\n\nCHAPTER 7.\n\nFor this Melchisedek, king of Salem, priest of God Most High, who met Abraham. In many places he makes the comparison of the Old and the New. Observe, then, again, that he shows from this also that the type of Christ's priesthood, that is, Melchisedek, was far better than the priests according to the law. And observe how he magnifies it, first from the name; for Melchisedek is interpreted king of righteousness; then also from the manner, that he was without father and without mother. For such a one was Melchisedek, not being genealogized, unknown to us both as to whose father and of what mother he was, and whence he had his beginning, and what kind of end he has. For the Scripture does not genealogize anything about him, as in the case of the others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"Εἰ τοίνυν ὁ τύπος τοσοῦτος, πόσῳ μᾶλλον ἡ ἀλήθεια, τουτέστιν ὁ Χριστός. Ὅτι δὲ τύπος ἦν αὐτοῦ ὁ Μελχισεδὲκ, ἔδειξε μὲν καὶ ἡ ὁρκωμοσία ἡ πρὸς αὐτόν· Σὺ ἱερεὺς εἰς τὸν αἰῶνα, κατὰ τὴν τάξιν Μελχισεδέκ. Ἔπειτα ἐκ τοῦ ὀνόματος· τίς γὰρ βασιλεὺς δικαιοσύνης, ἢ ὁ Κύριος ἡμῶν; Αὐτὸς γάρ ἐστι καὶ Βασιλεὺς εἰρήνης· εἰρηνοποίησε γὰρ τὰ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ τῆς γῆς. Αὐτὸς καὶ ἀπάτωρ, καὶ ἀμήτωρ· ἄνω μὲν ἀμήτωρ, κάτω δὲ ἀπάτωρ. Αὐτὸς καὶ μὴ γενεαλογούμενος· Τὴν δὲ γενεὰν γὰρ αὐτοῦ, φησὶ, τίς ἔγνω; Οὐ γὰρ δυνατὸν αὐτοῦ τὴν ἄνω γέννησιν ἐξειπεῖν. Αὐτὸς καὶ εἰς τοὺς αἰῶνάς ἐστιν· τουτέστιν, οὐκ ἔχει\n\nζωῆς τέλος. Αὐτὸς καὶ πρὸ παντὸς αἰῶνος· καὶ τοῦτό ἐστιν, οὐδ' ἀρχὴν ἡμερῶν. Ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων, καὶ εὐλογήσας αὐτὸν, ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν Ἀβραάμ· πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης, ἔπειτα δὲ καὶ βασιλεὺς Σαλὴμ, ὅ ἐστι βασιλεὺς εἰρήνης, ἀπάτωρ, ἀμήτωρ, ἀγενεαλογούμενος. Οὐκ ἔστιν εἰπεῖν, φησὶν, ὅτι ὡς μετασχόντι τοῦ πολέμου ἔδωκε, Διὰ γὰρ τοῦτο εἶπεν, ὑπήντησεν ὑποστρέφοντι. Μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων· ἀφωμοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές. Θεωρεῖτε δὲ πηλίκος οὗτος, ᾧ καὶ δεκάτην Ἀβραὰμ ἔδωκεν. Καὶ πῶς, ἢ τῷ μὴ ἐκφέρεσθαι; Λέγει οὖν, ὅτι, ὥσπερ οὗτος ἀπάτωρ τῷ μὴ γενεαλογεῖσθαι, οὕτως ὁ Χριστὸς αὐτῇ τῇ φύσει τοῦ πράγματος καὶ ὥσπερ τούτου οὐκ ἴσμεν, οὔτε ἀρχὴν ἡμερῶν, οὔτε ζωῆς τέλος, διὰ τὸ μὴ γεγράφθαι, οὕτω καὶ ἐπὶ τοῦ Ἰησοῦ, οὐ διὰ τὸ μὴ γεγράφθαι, ἀλλὰ διὰ τὸ μὴ εἶναι.","english":"If, then, the type is so great, how much more the truth, that is, Christ. And that Melchizedek was a type of him, the oath sworn to him also showed: \"You are a priest forever, according to the order of Melchizedek.\" Then, from the name: for who is a king of righteousness, if not our Lord? For he himself is also King of peace, for he made peace between the things in the heavens and the things on the earth. He himself is also without father and without mother: above without mother, below without father. He himself is also without genealogy: \"But his generation,\" he says, \"who has known?\" For it is not possible to declare his generation above. He himself also is unto the ages, that is, he has no end of life. He himself is also before every age; and this means, nor beginning of days. When he returned from the slaughter of the kings, and blessed him, to whom Abraham also apportioned a tenth of all things: first, being interpreted, king of righteousness, then also king of Salem, which is, king of peace, without father, without mother, without genealogy. It is not possible to say, he says, that he gave it to him as one who had shared in the war; for this reason he said, he met him as he returned. Having neither beginning of days nor end of life, but made like the Son of God, he remains a priest continually. Now consider how great this man is, to whom Abraham also gave a tenth. And how, except by not being brought forth? He says, then, that just as this man is without father by not being genealogized, so Christ by the very nature of the matter, and just as we do not know of this man either a beginning of days or an end of life because it has not been written, so also in the case of Jesus, not because it has not been written, but because it is not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"Ἐκεῖνο μὲν τύπος, καὶ διὰ τοῦτο, ἀπὸ τοῦ μὴ γεγράφθαι· τοῦτο δὲ ἀλήθεια, καὶ διὰ τοῦτο, ἀπὸ τοῦ μὴ εἶναι. Ὥσπερ καὶ ἐπὶ τῶν ὀνομάτων, ἐνταῦθα μὲν προσηγορίαι ἦσαν καὶ βασιλεὺς δικαιοσύνης, καὶ βασιλεὺς εἰρήνης· ἐκεῖ δὲ πράγματος ἀλή θεια· οὕτω καὶ ἐνταῦθα προσηγορίαι εἰσὶν, ἐκεῖ δὲ πραγμάτων ἀλήθεια. Ἐκ τῶν ἀκροθινίων ὁ πατριάρχης. Ἀκροθίνια, τὰ λάφυρα λέγει. Καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευῒ τὴν ἱερατείαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τουτέστι τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ. Ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν, δεδεκάτωκε τὸν Ἀβραὰμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκε. Τοσαύτη, φησὶν, ἦν τῆς ἱερωσύνης ἡ ὑπερβολὴ, ὡς καὶ τοὺς ὁμοτίμους ἀπὸ προγόνων, καὶ τὸν αὐτὸν ἔχοντας προπάτορας, πολλῷ βελτίους εἶναι τῶν ἄλλων. Δεκάτην οὖν παρ' ἐκείνων λαμβάνουσιν. Ὅταν οὖν παρ' αὐτῶν τούτων δεκάτας λαμβάνωσιν, ἄρα οὐχ οὗτοι μὲν ἐν τάξει λαϊκῶν, ἐκεῖνοι δὲ ἐν τοῖς ἱερεῦσι; Καὶ οὐ τοῦτο μόνον, ἀλλ' οὐδὲ ὁμότιμος αὐτοῖς ἦν, ἀλλ' ἐξ ἑτέρου γένους. Ὥστε οὐκ ἂν ἔδωκε ἀλλοφύλῳ δεκάτας, εἰ μὴ πολλὴ ἦν ἡ τιμή. Χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. Καὶ ὧδε μὲν δεκάτας ἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ, μαρτυρούμενος ὅτι ζῇ, καὶ, ὡς ἔπος εἰπεῖν, διὰ Ἀβραὰμ καὶ Λευΐ. Ὁ δὲ καταλαμβάνων, δεδεκάτωται. Ἐπειδὴ ἄνω καὶ κάτω τοῦτο ἦν τὸ σεμνὸν, τὸ ἐπαγγελίαν ἔχειν τὸν Ἀβραὰμ, δείκνυσιν ἐκεῖνον ὄντα σεμνότερον. Ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν, ὅτε συνήντησεν αὐτῷ ὁ Μελχισεδέκ.","english":"That was a type, and for this reason, from the fact that it was not written; but this is the truth, and for this reason, from the fact that it is not. Just as also in the case of names, here there were appellations, both king of righteousness and king of peace; but there, the truth of the reality; so also here there are appellations, but there, the truth of realities. From the first-fruits the patriarch. First-fruits, he says, the spoils. And those indeed from the sons of Levi who receive the priesthood have a commandment to tithe the people according to the law, that is, their brothers, although they have come out from the loins of Abraham. But he who is not genealogized from them has tithed Abraham, and has blessed the one having the promises. So great, he says, was the superiority of the priesthood, that even those of equal honor from their ancestors, and having the same forefathers, are much better than the others. They receive a tenth, then, from them. When, then, they receive tithes from these very ones, are not these indeed in the rank of laymen, but those among the priests? And not only this, but he was not even of equal honor with them, but from another race. So that he would not have given tithes to a foreigner, unless the honor were great. But without all contradiction the lesser is blessed by the better. And here indeed dying men receive tithes, but there, being witnessed that he lives, and, so to speak, through Abraham and Levi. But the one who receives has been tithed. Since above and below this was the venerable thing, that Abraham had the promise, he shows that he is more venerable. For he was still in the loins of his father when Melchizedek met him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"Οὐκοῦν, φησὶν, κρείσσων ὁ τύπος τοῦ Κυρίου, καὶ αὐτοῦ τοῦ τὰς ἐπαγγελίας ἔχοντος. Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευϊτικῆς ἱερωσύνης ἦν. Ἐν αὐτῷ ἦν, φησὶν, ὁ Λευΐ, εἰ καὶ οὔπω ἐτέχθη. Ἴδε πόσον τὸ μέσον τοῦ τὸν τύπον ἔχοντος τοῦ Ἀρχιερέως ἡμῶν, καὶ τῶν κατὰ νόμον. Ὁ λαὸς γὰρ ἐπ' αὐτῇ νενομοθέτητο· τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισεδὲκ ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι; Δείξας ὅτι πολὺ βελτίων, καὶ τοῦ Λευΐ, καὶ τοῦ Ἀβραὰμ, ὁ Μελχισεδὲκ, ἐν τάξει ἱερέως αὐτοῖς γενόμενος, ἐξ ἑτέρου πάλιν ἐπιχειρεῖ, λέγων· Τίνος ἕνεκεν οὐκ εἶπε, κατὰ τὴν τάξιν Ἀαρών; Λέγει οὖν, ὅτι εἰ τελείους ἐποίει ὁ νόμος, διὰ τί μετετίθετο; ἡ γὰρ τοῦ ἱερέως μετάθεσις καὶ νόμου μετάθεσις ἦν. Μετατιθεμένης γὰρ τῆς ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. Ἐφ' ὃν γὰρ λέγεται ταῦτα. Τουτέστιν, αὐτῇ στοιχεῖ, καὶ δι' αὐτῆς ἅπαντα πράττει. Οὐ γὰρ ἔστιν εἰπεῖν, ὅτι τελεία μὲν ἦν, οὐ προειστήκει δὲ τοῦ λαοῦ. Αὐτῇ γὰρ ἐκέχρητο. Φυλῆς ἑτέρας μετέσχηκεν, ἀφ' ἧς οὐδεὶς προσέσχηκε τῷ θυσιαστηρίῳ. Πρόδηλον γὰρ, ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν, εἰς ἣν φυλὴν οὐδὲν περὶ ἱερωσύνης Μωϋσῆς ἐλάλησε. Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν ὁμοιότητα. Τοῦτο πρὸς τοὺς λέγοντας, Τί ἔδει Καινῆς Διαθήκης; Μελχισεδὲκ ἀνίσταται ἱερεὺς ἕτερος, ὃς οὐ κατὰ νόμον. Οὕτω γὰρ, φησὶ, τὴν τοῦ Ἀαρὼν ἐξέβαλεν. Ἐντολῆς σαρκίνης γέγονε. Κατὰ πάντα γὰρ νόμος σάρκινος ἦν. Περίτεμε, φησὶ, τὴν σάρκα σου, χρίσον τὴν σάρκα, λοῦσον τὴν σάρκα, περίκειρον τὴν","english":"So then, he says, the type is better than the Lord, and better than him who has the promises. If, then, perfection was through the Levitical priesthood. In him, he says, was Levi, even though he had not yet been born. See how great the difference between him who has the type of our High Priest and those according to the law. For the people were legislated for under it; what further need was there for another priest to arise according to the order of Melchizedek, and not to be called according to the order of Aaron? Having shown that Melchizedek is much better, both than Levi and than Abraham, having become a priest in their order, he again attempts from another point, saying: For what reason did he not say, according to the order of Aaron? He says, then, that if the law made perfect, why was it changed? For the change of the priest was also a change of the law. For when the priesthood is changed, of necessity a change of law also takes place. For he to whom these things are said. That is, it serves him, and through it he does all things. For it is not possible to say that it was perfect, but did not preside over the people. For it was used by them. He has partaken of another tribe, from which no one has attended to the altar. For it is evident that our Lord has arisen from Judah, a tribe concerning which Moses spoke nothing about priesthood. And it is still more evident, if according to the likeness. This is against those who say, What need was there of a New Covenant? Melchizedek arises, another priest, who is not according to the law. For thus, he says, he cast out that of Aaron. It has become a commandment of flesh. For according to all things the law was fleshly. Circumcise, he says, your flesh, anoint the flesh, wash the flesh, shave the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"σάρκα. Ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου. Μαρτυρεῖ γὰρ ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Οὐχ ὁ Μελχισεδὲκ, ἀλλ' ὁ Χριστὸς, ὃς τῇ οἰκείᾳ δυνάμει ζῇ. Τουτέστιν, οὐ προσκαίρου, οὐδὲ πέρας ἔχοντος. Ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς, διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές. Οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος· ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι' ἧς ἐγγίζομεν τῷ Θεῷ, καὶ καθ' ὅσον οὐ χωρὶς ὁρκωμοσίας· οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες, ὁ δὲ μετὰ ὁρκωμοσίας, διὰ τοῦ λέγοντος πρὸς αὐτόν· Ὤμοσε Κύριος, καὶ οὐ μεταμεληθήσεται. Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Ἡ προάγουσα, φησὶν, ἐντολὴ, τουτέστιν ἡ προδεδομένη ἐντολὴ τῆς Παλαιᾶς Διαθήκης· λέγει δὲ τὸν νόμον· ἀθετεῖται, φησὶν, καὶ ἐκβάλλεται, ἐπειδὴ τελειῶσαι οὐκ ἠδύνατο τὸν ἄνθρωπον. Ἐπεισάγεται δὲ, φησὶν, ἡ κρείσσων ἐλπὶς, ἡ καὶ ἐγγίσαι ἡμᾶς ποιοῦσα τῷ Θεῷ. Λέγει δὲ τὴν Νέαν, δι' αὐτῆς γὰρ συνήφθημεν τῷ Θεῷ καὶ Πατρί· καὶ ταύτην ἔτι αὔξων, οὐ χωρὶς ὁρκωμοσίας λέγει γεγενῆσθαι. Ἐκείνη δὲ ἡ παλαιὰ χωρὶς ὁρκωμοσίας ἦν. Ὅρα δὲ πῶς καὶ τὰ δύο αὔξει, ὅτι οὐκ ἔχει τέλος ὥσπερ ἡ νομική. Τοῦτο δὲ αὐτῇ σημαίνει ἀπὸ τοῦ Χριστοῦ. Κατὰ δύναμιν γὰρ, φησὶ, ζωῆς ἀκαταλύτου, καὶ τοῦ ὅρκου. Κατὰ τοσοῦτον καὶ κρείττονος διαθήκης γέγονε ἔγγυος Ἰησοῦς, καὶ οἱ μὲν πλείονές εἰσι γεγονότες ἱερεῖς, διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν· ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα, ἀπαράβατον ἔχει τὴν ἱερωσύνην. Ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι' αὐτοῦ τῷ Θεῷ, πάντοτε ζῶν.","english":"in the flesh. But according to the power of an indestructible life. For he testifies: You are a priest forever according to the order of Melchizedek. Not Melchizedek, but Christ, who lives by his own power. That is, not by a temporary life, nor one that has an end. For there is an annulment of the preceding commandment, because of its weakness and uselessness. For the law perfected nothing; but there is the introduction of a better hope, through which we draw near to God, and insofar as it was not without an oath. For those became priests without an oath, but he with an oath, through the one who says to him: The Lord swore, and will not repent. You are a priest forever according to the order of Melchizedek. The preceding commandment, he says, that is, the commandment previously given of the Old Testament—he means the law—is annulled, he says, and cast out, since it could not perfect man. But there is introduced, he says, the better hope, which also makes us draw near to God. He means the New, for through it we have been joined to God and the Father; and still magnifying this, he says it came to be not without an oath. But that old one was without an oath. And observe how he magnifies both, that it has no end as the legal one did. And he signifies this to it from Christ. For according to the power, he says, of an indestructible life, and of the oath. And to that extent Jesus has become the guarantor of a better covenant, and those have become priests in greater number, because they were prevented by death from remaining; but he, because he remains forever, has an unchangeable priesthood. Therefore he is also able to save completely those who draw near to God through him, always living.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"Ὅτι ὤμοσεν αὐτῷ ἀεὶ αὐτὸν ἔσεσθαι, οὐκ ἂν τοῦτο ἐποίει, εἰ μὴ ζῶν ἦν. Ὁσάκις δὲ ἱερέα ἢ λειτουργὸν ἀκούεις, αὐτὸ τὸ τῆς κενώσεως ἐννόει τὸ μυστήριον. Εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. Τοιοῦτος γὰρ ἡμῖν ἔπρεπεν Ἀρχιερεὺς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος· ὃς οὐκ ἔχει καθ' ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ. Πάλιν καὶ τοῦτο τοῦ κατὰ σάρκα σημαντικὸν ἐποίει. Ὁ ἐγείρων τοὺς νεκροὺς, καὶ ζωοποιῶν οὓς θέλει, οὕτως ὡς καὶ ὁ Πατὴρ, πῶς ἐντυγχάνει; Δῆλον οὖν ὅτι τῆς οἰκονομίας εἰσὶν αὐταὶ αἱ φωναὶ, οὐ διαιρουμένης τῆς θεότητος· ὁ αὐτὸς γάρ ἐστι καὶ Θεὸς, κἂν διὰ τὴν οἰκονομίαν, ἄλλα περὶ αὐτοῦ λέγεται. Τοῦτο γὰρ ἐποίησεν ἐφάπαξ, ἑαυτὸν ἀνενέγκας. Ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς, ἔχοντας ἀσθένειαν, ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμον, Υἱὸν εἰς τὸν αἰῶνα τετελειωμένον.","english":"Because he swore to him that he would always be, he would not have done this if he were not living. And as often as you hear \"priest\" or \"minister,\" understand the very mystery of the kenosis. To intercede for them. For such a high priest was fitting for us: holy, guileless, undefiled, separated from sinners, and having become higher than the heavens; who has no need daily, as the high priests do, first to offer sacrifices for his own sins, then for those of the people. Again, this too he made significant of the things according to the flesh. He who raises the dead and gives life to whom he wills, just as the Father also does—how does he intercede? It is clear, then, that these are the voices of the economy, the Godhead not being divided; for he is the same and God, even if because of the economy other things are said about him. For this he did once for all, having offered himself up. For the law appoints men as high priests, having weakness, but the word of the oath, which is after the law, a Son perfected forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"ΚΕΦΑΛ. Ηʹ.\n\nΚεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις. Τὸ ὑπὲρ τοῦ λαοῦ προσενεχθῆναι, φησί. Τοιοῦτον ἔχομεν Ἀρχιερέα, ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς. Ἐπειδὴ ἄνω καὶ κάτω λειτουργὸν αὐτὸν εἶπε, τὰ τῆς ἀνθρωπότητος αὐτοῦ δηλῶν, ὅρα πῶς ἀνάγει τὴν διάνοιαν τῶν ἀκροατῶν, τὴν θεότητα κηρύττων αὐτοῦ, διὰ τοῦ λέγειν, Ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς. Τῶν ἁγίων λειτουργός. Τουτέστιν, ὑπὲρ τῶν ἡγιασμένων διὰ τοῦ ὀνόματος αὐτοῦ. Καὶ τῆς σκηνῆς τῆς ἀληθινῆς. Σκηνὴν ἀληθινὴν, τὴν Ἐκκλησίαν φησίν. Ἣν ἔπηξεν ὁ Κύριος, καὶ οὐκ ἄνθρωπος. Πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται, ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον, ὃ προσενέγκῃ. Εἰ μὲν γὰρ ἦν ἐπὶ γῆς, οὐδ' ἂν ἦν ἱερεὺς, ὄντων ἱερέων τῶν προσφερόντων κατὰ τὸν νόμον τὰ δῶρα. Περιεποιήσατο γὰρ αὐτὴν διὰ τοῦ ἰδίου αἵματος. Οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωϋσῆς, μέλλων ἐπιτελεῖν τὴν σκηνήν. Ἡ παλαιὰ, φησὶ, λειτουργία ὑπόδειγμα ἦν ταύτης πνευματικῆς, ἥντινα καὶ ἐπουράνιον καλεῖ. Εἰ γὰρ καὶ ἐπὶ γῆς τελεῖται, ἀλλὰ ὅλη τῶν οὐρανῶν ἐστιν· ἐλάτρευον δὲ ὑποδείγματι, ὡς τὸ πρόβατον προσφέροντες εἰς","english":"CHAPTER 8.\n\nA chapter in addition to what has been said. He says that he was offered up for the people. We have such a High Priest, who sat down at the right hand of the throne of the Majesty in the heavens. Since he called him a minister both above and below, making clear the things of his humanity, observe how he lifts up the understanding of his hearers, proclaiming his divinity, by saying, He sat down at the right hand of the throne of the Majesty in the heavens. Minister of the holy things. That is, on behalf of those who have been sanctified through his name. And of the true tabernacle. The true tabernacle, he says, is the Church. Which the Lord pitched, and not man. For every high priest is appointed to offer both gifts and sacrifices; hence it is necessary that this one also have something to offer. For if he were on earth, he would not even be a priest, since there are priests who offer the gifts according to the law. For he obtained it through his own blood. Who serve a copy and shadow of the heavenly things, just as Moses was divinely instructed when he was about to complete the tabernacle. The old liturgy, he says, was a copy of this spiritual one, which he also calls heavenly. For even if it is accomplished on earth, it is wholly of the heavens; and they served a copy, as when they offered the lamb for","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"τύπον Χριστοῦ· ὡς τοὺς ἄρτους τῆς προθέσεως πάλιν εἰς τύπον τοῦ σώματος αὐτοῦ, καὶ τὰ ἄλλα ὁμοίως. Ὅρα γὰρ, φησὶ, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. Νυνὶ δὲ διαφορωτέρας τέτευχε λειτουργίας, ὅσῳ καὶ κρείττονός ἐστι διαθήκης μεσίτης. Ἐπειδὴ ἡ ἀκοὴ ἡμῶν ἀμαθεστέρα τῆς ὄψεως ἐστιν, ἔδειξεν αὐτῷ πάντα. Σκόπει δὲ πόσον τὸ μέσον ταύτης πρὸς ἐκείνην, εἴ γε ἐκείνη μὲν ὑπόδειγμα καὶ τύπος, αὕτη δὲ ἀλήθεια. Ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. Ταῖς πνευματικαῖς. Ἐκείνη δὲ ταῖς τῆς γῆς τῶν Χαναναίων. Διὸ καὶ, ἡ μὲν ἐκβέβληται, ἡ δὲ μένει. Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος. Μεμφόμενος γὰρ αὐτοῖς λέγει· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ τῆς Αἰγύπτου· ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος. Ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ, μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ τὰς καρδίας αὐτῶν ἐπιγράψω αὐτοὺς, καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαὸν, καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων, Γνῶθι τὸν Κύριον, ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι.","english":"a type of Christ; as the showbread again into a type of his body, and the others likewise. For observe, he says, that you make all things according to the type shown to you on the mountain. But now he has obtained a more excellent ministry, by as much as he is also mediator of a better covenant. Since our hearing is more unlearned than sight, he showed him all things. And consider how great the difference between this and that, if indeed that was a pattern and type, but this is truth. Which has been legislated upon better promises. Upon spiritual ones. But that one upon the earthly promises of the Canaanites. Therefore also, the one has been cast out, but the other remains. For if that first one had been faultless, no place would have been sought for a second. For finding fault with them he says: Behold, days are coming, says the Lord, and I will accomplish upon the house of Israel, and upon the house of Judah, a new covenant, not according to the covenant which I made with their fathers, in the day when I took hold of their hand, to lead them out of Egypt; because they did not remain in my covenant, and I disregarded them, says the Lord. For this is the covenant which I will covenant with the house of Israel, after those days, says the Lord, giving my laws into their mind, and upon their hearts I will inscribe them, and I will be to them for a God, and they will be to me for a people, and they shall not teach each one his fellow citizen, and each one his brother, saying, Know the Lord, because all shall know me from the least of them to the greatest of them, because I will be merciful to their iniquities, and their sins, and their lawless deeds I will remember no more.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"Τουτέστιν, εἰ ἀμέμπτους ἐποίει. Ἐν τῷ λέγειν καινὴν, πεπαλαίωκε τὴν πρώτην. Τὸ δὲ παλαιούμενον, καὶ γεγερασμένον, ἐγγὺς ἀφανισμοῦ. Δείκνυσι τὸ διάφορον καὶ ἀπ' αὐτῆς τῆς σκηνῆς· Πῶς; ἡ μὲν πρώτη ἅγια· ἡ δὲ δευτέρα, Ἅγια ἁγίων. ΚΕΦΑΛ. Θʹ.