{"slug":"khazarzar-theodorus-fragmenta-in-epistulam-i-ad-corinthios","id":"greek:khazarzar:khazarzar-theodorus-fragmenta-in-epistulam-i-ad-corinthios","title":"Fragmenta in epistulam i ad Corinthios","title_source":"Fragmenta in epistulam i ad Corinthios","author":"Theodorus","genre":"letter","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:58:55Z","cost_usd":0.013034},"source":{"registry_id":"greek:khazarzar:khazarzar-theodorus-fragmenta-in-epistulam-i-ad-corinthios","work_id":"khazarzar-theodorus-fragmenta-in-epistulam-i-ad-corinthios","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/Theodorus_PG%2086a/Fragmenta%20in%20epistulam%20i%20ad%20Corinthios.pdf"},"stats":{"passages":26,"english_words":7190,"coptic_letters":0,"source_letters":29226,"commentary_units":146,"commentary_kinds":9,"derived_notes":0,"ambiguities":44,"work_notes":0,"external_links":1,"timeline":5},"summary":{"work":"khazarzar-theodorus-fragmenta-in-epistulam-i-ad-corinthios","abstract":"Theodorus' commentary on 1 Corinthians (Fragmenta in epistulam i ad Corinthios) survives only in Greek fragments. The work interprets Paul's opening as a deliberate double reference to senders and recipients, highlights the term ἐπίκλησιν as a key ecclesiological concept, and introduces the phrase 'second coming of Christ' (δευτέραν παρουσίαν) from broader eschatological tradition. Theodorus also records the tradition that Apollos was the first bishop of Corinth, a detail absent from the New Testament but found in later patristic sources. He defends the cross against charges of folly (μωρία), echoing Paul's apologetic contrast between Christian truth and pagan eloquence. The fragmentary nature and lack of explicit quotation marks make it unclear whether some phrases are paraphrase or authorial comment.","historical_context":"The fragments are attributed to Theodorus, likely a Greek-speaking Christian exegete, but the precise date and place are unknown. The work probably belongs to the late antique or early medieval period (4th–7th centuries), when patristic commentary on Paul's letters flourished. The community is likely a Greek-speaking Christian circle engaged in scriptural exegesis and apologetics. The genre is a commentary or catena on 1 Corinthians, transmitted only in fragmentary form via later manuscripts or florilegia. The text's reference to Apollos as first bishop of Corinth aligns with traditions preserved by Eusebius (Hist. eccl. 3.4) and other patristic sources, suggesting Theodorus drew on earlier ecclesiastical histories. The apologetic defense of the cross against charges of folly reflects ongoing pagan–Christian polemics. The work's survival in a single source (khazarzar) indicates limited transmission, possibly through Byzantine or Syriac channels.","significance":"The fragments offer rare insight into early Christian exegesis of 1 Corinthians, particularly the ecclesiological use of ἐπίκλησιν and the tradition of Apollos as Corinth's first bishop. The work bridges Pauline interpretation and later patristic traditions, showing how eschatological and apologetic themes were woven into commentary. Its fragmentary state underscores the challenges of reconstructing lost patristic literature.","timeline":[{"date":"4th–7th c.","event":"Probable composition of Theodorus' commentary on 1 Corinthians (date uncertain)."},{"date":"c. 325","event":"Eusebius records Apollos as first bishop of Corinth (Hist. eccl. 3.4), a tradition Theodorus echoes."},{"date":"4th–5th c.","event":"Flourishing of Greek patristic commentaries on Pauline epistles (e.g., Chrysostom, Theodore of Mopsuestia)."},{"date":"6th–7th c.","event":"Possible transmission of Theodorus' fragments via Byzantine catenae or florilegia."},{"date":"Undated","event":"Fragments preserved in a single modern source (khazarzar), with no known manuscript tradition."}],"relations":[{"work":"1 Corinthians (Paul)","relation":"Subject of commentary; Theodorus interprets Paul's opening and apologetic themes.","key":"","label":null,"url":null},{"work":"Eusebius, Historia ecclesiastica","relation":"Parallel tradition of Apollos as first bishop of Corinth (Hist. eccl. 3.4).","key":"","label":null,"url":null},{"work":"Chrysostom, Homiliae in epistulam i ad Corinthios","relation":"Comparable patristic commentary on 1 Corinthians, though Theodorus' work is more fragmentary.","key":"","label":null,"url":null},{"work":"Theodore of Mopsuestia, Commentarius in epistulam i ad Corinthios","relation":"Another Antiochene exegete; Theodorus may share similar interpretive methods.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:First Epistle to the Corinthians","label":"Wikipedia article on 1 Corinthians","url":"https://en.wikipedia.org/wiki/First_Epistle_to_the_Corinthians","reason":"Context for the biblical letter Theodorus comments on."}],"cautions":["The date and place of composition are unknown; only a broad late antique/early medieval range (4th–7th c.) can be inferred.","The attribution to 'Theodorus' is uncertain; multiple authors named Theodorus exist in patristic literature.","The fragments survive only in a single modern source (khazarzar) with no known manuscript tradition, raising questions about authenticity and transmission.","The lack of explicit quotation marks in the Greek makes it difficult to distinguish paraphrase from authorial comment."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000524,"generated":"2026-11-15T07:58:55Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Theodorus_PG%2086a/Fragmenta%20in%20epistulam%20i%20ad%20Corinthios.pdf"}],"checks":{"work":"khazarzar-theodorus-fragmenta-in-epistulam-i-ad-corinthios","status":"pass","blocking":[],"warnings":[],"stats":{"passages":26,"translated":26,"commentary_passages":25,"commentary_units":146,"english_words":7190,"source_letters":29226,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; 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: 26 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":26},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"72 1 Ἑκάτερα συνυπακούεται τά τε τῶν γραφόντων προσώπων καὶ τῶν Κορινθίων πρὸς οὓς τὸ γράμμα ἐγίνετο, ἀντὶ τοῦ ἐγώ τε καὶ Σωσθένης γράφομεν μετὰ πάντων τῶν παρ' ἡμῶν ταύτην ἀσπαζομένων τὴν ἐπίκλησιν, κοινωνούς τε τῆς τοῦ γράφειν αὐθεντίας τοὺς παρ' ἡμῖν τοιούτους ἅπαντας λαμβάνοντες καὶ τὸν τῆς προσηγορίας ταύτης ἀλλότριον εἰς τὴν κοινωνίαν ταύτην οὐκ εἰσδεχόμενοι. ὑμῖν δὲ τοῖς Κορινθίοις ἐπιστέλλομεν ταῦτα, τοῖς ἡγιασμένοις ἐν Χριστῷ καὶ δι' αὐτοῦ κεκλημένοις μετὰ πάντων ἅπαξ ἁπλῶς τῶν παρ' ὑμῖν ταύτην ἀσπαζομένων τὴν προσηγορίαν. 173 1 Λοιπὸν γάρ, φησί, πεπληρωμένους τῶν καλῶν πρὸς τὰ μέλλοντα βλέπειν προσήκει, τὴν δευτέραν παρουσίαν τοῦ Χριστοῦ ἀπεκδεχομένους, ὅτε βεβαίαν ἐστὶν ἁπάντων ὁμοῦ δέξασθαι τῶν καλῶν τὴν ἀπόλαυσιν· ᾐνίξατο γὰρ διὰ τούτου ὡς ἐν τῷ βίῳ τούτῳ καθεστῶτας οὐ δυνατὸν ἀφρόντιδας εἶναι ἐπὶ τοῖς δοθεῖσιν ἤδη μεγάλα φρονοῦντας, εἴπερ δὴ τὴν δευτέραν αὐτοῦ παρουσίαν περιμένομεν ἐπὶ κρίσει τῶν βεβιωμένων ἡμῖν. Τοῦτ' ἔστι κατὰ μερίδα τινὲς μὲν τὸν Χριστὸν ἔλαχον λαβεῖν, ἄλλοι δὲ ἄλλον· οἱ μὲν Κηφᾶν, οἱ δὲ Ἀπολλῶ ὃς λέγεται πρῶτος ἐπίσκοπος γεγονέναι ἐν Κορινθίοις. Ὁ τοῦ σωτῆρος σταυρὸς οὐ κεκένωται, ὅτι μὴ ἐν ψιλοῖς ἔχει λόγοις ἀλλ' ἐν αὐτῷ τῷ πράγματι τὸ σεπτόν τε καὶ ἀξιάγαστον. πλὴν λελόγισται μωρία παρά γε τοῖς οὐκ εἰδόσι τὴν ἀλήθειαν, ὅτι μὴ ἔνεστιν αὐτῷ τὸ ὡς ἐν λέξει λαμπρὸν καθάπερ ἀμέλει καὶ τοῖς παρ' αὐτοῖς λογάσιν. ἀλλ' ἐκεῖνοι μὲν καλλιλεξίᾳ καταχρωννύντες τὸ ψεῦδος, ἀποδέουσι κατ' οὐδὲν τῶν τὰ δηλητήρια μέλαι συγκρινόντων·","english":"Both are understood together: the persons of the writers and the Corinthians to whom the letter was written, meaning \"I and Sosthenes write together with all among us who embrace this title, taking as partners in the authority of writing all such persons among us, and not admitting into this fellowship anyone alien to this designation. And we send these things to you Corinthians, to those sanctified in Christ and called through him, together with all without exception among you who embrace this title.\" Then, he says, it is fitting for those filled with good things to look toward what is to come, awaiting the second coming of Christ, when it is possible to receive securely the enjoyment of all good things together. For through this he hinted that, while situated in this life, it is not possible to be careless, thinking highly of what has already been given, if indeed we await his second coming for the judgment of our lives. This means that, by lot, some received Christ, others another: some Cephas, others Apollos, who is said to have been the first bishop among the Corinthians. The cross of the Savior is not empty, because its reverence and wonder lie not in mere words but in the thing itself. Yet it is considered folly by those who do not know the truth, because it does not possess the brilliance of expression that, for instance, their own luminaries do. But those, while coloring falsehood with fine speech, are in no way inferior to those who mix deadly poisons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἑκάτερα συνυπακούεται","severity":"info","text":"Theodorus explains that the letter's opening simultaneously refers to the senders (Paul and Sosthenes) and the recipients (the Corinthians), a double reference he sees as deliberate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίκλησιν","severity":"info","text":"The term ἐπίκλησιν ('title' or 'designation') here refers to the Christian identity shared by the writers and recipients, a key concept in Theodorus' ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δευτέραν παρουσίαν","severity":"info","text":"Theodorus references the 'second coming of Christ' (δευτέραν παρουσίαν), a phrase not in 1 Corinthians but drawn from broader eschatological tradition, possibly echoing 1 Cor 15:23 or 2 Cor 5:10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπολλῶ","severity":"info","text":"Theodorus notes that Apollos is said to have been the first bishop of Corinth, a tradition not found in the New Testament but attested in later patristic sources (e.g., Eusebius, Hist. eccl. 3.4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μωρία","severity":"info","text":"Theodorus defends the cross against charges of folly (μωρία), echoing Paul's language in 1 Cor 1:18-23, and contrasts Christian truth with pagan eloquence, a common apologetic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λοιπὸν γάρ, φησί","severity":"caution","text":"The phrase 'Λοιπὸν γάρ, φησί' ('Then, he says') introduces a shift in speaker; it is unclear whether Theodorus is paraphrasing Paul or adding his own comment, as the Greek lacks explicit quotation marks.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Λοιπὸν γάρ, φησί' could be Theodorus' own voice or a continuation of Paul's words; the reading here takes it as Theodorus' commentary.","The reference to Apollos as first bishop of Corinth is not in the biblical text and may reflect later tradition or Theodorus' local knowledge."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"οἱ δέ γε τῶν θείων κηρυγμάτων ἱερουργοὶ γεγονότες ἁπλῆν ὥσπερ καὶ τῶν ἔξωθεν ὡραϊσμῶν ἐλευθέραν προτιθέασι τὴν ἀλήθειαν. Ἀντὶ τοῦ πρὸς ἅπαντας τοὺς ἐναντίους τῆς εὐσεβείας ἡμεῖς τὸν σταυρὸν τοῦ Χριστοῦ προβαλλόμεθα. οἷα δὲ τὰ κατὰ τὸν σταυρὸν ἐξηγούμενός φησιν ὅτι οἱ Ἰουδαῖοι νομίζουσι μὲν αὐτὸν ἀτιμίαν, Ἕλληνες δὲ μωρίαν, ἡμεῖς δὲ καὶ δύναμιν καὶ σοφίαν εἶναι τοῦ θεοῦ πιστεύομεν αὐτόν, τῶν δι' αὐτοῦ κατορθωθέντων τὸ μέγεθος ἀκριβῶς ἐπιστάμενοι· δύναμιν δὲ θεοῦ νῦν καὶ σοφίαν οὐ τὴν θεότητα τοῦ μονογενοῦς, ἀλλὰ τὸ περὶ τοῦ σταυροῦ κήρυγμα καὶ οἱονεὶ αὐτὴν τὴν φύσιν τοῦ πράγματος εἰρῆσθαι ὑπολαμβάνοντες. καὶ διελέγχει γε, φασί, τοὺς Ἀρείου καὶ Εὐνομίου κακῶς ἐντεῦθεν πειρωμένους δεικνύναι σοφίαν τὸν θεὸν λόγον ὀνομαζόμενον. ἐντεῦθεν γὰρ καὶ τὴν ἐκ τῆς Παροιμιακῆς φωνῆς βλασφημίαν κατασκευάζουσιν. δείξας δὲ ὁ θεῖος ἀπόστολος τὸ τῆς φυσικῆς συνέσεως ἄτονον καὶ τὸ εὔηθες τῶν ἐπ' αὐτῇ μεγαλοφρονούντων, τοῦτο δὲ ἀπὸ τῆς τῶν πραγμάτων συνεξετάσεως ἐπὶ τὸ καθελεῖν μὲν τὸν τῦφον τοῦ διὰ τοῦτο κατάρχειν καὶ πρωτεύειν βουλομένου τῶν λοιπῶν. ἀποδείξας δὲ τὸ εὔηθες τῶν ἐπ' αὐτῷ μεγάλα φρονούντων, ὡς ἐν ἀγαθοῦ δὴ τίθεσθαι μοίρᾳ τὸ καὶ ἀπ' αὐτοῦ καλεῖσθαι, ἐπὶ τρίτην ἀπόδειξιν μεθίσταται μάλα ἐντρεπτικὴν τὴν ἀπ' αὐτῶν. Ἵνα εἴπῃ· ἐν ὑμῖν κατὰ τόνδε τὸν βίον. Ἐν τῇ πρὸς Ῥωμαίους τὰ ὄντα καὶ μὴ ὄντα ἑτέρως ἐνοήθη κατὰ τὴν τοῦ προκειμένου ἀκολουθίαν· ὧδε δὲ τὰ μὴ ὄντα λέγει τὰ εὐτελῆ καὶ παρὰ τοῖς πολλοῖς εὐκαταφρόνητα, ὄντα δὲ τὰ λαμπρὰ καὶ δυνατὰ καὶ εὐδόκιμα.","english":"Those who have become hierourgoi of the divine proclamations set forth the truth simply, as it were, and free from external adornments. Instead of saying \"against all opponents of piety we set forth the cross of Christ,\" he says what the things concerning the cross are as he explains: that the Jews consider it a disgrace, the Greeks consider it folly, but we believe it to be both power and wisdom of God, knowing precisely the magnitude of the things accomplished through it. By \"power of God\" and \"wisdom of God\" now, they do not mean the divinity of the Only-begotten, but suppose that the proclamation concerning the cross and, as it were, the very nature of the matter itself is spoken of. And indeed, they say, this refutes those of Arius and Eunomius who wickedly attempt from this passage to show that wisdom is the name for the Word of God. For from this they also construct the blasphemy from the saying in Proverbs. Having shown the weakness of natural understanding and the naivety of those who pride themselves on it, the divine apostle does this from a joint examination of the facts, in order to cast down the arrogance of one who wishes to rule and take precedence over others because of this. And having shown the naivety of those who think highly of themselves on account of it, as if being called after it were to be counted as a good, he moves to a third demonstration, a very shaming one, based on them. So that he might say: \"among you in this life.