\n\nΕἶχε μὲν οὖν καὶ ἡ πρώτη δικαιώματα λατρείας, τό τε ἅγιον κοσμικόν. Σκηνὴ γὰρ κατεσκευάσθη ἡ πρώτη, ἐν ᾗ ἥ τε λυχνία, καὶ ἡ τράπεζα, καὶ ἡ πρόθεσις τῶν ἄρτων, ἥ τις λέγεται ἅγια. Μετὰ δὲ τὸ δεύτερον καταπέτασμα, σκηνὴ ἡ λεγομένη, Ἅγια ἁγίων, χρυσοῦν ἔχουσα θυμιατήριον, καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα, καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα, καὶ αἱ πλάκες τῆς διαθήκης. Δικαιώματα δὲ, σύμβολά φησιν. Κοσμικὸν λέγει, ἐπειδὴ πᾶσιν ἐφεῖτο ἐπιβαίνειν, καὶ φανερὸς ἦν τόπος ἐν τῷ αὐτῷ οἴκῳ, ἔνθα οἱ ἱερεῖς εἱστήκεισαν, ἔνθα Ἰουδαῖοι, ἔνθα προσήλυτοι, ἔνθα Ἕλληνες καὶ Ναζωραῖοι. Ἐπειδὴ πᾶσι βατὸν ἦν, κοσμικὸν αὐτὸ καλεῖ. Οὐ γὰρ δὴ Ἰουδαῖοι ὁ κόσμος ἦν. Σκηνὴν καλεῖ, παρὰ τὸ σκηνοῦν ἐκεῖ. Ὑπεράνω δὲ αὐτῆς Χερουβὶμ δόξης, κατασκιάζοντα τὸ ἱλαστήριον. Ἀντὶ τοῦ, τὰ ἔνδοξα. Περὶ ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος. Τούτων δὲ οὕτω κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς, τὰς λατρείας ἐπιτελοῦντες, εἰς δὲ τὴν δευτέραν Ὡς μακροῦ δεόμενα λόγου Ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεὺς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ, καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, τοῦτο δηλοῦντος τοῦ Πνεύματος ἁγίου, μήπω Ἵνα μὴ λέγωσιν, ὅτι Πῶς μία θυσία τετελείωκεν εἰς τὸ διηνεκές;","english":"That is, if they had made them blameless. In saying \"new,\" he has made the first old. And what is becoming old and growing aged is near to vanishing. He shows the difference even from the tabernacle itself: How? The first was holy; the second, the Holy of Holies. CHAPTER 9.\n\nThe first, then, had also ordinances of worship, and the sanctuary, a worldly one. For a tabernacle was prepared, the first, in which were the lampstand, and the table, and the setting forth of the loaves, which is called the Holy Place. And after the second veil, the tabernacle which is called the Holy of Holies, having a golden censer, and the ark of the covenant covered on every side with gold, in which was a golden jar containing the manna, and the rod of Aaron that budded, and the tablets of the covenant. And ordinances, he says, are symbols. He calls it worldly because it was permitted to all to enter, and it was a manifest place in the same house, where the priests stood, where the Jews, where the proselytes, where the Greeks and Nazarenes. Since it was accessible to all, he calls it worldly. For surely the Jews were not the world. He calls it a tabernacle, from the fact of dwelling there. And above it the cherubim of glory, overshadowing the mercy seat. Instead of, the glorious things. Concerning which it is not now possible to speak in detail. And with these things thus prepared, into the first tabernacle the priests enter continually, performing the services, but into the second, as needing much discourse, once a year only the high priest, not without blood, which he offers for himself, and for the ignorances of the people, the Holy Spirit signifying this, not yet—lest they say, How has one sacrifice perfected forever?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"δείκνυσιν αὐτὴν ἄνωθεν ἀπὸ τοῦ ἀρχιερέως προτετυπωμένην. Εἴ γε ἁγιωτέρα καὶ φρικτὴ, μία ἦν, καὶ πῶς ὁ ἀρχιερεὺς ἅπαξ προσέφερε; Πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν, ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν, ἥτις παραβολὴ Ἀπεκρύπτετο ἐνταῦθα, φησὶν, ἡ προτέρα, ἐπειδὴ οὕτως ἐνειστήκει αὐτῆς ὁ καιρός. Ἦν δὲ οὗτος, ὁ τῆς ἐπιδημίας τοῦ Χριστοῦ, δι' οὗ καὶ ἐφανερώθη. Εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθ' ὃν δῶρά τε καὶ θυσίαι προσφέρονται, μὴ δυνάμενα κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα. Τουτέστιν, ὁ τύπος γέγονε, καθ' ὃν δῶρά τε καὶ θυσίαι προσφέρονται, μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα. Αἱ γὰρ θυσίαι, οὐ τὸν ἀπὸ ψυχῆς ῥύπον ἠφίεσαν, ἀλλ' ἔτι περὶ σῶμα ἦσαν, κατὰ\n\nνόμον σαρκικῆς ἐντολῆς. Οὐ γὰρ δὴ μοιχείαν, καὶ φθόνον οὐδὲ ἱεροσυλίαν ἀφιέναι ἠδύναντο. Μόνον ἐπὶ βρώμασι, καὶ πόμασι, καὶ διαφόροις βαπτισμοῖς. Δοκοῦντα, φησὶν, καθαίρειν τὴν σάρκα. Καὶ δικαιώμασι σαρκὸς, μέχρι καιροῦ διορθώσεως ἐπικείμενα. Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, Καιρὸν διορθώσεως, τὸν τῆς παρουσίας καλεῖ τοῦ Χριστοῦ. Λέγει οὖν ὅτι ὠφέλιμα ἦν πρὸ τοῦ καιροῦ τῆς διορθώσεως, μετὰ δὲ ταῦτα ἀνωφελῆ. Διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτου, τουτέστιν οὐ ταύτης τῆς κτίσεως, οὐδὲ δι' αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ εἰς τὰ Ἅγια, αἰωνίαν λύτρωσιν εὑράμενος.","english":"He shows that it was prefigured from above by the high priest. If indeed it was holier and more awe-inspiring, it was one; and how did the high priest offer once? That the way of the holy things was made manifest while the first tabernacle still had its standing, which was a parable. Here, he says, the former was hidden, since its time had thus stood. And this was the time of the coming of Christ, through whom it was also made manifest. For the time then present, in which gifts and sacrifices are offered, not being able to perfect the worshiper in conscience. That is, the type has come to be, according to which gifts and sacrifices are offered, not being able to perfect the worshiper in conscience. For the sacrifices did not remit the filth from the soul, but were still concerned with the body, according to the law of a fleshly commandment. For they could not remit adultery, nor envy, nor sacrilege. Only with respect to foods and drinks and various washings. They seem, he says, to purify the flesh. And with ordinances of the flesh, imposed until a time of reformation. But Christ, having come as high priest of the good things to come. He calls the time of the coming of Christ a time of reformation. He says, then, that they were useful before the time of reformation, but after these things unprofitable. Through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, nor through the blood of goats and calves, but through his own blood he entered once for all into the holy places, having obtained eternal redemption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"Εἰ γὰρ τὸ αἷμα ταύρων καὶ τράγων, καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ Πνεύματος ἁγίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ, καθαριεῖ τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων, Τὴν σάρκα λέγει ἐνταῦθα, ἢ τὴν Ἐκκλησίαν. Εἰς τὸ λατρεύειν Θεῷ ζῶντι; Ἐνταῦθα ἐμφαίνει, ὅτι νεκρὰ ἔργα ἔχοντα οὐκ ἔνι δουλεύειν τῷ ζῶντι καὶ ἀληθινῷ. Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστὶν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων, τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας. Ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου. Διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει, ὅτε ζῇ ὁ διαθέμενος. Ὅθεν οὐδ' ἡ πρώτη χωρὶς αἵματος Εἰκὸς ἦν πολλοὺς τῶν ἀσθενέστερον διακειμένων, ἀπὸ τοῦ τετελευτηκέναι τὸν Κύριον, μάλιστα ἀπιστεῖν ταῖς ἐπαγγελίαις αὐτοῦ. Ὁ τοίνυν Ἀπόστολός φησι· Διὰ τοῦτο μὲν οὖν χρὴ θαῤῥεῖν, ὅτι οὐ ζώντων τῶν διατιθεμένων, ἀλλ' ἀποθνησκόντων τότε βέβαιαί εἰσιν αἱ διαθῆκαι, καὶ τὴν ἰσχὺν λαμβάνουσιν. Ὁ δὲ νοῦς οὗτος· Ἐπηγγείλατο, φησὶν, ὁ Θεός· εἶτα ἁμαρτάνοντες οἱ ἄνθρωποι, οὐ μόνον ἦσαν ἀνάξιοι τὴν ἐπαγγελίαν ἀναλαβεῖν, ἀλλὰ καὶ θανάτῳ γεγόνασιν ἔνοχοι. Διὰ τοῦτο ὁ Χριστὸς ἐλθὼν ἀνεδέξατο τὰς ἁμαρτίας, καὶ ἀπέθανεν, ἵνα καθαρισθέντες, ἄξιοι γένωνται τὰς ἐπαγγελίας λαβεῖν. Ἐγκεκαίνισται.","english":"For if the blood of bulls and goats, and the ashes of a heifer sprinkling those who have been defiled, sanctifies for the purity of the flesh, how much more will the blood of Christ, who through the Holy Spirit offered himself without blemish to God, purify your conscience from dead works, to serve the living God? He says \"flesh\" here, or \"the Church.\" \"To serve the living God\"? Here he shows that those who have dead works cannot serve the living and true God. And for this reason he is the mediator of a new covenant, so that, death having occurred for the redemption of the transgressions under the first covenant, those who are called may receive the promise of the eternal inheritance. For where there is a covenant, it is necessary that the death of the one who made it be brought forward. For a covenant is confirmed over the dead, since it is never in force while the one who made it lives. Therefore not even the first was without blood. It was likely that many of those more weakly disposed, from the fact that the Lord had died, especially disbelieved his promises. The Apostle therefore says: For this reason, then, one must be confident, that covenants are confirmed not while those who make them are living, but when they die, and then they receive their force. And this is the meaning: God, he says, promised; then men, sinning, were not only unworthy to receive the promise, but also became liable to death. For this reason Christ came and took upon himself the sins, and died, so that having been purified they might become worthy to receive the promises. It has been inaugurated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"Λαληθείσης γὰρ πάσης ἐντολῆς κατὰ νόμον ὑπὸ Μωϋσέως παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν μόσχων καὶ τράγων, μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, Τουτέστι, βεβαία γέγονε, καὶ ἐκυρώθη. Καὶ ὑσσώπου, αὐτό τε τὸ βιβλίον, καὶ πάντα τὸν λαὸν ἐῤῥάντισε, λέγων· Τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ Θεός. Καὶ τὴν σκηνὴν δὲ, καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῷ αἵματι ὁμοίως ἐῤῥάντισε. Σύμβολον τοῦ πνεύματος. Θερμὴ γὰρ ἡ ὕσσωπος· ἔστι γὰρ καὶ τὸ ὕδωρ σημαῖνον τὴν διὰ τοῦ βαπτίσματος κάθαρσιν· καὶ τὸ ἔριον δὲ, ὥστε κατέχεσθαι τὸ αἷμα. Καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις. Ἐπειδὴ ἐκείνου οὐκ ἦν καθαρμὸς τέλειος, οὐδὲ ἄφεσις τελεία, ἀλλ' ἡμιτελὴς, εἶπε τὸ, σχεδόν. Ἀνάγκη οὖν, τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς, τούτοις καθαρίζεσθαι. Οὗτοι, φησὶν, οἱ καθαροὶ, οἱ κατὰ νόμον τελειούμενοι, ἀτελεῖς ἦσαν, ἐπειδὴ καὶ τύπος ἦσαν ἐκεῖνοι τῶν μελλόντων. Αὐτὰ δὲ τὰ ἐπουράνια, Τὴν Ἐκκλησίαν λέγει. Κρείττοσι θυσίαις παρὰ ταύτας. Τότε μὲν προβάτου αἵματι ἐχρίοντο, νῦν δὲ, αὐτοῦ τοῦ Χριστοῦ. Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθεν ὁ Χριστὸς, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ' εἰς αὐτὸν τὸν οὐρανόν· νῦν ἐμφανισθῆναι Τοῦτο, φησὶν, ὥσπερ δὴ μέγα ἐφρόνουν οἱ Ἰουδαῖοι ἐπὶ τῇ τοῦ ναοῦ κατασκευῇ, ὡς μηδενὶ τόπου ὄντος τοιούτου. Πάλιν οὖν σύγκρισις, καὶ τὸ διάφορον πολὺ, ὅσῳ αὐτὸς ὁ οὐρανὸς τοῦ ναοῦ. Τῷ προσώπῳ Θεοῦ ὑπὲρ ἡμῶν.","english":"For when every commandment according to the law had been spoken by Moses to all the people, he took the blood of the calves and goats, with water, and scarlet wool—that is, it became firm and was ratified—and hyssop, and sprinkled both the book itself and all the people, saying: This is the blood of the covenant which God commanded for you. And he likewise sprinkled the tabernacle and all the vessels of the ministry with the blood. A symbol of the Spirit. For hyssop is hot; and the water also signifies the purification through baptism; and the wool, so that the blood might be retained. And almost all things are purified with blood according to the law, and without shedding of blood there is no remission. Since there was no perfect purification from that, nor perfect remission, but only half-complete, he said \"almost.\" It is necessary, then, that the copies of the things in the heavens be purified with these. These, he says, the pure ones, those being perfected according to the law, were imperfect, since those were also a type of the things to come. But the heavenly things themselves—he means the Church—with better sacrifices than these. At that time they were anointed with the blood of a sheep, but now with the blood of Christ himself. For Christ did not enter into holy places made with hands, copies of the true ones, but into heaven itself—now to appear. This, he says, just as indeed the Jews prided themselves greatly on the construction of the temple, as though there were no such place anywhere. Again, then, a comparison, and the difference is great, inasmuch as heaven itself is greater than the temple. In the presence of God on our behalf.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"Εἰπὼν τὸ, ἐμφανισθῆναι, καὶ δείξας τὴν οἰκονομίαν, καὶ τὴν αἰτίαν ἐπάγει, ὅτι τοῦτο πεποίηκεν ὑπὲρ ἡμῶν, ἐπεὶ, καθὸ Θεὸς Λόγος, πάντοτε σύνεστι τῷ Πατρί. Ἐγὼ γὰρ, φησὶν, ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. Οὐδὲ πολλάκις προσφέρει ἑαυτὸν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ' ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ τῆς καταβολῆς τοῦ κόσμου· νῦν δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν\n\nαἰώνων. Εἰ παρὰ τὴν ἀρχὴν, φησὶ, τοῦτο ἐγένετο, εἶτα οὐδεὶς ἐπίστευσεν, ἔμενεν ἐν ἀπωλείᾳ τὸ γένος. Οὐ γὰρ ἦν δυνατὸν δεύτερον ἀποθανεῖν Χριστὸν, ἵνα πάλιν σωθῇ. Ἐπειδὴ δὲ ὕστερον πολλὰ ἦν τὰ ἁμαρτήματα, εἰκότως τότε ἀνεφάνη. Εἰς ἀθέτησιν ἁμαρτίας, Τί ἐστιν ἀθέτησις; ἀντὶ τοῦ, καταφρόνησις. Οὐκέτι παῤῥησίαν ἔχει ἡ ἁμαρτία. Ἠθέτηται γὰρ ἡ ἁμαρτία, ὀφείλουσα μὲν ἀπολαβεῖν κόλασιν, οὐκ ἀπολαβοῦσα δέ. Τουτέστι, βίαν ἔπαθεν· ὅτε προσεδόκησε πάντας ἀνελεῖν, τότε ἀνῃρέθη. Διὰ τῆς θυσίας αὑτοῦ πεφανέρωται. Ἐφανερώθη τῷ Θεῷ, καὶ προσῆλθεν. Καὶ καθόσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις· οὕτω καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, Καὶ τὴν αἰτίαν λέγει, διὰ τί ἅπαξ ἀπέθανεν· ὅτι ἑνὸς θανάτου ἀντίλυτρον ἐγένετο. Ἀπέκειτο γὰρ, φησὶν, τοῖς ἀνθρώποις ἀποθανεῖν. Τοῦτο οὖν τὸ ἅπαξ ἀπέθανεν ὑπὲρ ἁπάντων, ἅπαξ προσενεχθείς· καὶ ὑπὸ τίνος ἢ ὑφ' ἑαυτοῦ δηλονότι; Ἐγὼ γὰρ, φησὶν, ὑπὲρ αὐτῶν ἁγιάζω ἐμαυτόν. Ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις, εἰς σωτηρίαν.","english":"Having said “to appear,” and having shown the economy, he adds the reason, that he did this for our sake, since, as God the Word, he is always with the Father. For I, he says, am in the Father, and the Father in me. Nor does he offer himself many times, as the high priest enters into the holy places year by year with the blood of another, since it was necessary for him to suffer many times from the foundation of the world; but now once at the consummation of the\n\nages. If, he says, this had happened at the beginning, and then no one believed, the race would have remained in perdition. For it was not possible for Christ to die a second time, so that it might be saved again. But since afterwards the sins were many, reasonably it was then that he appeared. For the putting away of sin. What is a putting away? In place of, a contempt. Sin no longer has boldness. For sin has been put away, owing indeed to receive punishment, but not having received it. That is, it suffered violence; when it expected to destroy all, then it was destroyed. Through his own sacrifice he has been made manifest. He was made manifest to God, and drew near. And insofar as it is appointed for men once to die, and after this judgment; so also Christ, having been offered once to bear the sins of many. And he states the reason why he died once: that he became the ransom for one death. For it was appointed, he says, for men to die. This, then, that he died once for all, having been offered once; and by whom, or by himself, clearly? For I, he says, sanctify myself for them. From the second time, without sin, he will appear to those who await him, for salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"ΚΕΦΑΛ. Ιʹ.\n\nΣκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, Ἐν τῇ πρώτῃ, φησὶν, ὤφθη, εἰς τὸ ἆραι τὰς ἁμαρτίας ἡμῶν· ἐν δὲ τῇ δευτέρᾳ οὐκέτι οὕτω φανεῖται, ἀλλὰ σώσων τοὺς εἰς αὐτὸν πιστεύσαντας. Οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατ' ἐνιαυτὸν ταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς, οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι. Ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρμένους· ἀλλ' ἐν αὐτοῖς ἀνάμνησις ἁμαρτιῶν κατ' ἐνιαυτόν. Ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας· διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει. Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι. Ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας, τότε εἶπον, Ἰδοὺ ἐγώ. Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι ὁ Θεὸς τὸ θέλημά σου. Τουτέστιν οὐκ αὐτὴν τὴν ἀλήθειαν. Λέγει δὲ τὰς θυσίας τῆς ἀφέσεως. Ἀνώτερον λέγων, ὅτι Θυσίαν, καὶ προσφορὰν, καὶ ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας, οὐδὲ εὐδόκησας· αἵτινες κατὰ τὸν νόμον προσφέρονται· τότε εἴρηκεν· Ἰδοὺ ἥκω. Δείκνυσιν ἐκ Μαρτυρίας Παλαιᾶς, ὅτι ἀφ' οὗ ἡ ἐπιδημία Χριστοῦ, πέπαυται τὰ τῶν θυσιῶν, εἰ καὶ δοκοῦσιν ἔτι προσφέρεσθαι. Ἀνεβάλλετο γὰρ πρὸς ὀλίγον, εἶτα ἐπήγαγεν αὐτῶν τὸ τέλος. Τοῦ ποιῆσαι τὸ θέλημά σου ὁ Θεός. Ἀναιρεῖ τὸ πρῶτον, ἵνα τὸ δεύτερον στήσῃ. Ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν, οἱ διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ.","english":"CHAPTER 10.\n\nFor the law, having a shadow of the good things to come: In the first, he says, he appeared, to take away our sins; but in the second he will no longer appear in this way, but to save those who believe in him. Not the very image of the things, by the sacrifices which they offer year by year continually, they can never perfect those who draw near. For then they would have ceased to be offered, because the worshipers, once purified, would have no longer any consciousness of sins; but in them there is a remembrance of sins year by year. For it is impossible for the blood of bulls and goats to take away sins; therefore, when he comes into the world, he says: Sacrifice and offering you did not desire, but a body you prepared for me. Burnt offerings and sacrifices for sin you did not delight in; then I said, Behold, I have come. In the volume of the book it is written of me, to do your will, O God. That is, not the truth itself. And he speaks of the sacrifices of remission. Above, when he says: Sacrifice and offering and burnt offerings and sacrifices for sin you did not desire, nor did you delight in them—which are offered according to the law—then he said: Behold, I have come. He shows from the testimony of the Old that from the time of the coming of Christ, the sacrifices have ceased, even if they still seem to be offered. For he deferred them for a little while, then brought their end upon them. To do your will, O God. He takes away the first, that he may establish the second. By which will we are sanctified, through the offering of the body of Jesus Christ once for all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθ' ἡμέραν λειτουργῶν, καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας· αὐτὸς δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν, εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος, ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ Τοῦ ἐμαυτὸν, φησὶν, ἐκδοῦναι Ὑποπόδιον τῶν ποδῶν αὐτοῦ· μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ ἅγιον· μετὰ γὰρ τὸ καὶ προειρηκέναι, Αὕτη ἡ διαθήκη, ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, Διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τῶν διανοιῶν αὐτῶν ἐπιγράψω αὐτοὺς, καὶ τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας. Ἐχθροὺς αὐτοῦ Ἰουδαίους λέγει, καὶ δαίμονας, καὶ πάντας τοὺς ἀντιπίπτοντας τῷ κηρύγματι. Ἔχοντες οὖν, ἀδελφοὶ, παῤῥησίαν, Ὥσπερ γὰρ αἰσχύνην, φησὶ, ποιεῖ τὰ ἁμαρτήματα, οὕτω παῤῥησίαν, τὸ πάντα ἀφεθῆναι ἡμῖν, καὶ συγκληρονόμους γενέσθαι, καὶ τοσαύτης ἀπολαῦσαι ἀγάπης. Εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, ἣν ἐνεκαίνισε ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν, διὰ τοῦ καταπετάσματος, τουτέστι τῆς","english":"And every priest indeed stands daily ministering, and often offering the same sacrifices, which can never take away sins; but he, having offered one sacrifice for sins, sat down for ever at the right hand of God, henceforth waiting until his enemies be placed—\"to deliver myself,\" he says—\"as a footstool for his feet.\" For by one offering he has perfected for ever those who are being sanctified. And the Holy Spirit also bears witness to us; for after he had said before, \"This is the covenant that I will make with them after those days, says the Lord: I will put my laws upon their hearts, and upon their minds I will write them, and their sins and their iniquities I will remember no more.\" Now where there is remission of these, there is no longer an offering for sin. He calls his enemies the Jews, and the demons, and all who oppose the preaching. Having therefore boldness, brothers—for as sins, he says, produce shame, so does the forgiveness of all things to us, and our becoming co-heirs, and our enjoying such great love—for entrance into the holy places by the blood of Jesus, which he inaugurated for us as a new and living way, through the veil, that is, of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"σαρκὸς αὐτοῦ· καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ. Τὸν οὐρανόν φησι. Προσερχώμεθα μετ' ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως, ἐῤῥαντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς, καὶ λελουμένοι τὸ σῶμα ὕδατι καθαρῷ, κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ· πιστὸς γὰρ ὁ ἐπαγγειλάμενος· καὶ κατανοῶμεν ἀλλήλους Δείκνυσιν, ὡς καὶ πίστει ὀρθῇ προσεῖναι δεῖ καὶ ἔργα λαμπρά. Τουτέστι γὰρ τὸ, καὶ λελουμένοι τὸ σῶμα ὕδατι. Τῷ καθαροὺς ποιοῦντι, ἢ τῷ μὴ ἔχοντι αἷμα. Εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων. Εἰς τὸ μᾶλλον ἀγαπᾷν, καὶ ἀγαπᾶσθαι. Μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισὶν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον, ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν. Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία· φοβερὰ δέ τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος, ἐσθίειν μέλλοντος τοὺς ὑπεναντίους. Ἀθετήσας τις νόμον Μωϋσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν ἀποθνήσκει· πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας, Οἶδε γὰρ ἀπὸ τῆς συνηθείας, καὶ τῆς ἐπισυναγωγῆς, πολλὴν οὖσαν τὴν ἰσχύν. Ὅπου γὰρ, φησὶ, δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν. Ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθητε, καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας, Οἴδαμεν γὰρ τὸν εἰπόντα· Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος. Καὶ πάλιν, Κρινεῖ τὸν λαὸν αὐτοῦ. Φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος.","english":"of his flesh; and a great priest over the house of God. He means heaven. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, let us hold fast the confession of our hope without wavering; for he who promised is faithful; and let us consider one another. He shows that both right faith and shining works must be present. For this is the meaning of \"and having been washed as to the body with water.\" To him who makes clean, or to him who has no blood. Unto provocation of love and good works. Unto loving more, and being loved. Not forsaking the assembling of ourselves together, as is the custom of some, but exhorting, and so much the more, as you see the day approaching. For if we sin willingly after having received the knowledge of the truth, there remains no more sacrifice for sins; but a certain fearful expectation of judgment, and a zeal of fire, which is about to devour the adversaries. Anyone who has set aside the law of Moses dies without mercy on two or three witnesses; how much worse punishment do you think he will be deemed worthy of, For he knows from custom, and from the assembling, that the strength is great. For where, he says, two or three are gathered in my name, there am I in the midst of them. He who has trampled underfoot the Son of God, and has counted the blood of the covenant, in which you were sanctified, a common thing, and has insulted the Spirit of grace, For we know him who said: Vengeance is mine, I will repay, says the Lord. And again, He will judge his people. It is a fearful thing to fall into the hands of the living God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"Ὅταν γὰρ αὐτοῦ μετασχὼν ἐν τοῖς μυστηρίοις, ἁμαρτίαν ἐργάζηται, πῶς οὐ κατεπάτησεν αὐτὸν, καταφρονήσας αὐτοῦ; Ἀναμιμνήσκεσθε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων· τοῦτο μὲν ὀνειδισμοῖς τε καὶ θλίψεσι θεατριζόμενοι· τοῦτο δὲ κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες. Καὶ γὰρ τοῖς δεσμοῖς μου συνεπαθήσατε, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν Ἐπειδὴ διαλυθέντες ἦσαν ἀπὸ τῶν θλίψεων, ὅρα πῶς αὐτοὺς παραμυθεῖται. Πρῶτον μὲν ἀπὸ τῶν αὐτῶν· Ἀναμιμνήσκεσθε γὰρ, φησὶ, τὰς πρότερον ἡμέρας. Ἔπειτα ἀπὸ τῆς Γραφῆς λεγούσης, Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. Ἔπειτα ἀπὸ λογισμῶν, εἰπὼν, ὅτι Ἔστι πίστις ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων. Καὶ πάλιν ἀπὸ τῶν προπατόρων τῶν μεγάλων ἀνδρῶν ἐκείνων καὶ θαυμαστῶν. Εἰκότως δὲ πρῶτον μνημονεύει τοῦ Ἄβελ, πρότερον ὑπὲρ εὐσεβείας ἀποθανόντος· δεύτερον Ἐνὼχ δι' εὐσέβειαν μετατεθέντος, δεικνὺς ἐσομένας πάντως τὰς ἀμοιβάς· τρίτον Νῶε, κολαζομένους δεικνὺς τοὺς μὴ πιστεύοντας. Ὁρᾷς, ὅτι περὶ αὐτοῦ φησι, καὶ τῶν ἄλλων δε95.980 δεμένων οὕτως. Οὐχ ἡγήσασθε δεσμὰ εἶναι, ἀλλ' ὥσπερ ἀθληταὶ γενναῖοι, οὕτως ἔστητε, ὅτι οὐ μόνον ἐν τοῖς ἡμετέροις οὐκ ἐδέεσθε παρακλήσεως, ἀλλὰ καὶ τοῖς ἄλλοις ἐγένεσθε παράκλησις. Μετὰ χαρᾶς προσεδέξασθε, γινώσκοντες ἔχειν ἑαυτοῖς κρείττονα ὕπαρξιν ἐν οὐρανοῖς, καὶ μένουσαν. Μὴ ἀποβάλητε οὖν τὴν παῤῥησίαν ὑμῶν, ἥτις ἔχει μισθαποδοσίαν μεγάλην. Ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, κομίσησθε τὴν ἐπαγγελίαν.","english":"For when he has partaken of him in the mysteries and then commits sin, how has he not trampled him underfoot, having despised him? But remember the former days, in which, after you were enlightened, you endured a great struggle of sufferings: on the one hand, being made a spectacle by reproaches and afflictions; on the other hand, having become partakers with those who were so treated. For you also sympathized with my bonds, and the plundering of your possessions. Since they had been dissolved from their afflictions, see how he consoles them. First, from the same things: for remember, he says, the former days. Then from the Scripture which says, But the righteous shall live by faith. Then from reasonings, having said that faith is the substance of things hoped for, the evidence of things not seen. And again from the forefathers, those great and wonderful men. And with good reason he mentions Abel first, who died earlier for piety; second Enoch, who was translated because of piety, showing that recompenses will certainly come; third Noah, showing that those who do not believe are punished. You see that he speaks about him, and that the others were bound in this way. You did not consider them to be bonds, but like noble athletes, you stood thus, because not only in our own affairs did you not need encouragement, but you also became an encouragement to others. You received it with joy, knowing that you have for yourselves a better possession in the heavens, and one that remains. Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after doing the will of God, you may receive the promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"Ἔτι γὰρ μικρὸν ὅσον, ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ· ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. Καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ. Ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς. Ὁ μετὰ χαρᾶς φέρων, δείκνυσιν ὅτι ἔχει μισθόν τινα, καὶ ὅτι οὐ ζημία, ἀλλὰ πρόσοδός ἐστι τὸ πρᾶγμα.\n\nΚΕΦΑΛ. ΙΑʹ.\n\nἜστι δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων. Ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσβύτεροι. Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκφαινομένων τὰ βλεπόμενα γεγονέναι. Πίστει πλείονα θυσίαν Ἄβελ παρὰ Κάϊν προσήνεγκε τῷ Θεῷ, δι' ἧς ἐμαρτυρήθη εἶναι\n\nδίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ Θεοῦ, καὶ δι' αὐτῆς ἀποθανών Ἂν γὰρ μή τις τῶν ὁρωμένων σαφέστερον περὶ τῶν ἀοράτων πεπληροφόρηται, πίστις εἶναι οὐ δύναται. Ἔτι λαλεῖ· Πίστει Ἐνὼχ μετετέθειτο τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐχ εὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός. Πρὸς γὰρ τῆς μεταθέσεως αὐτοῦ μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ, χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι. Πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστι, καὶ τοῖς ἐκζητοῦσιν αὐτὸν ἀποδότης γίνεται. Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ. Ὥσπερ οὐρανὸς φαινόμενος μόνον λαλεῖ, οὕτω Ἄβελ μνημονευόμενος. Δι' ἧς κατέκρινε τὸν κόσμον. Ἔδειξε γὰρ αὐτοὺς ἀξίους ὄντας κολάσεως, οἵ γε οὐδὲ διὰ τῆς κατασκευῆς τῆς κιβωτοῦ ἐσωφρονίζοντο. Καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος.","english":"For yet a little while, and he who is coming will come and will not delay. But the righteous one shall live by faith. And if he shrinks back, my soul has no pleasure in him. But we are not of those who shrink back to destruction, but of faith to the saving of the soul. He who bears it with joy shows that he has some reward, and that the matter is not a loss but a gain.\n\nCHAPTER 11.\n\nNow faith is the substance of things hoped for, the evidence of things not seen. For by this the elders obtained a good report. By faith we understand that the ages were framed by the word of God, so that the things which are seen were not made of things which appear. By faith Abel offered to God a more excellent sacrifice than Cain, by which he was testified to be\n\nrighteous, God testifying of his gifts, and by it, being dead, he... For unless one has been more clearly assured concerning things invisible from things visible, it cannot be faith. He still speaks: By faith Enoch was translated so as not to see death, and he was not found, because God translated him. For before his translation he was testified to have pleased God, and without faith it is impossible to please him. For he who comes to God must believe that he is, and that he is a rewarder of those who seek him. By faith Noah, being warned concerning things not yet seen, moved with godly fear, prepared an ark for the salvation of his house. Just as heaven, appearing only, speaks, so Abel, being remembered. By which he condemned the world. For he showed that they were worthy of punishment, since they were not brought to their senses even by the building of the ark. And he became heir of the righteousness which is according to faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"Τουτέστιν, ἀπὸ τούτου δίκαιος ἐφάνη, ἀπὸ τοῦ πιστεῦσαι Θεῷ. Πίστει καλούμενος Ἀβραὰμ, ὑπήκουσεν ἐξελθεῖν εἰς τὸν τόπον, ὃν ἔμελλε λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθε, μὴ ἐπιστάμενος ποῦ ἔρχεται. Πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας, ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας μετὰ Ἰσαὰκ καὶ Ἰακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς. Ἐξεδέχετο γὰρ Ἐπειδὴ εἰς τούτους ἑώρων οἱ ἐξ Ἑβραίων πεπιστευκότες, ὡς μυρίων ἀπολαύσαντας ἀγαθῶν, δείκνυσιν ὅτι οὐδέπω οὐδεὶς ἐκομίσατο. Τὴν τοὺς θεμελίους ἔχουσαν πόλιν. Τουτέστιν, τὴν ἀσάλευτον. Ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Αὐτὸς γὰρ ἐλθὼν, ἐκείνην αὐτοῖς ἐχαρίσατο. Εἰ μὴ γὰρ κατῆλθεν Ἰησοῦς, καὶ ἀνῆλθεν εἰς τὸν οὐρανὸν, πρόδρομος ἡμῶν γενόμενος, οὐκ ἂν ἡμεῖς ἐκείνων ἠξιώθημεν τῶν μονῶν. Πίστει γὰρ Σάῤῥα καὶ αὐτὴ δύναμιν Ἐντρεπτικῶς ἐνταῦθα ἤρξατο, εἴ γε γυναικὸς ὀλιγοψυχότεροι φαίνονται. Ὅλος γὰρ αὐτῶν ὁ λόγος εἰς τοῦτο οἰκονομεῖται, εἰς τὸ ἀποκεκμηκότας αὐτοὺς ἀνακτήσασθαι. Εἰς καταβολὴν σπέρματος ἔλαβε, καὶ παρὰ καιρὸν ἡλικίας ἔτεκεν, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον. Τουτέστιν, εἰς τὸ κατασχεῖν τὸ σπέρμα. Διὸ καὶ ἀφ' ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου, καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὡς ἄμμος, ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, ἡ ἀναρίθμητος. Τοῦτο οὐκ ἔστι, φησὶν, μόνον τὸ θαυμαστὸν, ὅτι ἔσχεν δύναμιν εἰς καταβολὴν σπέρματος, ἀλλ' ὅτι τοσούτων ἐγένετο μήτηρ, ὅσων οὐδὲ εὔφοροι γαστέρες. Ὡς τὰ ἄστρα γὰρ, φησὶ, τοῦ οὐρανοῦ, ἐξ ἑνὸς δὲ σπέρματος, λέγει. Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ λαβόντες τὰς ἐπαγγελίας.","english":"That is, from this he appeared righteous—from believing God. By faith Abraham, when called, obeyed to go out to the place which he was about to receive as an inheritance, and he went out, not knowing where he was going. By faith he sojourned in the land of promise as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise. For he was waiting—since those of the Hebrews who had believed looked upon these men as enjoying countless good things, he shows that no one has yet received them—for the city which has foundations. That is, the unshakable one. Whose architect and builder is God. For he himself came and granted it to them. For if Jesus had not descended and ascended into heaven, becoming our forerunner, we would not have been deemed worthy of those mansions. By faith Sarah herself also received power—he began here in a reproachful manner, since they appear more fainthearted than a woman. For his whole argument is arranged toward this end, to restore them when they had grown weary—to conceive seed, and she bore a child beyond the proper time of age, because she considered him faithful who had promised. That is, to retain the seed. Therefore also from one man were born, and that one as good as dead, as the stars of heaven in multitude, and as the sand by the shore of the sea, which is innumerable. This is not, he says, the only wonderful thing, that she had power to conceive seed, but that she became the mother of as many as not even fertile wombs have borne. For as the stars, he says, of heaven—and from one seed, he says. According to faith all these died, not having received the promises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"Οἱ περὶ τὸν Ἀβραὰμ, φησίν. Ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες, καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες, ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς. Οἱ γὰρ τοιαῦτα λέγοντες, ἐμφανίζουσιν, ὅτι πατρίδα ἐπιζητοῦσιν. Καὶ εἰ μὲν ἐκείνης ἐμνημόνευον, ἀφ' ἧς ἐξῆλθον, εἶχον ἂν καιρὸν ἀνακάμψαι. Νῦν δὲ κρείττονος ὀρέγονται, τουτέστιν ἐπουρανίου. Διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς ἐπικαλεῖσθαι αὐτῶν. Ἡτοίμασε γὰρ αὐτοῖς πόλιν. Τῷ πνεύματι δηλονότι. Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν, ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, πρὸς ὃν ἐλαλήθη, ὅτι Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα. Πεῖραν τῆς εὐσεβείας ἐπιδεικνύς. Πειράζει γὰρ, οὐχ ὡς ἀγνοῶν Θεὸς, ἀλλ' ὅτι οἱ ἅγιοι πεῖραν καὶ ἀπόδειξιν τῆς εὐσεβείας παρασχόμενοι, θαυμαστοὶ παρὰ πᾶσι γένωνται. Λογισάμενος, ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεός. Ἔλεγε, φησὶν, ὅτι ὁ ἐκ μήτρας καὶ γεγηρακυίας, καὶ ἀχρήστου γεγενημένης, υἱὸν γενέσθαι παρεσχηκὼς, καὶ σφαγέντα ἀναστῆσαι δυνήσεται. Ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο. Τουτέστιν ἐν ὑποδείγματι. Τύπος γὰρ γέγονε Χριστοῦ· καὶ τοῦτο ἦν σύμβολον, τοῦτον Πατέρα τὸν Μονογενῆ προσάγειν. Πίστει καὶ περὶ μελλόντων εὐλόγησεν Ἰσαὰκ τὸν Ἰακὼβ καὶ τὸν Ἡσαῦ. Πίστει Ἰακὼβ ἀποθνήσκων,ἕκαστον τῶν υἱῶν Ἰωσὴφ εὐλόγησεν. Πόθεν, φησὶν, ἐπηγγείλατο τοῖς υἱοῖς τοσαῦτα ἀγαθὰ, ἢ ἀπὸ τοῦ πιστεύειν τῷ Θεῷ; Καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. Πίστει Ἰωσὴφ τελευτῶν περὶ τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ","english":"Those with Abraham, he says. But having seen them from afar, and having greeted them, and having confessed that they are strangers and sojourners on the earth. For those who say such things make clear that they are seeking a fatherland. And if indeed they had remembered that from which they went out, they would have had opportunity to return. But now they reach out for a better one, that is, a heavenly one. Therefore God is not ashamed to be called their God. For he has prepared a city for them. Clearly by the Spirit. By faith Abraham, when he was tested, offered up Isaac, and he offered up his only-begotten son, he who had received the promises, to whom it was said, In Isaac shall your seed be called. Showing a trial of piety. For God tests, not as though ignorant, but so that the saints, having provided a trial and proof of piety, may become admirable before all. Having reasoned that God is able even to raise from the dead. He was saying, he says, that he who granted a son to be born from a womb both grown old and become useless is able also to raise him up when slain. Therefore he received him back also in a parable. That is, in a figure. For he became a type of Christ; and this was a symbol, that the Father brings the Only-Begotten. By faith also concerning things to come Isaac blessed Jacob and Esau. By faith Jacob, when dying, blessed each of the sons of Joseph. From where, he says, did he promise such good things to the sons, except from believing God? And he worshiped upon the tip of his staff. By faith Joseph, when dying, concerning the departure of the sons of Israel","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"ἐμνημόνευσε. Ἐνταῦθα, φησὶν, οὐ μόνον εἶπεν, ἀλλὰ καὶ οὕτως ἐθάῤῥει τοῖς ἐσομένοις, ὡς καὶ τῷ ἔργῳ αὐτὸς ἐπέδειξεν. Ἐπειδὴ γὰρ ἔμελλεν ἀπὸ τοῦ Ἐφραὶμ ἀνίστασθαι βασιλεὺς ἕτερος, διὸ, φησὶ, καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. Ἤδη γὰρ, φησὶν, προσεκυνεῖτο τῷ Ἰωσὴφ, τὴν τοῦ παντὸς τοῦ λαοῦ προσκύνησιν δηλῶν, τὴν ἐσομένην αὐτῷ διὰ τοῦ Ἐφραίμ· καὶ τοῦτο ἐξέβη διὰ τῶν φυλῶν ὕστερον. Τουτέστι καὶ γέρων ὢν ἤδη. Καὶ περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο. Πίστει Μωϋσῆς γεννηθεὶς, Ἵνα πιστεύσῃ ὁ λαὸς, ὅτι πάντως ἔσται αὐτῷ λύτρωσις. Οὐκ ἂν γὰρ περὶ τῆς μεταθέσεως τῶν ὀστῶν ἐμνημόνευσεν, εἰ μὴ ἀκριβῶς ἑώρα ἐσομένην αὐτήν. Ἐκρύβη τρίμηνον ἀπὸ τῶν πατέρων αὐτοῦ, διότι εἶδον ἀστεῖον τὸ παιδίον, καὶ οὐκ ἐφοβήθησαν τὸ διάταγμα τοῦ βασιλέως. Πίστει Μωϋσῆς μέγας γενόμενος, Ἐπειδὴ τῶν ἁγίων ἐκείνων ἐλάττους φανῆναι οὐδὲν ἦν δεινὸν, τούτου χάριν, καὶ εὐτελεῖς, καὶ ἀσήμους ἄνδρας τίθησιν. Ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς Φαραὼ μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ, Τοῦτό φησι, διδάσκων αὐτοὺς καταφρονεῖν πάντων, καὶ μὴ ἀδημονεῖν ἐπὶ τῇ τῶν ὑπαρχόντων ἁρπαγῇ, ὅπου γε ὁ Μωϋσῆς διὰ πίστιν τοὺς βασιλικοὺς ἐξέλιπε θησαυρούς. Οὐχ ἁπλῶς ἀφῆκεν, φησὶν, ἀλλ' ἠρνήσατο, τουτέστιν ἐμίσησε, καὶ ἀπεστράφη. Τοῦ γὰρ οὐρανοῦ προκειμένου, περισσὸν ἦν τὰ βασίλεια θαυμάζειν Αἰγύπτου. Ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν μείζονα πλοῦτον ἡγησάμενος τῶν ἐν Αἰγύπτῳ θησαυρῶν Ἁμαρτίαν εἶπε, τὸ μὴ θελῆσαι τοῖς ἄλλοις συγκακωθῆναι. Τὸν ὀνειδισμὸν τοῦ Χριστοῦ· ἀπέβλεπε γὰρ εἰς τὴν μισθαποδοσίαν.","english":"He mentioned. Here, he says, he not only spoke, but also was so confident in the things to come that he himself demonstrated it by deed. For since another king was going to rise from Ephraim, therefore, he says, he also bowed down upon the top of his staff. For already, he says, he was being bowed down to in Joseph, signifying the bowing down of the whole people, which would come to him through Ephraim; and this came to pass later through the tribes. That is, even when he was already an old man. And concerning his bones he gave command. By faith Moses, when he was born, so that the people might believe that there would certainly be a redemption for them. For he would not have mentioned the transfer of the bones if he had not clearly seen that it would come to pass. He was hidden for three months by his fathers, because they saw that the child was beautiful, and they did not fear the decree of the king. By faith Moses, when he had become great. Since to appear less than those saints was no terrible thing, for this reason he also sets down both lowly and obscure men. He refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God. This, he says, teaching them to despise all things and not to be distressed at the plundering of their possessions, since Moses for faith's sake abandoned the royal treasures. He did not simply leave them, he says, but refused, that is, he hated and turned away from them. For with heaven set before him, it was superfluous to marvel at the kingdoms of Egypt. Or to have the temporary enjoyment of sins, having considered greater wealth than the treasures in Egypt. He called it sin, the not wanting to suffer affliction with the others. The reproach of Christ; for he was looking to the reward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"Πίστει κατέλιπεν Αἴγυπτον, μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως. Τουτέστιν, Τὸ ὀνειδίζεσθαι τοιαῦτα, οἷα ὑμεῖς διὰ τὸν Χριστόν· ἢ ὅτι οἱ Αἰγύπτιοι ὠνείδισαν τὸν Θεὸν, ἀδικοῦντες, καὶ καταπονοῦντες τοὺς ἐξ Ἰσραὴλ, ὡς μὴ δυνάμενον σώζειν. Τὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησε. Τὸν Θεὸν ἔχων, φησὶ, διὰ παντὸς ἐν τῇ καρδίᾳ, ταῦτα ὑπέμεινε. Πίστει πεποίηκε τὸ Πάσχα, καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλεθρεύων τὰ πρωτότοκα θίγῃ αὐτῶν. Τὸν περὶ τῶν μυστηρίων ἐμβάλλει λόγον. Λέγει δὲ, ὅτι πιστεύσας τὸν ὀλεθρευτὴν δυσωπεῖν, καὶ σώζειν τὸ γένος, τὸ ἀρνίον ἔσφαξεν. Πίστει διέβησαν τὴν Ἐρυθρὰν θάλασσαν, ὡς διὰ ξηρᾶς. Πάλιν εἰς λαὸν ὁλόκληρον ἐξάγει τὴν μίμησιν. Ἵνα μὴ λέγωσιν, ὅτι Οὐ δυνάμεθα κατὰ τοὺς ἁγίους γενέσθαι. Ἧς πεῖραν λαβόντες οἱ Αἰγύπτιοι, κατεπόθησαν. Πίστει τὰ τείχη Ἱεριχὼ ἔπεσε, κυκλωθέντα ἐπὶ ἑπτὰ ἡμέρας. Ἔδειξε, φησὶν, ὅτι ὕδωρ ἦν, διὰ τῶν ἐμπεσόντων καὶ ἀποπνιγέντων, εἰ καὶ κατὰ βούλησιν Θεοῦ, στερεώτερον τείχους ἐγένετο. Πίστει Ῥαὰβ ἡ πόρνη οὐ συναπόλωλε τοῖς ἀπειθήσασι, δεξαμένη τοὺς κατασκόπους μετ' εἰρήνης. Καὶ τί ἔτι λέγω, ἐπιλείψει γάρ με διηγούμενον χρόνος, περὶ Γεδεὼν, Βαράκ τε, καὶ Σαμψὼν, καὶ Ἰεφθάε, Δαβίδ τε, καὶ Σαμουὴλ, καὶ τῶν προφητῶν, Οὐκοῦν αἰσχρὸν, φησὶν, εἰ καὶ πόρνης ἀπιστότεροι φαίνεσθε. Οἱ διὰ πίστεως κατηγωνίσαντο βασιλείας. Οἱ περὶ τὸν Γεδεών. Τοῦτο γὰρ πίστις, ὅταν τὰ πράγματα πρὸς τὸ ἐναντίον ἐκβαίνει· καὶ τότε δεῖ πιστεύειν, ὅτι οὐδὲν ἐναντίον γέγονεν, ἀλλὰ πάντα ἀκόλουθα. Εἰργάσαντο δικαιοσύνην. Αὐτοὶ οὗτοι πάλιν· ἢ καὶ τὸν Δαβίδ φησιν.","english":"By faith he left Egypt, not fearing the anger of the king. That is: to be reproached with such things as you are for Christ's sake; or that the Egyptians reproached God, doing injustice and oppressing the children of Israel, as though he were unable to save. For he endured as seeing the invisible one. Having God, he says, always in his heart, he endured these things. By faith he kept the Passover and the sprinkling of the blood, so that the destroyer of the firstborn might not touch them. He introduces the account concerning the mysteries. He says that, believing that the destroyer could be turned aside and the race saved, he slaughtered the lamb. By faith they crossed the Red Sea as through dry land. Again he brings the imitation down to the whole people, so that they might not say, \"We cannot become like the saints.\" Having made trial of this, the Egyptians were swallowed up. By faith the walls of Jericho fell, having been encircled for seven days. He showed, he says, that it was water, by those who fell in and were drowned, even if by the will of God it became harder than a wall. By faith Rahab the harlot did not perish with those who disobeyed, having received the spies with peace. And what more shall I say? For time will fail me as I recount concerning Gideon, Barak, and Samson, and Jephthah, David, and Samuel, and the prophets. Therefore it is shameful, he says, if you appear more faithless than a harlot. Who through faith conquered kingdoms. Those around Gideon. For this is faith, when circumstances turn out to the contrary; and then one must believe that nothing has turned out contrary, but all things are in accordance. They worked righteousness. These same men again; or he means David also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Ἐπέτυχον ἐπαγγελιῶν. Διὰ τὴν εἰς τοὺς ἐγγόνους ἐκβᾶσαν εὐλογίαν· ἢ ἐπὶ τοῦ Δαβὶδ, διὰ τὴν τοῦ Σαλομῶντος βασιλείαν. Ἔφραξαν στόματα λεόντων. Ὡς Δανιήλ. Ἔσβεσαν δύναμιν πυρός. Ὡς οἱ τρεῖς παῖδες. Ἔφυγον στόματα μαχαίρας. Ὡς οἱ Ἰσραηλῖται. Ἐνεδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ. Ὁ κατὰ τὴν ἐπάνοδον λέγει τὴν ἐκ Βαβυλῶνος. Τίς γὰρ ἤλπισεν ἀπὸ τῆς αἰχμαλωσίας ἐπανήκειν αὐτούς; καὶ οὐκ ἐπανήκειν μόνον, ἀλλὰ καὶ ἰσχυροὺς γενέσθαι, καὶ κλῖναι παρεμβολὰς ἀλλοτρίων; Παρεμβολὰς ἔκλιναν ἀλλοτρίων. Σαμψώμ. Ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν. Τὰ κατὰ προφήτας ἐνταῦθα λέγει, τὸν Ἠλίαν, τὸν Ἐλισσαῖον. Νεκροὺς γὰρ ἀνέστησαν. Ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν. Ἕτεροι δὲ\n\nἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς. Ἐλιθάσθησαν. Στέφανος. Ἐπρίσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον. Τοὺς ἀποθανόντας προφήτας, φησὶν, ὡς τὸν Ἡσαΐαν, ὅτι ἐν ξυλίνῳ ἐπρίσθη πρίονι. Περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι. Ἠλίας. Ὧν οὐκ ἦν ἄξιος ὁ κόσμος. Ἐν ἐρημίαις πλανώμενοι, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς· καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως, οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι. ΚΕΦΑΛ. ΙΒʹ.","english":"They obtained promises. Because of the blessing that came to their descendants; or in the case of David, because of the kingdom of Solomon. They stopped the mouths of lions. As Daniel did. They quenched the power of fire. As the three children did. They escaped the mouths of the sword. As the Israelites did. They were made strong out of weakness, they became mighty in war. He is speaking of the return from Babylon. For who hoped that they would return from captivity? And not only return, but also become strong, and rout the camps of foreigners? They routed the camps of foreigners. Samson. Women received their dead by resurrection. Here he speaks of the things concerning the prophets, Elijah and Elisha. For they raised the dead. And others were tortured, not accepting release, so that they might obtain a better resurrection. And others\n\nexperienced mocking and scourging, and moreover bonds and imprisonment. They were stoned. Stephen. They were sawn, they were tempted, they died by the slaughter of the sword. The prophets who died, he says, such as Isaiah, because he was sawn with a wooden saw. They wandered about in sheepskins, in goatskins, being destitute, afflicted, ill-treated. Elijah. Of whom the world was not worthy. Wandering in deserts, and mountains, and caves, and the holes of the earth; and all these, having been witnessed to through faith, did not receive the promise, God having provided something better concerning us, so that they might not be made perfect without us. CHAPTER 12.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"Τοιγαροῦν καὶ ἡμεῖς τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος Τοὺς περὶ Ἠλίαν φησί. Τί τοίνυν ἤμελλον ἐνταῦθα ἀπολαμβάνειν; Κόσμον γε μὴν ἐν τούτοις, τοὺς ἐν κόσμῳ νοεῖσθαι πρέπει. Μαρτύρων, ὄγκον ἀποθέμενοι πάντα, Μάρτυρας, οὐχὶ τοὺς ἐν τῇ Καινῇ λέγει μόνον, ἀλλὰ καὶ τοὺς ἐν τῇ Παλαιᾷ. Καὶ γὰρ καὶ αὐτοὶ ἐμαρτύρησαν τῇ τοῦ Θεοῦ μεγαλειότητι. Καὶ τὴν εὐπερίστατον ἁμαρτίαν, δι' ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα, ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν, καὶ τελειωτὴν Ἰησοῦν. Τὴν εὐκόλως περιισταμένην ἡμᾶς, ἢ τὴν εὐκόλως περίστασιν δυναμένην παθεῖν. Μᾶλλον δὲ τοῦτο. Ῥᾴδιον γὰρ ἐὰν θελήσωμεν, περιγενέσθαι τῆς ἁμαρτίας. Ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν, αἰσχύνης καταφρονήσας, ἐν δεξιᾷ τε τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν. Τουτέστιν, ἐξῆν αὐτῷ μηδὲν παθεῖν, εἴπερ ἠβούλετο. Ὁ δὲ ἀντὶ τούτου σταυρὸν ὑπέμεινε, μηδεμίαν ἔχων ἀνάγκην τοῦ σταυρωθῆναι. Ἐσταυρώθη γὰρ ἡμῶν ἕνεκεν. Ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς αὐτὸν ἀντιλογίαν, ἵνα μὴ κάμητε, ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι. Οὔπω μέχρις αἵματος ἀντικατέστητε, πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι· καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται· Υἱέ μου, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος. Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται· εἰς παιδείαν ὑπομένετε· ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός. Τίς γάρ ἐστιν υἱὸς, ὃν οὐ παιδεύει πατήρ; Εἰ δὲ χωρίς ἐστε παιδείας, ἧς μέτοχοι γεγόνασι πάντες, ἄρα νόθοι ἐστὲ, καὶ οὐχ υἱοί.","english":"Therefore we also, since we are surrounded by so great a cloud—he means those around Elijah. What then were they about to receive here? Surely a world in these things; those in the world must be understood. Of witnesses, having laid aside every weight—he calls witnesses not only those in the New Testament but also those in the Old. For they too bore witness to the majesty of God. And the sin that so easily entangles, let us run with endurance the race set before us, looking to Jesus, the author and perfecter of our faith. The sin that easily encircles us, or that can easily bring about our encirclement. Rather, this: for it is easy, if we will, to overcome sin. Who, for the joy set before him, endured the cross, despising shame, and has sat down at the right hand of the throne of God. That is, it was possible for him to suffer nothing at all, if he had so willed. But instead of this he endured the cross, having no necessity to be crucified. For he was crucified for our sake. For consider him who endured such contradiction from sinners against himself, so that you may not grow weary, fainting in your souls. You have not yet resisted to the point of blood, striving against sin; and you have forgotten the exhortation which speaks to you as to sons: My son, do not despise the discipline of the Lord, nor faint when you are rebuked by him. For whom the Lord loves he disciplines, and he scourges every son whom he receives; endure discipline; God deals with you as with sons. For what son is there whom a father does not discipline? But if you are without discipline, of which all have become partakers, then you are illegitimate and not sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"Εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέ ρας εἴχομεν παιδευτὰς, καὶ ἐνετρεπόμεθα· οὐ πολλῷ μᾶλλον ὑποταγησόμεθα Εἰ τὰ τῶν πλησίων πάθη οὐ διανίστησιν ἡμᾶς, φησὶν, ἀλλ' οὖν τὰ τοῦ Δεσπότου εἰς τοῦτο διεγείρει, εἰς τὸ ἀθλεῖν ὑπὲρ τῶν ψυχῶν ἡμῶν. Τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν; οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον· ὁ δὲ ἐπὶ τὸ συμφέρον εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ. Πᾶσα δὲ παιδεία πρὸς τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης· ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι' αὐτῆς Ἢ τῶν χαρισμάτων φησὶν, ἢ τῶν εὐχῶν, ἢ τῶν δυνάμεων. Γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης. Διὸ τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα ἐπανορθώσατε, καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον. Εἰρήνην διώκετε μετὰ πάντων, καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. Ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ. Ἀντὶ τοῦ, τοῖς ἀνασχομένοις ἐπὶ πολὺ, καὶ καρτερήσασι· καὶ εὐφήμῳ ὀνόματι κέχρηται. Ἄρα γυμνασία ἐστὶν ἡ παιδεία, τὸν ἀθλητὴν ἰσχυρὸν ἐργαζομένη, καὶ ἀκαταγώνιστον ἐν τοῖς ἀγῶσιν, ἄμαχον ἐν τοῖς πολέμοις. Μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ, καὶ διὰ ταύτης μιανθῶσι πολλοί. Κἂν ᾖ τις ῥίζα τοιαύτη γέγονε, φησὶ, μηδεμίαν βλάστην ἄφες ἀναβῆναι, ἀλλ' ἔκκοψον, ἵνα μὴ φέρῃ καρπούς. Μή τις πόρνος, ἢ βέβηλος, ὡς Ἡσαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια αὐτοῦ. Εἰς τοῦτο στίξαι δεῖ, ἵνα ᾖ τελεία διάνοια, καὶ τὸ ἐπιφερόμενον, ἢ βέβηλος, ὡς Ἡσαῦ. Βέβηλος δὲ, γαστρίμαργος καὶ ἀκρατής.","english":"Then we had fathers of our flesh as instructors, and we respected them; shall we not much rather be subject to the Father of spirits, and live? For they disciplined us for a few days as seemed good to them, but he for our profit, that we may partake of his holiness. Now all discipline for the present seems not to be a matter of joy, but of grief; but afterward it yields the peaceful fruit of righteousness to those who have been trained by it. If the sufferings of our neighbors do not stir us up, he says, yet the sufferings of the Master awaken us to this, to strive for our souls. He says this either of the graces, or of the prayers, or of the powers. Therefore lift up the hands that hang down and the feeble knees, and make straight paths for your feet, so that what is lame may not be turned aside, but rather healed. Pursue peace with all, and the holiness without which no one will see the Lord. Looking diligently lest any man fail of the grace of God. Instead of, for those who have endured for a long time and persevered; and he has used a euphemistic name. So discipline is a training, making the athlete strong and invincible in the contests, unconquerable in wars. Lest any root of bitterness springing up trouble you, and through it many be defiled. And even if such a root has come to be, he says, do not let any shoot spring up, but cut it off, so that it bears no fruit. Lest there be any fornicator, or profane person, as Esau, who for one morsel of food sold his birthright. One must punctuate this so that the thought is complete, and also the following phrase, or profane person, as Esau. And a profane person is one who is gluttonous and incontinent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"Ἴστε γὰρ ὅτι καὶ μετέπειτα θέλων\n\nκληρονομῆσαι τὴν εὐλογίαν, ἀπεδοκιμάσθη. Μετανοίας γὰρ τόπον οὐχ εὗρεν, καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν. Δι' ὑπερβατοῦ ἐνταῦθα ὁ νοῦς. Τῷ τοίνυν θέλων κληρονομῆσαι τὴν ἐπαγγελίαν, σύναψον τὸ, μετὰ δακρύων αὐτὴν ἐκζητήσας, ἵνα ᾖ διάνοια ἡ αὕτη. Βουληθεὶς κληρονομῆσαι καὶ αὐτὸς ἐπαγγελίαν, φησὶ, καὶ μετὰ δακρύων αὐτὴν ταύτην ἐπαγγελίαν ἐκζητήσας, ἀπεδοκιμάσθη, ὅτι μετανοίας οὐχ ηὗρε τόπον. Οὐ γὰρ μετενόησε, φησί. Πῶς γὰρ, ὃς ἔλεγεν, Ἐγγίσουσιν αἱ ἡμέραι τοῦ πένθους τοῦ πατρός μου, καὶ ἀποκτενῶ Ἰακὼβ τὸν ἀδελφόν μου; Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ ὄρει, καὶ κεκαυμένῳ πυρὶ, καὶ γνόφῳ, καὶ σκότῳ, καὶ θυέλλῃ. Ἐν πολλοῖς ἤδη συγκρίνας τὴν Νέαν τῇ Παλαιᾷ, καὶ δείξας ταύτην ἐκείνης πολὺ κρείττονα, πάλιν καὶ ἐνταῦθα κατ' ἐπιδρομὴν συγκρίνει, ἀντὶ Μωϋσέως τιθεὶς Ἰησοῦν, καὶ ἀντὶ λαοῦ μυριάδας ἀγγέλων, καὶ ἀντὶ ὄρους τὸν οὐρανόν. Καὶ σάλπιγγος ἤχῳ, καὶ φωνῆς ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο, μὴ προστεθῆναι αὐτοῖς λόγον. Οὐκ ἔφερον γὰρ τὸ διαστελλόμενον· κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται. Καὶ οὕτω φοβερὸν ἦν τὸ φανταζόμενον· Μωϋσῆς εἶπεν, Ἔκφοβός εἰμι καὶ ἔντρομος. Ἀλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων πανηγύρει, καὶ Ἐκκλησίᾳ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων, καὶ κριτῇ Θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων, καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ. Βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα. Ἅτε ὡς ἐπὶ βασιλέως τινὸς παρόντος.","english":"For you know that even afterward, when he wished to inherit the blessing, he was rejected. For he found no place of repentance, though he sought it with tears. The meaning here is by hyperbaton. Therefore, to “wishing to inherit the promise,” join “having sought it with tears,” so that the sense may be this: He wished, it says, to inherit the promise himself, and having sought this very promise with tears, he was rejected, because he found no place of repentance. For he did not repent, it says. For how could he, who said, “The days of mourning for my father will draw near, and I will kill Jacob my brother”? For you have not come to a mountain that can be touched, and to a fire that has been kindled, and to gloom, and darkness, and tempest. Having already compared the New to the Old in many places, and shown this to be much better than that, here again in summary he compares, setting Jesus in place of Moses, and myriads of angels in place of a people, and heaven in place of a mountain. And to the sound of a trumpet, and the voice of words, which those who heard begged that no word be added to them. For they could not bear what was commanded: even if a beast touches the mountain, it shall be stoned. And so fearful was the thing imagined: Moses said, I am terrified and trembling. But you have come to Mount Zion, and to the city of the living God, heavenly Jerusalem, and to myriads of angels in festal assembly, and to the Church of the firstborn enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, and to Jesus the mediator of a new covenant, and to the blood of sprinkling, which speaks better than Abel. See that you do not refuse the one who speaks. As it were, in the presence of some king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"Τίνων δὲ, φησὶ, πρωτοτόκων, ἀλλ' ἢ τῶν πιστῶν; Εἰ γὰρ ἐκεῖνοι οὐκ ἔφυγον, τὸν ἐπὶ τῆς γῆς παραιτησάμενοι χρηματίζοντα, πολλῷ μᾶλλον ἡμεῖς, οἱ τὸν ἀπ' οὐρανῶν ἀποστρεφόμενοι. Μωϋσέα λέγει· ὁ δὲ νοῦς οὗτος· Εἰ τὸν τὰ ἐπίγεια ἐπαγγελλόμενον παραιτησάμενοι οὐκ ἐξέφυγον (λέγει δὲ τὸν Μωϋσέα, ὅτι τυπικὰ πάντα ἦν ἐκεῖνα, οἷον ἀγροὶ καὶ κτήματα, καὶ γῆ Χαναναίων), πόσῳ μᾶλλον οἱ τὸν τὰ οὐράνια ἐπαγγελλόμενον παραιτησάμενοι, κολασθήσονται! Οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσε τότε, νῦν δὲ ἐπήγγελται, λέγων· Ἔτι ἅπαξ, ἐγὼ σείω, Τουτέστιν καὶ ἡ κατὰ τὸ ὄρος Σινᾶ νομοθεσία ἐξάκουστος γέγονε, καὶ ἡ λύτρωσις, ἡ ἐξ Αἰγύπτου. Ὁ Θεὸς γὰρ, φησὶν, ἐκ τοῦ ἐκπορεύεσθαί σε ἐνώπιον τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε τὴν ἔρημον, γῆ ἐσείσθη. Τουτέστιν, ἡ εἰς ἅπασαν ἥκουσα τὴν ὑπ' οὐρανόν. Οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν· τὸ δὲ, ἅπαξ, δηλοῖ, Τοῦτο λέγει, ὅτι ἡ τῆς καινῆς διαθήκης παράδοσις εἰρηνοποίησε τὰ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ γῆς, καὶ ὅτι ἐγνωρίσθη διὰ τῆς Ἐκκλησίας ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Τῶν σαλευομένων τὴν μετάθεσιν, ὡς πεποιημένων, ἵνα μείνῃ τὰ μὴ σαλευόμενα· διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες, Τοῦτό φησιν, ὅτι μετατέθεικεν τὸν νόμον εἰς πολιτείαν πνευματικήν. Ἔχομεν χάριν, δι' ἧς λατρεύομεν εὐαρέστως τῷ Θεῷ μετὰ αἰδοῦς καὶ εὐλαβείας. Καὶ γὰρ ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον. ΚΕΦΑΛ. ΙΓʹ.","english":"Of whom does he say this, \"firstborn,\" except of the faithful? For if those did not escape, who refused him who spoke on earth, much more we, who turn away from him who speaks from heaven. He means Moses; and the sense is this: If those who refused him who promised earthly things did not escape (he means Moses, because all those things were types, such as fields and possessions, and the land of the Canaanites), how much more shall those be punished who refuse him who promises heavenly things! Whose voice shook the earth then, but now he has promised, saying, \"Yet once more I shake\"—that is, both the legislation at Mount Sinai became widely heard, and the redemption from Egypt. For God, he says, when you went forth before your people, when you passed through the wilderness, the earth was shaken—that is, the report that reached all under heaven. Not only the earth, but also heaven; and \"once\" signifies this: He says this, that the delivery of the new covenant made peace between the things in heaven and the things on earth, and that through the Church the manifold wisdom of God was made known to the principalities and powers. The removal of the things that are shaken, as of things that were made, that the things which are not shaken may remain; therefore, receiving a kingdom that cannot be shaken—he says this, that he has transferred the law into a spiritual commonwealth. We have grace, through which we serve God acceptably with reverence and godly fear. For indeed our God is a consuming fire. Chapter 13.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"Ἡ φιλαδελφία μενέτω. Εὐχαρίστως, φησὶ, λατρεύωμεν, μὴ μετὰ γογγυσμῶν, μηδὲ ἀποκακοῦντες ἐν ταῖς θλίψεσιν. Τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ Οὐκ εἶπε, ξενοδοχίας, ἀλλὰ φιλοξενίας· τουτέστιν, Μὴ ἁπλῶς ξενοδοχεῖτε, ἀλλὰ μετὰ τοῦ φιλεῖν τοὺς ξένους. Ἔλαθόν τινες ξενίσαντες ἀγγέλους. Μιμνήσκεσθε τῶν δεσμίων, ὡς συνδεδεμένοι, τῶν κακουχουμένων, ὡς καὶ αὐτοὶ ὄντες ἐν σώματι. Διὰ γὰρ τοῦτο ὁ μισθὸς τῷ Ἀβραὰμ δέδοται μέγας, ὅτι μὴ εἰδὼς ἀγγέλους αὐτοὺς ὄντας ἐξένισεν. Ἐπειδὴ εἰ ᾔδει, οὐδὲν θαυμαστόν. Ἀποτείνεται δὲ καὶ εἰς τὸν Λώτ. Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος. Πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. Ἀφιλάργυρος ὁ τρόπος, ἀρκούμενοι τοῖς παροῦσιν· αὐτὸς γὰρ εἴρηκεν· Οὐ μή σε ἀνῶ, οὐδ' οὐ μή σε ἐγκαταλίπω· ὥστε θαῤῥοῦντας ἡμᾶς λέγειν, Κύριος ἐμοὶ βοηθὸς, καὶ οὐ\n\nφοβηθήσομαι, τί ποιήσει μοι ἄνθρωπος. Μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ. Γενέσθω, φησὶ, τίμιος, καὶ μὴ μολυνέσθω τῇ πρὸς ἑτέραν κοινωνίᾳ. Ὧν ἀναθεωροῦντες τὴν ἔκβασιν ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Ἰησοῦς Χριστὸς χθὲς, καὶ σήμερον ὁ αὐτὸς, καὶ εἰς τοὺς αἰῶνας. Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε. Καλὸν γὰρ Θεωροῦντες αὐτῶν τὸν βίον, καὶ τὴν πολιτείαν, φησὶ, μιμεῖσθε τὴν πίστιν. Τί ἐστι ἀναθεωροῦντες; συνεχῶς στρέφοντες ἐν ἑαυτοῖς, ἐξετάζοντες, λογιζόμενοι ἀναζητοῦντες, ἀκριβῶς βασανίζοντες, ὅτι τέλος χρηστὸν αὐτῶν ἔχει ἡ ἀναστροφή. Χάριτι βεβαιοῦσθαι τὴν καρδίαν, Ἀντὶ τοῦ πίστει. Οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατήσαντες.","english":"Let brotherly love continue. Let us serve with thanksgiving, he says, not with grumbling, nor growing weary in afflictions. Do not forget hospitality; for through this—he did not say \"entertaining strangers,\" but \"love of strangers\"—that is, do not merely lodge strangers, but with love for strangers. Some have entertained angels unawares. Remember those in bonds, as bound with them; those who are mistreated, as being yourselves also in the body. For this reason a great reward was given to Abraham, because not knowing that they were angels, he entertained them. Since if he had known, it would be nothing wonderful. And it is also applied to Lot. Marriage is honorable in all, and the bed undefiled. But God will judge fornicators and adulterers. Let your manner be free from the love of money, being content with what is present; for he himself has said, I will never leave you, nor will I ever forsake you; so that we may boldly say, The Lord is my helper, and I will not fear what man will do to me. Remember your leaders, who spoke to you the word of God. Let it be, he says, honorable, and let it not be defiled by fellowship with another. Whose outcome of conduct you consider, imitate their faith. Jesus Christ is the same yesterday, and today, and forever. Do not be carried away by diverse and strange teachings. For it is good—considering their life and conduct, he says—to imitate their faith. What is \"considering\"? Continually turning them over in yourselves, examining, reasoning, inquiring, accurately scrutinizing, that the end of their conduct is good. That the heart be established by grace—instead of \"by faith.\" Not by foods, in which those who walked were not benefited.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"Ἔχομεν θυσιαστήριον, ἐξ οὗ φαγεῖν οὐκ ἔχουσιν οἱ τῇ σκηνῇ λατρεύοντες. Ὧν γὰρ εἰσφέρεται ζώων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς. Διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαὸν, Ἠρέμα αἰνίττεται τοὺς τὴν παραίτησιν τῶν βρωμάτων εἰσάγοντας. Ἔξω τῆς πύλης ἔπαθεν. Τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς, τὸν ὀνειδισμὸν αὐτοῦ φέροντες. Οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν. Δι' αὐτοῦ οὖν ἀναφέρομεν θυσίαν αἰνέσεως διὰ παντὸς τῷ Θεῷ, τουτέστι καρπὸν Τουτέστι, τὰ αὐτὰ πάσχοντες κοινωνήσωμεν τοῖς παθήμασι τοῦ Χριστοῦ. Χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ. Τῆς δὲ εὐποιίας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε· τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ Θεός. Τὸ τὴν εὐχαριστίαν ἀναφέρειν λέγει, καὶ γενναίως ἅπαντα φέρειν, καὶ τὰ δοκοῦντα λυπηρά. Τοῦτο ἐγγὺς ἡμᾶς εἶναι ποιεῖ Θεοῦ· τότε καὶ τὸν Θεὸν ὀφειλέτην ἔχομεν. Ὅταν δὲ οὐ καλῶς πάθωμεν, ἡμεῖς ἐσμεν ὀφειλέται καὶ ὑπεύθυνοι τοῦ Θεοῦ, καὶ πολλάκις ἡμῶν ταῦτα εἰς κρῖμα γίνεται· ἐκεῖνα δὲ εἰς ἔκτισιν ἁμαρτημάτων. Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε. Αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες, ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι, καὶ μὴ στενάζοντες· ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο. Προσεύχεσθε περὶ ἡμῶν. Πεποίθαμεν γὰρ, ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν, καλῶς θέλοντες ἀναστρέφεσθαι. Περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι, ἵνα τάχιον ἀποκατασταθῶ ὑμῖν.","english":"We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals whose blood is brought into the holy places by the high priest for sin are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. He gently hints at those who introduce the rejection of foods. Therefore let us go out to Him outside the camp, bearing His reproach. For we have no lasting city here, but we seek the one to come. Through Him, then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips confessing His name. That is, let us, suffering the same things, share in the sufferings of Christ. But do not forget to do good and to share; for with such sacrifices God is well pleased. He says to offer up thanksgiving, and to bear all things nobly, even those things that seem painful. This makes us near to God; then we also have God as our debtor. But when we suffer not rightly, we are debtors and accountable to God, and often these things become for us a judgment; but those things become a payment for sins. Obey those who lead you, and submit. For they watch over your souls, as those who will give an account, so that they may do this with joy and not with groaning; for that would be unprofitable for you. Pray for us. For we are confident that we have a good conscience, desiring to conduct ourselves well in all things. But I urge you all the more to do this, so that I may be restored to you sooner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"Ὁ δὲ Θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν, ἐν αἵματι διαθήκης αἰωνίου, τὸν Κύριον ἡμῶν Ἰησοῦν, καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ, εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ, διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως. Καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν. Γινώσκετε τὸν ἀδελφὸν Τιμόθεον. Τί οὖν φησιν; ἂν πονηρὸς ᾖ, πειθώμεθα; πονηρὸς πῶς λέγεις; εἰ μὲν πίστεως ἕνεκεν, φύγε αὐτὸν, καὶ παραίτησαι, μὴ μόνον ἂν ἄνθρωπος ᾖ, ἀλλὰ κἂν ἄγγελος ἐξ οὐρανοῦ κατιών. Εἰ δὲ βίου ἕνεκεν, μὴ περιεργάζου. Ἄκουε γὰρ τοῦ Χριστοῦ λέγοντος, Ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ Γραμματεῖς καὶ οἱ Φαρισαῖοι. Πρότερον εἰπὼν περὶ αὐτῶν δεινὰ πολλὰ, τότε φησὶν, Ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν. Πάντα οὖν ὅσα λέγωσιν ὑμῖν ποιεῖν, ποιεῖτε· κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε. Ἔχουσι, φησὶ, τὸ ἀξίωμα, ἀλλὰ βίου εἰσὶν ἀκαθάρτου. Ἀλλὰ μὴ τῷ βίῳ, ἀλλὰ τοῖς λόγοις προσέχετε. Τῶν μὲν γὰρ ἠθῶν ἕνεκεν οὐδεὶς ἂν βλαβείη. Τί δήποτε; ὅτι καὶ δῆλα πᾶσίν ἐστιν, καὶ οὐδὲ αὐτὸς, κἂν μυριάκις ᾖ πονηρὸς, πονηρὰ διδάξει ποτέ. Πίστεως δὲ ἕνεκεν, οὔτε δῆλόν ἐστι πᾶσιν, ὅτε πονηρὸς οὐ παραιτήσεται διδάσκειν. Ἐπεὶ καὶ τὸ, Μὴ κρίνετε, ἵνα μὴ κριθῆτε, περὶ βίου ἐστὶν, οὐ περὶ πίστεως. Τὸ γοῦν ἐπαγόμενον, τοῦτο δηλοῖ. Τί βλέπεις, φησὶν, τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ σῷ ὀφθαλμῷ οὐ κατανοεῖς;","english":"Now may the God of peace, who brought up from the dead the great shepherd of the sheep, in the blood of the eternal covenant, our Lord Jesus, equip you in every good work, to do his will, working in you what is pleasing before him, through Jesus Christ, to whom be glory for ever and ever. Amen. But I beseech you, brothers, bear with the word of exhortation. For I have written to you briefly. Know the brother Timothy. What then does he say? If he is wicked, are we to be persuaded? How do you call him wicked? If it is for the sake of faith, flee from him and reject him, not only if he is a man, but even if an angel should come down from heaven. But if it is for the sake of his manner of life, do not be overly curious. For hear Christ saying, The scribes and the Pharisees have sat on Moses' seat. Having first said many terrible things about them, then he says, They have sat on Moses' seat. Therefore all that they tell you to do, do; but do not do according to their works. They have, he says, the dignity, but they are of an unclean life. But do not attend to their life, but to their words. For no one would be harmed on account of their morals. Why is this? Because these things are also clear to all, and he himself, even if he is wicked ten thousand times over, will never teach wicked things. But in the case of faith, it is not clear to all, when a wicked man will not refrain from teaching. Since also the saying, Do not judge, so that you may not be judged, concerns one's manner of life, not faith. At any rate, what follows makes this clear. Why, he says, do you see the speck that is in your brother's eye, but you do not notice the beam that is in your own eye?