\" In the Epistle to the Romans, things that exist and do not exist were understood differently according to the sequence of the subject; but here he calls \"non-existent\" things that are cheap and contemptible in the eyes of the many, and \"existent\" things that are splendid, powerful, and reputable.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἱερουργοί","severity":"info","text":"The term hierourgoi (sacred ministers) is used metaphorically for those who handle divine proclamations, reflecting Theodore's priestly self-understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σταυρὸν τοῦ Χριστοῦ","severity":"info","text":"The cross of Christ is the central symbol; Theodore contrasts Jewish (disgrace), Greek (folly), and Christian (power and wisdom) interpretations, echoing 1 Cor 1:23-24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀρείου καὶ Εὐνομίου","severity":"info","text":"Theodore refutes Arius and Eunomius, who misused 1 Cor 1:24 to argue that 'wisdom' names the Word, linking it to a blasphemous reading of Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρὸς Ῥωμαίους","severity":"info","text":"Theodore contrasts the use of 'existing' and 'non-existing' in Romans with their meaning here: in Romans they follow a different sequence; here 'non-existing' means cheap and contemptible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτην ἀπόδειξιν","severity":"info","text":"The apostle moves to a third demonstration, a shaming one based on the Corinthians themselves, after showing the weakness of natural understanding and the naivety of pride.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a broken sentence after 'ἐπὶ τρίτην ἀπόδειξιν μεθίσταται' where the syntax shifts; the English draft supplies 'so that he might say' as a conjectural completion."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Πᾶσα σάρξ, πᾶς ἄνθρωπος σαρκικὸς ἐπὶ σαρκικοῖς ἔχων τὸ φρόνημα, οἷον πλούσιος σοφός, εἴ τις τοιοῦτος, ἵνα μὴ καυχήσηται ὡς διὰ τὴν ἑαυτοῦ δόξαν κατορθῶν τὸ κήρυγμα, ἀλλὰ διὰ τὴν χάριν τοῦ θεοῦ· ἡ γὰρ καύχησις κἂν ἐπὶ καλοῖς ἔργοις γένηται, βλάπτει τοῦ καυχωμένου τὴν ψυχήν. ὁ οὖν ἐπὶ κοσμικοῖς πλεονεκτήμασι καυχώμενος καὶ μὴ ταπεινῶν ἑαυτὸν πάντως σαρκικός ἐστιν. Σοφίαν λέγει τὸν περὶ τοῦ σταυροῦ καὶ τῆς ὅλης οἰκονομίας\n\nλόγον, ἥτις ἀπεκρύβη, ἣν καὶ κηρύσσομεν. ἄρχοντας δὲ τοῦ αἰῶνος τούτου λέγει τὰς πονηρὰς δυνάμεις. εἰ δὲ οὗτοι ἠγνόησαν, πολλῷ μᾶλλον οἱ ἄνθρωποι δι' ὧν οἱ δαίμονες τὸν κύριον ἐσταύρωσαν. ἄλλοι δὲ ἄρχοντας τοῦ αἰῶνος τούτου Ἡρῴδην καὶ Πιλάτον φασιν.\n\n175 1 Κόσμον γὰρ τὴν σύμπασαν ὀνομάζει κτίσιν, καθὼς ἑτέρωθί φησιν ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. Οἱ τὸ πνεῦμα τοῦ κόσμου ἔχοντες οὐ δύνανται εἰδέναι τὰ τοῦ θεοῦ μυστήρια, ἀλλ' ἡ μεῖς οἱ τὸ ἐκ θεοῦ πνεῦμα λαβόντες. ἃ καὶ λαλοῦμεν, τὰ ἀποκαλυφθέντα ἡμῖν καὶ χαρισθέντα εἰς σωτηρίαν τῆς οἰκονομίας μυστήρια, πνευματικοῖς ἀνθρώποις τὰς πνευματικὰς διδασκαλίας σαφηνίζοντες. Ἀντὶ τοῦ διὰ τῶν τοῦ πνεύματος θαυμάτων τὴν τοῦ πνεύματος διδασκαλίαν πιστούμεθα· τὸ γὰρ συγκρίνοντες οὐκ ἀντὶ τοῦ παρεξετάζοντες λέγει, ἀλλ' ἀντὶ τοῦ ἀποδεικνύντες, συγκρίνειν τὸ ἀποδεικνύναι εἰρηκὼς ἐπὶ τοῦ παρόντος ἐκ μεταφορᾶς τῶν τῇ συγκρίσει μείζονα τοῦ δοκιμωτέρου τὴν ἀπόδειξιν ποιουμένων.","english":"Every flesh, every fleshly person whose mind is set on fleshly things—such as a rich man, a wise man, or anyone of that sort—so that he may not boast as though he accomplishes the proclamation through his own glory, but through the grace of God. For boasting, even if it occurs over good works, harms the soul of the one who boasts. Therefore, the one who boasts over worldly advantages and does not humble himself is entirely fleshly. He calls \"wisdom\" the discourse concerning the cross and the whole economy, which was hidden, and which we proclaim. By \"rulers of this age\" he means the evil powers. But if these were ignorant, much more so were the men through whom the demons crucified the Lord. Others say that \"rulers of this age\" are Herod and Pilate.\n\nFor he calls \"world\" the entire creation, as he says elsewhere that we became a spectacle to the world and to angels and to men. Those who have the spirit of the world cannot know the mysteries of God, but we who have received the spirit from God can. And what we speak are the mysteries of the economy that have been revealed to us and granted for salvation, clarifying spiritual teachings to spiritual men. Instead of saying \"through the wonders of the spirit we confirm the teaching of the spirit,\" for he does not use \"comparing\" in the sense of \"setting side by side,\" but in the sense of \"demonstrating,\" having used \"compare\" to mean \"demonstrate\" in the present instance, by a metaphor from those who, through comparison, make the demonstration of the more authoritative greater.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σάρξ","severity":"info","text":"Theodorus glosses σάρξ as 'fleshly person' (σαρκικὸς ἄνθρωπος), extending Paul's metaphor of flesh as the seat of worldly desire to a typology of the unregenerate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄρχοντας τοῦ αἰῶνος τούτου","severity":"info","text":"Theodorus identifies 'rulers of this age' as evil powers (πονηρὰς δυνάμεις), then notes an alternative reading identifying them as Herod and Pilate, reflecting a reception variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θέατρον ἐγενήθημεν τῷ κόσμῳ","severity":"info","text":"Theodorus cites a Pauline phrase (cf. 1 Cor 4:9) to gloss κόσμος as 'entire creation', linking the passage to the idea of believers as a spectacle to the world and angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συγκρίνοντες","severity":"info","text":"Theodorus notes that συγκρίνειν here means 'demonstrate' (ἀποδεικνύναι) rather than 'compare', a lexical shift derived from forensic or rhetorical usage where comparison proves superiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a gloss on σάρξ to a series of term clarifications (wisdom, rulers, world), then to a lexical note on συγκρίνειν, forming a catena of explanatory scholia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text shows a lacuna or abrupt transition after 'clarifying spiritual teachings to spiritual men'; the following sentence begins with 'Ἀντὶ τοῦ' without clear antecedent, possibly a scribal break.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'ἄλλοι' (others) in the alternative reading for 'rulers of this age' is unspecified; it may indicate a competing exegetical tradition.","The phrase 'ἀντὶ τοῦ διὰ τῶν τοῦ πνεύματος θαυμάτων' is syntactically incomplete, possibly a marginal note incorporated into the text."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"1 Συνεργοί, ἀντὶ τοῦ ὑπουργοὶ καὶ ὑπηρέται. Τὰ κάλλιστα τῶν διδαγμάτων οὐ συγκαταλύεται τῷ παρόντι βίῳ μένει δὲ λαμπρότερα ἐπὶ τῶν ἔργων τότε δεικνύμενα. ὃς ἂν οὖν ταῦτα διδάσκῃ, φησίν, ἃ καὶ τότε δύναται μένειν μειζόνως τοῦ δεσπότου φανέντος κυρίου, κομιεῖται τὸν ὑπὲρ τούτων πάντως μισθόν· ὃς δ' ἂν τὰ ἐναντία διδάσκῃ, φησίν, ἄχρι μὲν τοῦ παρόντος βίου δύναταί πως κρατεῖν, ἀφανίζεται δὲ πάντως τῷ τῆς συντελείας καιρῷ. οὐ μόνον ζημιοῦται τῶν ἐνταῦθα πόνων τὸν μισθὸν ὃν ἠδύνατο καρποῦσθαι πονεῖν ὑπὲρ τῶν καλλίστων αἱρούμενος, ἀλλὰ κἂν σώζηται διά τινα ἑτέραν αἰτίαν σώζειν αὐτὸν δυναμένην, οὐ διαφυγὼν τὴν διὰ πυρὸς ἐξέτασιν, ἣν ὑποσχεῖν αὐτὸν ὑπὲρ τῶν χειρίστων ἀνάγκη διδαγμάτων· τοῦτο γὰρ λέγει τὸ οὕτως δὲ ὡς διὰ πυρός. Τὸ καθ' ἑξῆς τοῦ νοήματος οὕτως θέλει· οὕτως δὲ καυθήσεται ὡς διὰ πυρός. ἤτοι ἐπειδὴ εἶπεν· αὐτὸς δὲ σωθήσεται, τοῦτο λέγει ὅτι τῶν διδαχθέντων ἡ ἀπείθεια οὐ κατακρίνει τὸν διδάσκαλον· εἰ γὰρ καὶ μὴ μισθὸν λήψεται ἀλλὰ κατακριθήσεται, ἀλλὰ σωθήσεται πλὴν εἰ μὴ ἐπ' ἰδίοις πταίσμασι τὸ πῦρ ἀποκατασχεῖ παριόντα. οὕτως οὖν, φησί, σωθήσεται, οὐχ ὡς πάντως διαφευξόμενος τὴν δίκην, ἀλλ' ὡς ἐπὶ τοῖς ἰδίοις ἔργοις διὰ πυρὸς δοκιμασθησόμενος. Ὁ εἰς τὸν Χριστὸν πιστεύων διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας ἔνοικον δέχεται τὸ ἅγιον πνεῦμα καὶ πνευματικός ἐστιν. ἐὰν δὲ δουλεύσωσι κοσμικοῖς πάθεσιν, κατὰ τοῦτο σαρκικοί εἰσιν. φησὶν οὖν ὅτι πνευματικοὶ γεγονότες κατὰ τὴν ὁμολογίαν, σαρκικῶς ζῆτε τὸ ἐνοικῆσαν ἐν ὑμῖν ἅγιον πνεῦμα ὑβρίζοντες.","english":"Co-workers, instead of assistants and servants. The finest teachings are not dissolved with the present life but remain more brilliant, shown then in their works. Whoever, therefore, teaches these things, he says, which can also then remain more greatly when the Lord has appeared as master, will certainly receive the reward for these things; but whoever teaches the opposite, he says, can somehow prevail until the present life, but is utterly obliterated at the time of the consummation. Not only does he forfeit the reward of his labors here, which he could have reaped by choosing to labor for the finest things, but even if he is saved through some other cause capable of saving him, he does not escape the examination through fire, which he must undergo for the worst teachings; for this is what he means by \"thus as through fire.\" The sequence of the thought is as follows: thus he will be burned as through fire. That is, since he said: \"he himself will be saved,\" he says this: that the disobedience of those taught does not condemn the teacher; for even if he will not receive a reward but will be condemned, yet he will be saved, unless the fire detains him as he passes by for his own faults. Thus, he says, he will be saved, not as one who will certainly escape punishment, but as one who will be tested through fire for his own works. He who believes in Christ through the regeneration of the bath receives the Holy Spirit as an inhabitant and is spiritual. But if they serve worldly passions, in this respect they are fleshly. He says, therefore, that having become spiritual according to the confession, you live fleshly, insulting the Holy Spirit dwelling in you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Συνεργοί","severity":"info","text":"Theodorus glosses 'co-workers' as 'assistants and servants', clarifying Paul's term in 1 Cor 3:9 as subordinate ministers, not equal partners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὕτως δὲ ὡς διὰ πυρός","severity":"info","text":"Theodorus interprets the phrase 'thus as through fire' as a reference to eschatological testing, likely echoing 1 Cor 3:13 or similar Pauline imagery of purifying judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λουτροῦ παλιγγενεσίας","severity":"info","text":"The 'bath of regeneration' is a standard early Christian term for baptism, signifying spiritual rebirth and reception of the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ καθ' ἑξῆς τοῦ νοήματος","severity":"info","text":"Theodorus signals a structural break, explaining the sequence of thought: 'thus he will be burned as through fire' clarifies the earlier statement about the teacher's salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πνευματικοὶ ... σαρκικῶς ζῆτε","severity":"info","text":"Theodorus applies Paul's spiritual/fleshly dichotomy to his audience, accusing them of living fleshly despite their spiritual confession, a common moral exhortation in patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'teacher' and 'those taught' is not specified; Theodorus may be referring to Paul and the Corinthians or to contemporary clergy and laity."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"οὕτως οὖν καὶ πνεύματος ἁγίου τυχόντες ναὸς θεοῦ εἰσιν, καὶ κοσμικοῖς ἐνεχόμενοι καλοῦνται σαρκικοὶ καὶ οὐ μάχεται ἑαυτῷ ὁ ἀπόστολος τοὺς αὐτοὺς καὶ τοῦ θεοῦ καλῶν καὶ σαρκικοὺς ὀνομάσας. Ὥσπερ εἶπεν ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, οὕτως ἐκ τοῦ ἀντιστρόφου τὴν σοφίαν τοῦ κόσμου μωρίαν εἶναι παρὰ τῷ θεῷ φησιν, ἐπειδὴ διὰ δεινότητος λόγων τὴν φύσιν τῶν ὄντων εὑρεῖν προσεδόκησαν. διὸ εἴ τις δοκεῖ εἶναι σοφός, ἑλέσθω μᾶλλον εἶναι μωρὸς κατὰ θεόν, ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν. Πάντα ὑμῶν ἀντὶ τοῦ δι' ὑμᾶς. ἢ πάντα ὑμῶν εἶπεν κατὰ τὸ ἔχειν ἐξουσίαν αἱρεῖσθαι ὃ βουλόμεθα ἢ τὰ βελτίω ἢ τὰ χείρω. Καὶ εἰς Κηφᾶν μετασχηματίσας ἄνω, ἀλλὰ ὧδε οὐκ ἐμνήσθη αὐτοῦ αἰδούμενος τὸν ἄνδρα. 177 1 Διακρίνει· διερευνᾶ καὶ ἀντεξετάζει πρὸς ἄλλον. Τοῦτ' ἔστιν ἡμῶν μηδέπω βασιλευσάντων ὑμεῖς ἐφθάσατε\n\nβασιλεῦσαι, ὁπότε καὶ κριταὶ τῶν ἄλλων κατέστητε· ἐν γὰρ τῷ καιρῷ τῆς βασιλείας τῶν οὐρανῶν οἱ ἅγιοι τὸν κόσμον κρινοῦσιν. Αἱρούμεθα ἡμεῖς εἶναι μωροὶ διὰ Χριστόν, ἵνα ὑμεῖς γένησθε φρόνιμοι ἐν Χριστῷ. Τὸ γὰρ ἐπὶ τοσούτοις μηδεμίαν ἔχειν ἔξωθεν παραμυθίαν ἀλλὰ καμάτῳ πορίζεσθαι τὴν ἐφήμερον τροφήν, ἀνύποιστον ἐποίει τῶν κακῶν τὴν πεῖραν. λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, βλασφημούμενοι παρακαλοῦμεν. λοιδορίαν λέγει τὰς εἰς αὐτὸν ὕβρεις, βλασφημίαν δὲ τὰ παρὰ τῶν ἐναντίων λεγόμενα ἐπὶ διαβολῇ βίου·","english":"Thus, then, those who have obtained the Holy Spirit are a temple of God, and even when entangled in worldly matters they are called fleshly, and the apostle does not contradict himself by calling the same persons both of God and naming them fleshly. Just as he said that the foolishness of God is wiser than men, so conversely he says that the wisdom of the world is foolishness in the sight of God, because they expected to discover the nature of beings through cleverness of words. Therefore, if anyone seems to be wise, let him choose rather to be foolish according to God, for the foolishness of God is wiser than men. \"All things of yours\" instead of \"on your account.