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":441,"ref":"p441","source":"Πάντα οὖν ὅσα ἂν λέγωσιν ὑμῖν, ποιεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε. Ὁρᾷς ὅτι οὐ περὶ δογμάτων ἐστὶν, ἀλλὰ περὶ βίου καὶ ἔργων. Ἀλλὰ ὁ Παῦλος πρότερον συνέστησεν\n\nαὐτοὺς, καὶ τότε φησὶν, Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε. Ἀπολελυμένον· μεθ' οὗ, ἐὰν τάχιον ἔρχηται, ὄψομαι ὑμᾶς. Ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν, καὶ πάντας τοὺς ἁγίους. Ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας. Ἀπολελυμένον. Πόθεν; Οἶμαι αὐτὸν εἰς δεσμωτήριον ἐμβεβλῆσθαι· ἢ εἰ μὴ τοῦτο, ἀπὸ Ἀθηνῶν ἀπολελυμένον. Καὶ γὰρ καὶ τοῦτο ἐν ταῖς Πράξεσι κεῖται. Ἡ χάρις μετὰ πάντων ὑμῶν. Ἀμήν. Ἡ χάρις πῶς γίνεται μεθ' ἡμῶν; ἐὰν μὴ ὑβρίσωμεν εἰς τὴν εὐεργεσίαν. Πρὸς Ἑβραίους ἐγράφη ἀπὸ τῆς Ἰταλίας διὰ Τιμοθέου. Στίχων. ψγʹ. (Τὴν πρὸς Ἑβραίους Ἐπιστολὴν ἱστορεῖ Κλήμης, οὗ μέμνηται Παῦλος, ὃς καὶ ἐπίσκοπος Ῥωμαίων ἐγένετο· ὡς Παύλου αὐτὴν Ἑβραίοις τῇ Ἑβραΐδι διαλέκτῳ συντάξαντος ἡρμηνεύθη, ὥς τινες, ὑπὸ Λουκᾶ τοῦ εὐαγγελιστοῦ· ὡς δὲ ἄλλοι, ὑπὸ αὐτοῦ τοῦ Κλήμεντος.) ΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΤΙΜΟΘΕΟΝ Αʹ.","english":"Therefore all things whatsoever they tell you, do them, but do not do according to their works. You see that this is not about doctrines, but about life and works. But Paul first commended them, and then says, Obey those who lead you, and submit. Set free; with whom, if he comes sooner, I will see you. Greet all those who lead you, and all the saints. Those from Italy greet you. Set free. From where? I think he had been thrown into prison; or if not that, set free from Athens. For this too is recorded in the Acts. Grace be with you all. Amen. How does grace come to be with us? If we do not insult the beneficence. To the Hebrews was written from Italy through Timothy. Verses: 703. (Clement, whom Paul mentions, who also became bishop of the Romans, records the Epistle to the Hebrews; that Paul composed it for the Hebrews in the Hebrew tongue and it was translated, as some say, by Luke the evangelist; but as others say, by Clement himself.) On the First Epistle to Timothy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"ΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nΠαῦλος ἀπόστολος Χριστοῦ Ἰησοῦ κατ' ἐπιταγὴν Θεοῦ Πατρὸς ὑμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν, Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει. Ἐπειδὴ μέγας ἦν ὁ ἀγὼν τῷ μαθητῇ· δέσμιος γὰρ ἦν ὑπὲρ τοῦ κηρύγματος· τούτου χάριν εὐθὺς ἐκ προοιμίων ἀνίστησιν αὐτοῦ τὴν ψυχὴν, Σωτῆρα τὸν Θεὸν καλῶν· ὅμοιον δὲ ὡς εἰ λέγοι· Οὐ χρὴ ἀκηδιᾷν ἐν ταῖς θλίψεσιν, ἔχοντες Σωτῆρα τὸν Θεὸν, καὶ ἐλπίδα τὸν Χριστόν. Εὑρίσκομεν γὰρ τὸ Πνεῦμα λέγον· Ἀφορίσατέ μοι Παῦλον καὶ Βαρνάβαν. Χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν. Καὶ τοῦτο τῆς θλίψεως παραμυθικόν. Οὐδαμοῦ τὸν ἔλεον ἢ ἐνταῦθα ὠνόμασεν. Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν. Οὐ διδασκάλου φωνῇ κέχρηται, ἀλλ' οἰκέτου σχεδὸν, ἵνα διδάξῃ τὸν μαθητὴν ταπεινοφρονεῖν. Ἵνα παραγγείλῃς τισὶ, μὴ ἑτεροδιδασκαλεῖν. Οὐ τίθησιν αὐτοὺς, ὀνομαστὶ, ἵνα μὴ ἀναισχυντοτέρους ποιήσῃ. Μηδὲ προσέχειν μύθοις, Ταῖς μυθικαῖς τῶν Ἰουδαίων παραδόσεσιν, οἷς καὶ ὁ προφήτης ἐνεκάλει λέγων· Διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων. Ἀφιέντες γὰρ ἐξηγεῖσθαι τὸν νόμον, ἰδίας παραδόσεις ἐπενόουν. Καὶ γενεαλογίαις ἀπεράντοις. Γενεαλογίας, τὰς παρ' Ἑλλήνων θεογονίας λέγει, τὰς σειρὰς τῶν θεῶν. Παραινεῖ οὖν τῷ μαθητῇ, καὶ τοὺς μύθοις Ἰουδαϊκοῖς κεχρημένους ἀνατρέπειν, καὶ τοὺς Ἑλληνικῆς ἀπάτης χρωμένους, μὴ ἐπιτρέπειν λαλεῖν, μηδὲ οἱονεὶ σειρὰς εἰσφέρειν θεῶν. Αἵτινες ζητήσεις παρέχουσι μᾶλλον, ἢ οἰκοδομίαν Θεοῦ τὴν ἐν πίστει.","english":"CHAPTER ONE.\n\nPaul, an apostle of Christ Jesus according to the command of God our Father and of the Lord Jesus Christ, our hope, to Timothy, my genuine child in faith. Since the struggle was great for the disciple—for he was a prisoner for the sake of the preaching—for this reason, right from the opening words, he raises up his soul, calling God Savior; and it is as if he were saying: It is not right to grow weary in afflictions, since we have God as Savior and Christ as our hope. For we find the Spirit saying: Set apart for me Paul and Barnabas. Grace, mercy, peace from God our Father and the Lord Christ Jesus, our Lord. And this is a consolation in affliction. Nowhere else did he name mercy except here. As I urged you to remain in Ephesus, while going to Macedonia. He has not used the voice of a teacher, but almost of a servant, in order to teach the disciple to be humble-minded. That you may command certain people not to teach differently. He does not name them by name, so as not to make them more shameless. Nor to pay attention to myths—to the mythical traditions of the Jews, which the prophet also reproached, saying: Teaching teachings, the commandments of men. For abandoning the interpretation of the law, they devised their own traditions. And to endless genealogies. By genealogies he means the genealogies of the Greeks, the successions of the gods. He therefore exhorts the disciple both to overturn those who use Jewish myths and not to permit those who employ Greek deception to speak, nor, as it were, to introduce successions of gods. Such things provide questions rather than the building up of God, which is in faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"Αὗται, φησὶν, αἱ διδασκαλίαι πρὸς τὸ μηδὲν ὠφελεῖν, καὶ τῆς οἰκονομίας τοῦ Θεοῦ, ἀπασχολοῦσι τὸν ἄνθρωπον. Οἰκονομίαν δὲ Θεοῦ τὸ τῆς ἐνανθρωπήσεως λέγει μυστήριον. Τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν, ἀγάπη ἐκ καθαρᾶς καρδίας, καὶ συνειδήσεως ἀγαθῆς, καὶ πίστεως ἀνυποκρίτου. Τουτέστι, κεφάλαιον τῆς παραγγελίας ἐστὶν, ὁ περὶ ἀγάπης λόγος. Ὥσπερ δὲ τέλος νόμου Χριστὸν ἡ Γραφὴ λέγει, τουτέστι συμπλήρωσιν καὶ κεφαλαίωσιν, οὕτω ἐνταῦθα εἴρηκε τὴν λέξιν. Εὖ δὲ τὸ προσθεῖναι ἐκ καθαρᾶς καρδίας, ἐπειδὴ ἔστι καὶ πονηρῶν ἀγάπη. Οἷοι ἦσαν οἱ ὁμονοοῦντες ἐπὶ τῇ κατὰ Χριστοῦ δυσσεβείᾳ. Ὧν τινες ἀστοχήσαντες, ἐξετράπησαν εἰς ματαιολογίαν. Τῆς ἀγάπης λέγει, καὶ τῆς ἀγαθῆς συνειδήσεως, καὶ τῆς ἀνυποκρίτου πίστεως. Θέλοντες εἶναι νομοδιδάσκαλοι, μὴ νοοῦντες, μήτε ἃ λέγουσι, μήτε περὶ τίνων διαβεβαιοῦνται. Ὁ γὰρ ἔρως τῆς φιλαρχίας ἀναγκάζει τὸ τῶν διδασκάλων ἁρπάζειν ἀξίωμα. Οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται. Εἰδὼς τοῦτο, Τὸ, νομίμως, ἀντὶ τοῦ, δι' ἔργων αὐτὸν πληροῖ. Καὶ πάλιν τὸ νομίμως, ὅταν τις αὐτῷ πείθεσθαι λέγει. Πείθεται δὲ αὐτῷ ὁ δεχόμενος τὸν Χριστὸν, καθὸ καὶ τὸ περὶ αὐτοῦ ἐδίδασκεν ἡμᾶς μυστήριον, ὥσπερ ἐν σκιαῖς ὑμῖν","english":"These teachings, he says, are for no benefit, and they distract a person from the economy of God. By the economy of God he means the mystery of the incarnation. The end of the commandment is love out of a pure heart, and a good conscience, and faith unfeigned. That is, the sum of the commandment is the word concerning love. And just as Scripture calls Christ the end of the law, that is, its fulfillment and summation, so here he has used the word. And it is well that he added out of a pure heart, since there is also the love of wicked men. Such were those who were of one mind in their impiety against Christ. Some of whom, having missed the mark, turned aside to vain talk. He means of love, and of a good conscience, and of unfeigned faith. Desiring to be teachers of the law, not understanding either what they say or about what they make assertions. For the love of rule compels them to seize the rank of teachers. But we know that the law is good, if one uses it lawfully. Knowing this: lawfully, in place of, he fulfills it through works. And again lawfully, when one says to obey it. And he who receives Christ obeys it, inasmuch as he also taught us the mystery concerning him, as for you in shadows","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"καταγράφων αὐτό. Ὅτι δικαίῳ νόμος οὐ κεῖται. Κατὰ μὲν τὸν πρόχειρον λόγον, ὅτι κολάσεώς ἐστιν ἐκτὸς τῷ δικαίῳ. Κατὰ δὲ τὸν πνευματικώτερον, ὅτι ὁ δικαιωθεὶς διὰ τῆς χάριτος, ἔξω λυπούντων προσ ταγμάτων ἐστὶ τοῦ νόμου, οὐκέτι χρείαν ἔχων γάλακτος, ἅτε λοιπὸν τῇ στερεᾷ χρώμενος τροφῇ. Ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατραλοίαις καὶ μητραλοίαις ἀνδροφόνοις, πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται. Ταῦτα εἰς Ἰουδαίους αἰνίττεται. Οὐ γὰρ ἦν παρανομίας εἶδος, ὃ μὴ ἔπραττον. Διὸ καὶ σφοδρὸς αὐτοῖς ἐτέθη νόμος κολάζων παραβαίνοντας. Κατὰ τὸ Εὐαγγέλιον τῆς δόξης τοῦ μακαρίου Θεοῦ, ὃ ἐπιστεύθην ἐγώ· καὶ χάριν ἔχω τῷ ἐνδυναμώσαντί με, Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Εὐαγγέλιον δόξης αὐτὸ καλεῖ, δι' οὐδὲν ἕτερον, ἀλλ' ἢ πρὸς τοὺς αἰσχυνομένους ἐπὶ τοῖς διωγμοῖς, καὶ ἐπὶ τῷ πάθει τοῦ Χριστοῦ· ἢ τάχα καὶ περὶ τῶν μελλόντων αἰνίττεται ἀγαθῶν. Ὅτι πιστόν με ἡγήσατο, θέμενος εἰς διακονίαν, τὸν πρότερον ὄντα βλάσφημον, καὶ διώκτην, καὶ ὑβριστήν· ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ. Ὑπερεπλεόνασε δὲ ἡ χάρις τοῦ Κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. Εἰπὼν, ὅτι Ἐπιστεύθην τὸ Εὐαγγέλιον τῆς δόξης τοῦ Θεοῦ, ἐπειδὴ ἔδοξε μέγα φθέγξασθαι, ἵνα μή τις δόξῃ ἐξ ἀπονοίας τοῦτο ποιεῖν, σκόπει πῶς ἐπιδιορθοῦται, ἀνάξιον ἑαυτὸν λέγων διὰ τὴν προτέραν ἄγνοιαν. Ἅμα δὲ καὶ ἐπαίρει τὸν ἔλεον τοῦ Θεοῦ, καὶ τὴν φιλανθρωπίαν, τὸν πρότερον ἑαυτοῦ βίον ἐξηγούμενος.","english":"Writing this down. That for a righteous man the law is not laid down. In the superficial sense, because the righteous man is outside punishment. In the more spiritual sense, because the one who has been justified by grace is outside the law's painful commandments, no longer having need of milk, since he now uses solid food. But for the lawless and unruly, the impious and sinners, the unholy and profane, parricides and matricides, murderers, fornicators, sodomites, slave-dealers, liars, perjurers, and whatever else is contrary to sound teaching. These things he hints at concerning the Jews. For there was no form of lawlessness that they did not practice. Therefore a severe law was also set for them, punishing transgressors. According to the Gospel of the glory of the blessed God, with which I was entrusted; and I give thanks to the one who strengthened me, Christ Jesus our Lord. He calls it the Gospel of glory for no other reason than with reference to those who are ashamed at persecutions and at the passion of Christ; or perhaps he also hints at the good things to come. That he considered me faithful, appointing me to ministry, me who was formerly a blasphemer and a persecutor and an insolent man; but I was shown mercy, because I acted ignorantly in unbelief. But the grace of our Lord overflowed with faith and love that is in Christ Jesus. Having said, I was entrusted with the Gospel of the glory of God, since he seemed to have spoken something great, so that no one might think he does this out of arrogance, observe how he corrects himself, calling himself unworthy because of his former ignorance. At the same time he also exalts the mercy of God and his love for mankind, recounting his former life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"Πιστὸς ὁ λόγος, καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ· ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Ἰησοῦς Χριστὸς τὴν πᾶσαν μακροθυμίαν. Οὕτως μεγάλαι εἰσὶν αἱ εὐεργεσίαι τοῦ Θεοῦ, καὶ πᾶσαν ἀνθρωπίνην ὑπερβαίνουσαι προσδοκίαν καὶ ἐλπίδα, ὡς πολλαχοῦ καὶ ἀπιστεῖσθαι. Ἃ γὰρ μὴ εἴδετό ποτε, μήτε ἐνενόησεν, μήτε προσεδόκησεν νοῦς ἀνθρώπινος, ταῦτα ἡμῖν ἐχαρίσατο. Διὸ μέλλων αὐτὰ λέγειν, προλαμβάνει, καὶ λέγει· Πιστὸς ὁ λόγος, καὶ πάσης ἀποδοχῆς ἄξιος. Ὡς εἰ λέγοι· Μή τις ἀπιστήσῃ οἷς μέλλομεν ἐρεῖν. Πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον. Τῷ δὲ βασιλεῖ τῶν αἰώνων ἀφθάρτῳ, μόνῳ σοφῷ Θεῷ, τιμὴ, δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε. Βουλόμενος πεῖσαι, φησὶν, ὁ Θεὸς τοὺς ἀνθρώπους, ὅτι πάντα αὐτοῖς ἀφίησιν, ἐμὲ ἐδέξατο. Κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύῃ ἐν αὐτοῖς τὴν καλὴν στρατείαν, ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν. Προφητείαν ἐνταῦθα τὴν χειροτονίαν φησὶ, δι' ἧς τὸ Πνεῦμα ἔλαβε. Πληθυντικῶς δὲ αὐτὰς ὀνομάζει, οἱονεὶ σημαίνων ἐκείνην μεθ' ἧς ἔλαβεν αὐτὸν, καὶ μεθ' ἧς περιέτεμε, καὶ μεθ' ἧς ἐχειροτόνει. Ἥν τινες ἀπωσάμενοι, περὶ τὴν πίστιν ἐναυάγησαν, ὧν ἐστιν Ὑμεναῖος καὶ Ἀλέξανδρος οὓς παρέδωκα τῷ Σατανᾷ, Ὅταν γὰρ ᾖ βίος ἀπεγνωσμένος, καὶ δόγμα τίκτεται τοιοῦτον, καὶ ἔστιν ἰδεῖν πολλοὺς ἐπὶ τὸ τοῦ καταπεσεῖν εἰς βυθὸν κακῶν καὶ εἰς Ἑλληνισμὸν ἐκτραπέντας.","english":"Faithful is the saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am the first; but for this cause I was shown mercy, that in me first Jesus Christ might show forth all longsuffering. So great are the benefits of God, and surpassing all human expectation and hope, that in many places they are even disbelieved. For what the mind of man never saw, nor conceived, nor expected, these things he has graciously given to us. Therefore, being about to say these things, he anticipates and says: Faithful is the saying, and worthy of all acceptance. As if he were saying: Let no one disbelieve what we are about to say. For a pattern to those who are to believe on him unto eternal life. Now to the King of the ages, immortal, the only wise God, be honor and glory unto the ages of ages. Amen. This charge I commit to you, child Timothy. Wishing, he says, to persuade men that God forgives them all things, he received me. According to the prophecies which went before on you, that you might war in them the good warfare, holding faith and a good conscience. By prophecy here he means the ordination through which he received the Spirit. And he calls them plural, as it were signifying that one with which he received him, and that with which he circumcised him, and that with which he ordained him. Which some having thrust away, concerning the faith have made shipwreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan. For when the life is desperate, such a doctrine is also begotten, and one may see many fallen into the depth of evils and turned aside to Hellenism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"Ἵνα γὰρ μὴ τῷ φόβῳ τῶν μελλόντων βασανίζωνται, σπουδάσουσι πεῖσαι τὴν ψυχὴν, ὅτι ψευδῆ πάντα τὰ παρ' ἡμῖν. Ἵνα παιδευθῶσι μὴ βλασφημεῖν.\n\nΚΕΦΑΛ. Βʹ.\n\nΠαρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχὰς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων. Οὐχ ἵνα παιδεύσῃ αὐτοὺς, φησὶν, ἀλλ' ἵνα παιδευθῶσιν. Οὐ γὰρ ἐκεῖνος τοῦτο ἐργάζεται, ἀλλ' ἐκ τῆς κολάσεως τοῦτο συμβαίνει. Ὑπὲρ βασιλέων, καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Τοῦτο γὰρ καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ Σωτῆρος ἡμῶν Θεοῦ, ὃς πάντας ἀνθρώπους θέλει σωθῆναι,\n\nκαὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Εἷς γὰρ Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ἅνθρωπος Ἰησοῦς Χριστὸς, ὁ δοὺς ἑαυτὸν Ἐπειδὴ τότε μάλιστα ἐδιώκοντο, φησὶν εὔχεσθαι ὑπὲρ αὐτῶν, ἵνα διδάσκῃ μὴ μισεῖν αὐτούς. Τοῦτο λέγων, ὃ προσέταξεν ὁ Κύριος λέγων, Προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς. Διὸ καὶ ἐπήγαγεν· Τοῦτο καλὸν καὶ ἀπόδεκτον. Ἀντίλυτρον ὑπὲρ πάντων· τὸ μαρτύριον, Ἔμελλεν, φησὶ, τιμωρεῖσθαι αὐτοὺς ὑπὲρ τῶν ἁμαρτημάτων, ἀλλ' ἀντ' ἐκείνων τὸν ἑαυτοῦ ἔδωκεν Υἱόν. Καιροῖς ἰδίοις, εἰς ὃ ἐτέθην ἐγὼ κήρυξ καὶ ἀπόστολος, ἀλήθειαν λέγω, οὐ ψεύδομαι, διδάσκαλος ἐθνῶν, ἐν πίστει καὶ ἀληθείᾳ. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας Τουτέστι, προσηκόντως. Ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας, χωρὶς ὀργῆς καὶ διαλογισμοῦ. Δείκνυσιν, ὡς διὰ τῆς θυσίας τοῦ Χριστοῦ ἅπας τῆς οἰκουμένης τόπος γέγονεν Ἱερουσαλήμ. Ὁσίους δὲ χεῖρας λέγει, διδάσκων αὐτοὺς πάσης, ὡς εἰπεῖν, καθαρεύειν ἁμαρτίας.","english":"For so that they might not be tormented by the fear of things to come, they will strive to persuade the soul that all things among us are false. So that they may be taught not to blaspheme.\n\nCHAPTER 2.\n\nI exhort therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men. Not that he, he says, may teach them, but that they may be taught. For he does not bring this about, but it results from the punishment. For kings, and for all who are in authority, that we may lead a tranquil and quiet life in all godliness and reverence. For this is good and acceptable before our Savior God, who desires all men to be saved,\n\nand to come to the knowledge of the truth. For there is one God, and one mediator between God and men, the man Jesus Christ, who gave himself. Since they were being persecuted especially then, he says to pray for them, in order to teach them not to hate them. In saying this, he says what the Lord commanded when he said, Pray for those who persecute you. Therefore he also added: This is good and acceptable. A ransom for all: the testimony. He was about, he says, to punish them for their sins, but instead of them he gave his own Son. In due time, for which I was appointed a herald and apostle, I speak the truth, I do not lie, a teacher of the Gentiles in faith and truth. I desire therefore that the men pray. That is, as is fitting. In every place, lifting up holy hands, without anger and disputing. He shows that through the sacrifice of Christ every place of the inhabited world has become Jerusalem. And he calls them holy hands, teaching them to be pure, so to speak, from every sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"Τὸ δὲ, χωρὶς ὀργῆς, τουτέστιν ἀμνησικάκους ὄντας. Τὸ δὲ, διαλογισμῶν, τὸ ἀμφίβολον ἀναιροῦντός ἐστι, καὶ τὸ διστάζοντος, εἰ ἄρα λάβοιεν ἃ αἰτοῦσι παρὰ Θεοῦ. Ὡσαύτως καὶ τὰς γυναῖκας ἐν καταστολῇ κοσμίῳ, μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτὰς, μὴ ἐν πλέγμασιν, ἢ ἐν χρυσῷ, ἢ μαργαρίταις, ἢ ἱματισμῷ πολυτελεῖ, ἀλλ' ὃ πρέπει γυναιξὶν, ἐπαγγελλομέναις θεοσέβειαν δι' ἔργων ἀγαθῶν. Τουτέστι, πανταχόθεν περιστέλλεσθαι καλῶς, ὅπερ ἐστὶ πολλοῦ φόβου σημαντικόν. Γυνὴ ἐν ἡσυχίᾳ μανθανέτω, ἐν πάσῃ ὑποταγῇ. Γυναικὶ δὲ διδάσκειν οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρὸς, ἀλλ' εἶναι ἐν ἡσυχίᾳ. Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὔα. Βουλόμενος αὐτῶν περικόψαι τὴν ἀφορμὴν τῆς λαλιᾶς, οὐδὲ διδάσκειν αὐτὰς ἐπιτρέπει. Καὶ τοῦτο γὰρ κοσμιότης ἐστὶ, περὶ ἧς καὶ διελέγετο, μηδὲ λαλεῖν ὅλως. Ἅμα δὲ καὶ τὴν αἰτίαν τίθησιν, ἐπειδὴ ἅπαξ ἐδίδαξε, καὶ τὸν ἄνδρα κατέστρεψεν, καὶ τῇ παρακοῇ ὑπεύθυνον ἐποίησεν. Καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἀπατηθεῖσα ἐν παραβάσει γέγονε. Σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει, καὶ ἀγάπῃ, καὶ ἁγιασμῷ μετὰ σωφροσύνης. Πρὸς σύγκρισιν τῆς γυναικὸς, φησὶν αὐτὸν μὴ ἠπατῆσθαι· πάλιν δὲ οὐ περὶ Ἀδὰμ εἴρηται, Εἶδε τὸ ξύλον ὅτι καὶ καλὸν εἰς βρῶσιν, ἀλλὰ περὶ τῆς γυναικός. Καὶ ἔφαγε, καὶ ἔδωκε καὶ τῷ ἀνδρὶ αὐτῆς, ὥστε οὗτος οὐκ ἐπιθυμίᾳ ἐνδοὺς παρέβη, ἀλλὰ τῇ γυναικὶ πεισθείς. ΚΕΦΑΛ. Γʹ.","english":"But “without wrath” means being without remembrance of wrongs. And “of reasonings” is the work of one who removes what is doubtful and what belongs to one who hesitates, whether they might receive what they ask from God. Likewise also the women, in modest attire, adorning themselves with shamefastness and sobriety, not with braided hair, or gold, or pearls, or costly clothing, but what is fitting for women professing godliness through good works. That is, to be decently clothed on every side, which is a sign of much fear. Let a woman learn in silence, in all submission. But I do not permit a woman to teach, nor to have authority over a man, but to be in silence. For Adam was formed first, then Eve. Wishing to cut off from them the occasion of chatter, he does not permit them even to teach. For this too is modesty, about which he was speaking, not even to speak at all. And at the same time he also sets forth the cause, since once she taught, she also overturned the man and made him liable to disobedience. And Adam was not deceived, but the woman, having been deceived, has come into transgression. But she will be saved through childbearing, if they remain in faith, and love, and holiness with sobriety. By way of comparison with the woman, he says that he was not deceived; and again it is not said concerning Adam, She saw the tree, that it was also good for food, but concerning the woman. And she ate, and gave also to her husband, so that he did not transgress by yielding to desire, but by being persuaded by the woman. CHAPTER 3.