\" Or he said \"all things of yours\" according to having authority to choose what we wish, either the better or the worse. And having transformed the name above into Cephas, but here he did not mention him, respecting the man. 177 \"He distinguishes\": he investigates and cross-examines in comparison with another. This means: while we have not yet reigned, you have already reigned, at which time you also became judges of others; for at the time of the kingdom of the heavens the saints will judge the world. We choose to be fools for Christ, so that you may become wise in Christ. For having no external consolation in so many things but procuring daily food by toil made the experience of evils unbearable. When reviled we bless, when persecuted we endure, when slandered we exhort. He calls \"reviling\" the insults against him, and \"blasphemy\" the things said by opponents to defame his life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ναὸς θεοῦ","severity":"info","text":"The phrase 'temple of God' echoes 1 Cor 3:16-17, where Paul calls the body a temple of the Holy Spirit. Theodorus applies it to those who have received the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν","severity":"info","text":"This is a paraphrase of 1 Cor 1:25, where Paul says 'the foolishness of God is wiser than men.' Theodorus uses it to contrast divine and worldly wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς Κηφᾶν μετασχηματίσας","severity":"info","text":"Theodorus notes that Paul transformed a name into 'Cephas' (Peter) but omitted it elsewhere out of respect. This reflects Paul's rhetorical discretion in addressing individuals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διακρίνει· διερευνᾶ καὶ ἀντεξετάζει πρὸς ἄλλον","severity":"info","text":"Theodorus glosses 'διακρίνει' as 'investigates and cross-examines,' indicating a lexical note on Paul's usage. This is a typical exegetical move in the fragment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"λοιδορίαν λέγει ... βλασφημίαν δὲ","severity":"info","text":"Theodorus distinguishes 'reviling' (insults) from 'blasphemy' (defamation of life), showing a precise lexical sensitivity that may reflect later Christian ethical discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"177","severity":"caution","text":"The number '177' appears abruptly in the Greek text, likely a marginal note or section marker from the manuscript tradition. Its origin and function are unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντα ὑμῶν' is interpreted either as 'all things on your account' or 'all things of yours' with a sense of authority to choose. Theodorus offers both readings without deciding.","The reference to 'Cephas' may allude to a specific Pauline passage (Gal 2:11-14) but is not explicitly cited."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ὅθεν ἐπὶ μὲν τοῦ πρώτου τὸ εὐλογοῦμεν τέθεικεν ἀντὶ τοῦ εὐχόμεθα ὑπὲρ τῶν ὑβριζόντων, ἐπὶ δὲ τοῦ δευτέρου παρακαλοῦμεν ἀντὶ τοῦ ἠπίως τοῖς διαβάλλουσι διαλεγόμεθα παρακαλοῦντες μὴ καταψεύδεσθαι ἡμῶν. Τὸ περίψημα ἐκ μεταφορᾶς εἴρηται τῶν τὰς τραπέζας μετὰ τὸν τοῦ φαγεῖν καιρὸν ἀποψώντων καὶ ἀπορριπτούντων ὡς περιττὰ ψήγματα. Διὰ τὸν Χριστὸν ταπεινοῦντες ἑαυτούς, ἐσμὲν πάντων ἀπόψημα καὶ ἀπόμαγμα, εὐτέλεια καὶ περιύβρισμα. Ἐντρέπων ὑβρίζων. Ἐπειδὴ ἦσάν τινες ἐπὶ σοφίᾳ κοσμικῇ πεφυσιωμένοι, ἐκ προοιμιῶν διαβάλλει τούτους καὶ φανερώτερον αὐτοὺς σκώπτει ὡς καταπατοῦντας τοὺς κατὰ θεὸν σοφούς. ἐπεὶ οὖν, φησίν, οὕτως διετέθη σαν ὡς ἐμοῦ μὴ ἐρχομένου καὶ ἐλέγξοντος αὐτούς, καὶ τὴν τούτων ἀσθενῆ καὶ ἀνενέργητον σοφίαν, ἔφη, σεμνύνονται· οὐ γὰρ λόγον αὐτοὺς ἀλλὰ δύναμιν σοφίας ἀπαιτήσειν ἐλεύσομαι ταχέως, φησίν.\n\n1 Ἐδυσώπησε τῇ μνήμῃ τοῦ Χριστοῦ ὥστε μὴ τῇ χάριτι τῇ πρὸς ἐκεῖνον παριδεῖν τὸ δέον· παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. τὸ μὲν παραδοῦναι τῷ σατανᾷ οὐχ ὡς αὐτὸς τοῦτο γενέσθαι ὁρίζων εἶπεν, ἀλλ' ὡς ἂν τῷ τῆς ἐκκλησίας ἐξεωθῆναι διὰ τῆς τοῦ θεοῦ ἀλλοτριώσεως ὑπὸ τὴν τοῦ σατανᾶ γενομένου ἐξουσίαν· ἡ μὲν γὰρ παρ' αὐτοῦ τιμωρία ἦν τὸ τῆς ἐκκλησίας αὐτὸν ἐξῶσαι, ἐκ δὲ τούτου πάντως ἐκεῖνο συνέβαινεν. ὁ μέντοι ἀπόστολος ἀντὶ τῆς τιμωρίας τὸ ἀποβαῖνον εἶπεν ὥστε φοβῆσαι μᾶλλον.","english":"Hence, in the first case he has placed \"we bless\" instead of \"we pray for those who insult,\" and in the second case \"we exhort\" instead of \"we gently reason with those who slander, exhorting them not to speak falsely of us.\" The term \"offscouring\" is used metaphorically from those who wipe and discard the tables after the time for eating, as superfluous scraps. Humbling ourselves for Christ, we are the wiping and cleansing of all, worthlessness and utter contempt. \"Shaming\" means insulting. Since some were puffed up with worldly wisdom, from the outset he attacks them and more openly mocks them as trampling upon those wise in God. Since, then, he says, they were so disposed as if I were not coming to refute them, and they boast of their weak and ineffectual wisdom, he says, I will come quickly, not demanding words from them but the power of wisdom.\n\nHe shamed them by the memory of Christ, so that they would not, through favor toward him, overlook what was proper: to hand over such a one to Satan for the destruction of the flesh, so that the spirit might be saved on the day of our Lord Jesus Christ. The phrase \"to hand over to Satan\" he did not say as if he himself ordained this to happen, but as if, by being cast out of the church through alienation from God, one came under the authority of Satan. For the punishment from him was to expel him from the church, and from this that other consequence necessarily followed. The apostle, however, spoke of the result instead of the punishment, so as to inspire greater fear.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"περίψημα","severity":"info","text":"The term περίψημα (offscouring) is explained as a metaphor from table scraps wiped away after a meal, emphasizing humility and worthlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπόψημα καὶ ἀπόμαγμα","severity":"info","text":"The paired terms ἀπόψημα (wipe-off) and ἀπόμαγμα (rub-off) reinforce the metaphor of being discarded as worthless, used to describe self-humiliation for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παραδοῦναι τῷ σατανᾷ","severity":"info","text":"The phrase 'hand over to Satan' echoes 1 Cor 5:5, where Paul discusses excommunication and its spiritual consequences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκκλησίας ἐξεωθῆναι","severity":"info","text":"Theodorus explains excommunication (being cast out of the church) as a punishment that results in the offender falling under Satan's authority, reflecting early Christian disciplinary practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two rhetorical strategies: Paul's use of 'bless' and 'exhort' as euphemisms, and his direct attack on those puffed up with worldly wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐδυσώπησε","severity":"caution","text":"The verb Ἐδυσώπησε (he shamed) is ambiguous: it could mean 'put to shame' or 'entreat earnestly'; Theodorus takes it as 'shaming' to align with the context of rebuke.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb Ἐδυσώπησε may be read as 'shamed' or 'entreated'; Theodorus adopts the former to fit the punitive context.","The phrase παραδοῦναι τῷ σατανᾷ could be interpreted as literal handing over to Satan or as a metaphor for excommunication; Theodorus clarifies it as the latter."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ἐξεῶ δέ, φησίν, αὐτόν, οὐκ ἀλλοτριῶσαι πάντη βουλόμενος, ἀλλ' ἵνα τοῦ οἰκείου αἰσθόμενος πλημμελήματος μεταμελείᾳ τινὶ κατὰ τὸν παρόντα βίον συντρίψας ἑαυτὸν δυνηθῇ τῆς μελλούσης σωτηρίας ἄξιον ἑαυτὸν καταστῆσαι. ὄλεθρον εἶπε σαρκὸς τὴν κατὰ τὸν παρόντα βίον διὰ τῆς μεταμελείας συντριβήν. καὶ ἐπειδὴ ἡ ἀνάστασις ἡμῶν τῇ τοῦ πνεύματος δυνάμει γενέσθαι μέλλει, πολλάκις ἐπὶ τῆς ἀναστάσεως καὶ τῆς ἀθανασίας τὴν τοῦ πνεύματος λαμβάνει σημασίαν· οὕτως ἐν τῇ πρὸς Ῥωμαίους φησίν· ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλ' ἐν πνεύματι, ἀντὶ τοῦ ἔξω τῆς τοῦ θανάτου γεγονότες ἀποφάσεως, ἐν ἐλπίδι τῆς ἀθανασίας καθεστήκατε. Ὁμονύμως τῷ πνεύματι καὶ τὸ πνευματικὸν χάρισμα λέγεται οὗ τις τυγχάνει ἐν τῷ λουτρῷ τῆς παλιγγενεσίας, ὅπερ καταφρονηθὲν σβέννυται. διό φησιν· δεῖ μετανοίας, ἵνα κἂν οὕτως ἐπαναδράμῃ αὐτῷ τὸ πνευματικὸν χάρισμα, καὶ διασωθῇ αὐτὸς ἐν ἡμέρᾳ κρίσεως. Παλαιὰν τὴν ἁμαρτίαν λέγει ᾗ ὁ παλαιὸς συζῇ ἄνθρωπος· ζύμην δὲ ὅτι ἐξ ὀλίγου συνεξομοιοῖ τοὺς πλησιάζοντας. Ἀκολούθως καὶ νῦν ἐχρήσατο τῇ ἐπαγωγῇ μετὰ τὴν ἀπόφασιν· ὡς γὰρ παρὼν καὶ ἐξώσας αὐτὸν οὕτω πρὸς τοὺς παρόντας λοιπὸν διαλέγεται καί φησιν· ὁ τῷ κακῷ συνημμένος κατὰ διάθεσιν ἀναγκαίαν δέχεται τῷ χρόνῳ τὴν πρὸς αὐτὸν κοινωνίαν. καὶ ἀκολουθῶν τῷ παραδείγματι, ἀπὸ τῶν πραγμάτων τὴν πρὸς αὐτοὺς ποιεῖται παραίνεσιν. Ζητήσειεν ἄν τις τίνος ἕνεκεν ἐν τῇ πρὸς Ῥωμαίους πᾶσαν ἐξουσίαν ἀπὸ θεοῦ φάσκων εἶναι καὶ σφόδρα γε ἐπαίρων, ἐνταῦθα ἀδίκους αὐτοὺς","english":"I will expel him,\" he says, not wishing to alienate him entirely, but so that, becoming aware of his own transgression, he may crush himself through some repentance in the present life and be able to render himself worthy of future salvation. He called the crushing through repentance in the present life the destruction of the flesh. And since our resurrection is to occur by the power of the spirit, he often takes the signification of the spirit in reference to resurrection and immortality; thus in the Epistle to the Romans he says: \"But you are not in the flesh but in the spirit,\" meaning that you have come outside the sentence of death and are established in the hope of immortality. By homonymy with the spirit, the spiritual gift is also spoken of, which one receives in the bath of regeneration, and which, when despised, is extinguished. Therefore he says: there is need of repentance, so that even in this way the spiritual gift may return to him, and he may be saved on the day of judgment. He calls the sin \"old\" with which the old man lives; and \"leaven\" because from a little it assimilates those who approach. Consequently, he has now also used the epilogue after the declaration; for as if present and having expelled him, he then addresses those present and says: he who is joined to evil by disposition necessarily receives communion with it over time. And following the example, he makes his exhortation to them from the facts. One might inquire why, in the Epistle to the Romans, he asserts that all authority is from God and extols it greatly, but here he calls them unjust.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Ῥωμαίους","severity":"info","text":"Theodorus cites Romans 6:14? (or a similar passage) to illustrate Paul's use of 'spirit' for resurrection and immortality. The exact reference is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα","severity":"info","text":"Theodorus notes that 'spirit' (πνεῦμα) is used homonymously for both the Holy Spirit and the spiritual gift received in baptism (λουτρῷ τῆς παλιγγενεσίας).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζύμη","severity":"info","text":"Theodorus explains 'leaven' (ζύμη) as a metaphor for sin that spreads from a small beginning to assimilate those nearby.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λουτρῷ τῆς παλιγγενεσίας","severity":"info","text":"The phrase 'bath of regeneration' (λουτρῷ τῆς παλιγγενεσίας) is a standard early Christian term for baptism, signifying spiritual rebirth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπαγωγῇ","severity":"info","text":"Theodorus notes that Paul uses an 'epilogue' (ἐπαγωγῇ) after a declaration, addressing the congregation as if he had just expelled the offender.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸς Ῥωμαίους","severity":"caution","text":"The reference to Romans is ambiguous; the quoted phrase 'you are not in the flesh but in the spirit' does not exactly match any known verse, possibly a paraphrase or memory variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Romans verse cited is unclear; the phrase may be a paraphrase.","The identity of 'he' (φησίν) is ambiguous—likely Paul, but could be another authority."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ἐκάλεσε καθ' ὅλου. ὅτι ἐκεῖ μὲν περὶ τοῦ δεῖν τὰ ὀφειλόμενα κἀκείνους πληροῦν διαλεγόμενος, ὑπὸ θεοῦ κἀκεῖνα εἰκότως τετάχθαι λέγει αὐτὰ καθ' αὑτὰ ἀπὸ τοῦ σκοποῦ καθ' ὃν τέτακται κρίνων αὐτά· ἐνταῦθα δὲ πρὸς τοὺς †† διὰ τὸ βούλεσθαι τῷ τε χρόνῳ καὶ τῇ περιουσίᾳ καὶ τῇ δυναστείᾳ συντρίβειν αὐτούς· πρὸς γὰρ οὐδὲν τούτων οἱ πένητες ἐξαρκεῖν δυνάμενοι, οὐ ῥᾳδίως τοῦ δικαίου τυγχάνειν δύνανται. ἀδίκους ἐκάλεσεν ἀπὸ τῆς τούτων γνώμης, ἀντὶ τοῦ καταφεύγειν ἐπ' ἐκείνους παρ' οἷς δύνῃ συγκαλύψαι τὴν κατὰ τοῦ πένητος ἀδικίαν διὰ πολλῶν· ὅθεν καὶ καλῶς εἶπεν τολμᾷ. οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; παραιτεῖσθε, φησί, τούτους ὑμεῖς, ὧν ἡ ἀρετὴ πάντα κρίνει τὸν κόσμον, οὐ κατ' ἐξέτασιν ἀλλὰ κατὰ παράθεσιν. Ὑφ' ὧν ἅπας ὁ κόσμος κρίνεται, χρημάτων ἀμφισβήτησις ὑπὸ τούτων οὐ δύναται διαλύεσθαι; ἐντρεπτικώτατον δὲ μάλιστα τὸ εἰ ἐν ὑμῖν, συμπεριλαβὼν καὶ τοὺς παραιτουμένους, ὡς ἂν αὐτῶν ἑαυτοὺς παραιτουμένων ἐν τῷ παραιτεῖσθαι τοὺς ὁμοπίστους. κατ' αὔξησιν δέ φησιν· οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν; ὡς γὰρ μεῖζον τοῦτο ἐπήγαγεν. ἐπὶ μὲν οὖν τοῦ κόσμου ἐλάχιστα κριτήρια τὰ περὶ τῶν χρημάτων ἐκάλεσεν, ὡς ἄγαν ὄντα μικρὰ τῇ πρὸς ἐκεῖνον συγκρίσει, ἐπὶ δὲ τῶν ἀγγέλων βιωτικά, ὡς ἂν ἐκείνων οὐ κατὰ τὸν βίον τοῦτον ὄντων. Οὐκ ἐβούλετο αὐτοὺς παρὰ τοῖς ἔξω δικάσασθαι, ἵνα μὴ τὰ πταίσματα τῶν σεμνότητα καὶ δικαιοσύνην διδασκομένων σκάνδαλον τοῖς ἔξω γένηται. Βιωτικὰ μὲν οὖν κριτήρια ἐὰν ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίζετε.","english":"He called [them] \"in general.