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"Πιστὸς ὁ λόγος. Ὅμοιον ὡς εἰ λέγοι· Μὴ κατηφεῖς γένησθε, ὅτι τὸ γένος ὑμῶν διαβέβληται. Ἔδωκεν ὑμῖν ὁ Θεὸς καὶ ἑτέραν ἀφορμὴν σωτηρίας, τὴν παιδοτροφίαν, ὥστε μὴ μόνον δι' ἑαυτῶν, ἀλλὰ καὶ δι' ἑτέρων σώζεσθαι. Σώζονται γὰρ, ὅτι ἀθλητὰς ἔθρεψαν τῷ Θεῷ. Καὶ ὅτι τοῦτο σώζει, ἐπήγαγε, Πιστὸς ὁ λόγος, μονονουχὶ λέγων, Μηδεὶς ἀπιστείτω, φησί· διὰ τῆς τεκνογονίας σώζονται· οὐ γάρ ἐστι τοῦτο μικρὸν, τὸ τὰ δοθέντα παιδία παρ' αὐτοῦ, ταῦτα αὐτῷ ἀναθεῖναι. Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. Δεῖ οὖν τὸν ἐπίσκοπον Οὐκ ἐγκαλῶ, φησί· προστασίας γὰρ ἔργον ἐστὶ, εἴ τις ταύτην ἔχοι τὴν ἐπιθυμίαν, ὥστε μὴ τῆς ἀρχῆς, καὶ τῆς ἀπ' αὐτῆς τιμῆς ἐφίεσθαι μόνον. Ἀλλὰ καὶ τῆς προστασίας οὐκ ἐγκαλῶ· ἐπεὶ καὶ Μωϋσῆς ἐξ ἀρχῆς τοῦτον ἔσχε τὸν ζῆλον, τοῦ ἐπισκοπεῖν τοὺς ἀδελφοὺς αὐτοῦ. Ἀνεπίληπτον εἶναι, Διὰ μιᾶς λέξεως πᾶσαν αὐτὸν ἀρετὴν ἔχειν προσέταξε. Μιᾶς γυναικὸς ἄνδρα, νηφαλέον, σώφρονα, κόσμιον, φιλόξενον, διδακτικὸν, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, ἀλλ' ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, Ἵνα μὴ τοῦτο ἐμπόδιον γένηται τοῖς ἤδη ἐσχηκόσι γαμετὰς, ἢ καὶ πρὸς ἀντιδιαστολὴν τῶν παρὰ Ἰου δαίοις διδασκάλων, οἷς ἐξῆν καὶ δύο ἔχειν, ὅπερ καὶ ἁρμόζει μᾶλλον. Τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος. Εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδε, πῶς Ἐκκλησίας Θεοῦ ἐπιμελήσεται; Δεῖ γὰρ αὐτὸν οἴκοθεν παρασχέσθαι τὰ παραδείγματα, ὡς καλῶς δυνήσεται τὰ κατὰ","english":"This is a faithful saying. It is as if he were saying: Do not be downcast because your race has been slandered. God has given you yet another occasion of salvation, namely the rearing of children, so that you may be saved not only through yourselves but also through others. For they are saved because they have raised athletes for God. And that this saves, he added, This is a faithful saying, almost saying, Let no one disbelieve, he says: they are saved through childbearing; for this is no small thing, to dedicate to him the children given by him. If anyone aspires to the office of overseer, he desires a good work. Therefore the overseer must be—I do not find fault, he says; for it is a work of oversight, if anyone should have this desire, so as not merely to long for the rule and the honor that comes from it. But I do not find fault even with the oversight, since Moses too from the beginning had this zeal, to oversee his brothers. To be blameless—by a single word he commanded him to possess every virtue. The husband of one wife, sober, self-controlled, orderly, hospitable, able to teach, not given to wine, not a striker, not greedy for shameful gain, but gentle, peaceable, not a lover of money, managing his own household well—so that this may not become an obstacle to those who have already had wives, or also by way of contrast with the teachers among the Jews, to whom it was permitted even to have two, which is also more fitting. Having children in subjection with all reverence. But if anyone does not know how to manage his own household, how will he care for the church of God? For he must provide the examples from his own house, so that he will be able well to [manage] the things concerning","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"Θεὸν τέκνα διοικεῖν. Μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς, Τὸν νεωστὶ κατηχημένον λέγει, οὐ τὸν νεώτερον τῇ ἡλικίᾳ Εἰς κρῖμα ἐμπέσῃ τοῦ διαβόλου. Τουτέστιν εἰς τὴν καταδίκην, ἣν ἐκεῖνος ἀπὸ τῆς ἀπονοίας ὑπέμεινε. Δεῖ δὲ αὐτὸν καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξω, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ, καὶ παγίδα τοῦ διαβόλου. Διακόνους ὡσαύτως σεμνοὺς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς· ἔχοντας τὸ μυστήριον πίστεως, Οὕτως ὀφείλει, φησὶ, θαυμαστὸς εἶναι καὶ δίκαιος, ὡς καὶ τοὺς ἐχθροὺς αὐτῷ μαρτυρεῖν. Ὅμοιον δὲ τῷ, Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων. Ἐν καθαρᾷ συνειδήσει. Καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν, ἀνέγκλητοι ὄντες. Γυναῖκας ὡσαύτως σεμνὰς, μὴ διαβόλους, νηφαλέους, πιστὰς ἐν πᾶσιν. Διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι, καὶ τῶν ἰδίων οἴκων. Οἱ γὰρ καλῶς διακονήσαντες, βαθμὸν ἑαυτοῖς καλὸν περιποιοῦνται, καὶ πολλὴν παῤῥησίαν ἐν πίστει τὰ ἐν Χριστῷ Ἰησοῦ. Ταῦτά σοι γράφω, ἐλπίζων ἐλθεῖν πρὸς σὲ τάχιον. Ἐὰν δὲ βραδύνω, ἵνα εἰδῇς, πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, στύλος καὶ ἑδραίωμα τῆς ἀληθείας. Τουτέστιν, ὀρθὴν ἔχοντας πίστιν, καὶ μηδὲν αὐτῇ τῶν δολίων ἐπεισάγοντας. Καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον. Θεὸς ἐφανερώθη ἐν σαρκί. Μή μοι εἴπῃς τοὺς κώδωνας, φησὶν, μηδὲ τὰ Ἅγια τῶν ἁγίων, μηδὲ τὸν ἀρχιερέα. Στύλος ἐστὶ τῆς οἰκουμένης ἡ Ἐκκλησία· καὶ μυστήριόν ἐστι, καὶ μέγα, καὶ εὐσεβείας μυστήριον, καὶ ὁμολογουμένως, οὐ ζητουμένως. Ἀναμφίβολον γάρ ἐστιν.","english":"God manages children. Not a neophyte, lest being puffed up—he means the one recently catechized, not the one younger in age—he fall into the condemnation of the devil. That is, into the condemnation which that one endured from his madness. But he must also have a good testimony from those outside, lest he fall into reproach and the snare of the devil. Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for shameful gain, holding the mystery of the faith. Thus, he says, he ought to be admirable and just, so that even his enemies bear witness to him. This is similar to, Let your light shine before men. In a pure conscience. And let these also first be tested, then let them serve, being blameless. Women likewise must be dignified, not slanderers, sober, faithful in all things. Let deacons be husbands of one wife, managing their children and their own households well. For those who have served well gain for themselves a good standing and much boldness in the faith which is in Christ Jesus. I write these things to you, hoping to come to you sooner. But if I delay, so that you may know how one ought to conduct oneself in the household of God, which is the Church of the living God, the pillar and foundation of the truth. That is, having right faith and introducing nothing deceitful into it. And confessedly great is the mystery of godliness. God was manifested in the flesh. Do not tell me of the bells, he says, nor of the Holy of Holies, nor of the high priest. The Church is the pillar of the world; and it is a mystery, and a great one, and a mystery of godliness, and confessedly, not by seeking. For it is beyond doubt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"Ἐδικαιώθη ἐν πνεύματι. Τοῦτό φησιν, ὅτι μεταλαβὼν αἵματος καὶ σαρκὸς παραπλησίως ἡμῖν, οὐκ ἐποίησεν ἁμαρτίαν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. Ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήφθη ἐν δόξῃ. ΚΕΦΑΛ. Δʹ.\n\nΤὸ δὲ πνεῦμα ῥητῶς λέγει, ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως. Ὥστε καὶ ἄγγελοι μεθ' ἡμῶν εἶδον τὸν Υἱὸν τοῦ Θεοῦ, πρότερον οὐχ ὁρῶντες. Προσέχοντες πνεύμασι πλάνοις, καὶ διδασκαλίαις δαιμονίων, ἐν ὑποκρίσει ψευδολόγων, κεκαυτηριασμένων τὴν ἰδίαν συνείδησιν, κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ Θεὸς ἔκτισεν εἰς μετάληψιν μετὰ εὐχαριστίας, τοῖς πιστοῖς, καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. Εἰς Μανιχαῖον καὶ Μαρκίωνα ταῦτα πάντα λέγει. Ὅτι πᾶν κτίσμα Θεοῦ καλὸν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον. Ἁγιάζεται γὰρ διὰ λόγου Θεοῦ καὶ ἐντεύξεως. Ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς, καλὸς ἔσῃ διάκονος Ἰησοῦ Χριστοῦ. Δύο τίθησιν ἐνταῦθα κεφάλαια· ἓν μὲν, ὅτι οὐδὲν κτίσμα κοινόν· δεύτερον δὲ, εἰ καὶ γένηται τῇ ὑπολήψει κοινὸν, ἀλλ' ἔχεις τὸ φάρμακον· σφραγίσας εὐχαρίστησον· δόξασον τὸν Θεὸν, καὶ πᾶσα ἀκαθαρσία ἀφίπταται. Ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως, καὶ τῆς καλῆς διδασκαλίας, ᾗ παρηκολούθηκα. Τὸ διηνεκὲς τῆς εἰς τὰ τοιαῦτα προσοχῆς δηλῶν. Τοὺς βεβήλους καὶ γραώδεις μύθους παραιτοῦ. Τὰς μυθικὰς Ἰουδαίων παραδόσεις λέγει. Γύμναζε δὲ ἑαυτὸν Ὁ γυμναζόμενος, ἱδρῶτας ἔχει πολλούς. Πρὸς εὐσέβειαν. Τουτέστι, πίστιν καθαρὰν καὶ βίον. Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος· ἡ δὲ εὐσέβεια, πρὸς πάντα ὠφέλιμός ἐστιν.","english":"He was justified in the Spirit. This he says, that having partaken of blood and flesh like us, he committed no sin, nor was guile found in his mouth. He was seen by angels, preached among the nations, believed in the world, taken up in glory. CHAPTER 4.\n\nBut the Spirit expressly says that in later times some will depart from the faith. So that even angels saw the Son of God with us, though previously they did not see him. Giving heed to seducing spirits and doctrines of demons, in the hypocrisy of liars, their own conscience seared, forbidding to marry, and commanding to abstain from foods which God created for reception with thanksgiving by the faithful and those who have known the truth. All these things he says against Manichaeus and Marcion. That every creature of God is good, and nothing is to be rejected when received with thanksgiving. For it is sanctified through the word of God and intercession. In setting these things before the brethren, you will be a good minister of Jesus Christ. He sets down two chapters here: one, that no creature is common; the second, that even if it becomes common in estimation, you still have the remedy: having sealed it, give thanks; glorify God, and all uncleanness flies away. Nourished in the words of the faith and of the good teaching which you have followed. Showing the constancy of attention to such things. Reject profane and old-womanish fables. He means the mythical traditions of the Jews. But exercise yourself—the one who exercises has many sweats—toward godliness. That is, pure faith and life. For bodily exercise is profitable for a little; but godliness is profitable for all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"Τινὲς περὶ νηστείας τοῦτό φασιν εἰρῆσθαι. Ἄπαγε· οὐκ ἔστι σωματικὴ γυμνασία, ἀλλὰ πνευματική. Εἰ γὰρ σωματικὴ ἦν, τὸ σῶμα ἔτρεφεν ἄν. Εἰ δὲ τήκει αὐτὸ, καὶ λεπτύνει, καὶ κατισχύει, οὐκ ἔστι σωματική. Ἄρα περὶ τῆς τοῦ σώματος ἀσκήσεώς φησιν, ὥστε ἡμῖν δεῖ τῆς γυμνασίας τῆς κατὰ ψυχήν· ἐκείνη γὰρ οὐκ ἔχει κέρδος, ἀλλ' ὀλίγον ὠφέλησε τὸ σῶμα· ἡ δὲ τῆς εὐσεβείας ἄσκησις, τὸν καρπὸν καὶ ἐν τῷ μέλλοντι ἀποδίδωσι, καὶ ἐνταῦθα ἀνακτᾶται. Ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν, καὶ τῆς μελλούσης. Ἄρα καὶ ἐνταῦθα ἐν ἐλπίσιν ἐσμὲν χρησταῖς. Ὁ γὰρ μηδὲν ἑαυτῷ συνειδὼς, καὶ ἐνταῦθα\n\nγάννυται. Ὡσπεροῦν καὶ ὁ πονηρὸς, καὶ ἐνταῦθα κολάζεται. Πιστὸς ὁ λόγος, καὶ πάσης ἀποδοχῆς ἄξιος. Τουτέστιν, ἀληθής ἐστι, καὶ ἐνταῦθα, καὶ ἐκεῖ. Εἰς τοῦτο γὰρ κοπιῶμεν, καὶ ὀνειδιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ Θεῷ ζῶντι, ὅς ἐστι σωτὴρ πάντων ἀνθρώπων, καὶ μάλιστα πιστῶν. Παράγγελλε ταῦτα, καὶ δίδασκε. Τουτέστι· τίνος γὰρ ἕνεκα κόπτομεν ἑαυτοὺς, εἰ μὴ τὰ μέλλοντα προσεδοκῶμεν; Μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν, ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πνεύματι, ἐν πίστει, ἐν ἁγνείᾳ. Ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ. Ἔργα γὰρ, φησὶν, ἐπίδειξον ἄξια πολιᾶς, ἃ καὶ ἐφεξῆς λέγει. Μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας, μετὰ ἐπιθέσεως τῶν χειρῶν πρεσβυτερίου. Ταῦτα μελέτα, ἐν τούτοις ἴσθι, Τῆς διδασκαλίας φησίν. Ἵνα σου ἡ προκοπὴ φανερὰ ᾖ ἐν πᾶσιν. Ἔπεχε σεαυτῷ, καὶ τῇ διδασκαλίᾳ, ἐπίμενε αὐτοῖς.","english":"Some say this was spoken about fasting. Far be it! It is not bodily exercise but spiritual. For if it were bodily, it would feed the body. But if it melts it and makes it thin and weakens it, it is not bodily. Therefore he speaks about the discipline of the body, so that we need the exercise that is according to the soul; for that one has no profit, but benefited the body a little; but the practice of godliness yields its fruit also in the age to come, and here it recovers. Having the promise of the life that now is, and of that which is to come. Therefore even here we are in good hopes. For he who is conscious of nothing in himself, even here rejoices. Just as the wicked man also is punished even here. Faithful is the word, and worthy of all acceptance. That is, it is true, both here and there. For to this end we labor and are reproached, because we have hoped in the living God, who is the Savior of all men, especially of the faithful. Command these things, and teach. That is: for what reason do we wear ourselves out, if we did not expect the things to come? Let no one despise your youth, but be an example to the faithful, in word, in conduct, in love, in spirit, in faith, in purity. Until I come, attend to reading, to exhortation, to teaching. For, he says, show works worthy of gray hair, which he also says next. Do not neglect the gift that is in you, which was given to you through prophecy, with the laying on of hands of the presbytery. Meditate on these things, be in them, he says, of the teaching. That your progress may be evident in all things. Take heed to yourself, and to the teaching; continue in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"Τοῦτο γὰρ ποιῶν, καὶ σεαυτὸν σώσεις, καὶ τοὺς ἀκούοντάς σου. Μὴ ἐν τῷ βίῳ μόνον, ἀλλὰ καὶ ἐν τῷ λόγῳ τῷ διδασκαλικῷ. ΚΕΦΑΛ. Εʹ.\n\nΠρεσβυτέρῳ μὴ ἐπιπλήξῃς, ἀλλὰ παρακάλει ὡς πατέρα, νεωτέρους ὡς ἀδελφοὺς, πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ χήρας τίμα τὰς ὄντως χήρας. Εἰ δέ τις χήρα τέκνα, ἢ ἔκγονα ἔχει, μανθανέτω πρῶτον, Περὶ παντὸς γεγηρακότος λέγει. Τὸν ἴδιον οἶκον εὐσεβεῖν, καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις. Τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ Θεοῦ. Ἡ δὲ ὄντως χήρα, καὶ μεμονωμένη, ἤλπικεν ἐπὶ τὸν Θεὸν, καὶ προσμένει ταῖς δεήσεσι καὶ ταῖς προσευχαῖς νυκτὸς, καὶ ἡμέρας· ἡ δὲ σπαταλῶσα, ζῶσα τέθνηκεν. Καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίληπτοι ὦσιν. Ἀντὶ τοῦ, εὖ ποιεῖν. Εἰ δέ τις τῶν ἰδίων, καὶ μάλιστα τῶν οἰκείων, οὐ προνοεῖ, Τοὺς γένει προσήκοντας φησὶν, ὡς καὶ Ἡσαΐας, Τοὺς οἰκείους τοῦ σπέρματός σου οὐχ ὑπερόψει. Τὴν πίστιν ἤρνηται, καὶ ἔστιν ἀπίστου χείρων. Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα, γεγονυῖα ἑνὸς ἀνδρὸς γυνὴ, ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ παντὶ πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν. Νεωτέρας δὲ χήρας παραιτοῦ. Ὅταν γὰρ καταστρηνιάσωσι τοῦ Χριστοῦ, γαμεῖν ἐθέλουσιν, ἔχουσαι κρῖμα, ὅτι τὴν πρώτην πίστιν ἠθέτησαν. Ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας· οὐ μόνον δὲ ἀργαὶ, ἀλλὰ καὶ φλύαροι, καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα. Βούλομαι οὖν νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ, λοιδορίας χάριν.","english":"For by doing this, you will save both yourself and those who hear you. Not only in your life, but also in your teaching word. CHAPTER 5.\n\nDo not rebuke an elder, but exhort him as a father, younger men as brothers, older women as mothers, younger women as sisters in all purity; honor widows who are truly widows. But if any widow has children or grandchildren, let her first learn—he is speaking about every aged person—to be pious toward her own household and to give recompense to her forebears. For this is acceptable before God. But the one who is truly a widow and left alone has hoped in God and continues in supplications and prayers night and day; but she who lives in luxury, while living, has died. And command these things, so that they may be blameless. Instead of: do good. But if anyone does not provide for his own, and especially for those of his household—he means those related by birth, as also Isaiah says: You will not overlook your own of your seed—he has denied the faith and is worse than an unbeliever. Let a widow be enrolled if she is not less than sixty years old, having been the wife of one man, attested by good works, if she raised children, if she showed hospitality to strangers, if she washed the feet of all, if she relieved the afflicted, if she followed after every good work. But refuse younger widows. For when they have grown wanton against Christ, they wish to marry, having condemnation because they have set aside their first faith. At the same time they also learn to be idle, going about from house to house; and not only idle, but also gossips and busybodies, speaking things that are not fitting. I desire, then, that younger women marry, bear children, manage the household, give no occasion to the adversary for the sake of reproach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"Ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ. Ὅτι ἐκεῖνος, εἰ καὶ μὴ τοὺς ἀλλοτρίους, τοὺς γοῦν ἐγγὺς οὐ περιορᾷ. Τὴν συνθήκην φησίν. Εἴ τις πιστὸς, ἢ πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ Ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ. Οἱ καλῶς προεστῶτες πρεσβύτεροι, διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ. Λέγει γὰρ ἡ Γραφὴ, Βοῦν ἀλοῶντα οὐ φιμώσεις. Καὶ, Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὑτοῦ. Κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἢ τριῶν μαρτύρων. Τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσι. Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Κυρίου Ἰησοῦ Χριστοῦ, καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. Χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις. Σεαυτὸν ἁγνὸν τήρει. Μηκέτι ὑδροπότει, ἀλλ' οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχόν σου καὶ τὰς πυκνάς σου ἀσθενείας. Τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσι, προάγουσαι εἰς κρίσιν· τισὶ δὲ καὶ ἐπακολουθοῦσιν. Ὡσαύτως καὶ τὰ καλὰ ἔργα πρόδηλά ἐστι, καὶ τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύναται.","english":"For already some have turned aside after Satan. Because he does not overlook even those who are near, if not those who are strangers. He means the agreement. If any believing man or believing woman has widows, let them assist them, and let not the Church be burdened, so that it may assist those who are truly widows. Let the elders who preside well be counted worthy of double honor, especially those who labor in word and teaching. For the Scripture says, You shall not muzzle the ox that treads out the grain. And, The worker is worthy of his wages. Do not receive an accusation against an elder, except on two or three witnesses. Rebuke those who sin before all, so that the rest also may have fear. I charge you before God and the Lord Jesus Christ, and the elect angels, that you keep these things without prejudice, doing nothing according to partiality. Lay hands hastily on no one, nor share in the sins of others. Keep yourself pure. No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities. The sins of some people are evident beforehand, leading to judgment; but for some they also follow after. Likewise also good works are evident beforehand, and those that are otherwise cannot be hidden.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":454,"ref":"p454","source":"ΚΕΦΑΛ.ς ʹ.\n\nὍσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ, καὶ ἡ διδασκαλία βλασφημῆται. Οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν, ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσι καὶ ἀγαπητοὶ, οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. Ταῦτα δίδασκε καὶ παρακάλει. Εἴ τις ἑτεροδιδασκαλεῖ, καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις τοῖς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατ' εὐσέβειαν διδασκαλίᾳ, τετύφωται μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρεις, βλασφημίαι. ὑπόνοιαι, Τουτέστι, δόξαι καὶ δόγματα πονηρά· τότε περὶ Θεοῦ ἃ μὴ δεῖ, ὑποπτευόμενοι, ὅταν εἰς ζητήσεις ἐμπέσωμεν. Διαπαρατριβαὶ, διεφθαρμένων ἀνθρώπων τὸν νοῦν, καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. Ἀφίστασο ἀπὸ τῶν τοιούτων. Ἔστι δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας. Οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, δῆλον ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα. Ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησώμεθα. Οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν, καὶ παγῖδα, καὶ ἐπιθυμίας πολλὰς ἀνοήτους, καὶ βλαβερὰς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν. Ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία· ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως, καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. Τοῦτό φησι· Καθάπερ τὰ ψωραλέα τῶν προβάτων παρατριβόμενα, νόσου καὶ τὰ ὑγιαίνοντα ἐμπίπλησιν, οὕτως καὶ αὐτοὶ οἱ πονηροὶ ἄνδρες.","english":"CHAPTER 6.\n\nLet as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and the teaching be not blasphemed. And let those who have believing masters not despise them, because they are brothers, but rather let them serve them, because they are faithful and beloved, who receive the benefit. These things teach and exhort. If any man teaches otherwise, and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the teaching which is according to godliness, he is puffed up, knowing nothing, but is sick about questions and strivings about words, from which arise envy, strife, blasphemies, suspicions—that is, evil opinions and doctrines; then, concerning God, suspecting things which one ought not, whenever we fall into questions. Wranglings, of men corrupted in mind, and deprived of the truth, supposing that godliness is a means of gain. From such withdraw yourself. But godliness with contentment is great gain. For we brought nothing into the world, and it is clear that we can carry nothing out. And having food and clothing, let us be content with these. But those who wish to be rich fall into temptation, and a snare, and many foolish and harmful desires, which drown men in destruction and perdition. For the love of money is the root of all evils; which some, reaching after, have wandered from the faith, and pierced themselves through with many sorrows. This he says: just as the scabby sheep, when rubbed against, fill even the healthy ones with disease, so also do these wicked men themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"Σὺ δὲ, ὦ ἄνθρωπε τοῦ Θεοῦ, ταῦτα φεῦγε· δίωκε δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονὴν, πραότητα. Ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως· ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης, καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. Παραγγέλλω σοι ἐνώπιον τοῦ Θεοῦ, τοῦ ζωοποιοῦντος τὰ πάντα, καὶ Χριστοῦ Ἰησοῦ, τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον, ἀνεπίληπτον. Πάλιν αὐτὸν εἰς εὐθυμίαν διανίστησι, μονονουχὶ λέγων· Μὴ φοβηθῇς τὸν θάνατον. Θεοῦ γὰρ εἶ δοῦλος, τοῦ δυναμένου ζωογονεῖν. Μέχρι τῆς ἐπιφανείας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἣν καιροῖς ἰδίοις δείξει. Τουτέστιν, ἵνα ἐν τῇ ἐπιφανείᾳ πλήρης αὐτὴν ἔχων εὑρεθῇς. Ὁ μακάριος καὶ μόνος δυνάστης, ὁ Βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευόντων, ὁ μόνος ἔχων τὴν ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον. Ἀμήν. Τοῖς πλουσίοις ἐπὶ τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν, μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι, ἀλλ' ἐν τῷ Θεῷ ζῶντι, τῷ παρέχοντι ἡμῖν πλουσίως πάντα εἰς ἀπόλαυσιν, ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικοὺς, ἀποθησαυρίζοντας ἑαυτοῖς. Τοῦτο πάλιν φησὶ, διδάσκων, μὴ διὰ φόβον προδιδόναι τὸ κήρυγμα. Θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς αἰωνίου ζωῆς. Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας, καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, ἥν τινες ἐπαγγελλόμενοι, περὶ τὴν πίστιν ἠστόχησαν. Ἡ χάρις μετὰ σοῦ. Ἀμήν.","english":"But you, O man of God, flee these things; pursue righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith; lay hold on eternal life, to which you were called, and have confessed the good confession before many witnesses. I charge you before God, who gives life to all things, and before Christ Jesus, who witnessed the good confession before Pontius Pilate, that you keep the commandment spotless, blameless. Again he stirs him up to good courage, almost saying: Do not fear death. For you are a servant of God, who is able to give life. Until the appearing of our Lord Jesus Christ, which he will show in his own times. That is, that at the appearing you may be found having it in fullness. The blessed and only Potentate, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see, to whom be honor and eternal power. Amen. Charge the rich in this present age not to be high-minded, nor to hope in the uncertainty of riches, but in the living God, who gives us richly all things for enjoyment, to do good, to be rich in good works, to be generous, willing to share, laying up treasure for themselves. This again he says, teaching them not to betray the preaching through fear. A good foundation for the future, that they may lay hold on eternal life. O Timothy, guard the deposit, avoiding the profane empty babblings and oppositions of falsely named knowledge, which some professing have missed the mark concerning the faith. Grace be with you. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"Οὐδὲν ἄστατον, ἀλλὰ πάντα βέβαια, ἀκίνητα, πάγια, μόνιμα. Πρὸς Τιμόθεον αʹ, ἐγράφη ἀπὸ Λαοδικείας, ἥτις ἐστὶ μητρόπολις Φρυγίας τῆς Πακατιανῆς Στίχων σιʹ. ΕΙΣ ΕΠΙΣΤΟΛΗΝ Βʹ ΠΡΟΣ ΤΙΜΟΘΕΟΝ.\n\nΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nΠαῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος Θεοῦ, κατ' ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ, Τιμοθέῳ τῷ τέκνῳ, χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ\n\nΠατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν. Χάριν ἔχω τῷ Θεῷ, ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσί μου νυκτὸς καὶ ἡμέρας, ἐπιποθῶν σε ἰδεῖν, μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ, ὑπόμνησιν λαμβάνων τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησε πρῶτον ἐν τῇ μάμμῃ σου Λωΐδι, καὶ τῇ μητρί σου Εὐνίκῃ· πέπεισμαι δὲ ὅτι καὶ ἐν σοί. Δι' ἣν αἰτίαν ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ Θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου. Οὐ γὰρ ἔδωκεν ἡμῖν ὁ Θεὸς πνεῦμα δειλίας, ἀλλὰ δυνάμεως, καὶ ἀγάπης, καὶ σωφρονισμοῦ. Γράψας αὐτῷ, ὡς ἀφίξεται πρὸς αὐτὸν, ἐνεποδίσθη δεθεὶς εἰς Ῥώμην· διὸ καὶ δευτέρας αὐτῷ ἐδέησεν ἐπιστολῆς. Πρῶτον ἐγκώμιον τοῦ μαθητοῦ, ὅτι ἄνωθεν ἀπὸ οἰκίας ἐστὶ τῷ Χριστῷ δουλευούσης. Μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν, μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συγκακοπάθησον τῷ Εὐαγγελίῳ, κατὰ δύναμιν Θεοῦ τοῦ σώσαντος ἡμᾶς, καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν, ἀλλὰ καὶ κατ' ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων. Κἂν αὐτὸς ταῦτα πάθῃς, φησὶ, μὴ αἰσχυνθῇς.","english":"Nothing is unstable, but all things are firm, immovable, fixed, abiding. To Timothy 1, written from Laodicea, which is the metropolis of Pacatian Phrygia. 216 lines. To the Second Epistle to Timothy.\n\nChapter One.\n\nPaul, an apostle of Christ Jesus by the will of God, according to the promise of life that is in Christ Jesus, to Timothy, my child: grace, mercy, peace from God\n\nthe Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with a pure conscience, as I have unceasing remembrance of you in my prayers night and day, longing to see you, remembering your tears, so that I may be filled with joy, taking remembrance of the unfeigned faith that is in you, which dwelt first in your grandmother Lois and in your mother Eunice; and I am persuaded that it is also in you. For this reason I remind you to rekindle the gift of God that is in you through the laying on of my hands. For God has not given us a spirit of cowardice, but of power and love and sound mind. Having written to him that he would come to him, he was hindered, being bound in Rome; therefore a second letter to him was also needed. The first commendation of the disciple, that from above he is from a house that serves Christ. Therefore do not be ashamed of the testimony of our Lord, nor of me his prisoner, but suffer hardship together for the Gospel, according to the power of God who saved us and called us with a holy calling, not according to our works, but also according to his own purpose and grace, which was given to us in Christ Jesus before eternal times. And even if you yourself suffer these things, he says, do not be ashamed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"Φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καταργήσαντος μὲν τὸν θάνατον, φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ Εὐαγγελίου, εἰς ὃ ἐτέθην ἐγὼ κήρυξ, καὶ ἀπόστολος, καὶ διδάσκαλος ἐθνῶν. Δι' ἣν αἰτίαν καὶ ταῦτα πάσχω, ἀλλ' οὐκ ἐπαισχύνομαι. Οἶδα γὰρ ᾧ πεπίστευκα, καὶ πέπεισμαι ὅτι δυνατός ἐστι τὴν παραθήκην φυλάξαι εἰς ἐκείνην τὴν ἡμέραν. Ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων, ὧν παρ' ἐμοῦ ἤκουσας ἐν πίστει, καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ. Τὴν καλὴν παραθήκην φύλαξον διὰ Πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν. Οἶδα τοῦτο, ἀπεστράφησάν με πάντες οἱ ἐν τῇ Ἀσίᾳ, ὧν ἐστι Φύγελος καὶ Ἑρμογένης. Δῴη ἔλεος ὁ Κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν, καὶ τὴν ἅλυσίν μου οὐκ ἐπῃσχύνθη, ἀλλὰ γενόμενος ἐν Ῥώμῃ, σπουδαιότερον ἐζήτησέ με, καὶ εὗρεν. Δῴη αὐτῷ ὁ Κύριος εὑρεῖν ἔλεον παρὰ Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ· καὶ ὅσα ἐν Ἐφέσῳ διηκόνησε, βέλτιον σὺ γινώσκεις.\n\nΚΕΦΑΛ. Βʹ.","english":"But now has been made manifest through the appearing of our Lord Jesus Christ, who has abolished death and has brought to light life and incorruption through the Gospel, for which I was appointed a herald and apostle and teacher of the nations. For this cause I also suffer these things, but I am not ashamed. For I know whom I have believed, and I am persuaded that he is able to guard my deposit until that day. Hold to the pattern of sound words which you heard from me, in faith and love which are in Christ Jesus. Guard the good deposit through the Holy Spirit who dwells in us. I know this, that all those in Asia have turned away from me, among whom are Phygelus and Hermogenes. May the Lord grant mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chain, but when he was in Rome, he sought me out more diligently and found me. May the Lord grant him to find mercy from the Lord on that day; and how much he ministered in Ephesus, you know better.\n\nChapter 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, καὶ ἃ ἤκουσας παρ' ἐμοῦ διὰ πολλῶν μαρτύρων ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται, καὶ ἑτέρους διδάξαι. Σὺ οὖν κακοπάθησον ὡς καλὸς στρατιώτης Ἰησοῦ Χριστοῦ. Οὐδεὶς στρατευόμενος, ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. Ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται, ἐὰν μὴ νομίμως ἀθλήσῃ. Τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν. Νόει ἃ λέγω· δώσει γάρ σοι ὁ Κύριος σύνεσιν ἐν πᾶσι. Μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαβὶδ κατὰ τὸ εὐαγγέλιόν μου, ἐν ᾧ κακοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος· ἀλλ' ὁ λόγος τοῦ Θεοῦ οὐ δέδεται. Διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτοὺς, ἵνα καὶ αὐτοὶ σωτηρίας τύχωσι τῆς ἐν Χριστῷ Ἰησοῦ, μετὰ δόξης αἰωνίου. Πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν· εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν. Εἰ ἀρνούμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς. Εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει· ἀρνήσασθαι ἑαυτὸν οὐ δύναται. Ταῦτα ὑπομίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ Κυρίου, μὴ λογομαχεῖν, ὡς οὐδὲν χρήσιμον ἐπὶ καταστροφῇ τῶν ἀκουόντων. Σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Χριστῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. Τὰς δὲ βεβήλους κενοφωνίας περιίστασο· ἐπὶ πλέον γὰρ προκόψουσιν ἀσεβείας, καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστιν Ὑμεναῖος καὶ Φιλητὸς, οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσι τήν τινων πίστιν.","english":"You therefore, my child, be strengthened in the grace that is in Christ Jesus, and the things you heard from me through many witnesses, entrust these to faithful people, who will be able also to teach others. You therefore endure hardship as a good soldier of Jesus Christ. No one serving as a soldier entangles himself in the affairs of this life, so that he may please the one who enlisted him. And if anyone also competes as an athlete, he is not crowned unless he competes lawfully. The laboring farmer must first partake of the fruits. Understand what I say; for the Lord will give you understanding in all things. Remember Jesus Christ, raised from the dead, from the seed of David according to my Gospel, in which I suffer hardship even to chains as a criminal; but the word of God is not bound. For this reason I endure all things for the sake of the elect, so that they also may obtain the salvation that is in Christ Jesus, with eternal glory. The saying is faithful: for if we died with him, we shall also live with him; if we endure, we shall also reign with him. If we deny him, he also will deny us. If we are faithless, he remains faithful; he cannot deny himself. Remind them of these things, solemnly charging them before the Lord not to engage in word-battles, which is useful for nothing, to the ruin of those who hear. Be diligent to present yourself approved to Christ, a worker not ashamed, rightly cutting the word of truth. But avoid the profane empty babblings; for they will advance further in impiety, and their word will have a spreading like gangrene; among whom are Hymenaeus and Philetus, who have missed the mark concerning the truth, saying that the resurrection has already happened, and they overturn the faith of some.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"Ὁ μέντοι στερεὸς θεμέλιος τοῦ Θεοῦ ἕστηκεν, ἔχων τὴν σφραγίδα\n\nταύτην. Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ, καὶ ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα Κυρίου. Ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστι μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ, ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα· καὶ ἃ μὲν εἰς τιμὴν, ἃ δὲ εἰς ἀτιμίαν. Ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμὴν, ἡγιασμένον καὶ εὔχρηστον τῷ Δεσπότῃ εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. Τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε· δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν Κύριον ἐκ καθαρᾶς καρδίας. Τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας. Δοῦλον δὲ Κυρίου οὐ δεῖ μάχεσθαι, ἀλλ' ἤπιον εἶναι πρὸς πάντας, διδακτικὸν, ἀνεξίκακον, ἐν πραότητι παιδεύοντα τοὺς ἀντιδιατιθεμένους· μήποτε δῷ αὐτοῖς ὁ Θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας, καὶ ἀνανήψωσιν ἐκ τῆς διαβόλου παγίδος, ἐζωγρημένοι ὑπ' αὐτοῦ εἰς τὸ ἐκείνου θέλημα. ΚΕΦΑΛ. Γʹ.","english":"Nevertheless, the solid foundation of God stands firm, having this seal: The Lord knows those who are his, and let everyone who names the name of the Lord depart from iniquity. In a great house there are not only vessels of gold and silver, but also of wood and clay; some for honor, and some for dishonor. If anyone therefore purifies himself from these, he will be a vessel for honor, sanctified and useful to the Master, prepared for every good work. Flee youthful desires, and pursue righteousness, faith, love, and peace with those who call upon the Lord from a pure heart. But avoid foolish and uninstructed inquiries, knowing that they breed quarrels. A servant of the Lord must not quarrel, but be gentle toward all, able to teach, patient under wrong, instructing those who oppose him with meekness, lest at some time God grant them repentance unto the knowledge of the truth, and they come to their senses out of the snare of the devil, having been taken captive by him to do his will. Chapter 3.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"Τοῦτο δὲ γινώσκετε ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. Ἔσονται γὰρ οἱ ἄνθρωποι, φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον, ἢ φιλόθεοι· ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι. Καὶ τούτους ἀποτρέπου· ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας, καὶ αἰχμαλωτεύοντες γυναικάρια, σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, πάντοτε μανθάνοντα, καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. Ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωϋσῇ, οὕτω καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν, ἀλλ' οὐ προκόψουσιν ἐπὶ πλεῖον. Ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο. Σὺ δὲ παρηκολούθηκάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ, τοῖς διωγμοῖς, τοῖς παθήμασιν, οἷά μοι ἐγένετο ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις, οἵους διωγμοὺς ὑπήνεγκα. Ἃ διὰ Θέκλαν πέπονθε, λέγει. Καὶ ἐκ πάντων με ἐῤῥύσατο ὁ Κύριος. Καὶ πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῇν ἐν Χριστῷ Ἰησοῦ, διωχθήσονται. Τούτων ὡς νεαρῶν ὄντων ἐμνήσθη· τὰ δὲ ἄλλα ἀφῆκεν, ὡς γνώριμα ὄντα τῷ ἀνδρί. Πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι. Σὺ δὲ μένε ἐν οἷς ἔμαθες, καὶ ἐπιστώθης· εἰδὼς παρὰ τίνος ἔμαθες, καὶ ὅτι ἀπὸ βρέφους.","english":"But know this, that in the last days perilous times will come. For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, fierce, despisers of good, traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And turn away from these; for of these are those who creep into houses and take captive silly women laden with sins, led away by various desires, always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so these also resist the truth, men of corrupt mind, disqualified concerning the faith, but they will not progress further. For their folly will be evident to all, as theirs also was. But you have followed my teaching, my conduct, my purpose, my faith, my patience, my love, my endurance, my persecutions, my sufferings, such as happened to me in Antioch, in Iconium, in Lystra; what persecutions I endured. He says, what she suffered through Thecla. And out of them all the Lord delivered me. Yes, and all who desire to live godly in Christ Jesus will be persecuted. He mentioned these as being recent; but the rest he left out, as being known to the man. But evil men and impostors will progress to the worse, deceiving and being deceived. But you remain in the things you have learned and been assured of, knowing from whom you learned them, and that from childhood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"Τὰς θλίψεις ἐνταῦθά φησι, καὶ τὰς ὀδύνας τῆς στενῆς καὶ τεθλιμμένης ὁδοῦ τῆς ἀρετῆς. Τὰ ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ. Τὸν νόμον καὶ τοὺς προφήτας λέγει, οἵτινες αὐτὸν ἐδύναντο εἰς τὴν σοφίαν ἀναγαγεῖν, τουτέστι Χριστόν. Εἰς τοῦτον γὰρ ἐπληροῦτο, καὶ ὁ νόμος, καὶ οἱ προφῆται. Ὅτι δὲ ᾔδει τὴν Γραφὴν, δῆλον ἐκ τοῦ ἱστορῆσαι τὸν Λουκᾶν περὶ αὐτοῦ. Ὅτι μητρὸς ἦν Ἰουδαίας πιστῆς, τουτέστιν ἐξ Ἰουδαίων πιστευσάσης εἰς Χριστόν. Πᾶσα Γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἔλεγχον, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ· ἵνα ἄρτιος ᾗ ὁ τοῦ Θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος. ΚΕΦΑΛ. Δʹ.\n\nΔιαμαρτύρομαι οὖν ἐγὼ ἐνώπιον τοῦ Θεοῦ, καὶ τοῦ Κυρίου Ἰησοῦ Χριστοῦ, τοῦ μέλλοντος κρίνειν. Πολλὴν παράκλησιν ποιησάμενος καὶ παραμυθίαν ἀπὸ πάντων, ἐπάγει καὶ τὴν ἀπὸ τῶν Γραφῶν τελειοτέραν οὖσαν. Εἰκότως δὲ τοσαύτην ἐπάγει, ἐπειδὴ λυπηρὸν ἔμελλεν ἐρεῖν τῷ μαθητῇ, τὸν ἑαυτοῦ θάνατον. Ἐκείνην φησὶ τὴν Γραφὴν, περὶ ἧς εἶπεν, ὅτι Ἀπὸ βρέφους ἱερὰ Γράμματα οἶδας. Ζῶντας καὶ νεκροὺς, κατὰ τὴν ἐπιφάνειαν αὐτοῦ, καὶ τὴν βασιλείαν αὐτοῦ· κήρυξον τὸν λόγον,","english":"He calls afflictions here the pains of the narrow and constricted way of virtue. You know the sacred writings, which are able to make you wise unto salvation through faith in Christ Jesus. He means the law and the prophets, which were able to lead him to wisdom, that is, to Christ. For in him both the law and the prophets were fulfilled. And that he knew the Scripture is clear from Luke's account concerning him, that his mother was a believing Jewish woman, that is, one from the Jews who had believed in Christ. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, equipped for every good work. Chapter 4.\n\nI charge you therefore before God and the Lord Jesus Christ, who is to judge. Having made much exhortation and consolation from all sources, he adds also that from the Scriptures, which is more perfect. And with good reason he adds so great a charge, since he was about to say something painful to the disciple, namely his own death. He means that Scripture of which he said, From infancy you have known the sacred writings. The living and the dead, at his appearing and his kingdom: preach the word,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"ἐπίστηθι Ἁμαρτωλοὺς καὶ δικαίους λέγει· ἢ ὅτι πολλοὶ καταλειφθήσονται ζῶντες. Εὐκαίρως, ἀκαίρως· ἔλεγξον, ἐπιτίμησον, παρακάλεσον ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. Ἔσται γὰρ καιρὸς, ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἐπιθυμίας τὰς ἰδίας ἑαυτοῖς ἐπισωρεύσουσι διδασκάλους, Τουτέστιν, Μὴ ἔχε κεχωρισμένον καιρόν· ἀεί σοι ἔστω καιρὸς, Μὴ ἐν εἰρήνῃ, μηδὲ ἐν εὐθυμίᾳ ὢν, μηδὲ ἐν Ἐκκλησίᾳ καθήμενος μόνον διδάξῃς, ἐν δὲ τοῖς κινδύνοις περισταλῇς, ἀλλὰ κἂν ἐν δεσμωτηρίῳ ᾖς, κἂν ἅλυσιν περικείμενος, μὴ παύσῃ τοῦ κηρύγματος. Κνηθόμενοι τὴν ἀκοὴν, καὶ ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. Σὺ δὲ νῆφε ἐν πᾶσι, κακοπάθησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον. Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκεν. Τουτέστι, τερπόμενοι τὴν ἀκοήν. Τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα. Λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ Κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ ὁ δίκαιος κριτής. Οὐ μόνον δὲ ἐμοὶ, ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ. Σπούδασον ἐλθεῖν πρός με ταχέως. Δημᾶς γάρ με ἐγκατέλιπεν, Τὴν ἀθυμίαν παραμυθήσασθαι βούλεται τοῦ μαθητοῦ, θαῤῥεῖν κελεύων, ὡς ἐπὶ στέφανον ἀπιόντος αὐτοῦ, ὡς πάντα τετελεκότος, Χαίρειν, φησὶ, δεῖ, οὐκ ἀλγεῖν. Ἀγαπήσας τὸν νῦν αἰῶνα, καὶ ἐπορεύθη εἰς Θεσσαλονίκην. Τουτέστιν, τὴν ἄνεσιν, καὶ τὴν τρυφήν. Κρίσκης εἰς Γαλατίαν, Τίτος εἰς Δαλματίαν· Λουκᾶς ἐστι μόνος μετ' ἐμοῦ.","english":"Be steadfast. He calls them sinners and righteous; or because many will be left alive. In season, out of season: reprove, rebuke, exhort with all longsuffering and teaching. For the time will come when they will not endure sound teaching, but according to their own desires they will heap up for themselves teachers. That is: Do not keep a separate time; let every time be yours. Do not, when you are in peace, nor in cheerfulness, nor sitting only in the Church, teach, but when in dangers be restrained—no, even if you are in prison, even if bound with chains, do not cease from preaching. Itching the ear, and from the truth they will turn away their ear, and will be turned aside to myths. But be sober in all things, endure affliction, do the work of an evangelist, fulfill your ministry. For I am already being poured out, and the time of my departure is at hand. That is: delighting the ear. I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me in that day. And not to me only, but also to all who have loved his appearing. Be diligent to come to me quickly. For Demas has forsaken me. He wishes to comfort the disciple's despondency, bidding him be of good courage, as though he were departing for a crown, as having completed all things. We ought, he says, to rejoice, not to grieve. Having loved the present age, and he went to Thessalonica. That is: ease and luxury. Crescens to Galatia, Titus to Dalmatia; Luke alone is with me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"Μάρκον ἀναλαβὼν, ἄγαγε μετὰ σαυτοῦ· ἔστι γάρ μοι εὔχρηστος εἰς διακονίαν. Τυχικὸν δὲ ἀπέστειλα εἰς Ἔφεσον. Τούτους οὐ μέμφεται· διὰ τὸ κήρυγμα γὰρ ἦσαν ἀπεσταλμένοι. Τὸν δὲ φελόνην, ὃν ἀπέλιπον ἐν Τρωάδι παρὰ Κάρπῳ, ἐρχόμενος φέρε, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας. Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο. Ἀποδῴη αὐτῷ ὁ Κύριος κατὰ τὰ ἔργα αὐτοῦ· ὃν καὶ σὺ φυλάσσου. Λίαν γὰρ ἀνθέστηκε τοῖς ἡμετέροις λόγοις. Γλωσσόκομον ἔνθα εἶχεν τὰς βίβλους καὶ τὰ χαρτία. Διδάσκει ἡμᾶς ὡς ἄχρι ἐσχάτης ἀναπνοῆς, κἂν ἐν δεσμοῖς ὦμεν, τῶν θείων λογίων οὐκ ἀμελεῖν δεῖ. Ἰουδαϊκὸν ἱλαστήριον τοῦ νόμου λέγει. Ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι συμπαρεγένετο, ἀλλὰ πάντες με ἐγκατέλιπον· μὴ αὐτοῖς λογισθείη. Ὁ δὲ Κύριός μοι παρέστη, καὶ ἐνεδυνάμωσέ με. Παρέστη γὰρ ἅπαξ τῷ Νέρωνι, καὶ διέφυγεν. Ἵνα δι' ἐμοῦ τὸ κήρυγμα πληροφορηθῇ, καὶ ἀκούσῃ πάντα τὰ ἔθνη· καὶ ἐῤῥύσθην ἐκ στόματος λέοντος. Ἵνα πᾶσι κατάδηλος γένηται ἡ τοῦ κηρύγματος ἐπιφάνεια. Οὐχ ὡς ἄξιον δὲ ἑαυτόν φησιν, ἀλλὰ διὰ τὸ κήρυγμα, ὡς ἄν τις πορφυρίδα καὶ διάδημα βαστάζων, δι' αὐτὰ ἐσώζετο. Λέοντα, τὸν Νέρωνα λέγει. Καὶ ῥυσεταί με Κύριος ἀπὸ παντὸς ἔργου πονηροῦ, καὶ σώσει εἰς τὴν βασιλείαν αὑτοῦ τὴν ἐπουράνιον· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν, καὶ τὸνὈνησιφόρου οἶκον. Ἔραστος ἔμεινεν ἐν Κορίνθῳ, Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα. Σπούδασον πρὸ χειμῶνος ἐλθεῖν. Ἀσπάζεταί σε Εὔβουλος καὶ Πούδης. Τότε μὲν γὰρ, φησὶ, τῶν κινδύνων ἐξήρπασεν.","english":"Taking Mark, bring him with you, for he is useful to me for ministry. But Tychicus I have sent to Ephesus. These he does not blame, for they had been sent for the preaching. But the cloak which I left at Troas with Carpus, bring when you come, and the books, especially the parchments. Alexander the coppersmith showed me many evils. May the Lord repay him according to his works; whom you also guard against. For he has greatly opposed our words. A chest where he kept the books and the papers. He teaches us that until our last breath, even if we are in chains, we must not neglect the divine oracles. He calls it a Jewish propitiation of the law. At my first defense no one came to my support, but all abandoned me; may it not be counted against them. But the Lord stood by me and strengthened me. For he stood once before Nero and escaped. That through me the preaching might be fully accomplished, and that all the nations might hear; and I was delivered out of the mouth of the lion. That the manifestation of the preaching might become clear to all. He says this not as though he were worthy, but because of the preaching, as if someone carrying a purple robe and a diadem were saved on account of them. The lion, he means Nero. And the Lord will rescue me from every evil work, and will save me into his heavenly kingdom; to whom be glory for ever and ever. Amen. Greet Prisca and Aquila, and the household of Onesiphorus. Erastus remained in Corinth, but Trophimus I left in Miletus sick. Do your best to come before winter. Eubulus and Pudens greet you. For then, he says, he snatched them out of the dangers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"Ἐπειδὴ δὲ τὸ ἱκανὸν τῷ Εὐαγγελίῳ γέγονε, ῥύσεταί με ἀπὸ παντὸς ἁμαρτήματος· τουτέστι, μὴ ἀφήσει καταγνωσθέντα ἀπελθεῖν. Καὶ Λῖνος, καὶ Κλαυδία, καὶ οἱ ἀδελφοὶ πάντες. Τὸν Λῖνόν φασι διαδέξασθαι τὸν μακάριον Πέτρον ἐν τῇ Ῥώμῃ. Ὁ Κύριος Ἰησοῦς Χριστὸς μετὰ τοῦ πνεύματός σου. Ἡ χάρις μεθ' ὑμῶν. Ἀμήν. Ὅμοιον ὡς εἰ λέγοι· Μὴ ἄλγει ὅτι ἀφίσταμαι. Ὁ Κύριος μετὰ σοῦ ἐστι· καὶ οὐκ εἶπε, Μετὰ σοῦ, ἀλλὰ, Μετὰ τοῦ πνεύματός σου, ἵνα ᾖ διπλῆ ἡ βοήθεια, τῆς χάριτος τοῦ πνεύματος, καὶ τοῦ βοηθοῦντος αὐτῷ. Πρὸς Τιμόθεον βʹ ἐγράφη ἀπὸ Ῥώμης. Στίχοι ρπʹ. Ἀπὸ Ῥώμης γράφει τὴν Ἐπιστολὴν ἐν δεσμοῖς ἐχόμενος, ὁμοῦ σημαίνων τήν τε προτέραν αὐτῷ γενομένην ἀπολογίαν, καὶ τὴν παρὰ πόδας τελείωσιν. Ἐγὼ γὰρ, φησὶν, ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν.\n\nΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΤΙΤΟΝ.\n\nΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nΠαῦλος δοῦλος Θεοῦ, ἀπόστολος δὲ Ἰησοῦ Χριστοῦ κατὰ πίστιν ἐκλεκτῶν Θεοῦ, καὶ ἐπίγνωσιν ἀληθείας τῆς κατ' εὐσέβειαν ἐπ' ἐλπίδι ζωῆς αἰωνίου ἣν ἐπηγγείλατο ὁ ἀψευδὴς Θεὸς πρὸ χρόνων αἰωνίων, ἐφανέρωσεν δὲ καιροῖς ἰδίοις τὸν Λόγον αὐτοῦ ἐν κηρύγματι, ὃ ἐπιστεύθην ἐγὼ κατ' ἐπιταγὴν τοῦ Σωτῆρος ἡμῶν Θεοῦ, Τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν· χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καὶ καταθήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγὼ διεταξάμην. Εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνὴρ, τέκνα ἔχων πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας, ἢ ἀνυπότακτα. Ἐπισκόπους.","english":"Since the Gospel has been fulfilled, it will rescue me from every sin; that is, it will not allow me to depart condemned. And Linus, and Claudia, and all the brethren. They say that Linus succeeded the blessed Peter in Rome. The Lord Jesus Christ be with your spirit. Grace be with you. Amen. It is as if he were saying: Do not grieve that I am departing. The Lord is with you; and he did not say, With you, but, With your spirit, so that the help might be twofold—the grace of the spirit, and that of him who helps him. To Timothy 2 was written from Rome. 180 lines. He writes the Epistle from Rome while held in chains, at the same time indicating both the defense that had already taken place for him and his consummation close at hand. For I, he says, am already being poured out, and the time of my departure has come.\n\nTO THE EPISTLE TO TITUS.\n\nCHAPTER ONE.\n\nPaul, a servant of God, and an apostle of Jesus Christ according to the faith of God's elect, and the knowledge of the truth which is according to godliness, in hope of eternal life which the truthful God promised before eternal times, and manifested in his own seasons his Word in preaching, with which I was entrusted according to the command of God our Savior, to Titus, a genuine child according to the common faith: grace, mercy, peace from God the Father and the Lord Jesus Christ our Savior. For this cause I left you in Crete, that you might set right the things that are lacking, and appoint elders in every city, as I commanded you. If anyone is blameless, the husband of one wife, having faithful children, not under accusation of profligacy, or unruly. Bishops.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"Δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς Θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῇ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδαχῇ τῇ ὑγιαινούσῃ, καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. Εἰσὶ γὰρ πολλοὶ καὶ ἀνυπότακτοι, ματαιολόγοι, φρεναπάται, μάλιστα οἱ ἐκ περιτομῆς, οὓς δεῖ ἐπιστομίζειν· οἵτινες ὅλους οἴκους ἀνατρέπουσιν, διδάσκοντες ἃ μὴ δεῖ, αἰσχροκέρδους χάριν. Εἶπέ τις ἐξ αὐτῶν ἴδιος αὐτῶν Οὐ τὸν νηστευτὴν ἐνταῦθα λέγει, ἀλλὰ τὸν πάθους κρατοῦντα παντός. Προφήτης· Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί. Ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. Δι' ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, ἵνα ὑγιαίνωσιν ἐν τῇ πίστει, μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις, καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν. Πάντα μὲν καθαρὰ τοῖς Προφήτην, ἐνταῦθα τὸν ποιητὴν λέγει, τὸν Καλλίμαχον. Διὰ τί δὲ τῇ μαρτυρίᾳ αὐτοῦ; ὅτι μάλιστα τούτοις ἐντρέπομεν αὐτοὺς, ὅταν ἐκ τῶν αὐτῶν ἐνέγκωμεν τὰς κατηγορίας. Καθαροῖς· τοῖς δὲ μεμιασμένοις καὶ ἀπίστοις οὐδὲν καθαρὸν, ἀλλὰ μεμίανται αὐτῶν, καὶ ὁ νοῦς, καὶ ἡ συνείδησις· Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται. Βδελυκτοὶ ὄντες, καὶ ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι.","english":"For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, not a striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he has been taught, that he may be able both to exhort in sound doctrine, and to convince the gainsayers. For there are many unruly and vain talkers and deceivers, especially those of the circumcision, whose mouths must be stopped; who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. One of themselves, even a prophet of their own, said: He does not here mean the faster, but the one who masters every passion. The prophet: Cretans are always liars, evil beasts, slow bellies. This witness is true. For which cause rebuke them sharply, that they may be sound in the faith, not giving heed to Jewish fables and commandments of men who turn away from the truth. All things indeed are pure to the prophet — here he means the poet, Callimachus. But why does he use his testimony? Because we especially put them to shame when we bring accusations from their own writings. To the pure: but to the defiled and unbelieving nothing is pure, but both their mind and conscience are defiled. They profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"ΚΕΦΑΛ. Βʹ.\n\nΣὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. Πρεσβύτας νηφαλέους εἶναι, σεμνοὺς, σώφρονας τῇ πίστει, τῇ ἀγάπῃ, ὑπομονῇ. Πρεσβύτιδας ὡσαύτως, ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους, μὴ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, ἵνα σωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, σώφρονας, ἁγνὰς, οἰκουροὺς, ἀγαθὰς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν. Οὐ παρὰ τὴν οἰκείαν φύσιν, ἀλλὰ παρὰ τὴν προαίρεσιν τῶν μεταλαμβανόντων. Ἵνα μὴ ὁ λόγος τοῦ Θεοῦ βλασφημῆται. Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν. Περὶ πάντας ἑαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ, ἀφθορίαν, σεμνότητα, λόγον ὑγιῆ, ἀκατάγνωστον· ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ, μηδὲν ἔχων περὶ ἡμῶν λέγειν φαῦλον. Δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν, εὐαρέστους εἶναι, μὴ ἀντιλέγοντας, μηδὲ νοσφιζομένους, ἀλλὰ πίστιν πᾶσαν ἐπιδεικνυμένους ἀγαθὴν, ἵνα τὴν διδασκαλίαν τοῦ Σωτῆρος ἡμῶν Θεοῦ κοσμῶσιν ἐν πᾶσιν. Ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις, παιδεύουσα ἡμᾶς, ἵνα ἀρνησάμενοι τὴν ἀσέβειαν, καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως, καὶ","english":"CHAPTER 2.\n\nBut speak thou the things which become sound doctrine. That aged men be sober, grave, temperate in faith, in love, in patience. Aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not enslaved to much wine, teachers of good things, that they may teach the young women to be lovers of their husbands, lovers of their children, temperate, chaste, keepers at home, good, obedient to their own husbands. Not contrary to their own nature, but contrary to the disposition of those who partake. That the word of God be not blasphemed. Exhort the younger men likewise to be temperate. In all things shewing thyself a pattern of good works, in doctrine, uncorruptness, gravity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having nothing evil to say of us. That servants be subject to their own masters in all things, to be well-pleasing, not gainsaying, not purloining, but shewing all good fidelity, that they may adorn the doctrine of God our Saviour in all things. For the grace of God that bringeth salvation hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, and righteously, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχομένους τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Εἰ γὰρ συμβαίνει γυναῖκα πιστὴν ἀπίστῳ συνοικοῦσαν, μὴ εἶναι ἐνάρετον, ἡ βλασφημία ἐπὶ τὸν Θεὸν διαβαίνειν εἴωθεν. Ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ὑμᾶς ἀπὸ πάσης ἀνομίας, καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων. Ταῦτα λάλει, καὶ παρακάλει, καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς. Μηδείς σου περιφρονείτω.\n\nΚΕΦΑΛ. Γʹ.\n\nὙπομίμνησκε αὐτοὺς ἀρχαῖς, καὶ ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραότητα πρὸς πάντας ἀνθρώπους. Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ, καὶ φθόνῳ διάγοντες, στυγητοὶ, μισοῦντες ἀλλήλους. Ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν Θεοῦ, οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ ἑαυτοῦ ἔλεος ἔσωσεν ἡμᾶς, διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινώσεως Πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ' ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν, ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι, κληρονόμοι γενώμεθα κατ' ἐλπίδα ζωῆς αἰωνίου. Πιστὸς ὁ λόγος· καὶ περὶ τούτων βούλομαί σε βεβαιοῦσθαι, ἵνα φροντίζωσι καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες Θεῷ. Ταῦτά ἐστι καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις. Μωρὰς δὲ ζητήσεις καὶ γενεαλογίας, καὶ ἔρεις, καὶ μάχας νομικὰς περιίστασο. Εἰσὶ γὰρ ἀνωφελεῖς καὶ μάταιοι.","english":"that we might live soberly and righteously and godly in this present world, awaiting the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ. For if it happens that a believing woman living with an unbelieving husband is not virtuous, the blasphemy is accustomed to pass over to God. Who gave himself for us, that he might redeem you from all lawlessness, and purify for himself a people for his own possession, zealous for good works. These things speak, and exhort, and reprove with all authority. Let no one despise you.\n\nCHAPTER 3.\n\nRemind them to be subject to principalities and authorities, to obey, to be ready for every good work, to blaspheme no one, to be peaceable, gentle, showing all meekness toward all men. For we ourselves were once foolish, disobedient, deceived, serving desires and various pleasures, living in malice and envy, hateful, hating one another. But when the kindness and love of mankind of our Savior God appeared, not by works of righteousness which we ourselves did, but according to his own mercy he saved us, through the washing of regeneration and renewal of the Holy Spirit, whom he poured out upon us richly through Jesus Christ our Savior, that being justified by his grace, we might become heirs according to the hope of eternal life. Faithful is the saying, and concerning these things I want you to be confirmed, that those who have believed God may take care to preside over good works. These things are good and profitable to men. But foolish questionings and genealogies, and strifes, and legal fights, avoid. For they are unprofitable and vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"Αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος, καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος. Ὅταν πέμψω Ἀρτεμᾶν πρὸς σὲ, ἢ Τυχικὸν, σπούδασον ἐλθεῖν πρός με εἰς Νικόπολιν. Ἐκεῖ γὰρ κέκρικα παραχειμάσαι. Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλὼ σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ. Μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρποι. Ἀσπάζονταί σε οἱ μετ' ἐμοῦ πάντες. Ἄσπασαι τοὺς φιλοῦντας ἡμᾶς ἐν πίστει. Ἡ χάρις μετὰ πάντων ὑμῶν. Ἀμήν. Πρὸς Τίτον, τῆς Κρητῶν ἐκκλησίας πρῶτον ἐπίσκοπον χειροτονηθέντα, ἐγράφη ἀπὸ Νικοπόλεως τῆς Μακεδονίας. Στίχων ζʹ. ΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΦΙΛΗΜΟΝΑ.\n\nΠαῦλος δέσμιος Ἰησοῦ Χριστοῦ, καὶ Τιμόθεος ὁ ἀδελφὸς, Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν, καὶ Ἀπφίᾳ τῇ ἀγαπητῇ, καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν, καὶ τῇ κατοικούσῃ Ἐκκλησίᾳ, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Οὐκ εὐθέως ἐκ προοιμίων αἰτεῖ τὴν χάριν, ἀλλὰ πρότερον τὸν ἄνδρα θαυμάζει καὶ ἐπαινεῖ ἐπὶ τοῖς κατορθώμασι τὴν ἀγάπην αὐτοῦ, καὶ τὴν πίστιν τὴν πρὸς τὸν Κύριον ἐπαινῶν, ἐξ ἧς καὶ πᾶσι τοῖς ἁγίοις κοινωνικὸς ἦν. Εὐχαριστῶ τῷ Θεῷ πάντοτε, μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, ἀκούων σου τὴν ἀγάπην, καὶ τὴν πίστιν, ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν, καὶ εἰς πάντας τοὺς ἁγίους, ὅπως ἡ διακονία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς Χριστὸν Ἰησοῦν.","english":"Reject a heretical man after a first and second admonition, knowing that such a person has been turned aside and is sinning, being self-condemned. When I send Artemas to you, or Tychicus, make haste to come to me at Nicopolis, for there I have decided to spend the winter. Diligently send Zenas the lawyer and Apollos on their way, so that nothing may be lacking for them. And let our people also learn to devote themselves to good works for necessary needs, so that they may not be unfruitful. All who are with me greet you. Greet those who love us in faith. Grace be with all of you. Amen. To Titus, who was ordained the first bishop of the church of the Cretans, it was written from Nicopolis of Macedonia. Seven stichoi. To the Epistle to Philemon.\n\nPaul, a prisoner of Jesus Christ, and Timothy the brother, to Philemon the beloved and our fellow worker, and to Apphia the beloved, and to Archippus our fellow soldier, and to the church that meets in their house, grace to you and peace from God the Father and our Lord Jesus Christ. He does not immediately from the opening ask for the grace, but first marvels at the man and praises his love for his accomplishments, and praising the faith that he has toward the Lord, from which he was also sharing with all the saints. I thank God always, making mention of you in my prayers, hearing of your love and the faith that you have toward the Lord Jesus and toward all the saints, so that the fellowship of your faith may become effective in the knowledge of every good thing that is in us toward Christ Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"Χάριν γὰρ ἔχομεν πολλὴν καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ. Διὸ πολλὴν ἐν Χριστῷ παῤῥησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον διὰ τὴν ἀγάπην, μᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης, νυνὶ δὲ καὶ δέσμιος Ἰησοῦ Χριστοῦ. Παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς μου, Ὀνήσιμον τόν ποτέ σοι ἄχρηστον, νυνὶ δὲ σοὶ καὶ ἐμοὶ εὔχρηστον, ὃν ἀνέπεμψα. Σὺ δὲ αὐτὸν, τουτέστι τὰ ἐμὰ σπλάγχνα, προσλαβοῦ, ὃν ἐγὼ ἐβουλόμην πρὸς\n\nἐμαυτὸν κατέχειν, ἵνα ὑπὲρ σοῦ διακονῇ μοι ἐν τοῖς δεσμοῖς τοῦ Εὐαγγελίου. Χωρὶς δὲ τῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατ' ἀνάγκην τὸ ἀγαθόν σου ᾖ, ἀλλὰ κατὰ ἑκούσιον. Τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχῃς, οὐκέτι ὡς δοῦλον, ἀλλ' ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητὸν, μάλιστα ἐμοὶ, πόσῳ δὲ μᾶλλον σοὶ, καὶ ἐν σαρκὶ, καὶ ἐν Κυρίῳ. Εἰ οὖν με ἔχεις κοινωνὸν, προσλαβοῦ αὐτὸν ὡς ἐμέ. Εἰ δέ τι ἠδίκησέ σε, ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγει. Ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρὶ, ἐγὼ ἀποτίσω· ἵνα μὴ λέγω σοι, ὅτι καὶ ἑαυτόν μοι προσοφείλεις. Ναὶ, ἀδελφὲ, ἐγώ σοι ὀναίμην ἐν Κυρίῳ. Ὑπὲρ δούλου μὲν γράφεται ἡ Ἐπιστολὴ, καὶ ταῦτα ἀποδράσαντος, καὶ ἔτι καὶ κλέψαντος, ὠφεληθέντος δὲ διὰ τῆς διδασκαλίας τοῦ Ἀποστόλου. Πολλὰ δὲ καὶ ἐκ ταύτης τὰ χρήσιμα. Ἓν μὲν καὶ πρῶτον, τὸ σπουδαῖον εἶναί τινας πρὸς πάντας. Εἰ γὰρ Παῦλος ὑπὲρ δραπέτου καὶ κλέπτου μετανοοῦντος τοσαύτην ποιεῖται σπουδὴν, πολλῷ μᾶλλον οὔτε ἡμᾶς προσήκει ῥᾳθύμους εἶναι περί τινας τῶν ἀδελφῶν.","english":"For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother. Therefore, though I have much boldness in Christ to command you what is fitting because of love, I rather appeal to you, being such a one as Paul the aged, and now also a prisoner of Jesus Christ. I appeal to you concerning my child, whom I begot in my bonds, Onesimus, who once was useless to you, but now is useful both to you and to me, whom I have sent back. But you, receive him, that is, my very heart, whom I wished to keep with myself, so that he might minister to me on your behalf in the bonds of the Gospel. But without your consent I wished to do nothing, so that your good deed might not be as it were by necessity, but voluntary. For perhaps for this reason he was separated for a time, so that you might receive him forever, no longer as a slave, but more than a slave, a beloved brother, especially to me, and how much more to you, both in the flesh and in the Lord. If therefore you have me as a partner, receive him as myself. But if he has wronged you in anything, or owes anything, charge this to me. I, Paul, have written with my own hand, I will repay it—not to say to you that you also owe me your very self. Yes, brother, may I benefit from you in the Lord. The Epistle is written on behalf of a slave, and one who had run away, and moreover had stolen, but who was benefited through the teaching of the Apostle. And many are the useful things from this letter as well. One, and the first, is that some should be zealous toward all. For if Paul makes such great zeal on behalf of a runaway and thieving slave who repents, how much more does it not befit us to be negligent concerning any of the brethren.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"Δεύτερον, ὅτι τὸ δουλικὸν γένος οὐ δεῖ ἀπογινώσκειν, κἂν εἰς ἐσχάτην ἐλάσῃ κακίαν. Ὁ γὰρ κλέπτης καὶ δραπέτης οὕτω γέγονεν ἐνάρετος. Τρίτον, ὅτι τοὺς δούλους ἀποσπᾷν τῶν δεσπότων οὐ προσήκει. Εἰ γὰρ Παῦλος οὕτω θαῤῥῶν τῷ Φιλήμονι τὸν Ὀνήσιμον οὕτως εὐχάριστον αὐτῷ ὄντα πρὸς διακονίαν οὐκ ἠθέλησε κατασχεῖν παρὰ γνώμην τοῦ Δεσπότου, πολλῷ μᾶλλον ἡμᾶς τοῦτο ποιεῖν οὐ χρή. Εἰ γὰρ θαυμαστός ἐστιν ὁ οἰκέτης, ταύτῃ μάλιστα πρέπει αὐτὸν ἐν τῇ δουλείᾳ μένειν, καὶ τὴν δεσποτείαν ἐπιγινώσκειν, ἵνα εὔχρηστος πᾶσι τοῖς ἐν οἰκίᾳ γένηται. Ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Κυρίῳ. Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ὃ λέγω ποιήσεις. Ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν. Ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν. Ἀσπάζονταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ, Μάρκος, Ἀρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί μου. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πνεύματος ὑμῶν. Ἀμήν. Τουτέστι, τῷ Κυρίῳ δίδοθι τὴν χάριν, οὐκ ἐμοί. Πρὸς Φιλήμονα ἐγράφη ἀπὸ Ῥώμης. Στίχοι μβʹ. Οἱ πάντες στίχοι, εγμηʹ.","english":"Second, that one must not despair of the slave class, even if it has been driven to the utmost wickedness. For the thief and runaway has thus become virtuous. Third, that it is not fitting to tear slaves away from their masters. For if Paul, having such confidence with Philemon, did not wish to keep Onesimus, who was so pleasing to him for service, against the will of his master, much more ought we not to do this. For if the servant is admirable, it is especially fitting that he remain in slavery and acknowledge his master's authority, so that he may become useful to all in the household. Refresh my heart in the Lord. Having confidence in your obedience, I wrote to you, knowing that you will do even more than I say. At the same time, prepare a guest room for me. For I hope that through your prayers I will be granted to you. Epaphras, my fellow prisoner in Christ Jesus, greets you, as do Mark, Aristarchus, Demas, and Luke, my fellow workers. The grace of our Lord Jesus Christ be with your spirit. Amen. That is, give the thanks to the Lord, not to me. It was written to Philemon from Rome. Forty-two lines. The total number of lines: 3,548.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}