\" For there, while discussing that those people too must fulfill their obligations, he says that those things have been fittingly ordained by God, judging them in themselves by the purpose for which they are ordained. Here, however, against those who, because they wish to crush them by time, wealth, and power—for the poor, being unable to suffice for any of these, cannot easily obtain justice—he called them \"unjust\" on the basis of their intention, meaning that they take refuge with those by whom they can conceal their injustice against the poor through many means. Hence he also rightly said \"dares.\" \"Do you not know that the saints will judge the world?\" \"You reject,\" he says, \"these men, whose virtue judges the entire world, not by examination but by comparison.\" \"By whom the whole world is judged—can a dispute over money not be resolved by them?\" And most reproachful is especially the phrase \"if among you,\" including also those who reject, as if they reject themselves in rejecting their fellow believers. He speaks by way of increase: \"Do you not know that we will judge angels?\" For he added this as something greater. In the case of the world, he called the courts concerning money the least, as being very small in comparison to that; in the case of angels, he called them \"secular,\" as if those are not according to this life. He did not want them to be judged before outsiders, lest the faults of those taught modesty and justice become a scandal to outsiders. \"If, then, you have secular courts, seat those who are despised in the church.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐκάλεσε καθ' ὅλου","severity":"info","text":"The phrase 'he called in general' refers to the preceding interpretation of 'destruction of the flesh' as a general term for repentance, not literal destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν","severity":"info","text":"This echoes 1 Cor 6:2-3, where Paul asks about judging worldly matters; Theodorus applies it to the saints' moral authority over the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν","severity":"info","text":"This is a paraphrase of 1 Cor 6:3, where Paul speaks of judging angels; Theodorus uses it to contrast earthly and eschatological judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βιωτικὰ κριτήρια","severity":"info","text":"The term 'secular courts' reflects the early church's practice of resolving disputes internally, avoiding pagan courts to prevent scandal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατ' αὔξησιν","severity":"info","text":"Theodorus notes a rhetorical 'increase' (auxesis) from judging the world to judging angels, heightening the argument's force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"††","severity":"caution","text":"The Greek text has a lacuna marked by ††, likely missing a phrase about the wealthy; the translation supplies 'against those who' to fill the gap.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna at †† leaves unclear whether the subject is the wealthy or the unjust; the reading assumes a contrast with the poor."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"καὶ ἵνα μὴ δοκῇ κελεύειν αὐτοῖς ἀληθῶς τοὺς ἁπάντων εὐτελεστέρους ἐπιζητεῖν οἵτινές εἰσιν, καὶ τούτους ἐπὶ τῶν τοιούτων αἱρεῖσθαι κριτάς, πρὸς ἐντροπὴν ὑμῖν, φησί, λέγω. τίνες δὲ οἱ κρίνειν ὀφείλοντες, ἐπάγει. Πρὸς τὸ ἐντρέψαι ὑμᾶς καὶ ἀγαγεῖν εἰς διόρθωσιν ταῦτα ἐγκαλῶν. Ταῦτα γάρ, φησίν, εἰ καὶ πρότερον ἐπράττετε, ἀλλὰ νῦν τετυχηκότες ἁγιασμοῦ τῇ τοῦ πνεύματος μετουσίᾳ διὰ τῆς ἐπὶ τὸν Χριστὸν πίστεως, μετὰ πάσης ἀποφεύγειν προσήκει τῆς σπουδῆς. Ἀλλὰ τοῦτο φῄς, φησίν, ὅτι πάντα μοι ἔξεστιν. εἶτ' αὐτὸς ἐπιφέρει· ἀλλ' οὐ πάντα συμφέρει, οὐκ ἀνελὼν τὸ ἐξεῖναι τέως ἀλλὰ τὸ μὴ δεῖν τῇ ἐξουσίᾳ κεχρῆσθαι· ἐπειδὴ γὰρ οὐ πάντα συμφέρει, δῆλον ὡς οὐ πᾶσι χρηστέον ἀλλὰ τοῖς ὠφελοῦσι μόνοις. εἶτα πάλιν τὴν ἀντίθεσιν τεθεικὼς ἑτέρως αὐτὴν μεθώδευσεν· πάντα μοι ἔξεστιν, ἀλλ' οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. ὁρῶ γάρ, φησίν, οὐδὲ τὴν ἐξουσίαν μοι σωζομένην ἀκέραιον, ἄνπερ δὴ πᾶσιν ἁπλῶς ὑπάγωμαι, μὴ πρὸς τὸ συμφέρον τὴν χρῆσιν αὐτῶν ποιούμενος. οὕτω δὲ κατὰ συγχώρησιν τοῦ πάντα ἐξεῖναι τὸ καὶ πάντα πράττειν ἀνελὼν δή. οὕτω δείκνυσιν ὅτι οὐδὲ πάντα ἔξεστιν, ἀλλ' ὅσα μὴ νόμῳ τινὶ ποιεῖν κεκωλύμεθα, κατὰ παράθεσιν τινὰ μὲν ἐν ἡμῖν, τινὰ δὲ οὐκ ἐν ἡμῖν ἀποφαίνων. Πάντα μοι ἔξεστιν, ἀλλ' οὐ συμφέρει κατακεχρῆσθαι τῇ ἐξουσίᾳ, οὐδὲ ἐξουσιάζεσθαι ὑπὸ ἡδονῆς βρωμάτων, ἀλλ' αὐτὸν κατακρατεῖν γαστρός. κακῶς μέντοι τινὲς τὸ πάντα μοι ἔξεστιν ἐπὶ τῶν προκειμένων ἁμαρτημάτων ἐδέξαντο ἅπερ οὐ μόνος ὁ θεῖος λόγος ἀλλὰ καὶ οἱ Ῥωμαίων νόμοι ἀπαγορεύουσιν.","english":"And lest he seem to be truly commanding them to seek out the most insignificant of all people, whoever they are, and to choose them as judges in such matters, he says, \"I speak to your shame.\" Then he adds who ought to judge. To shame you and lead you to correction, he makes these accusations. For he says, \"Even if you did these things before, yet now, having attained sanctification through the participation of the Spirit by faith in Christ, it is fitting to avoid them with all zeal.\" But you say, he says, \"All things are permitted to me.\" Then he himself adds, \"But not all things are beneficial,\" not removing the permission for the present but indicating that one ought not to use the permission. For since not all things are beneficial, it is clear that one should not use all but only those that are helpful. Then, having set forth the objection in another way, he methodically addressed it: \"All things are permitted to me, but I will not be controlled by anyone.\" For I see, he says, that my authority is not preserved intact if I simply submit to everything, not making use of them according to what is beneficial. Thus, by conceding that all things are permitted, he has indeed removed the doing of all things. Thus he shows that not all things are permitted, but only those which we are not forbidden to do by some law, by way of comparison declaring some things to be in our power, some not. \"All things are permitted to me, but it is not beneficial to abuse the authority, nor to be controlled by the pleasure of foods, but to master the belly oneself.\" Some, however, have wrongly understood \"all things are permitted to me\" as referring to the sins at hand, which not only divine reason but also the Roman laws forbid.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸς ἐντροπὴν ὑμῖν","severity":"info","text":"Theodorus interprets Paul's phrase 'πρὸς ἐντροπὴν ὑμῖν' (1 Cor 4:14) as a rhetorical move to shame the Corinthians into correction, not a literal command to seek out the most insignificant judges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα μοι ἔξεστιν","severity":"info","text":"The phrase 'πάντα μοι ἔξεστιν' echoes 1 Cor 6:12, where Paul counters a libertine slogan. Theodorus engages with the objection that all things are permitted to the believer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ Ῥωμαίων νόμοι","severity":"info","text":"Theodorus notes that Roman laws also forbid the sins in question, showing his awareness of legal context beyond scripture. This reflects the late antique Christian engagement with Roman jurisprudence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κακῶς μέντοι τινὲς","severity":"caution","text":"Theodorus criticizes some interpreters who wrongly take 'all things are permitted to me' as referring to the sins at hand, implying a contested exegetical tradition in his own time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα πάλιν τὴν ἀντίθεσιν τεθεικὼς ἑτέρως","severity":"info","text":"Theodorus highlights Paul's method of restating the objection ('πάντα μοι ἔξεστιν') in a new form to refute it, showing a rhetorical structure of thesis and counter-thesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Roman laws Theodorus refers to; the phrase 'οἱ Ῥωμαίων νόμοι' is general."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"1 14 Οὐ δὲ συγκαταλύεσθαι τῷ παρόντι βίῳ τὸ ἡμέτερον νομίζομεν σῶμα· ὁ γὰρ τὸν Χριστὸν ἀναστήσας καὶ ἡμᾶς ἀναστήσει πάντως. ὥσπερ γὰρ ἐπὶ τοῦ ἐσθίειν τὴν ἐξουσίαν ἔδωκεν ἀπό τε τοῦ πρὸς τοῦτο γεγενῆσθαι καὶ ἀπὸ τοῦ παύεσθαι πάντως, οὕτως ἐπὶ τοῦ πορνεύειν τὸ μὴ ἐξεῖναι συνέστησεν ἀπό τε τοῦ μὴ πρὸς τοῦτο γεγενῆσθαι καὶ ἀπὸ τοῦ τὸ σῶμα μετὰ τὴν ἀνάστασιν ἔσεσθαι πάλιν. 181 1 Μέλη Χριστοῦ πάντες ὑμεῖς, οἱ διὰ τῆς τοῦ πνεύματος ἀναγεννήσεως τὴν πρὸς αὐτὸν δεξάμενοι συνάφειαν, ἐλπίδι τοῦ καὶ ἀναστήσεσθαι ὁμοίως αὐτῷ. Εἰ ὁ συζῶν γυναικὶ εἷς τῇ αὐτῇ λογίζεται, δῆλον ὅτι καὶ ὁ συζῶν τῇ πόρνῃ εἰς ἓν αὐτῇ σῶμα λογισθήσεται καὶ ὁ συζῶν τῷ κυρίῳ εἰς ἓν αὐτῷ πνεῦμα λογισθήσεται. Τὰ μὲν λοιπά, φησίν, ἁμαρτήματα ἕτερον βλάπτειν δοκεῖ, τοῦτο δὲ πρὸ τῶν\n\nλοιπῶν πάντων τὸν διαπραττόμενον· τὸ οἰκεῖον γὰρ οὗτος μολύνει σῶμα. Ὁ μὲν ἄλλους ἀδικῶν οὐκ εἰς τὸ ἑαυτοῦ σῶμα ἁμαρτάνει, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει· ἄτοπον δὲ μηδὲ ἑαυτὸν φείδεσθαι. ἴσως δὲ καὶ ὡς κατερώτησιν ὁ λόγος εἴρηται. διό φησιν· ἴσθι μὴ καλῶς ἀποφαινόμενος ὁ λέγων· πᾶν ἁμάρτημα ἔξω τοῦ σώματοςεἰς γὰρ ἄλλον γίνεται, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει καὶ ἐξουσίαν ἔχει; οὐκέτι γὰρ σὸν ἴδιον τὸ σῶμα τοῦ πιστεύσαντος ἀλλὰ τοῦ θεοῦ. 1 6, Τῷ αἵματι αὐτοῦ ὁ κύριος ἐξηγόρασεν ἡμᾶς ἐκ τῆς δουλείας τῆς ἁμαρτίας καὶ ἤγαγεν εἰς τὴν ἐλευθερίαν τῆς δικαιοσύνης. διὸ πρέπον τιμῆσαι τῇ σωφροσύνῃ τὸν ἀγοράσαντα κύριον.","english":"We do not think that our body is dissolved with the present life; for the one who raised Christ will certainly raise us as well. For just as he gave authority over eating, both from the fact that we are made for this and from the fact that it absolutely ceases, so he established that there is no authority over fornication, both from the fact that we are not made for this and from the fact that the body will exist again after the resurrection. You are all members of Christ, those who through the regeneration of the Spirit have received union with him, in hope of also being raised like him. If the one who lives with a woman is considered one with her, it is clear that the one who lives with a prostitute will be considered one body with her, and the one who lives with the Lord will be considered one spirit with him. The other sins, he says, seem to harm another, but this one, before all others, harms the one who commits it; for this one defiles his own body. The one who wrongs others does not sin against his own body, but the one who fornicates sins against his own body; and it is absurd not even to spare oneself. Perhaps the statement is also made as a question. Therefore he says: Know that the one who says, \"Every sin is outside the body, for it occurs against another, but the one who fornicates sins against his own body and has authority over it,\" is not speaking correctly; for the body of the believer is no longer one's own but God's. With his blood the Lord ransomed us from the slavery of sin and led us into the freedom of righteousness. Therefore it is fitting to honor the Lord who ransomed us with self-control.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ δὲ συγκαταλύεσθαι τῷ παρόντι βίῳ τὸ ἡμέτερον νομίζομεν σῶμα","severity":"info","text":"Theodorus argues that the body is not dissolved at death, linking resurrection to Christ's own resurrection, a key soteriological point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μέλη Χριστοῦ","severity":"info","text":"The phrase 'members of Christ' echoes 1 Corinthians 6:15, where Paul uses the same metaphor for the church as the body of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνάφειαν","severity":"info","text":"The term 'συνάφειαν' (union) here denotes spiritual union with Christ through regeneration, distinct from physical union in marriage or fornication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ αἵματι αὐτοῦ ὁ κύριος ἐξηγόρασεν ἡμᾶς","severity":"info","text":"The ransom metaphor (ἐξηγόρασεν) reflects early Christian soteriology, where Christ's blood redeems from sin, paralleling 1 Corinthians 6:20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἴσως δὲ καὶ ὡς κατερώτησιν ὁ λόγος εἴρηται","severity":"info","text":"Theodorus notes that the preceding statement may be a rhetorical question (κατερώτησιν), indicating a shift in argumentative strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πᾶν ἁμάρτημα ἔξω τοῦ σώματος","severity":"caution","text":"The phrase 'every sin is outside the body' is ambiguous; Theodorus rejects it as incorrect, but the exact referent of the quoted objection is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker of the objection 'πᾶν ἁμάρτημα ἔξω τοῦ σώματος' is not specified; Theodorus may be refuting a contemporary or hypothetical view.","The phrase 'ἴσως δὲ καὶ ὡς κατερώτησιν' could indicate either a genuine question or a rhetorical device; the reading as a question is adopted."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"1 Ἀκρασίαν οὐ τὴν ἀσέλγειαν λέγει, ἀλλὰ τὸν κρατεῖν οὐ δυνάμενον εἰς πορνείαν καταφέρεσθαι. Οὐκ εἶπεν αὐτὸ γνώμης κατόρθωμα ἀλλὰ θείας χάριτος ἔργον, εἰκότως· τὸν γὰρ ἐναντία τῇ φύσει κατορθοῦν αἱρούμενον οὐ τῆς ἡμετέρας δυνάμεως ἀλλὰ τοῦ τῆς φύσεως ποιητοῦ. οὕτω καὶ ὁ κύριος· οὐ πάντες, φησί, χωροῦσι τὸν λόγον, ἀλλ' οἷς δέδοται, δόσιν αὐτὸ καὶ χάριν καὶ αὐτὸς προσειπών. Κατὰ τὸ ἡμέτερον δηλονότι ἀγόμενον βούλημα ἅγιον εἶναι δύναται. Ἡγίασται ἀντὶ τοῦ κεκάθαρται. ταῦτα δὲ εἶπεν, ἐπειδὴ ἀμφέβαλλον μὴ μιαίνοντες τῇ τῶν ἀπίστων κοίτῃ οἱ ἄπιστοι. Περιττὸν γὰρ οἴεσθαι ταῦτα ἐμποδὼν αὐτῷ πρὸς εὐσέβειαν γίνεσθαι, ἐν οἷς τὸ πρότερον ὢν κληθῆναι πρὸς τὴν πίστιν οὐκ ἐκωλύθη· τοῦτο γὰρ σημαίνει τὸ ὡς κέκληκεν. καὶ δεικνὺς τὸ τοῦ παραγγέλματος ἀναγκαῖον· καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι. Τὴν ἀφῃρημένην σάρκα οὐ δήπου ἐπισπᾶσθαι δυνατόν. ὁ μακάριος δὲ Ἐπιφάνιος ὁ Κύπρου δυνατὸν ἔφη τοῦτο γίνεσθαι· τὸ δὲ ὅπως τοὺς βουλομένους εἰδέναι παραπέμψωμεν τοῖς ὑπ' αὐτοῦ εἰρημένοις ἐντυχεῖν. Δηλονότι καὶ περὶ τούτου γεγραφηκόσιν αὐτοῖς ἀποκρίνεται, ἀμφότερα πάντως μαθεῖν βουληθέντων αὐτῶν, καὶ εἰ τοὺς ἐν γάμῳ προσῆκεν ἀλλήλων ἀπέχεσθαι, καὶ εἰ τοὺς μηδέπω πειραθέντας μεῖναι ἐπὶ τοῦ προτέρου σχήματος. ὅταν οὖν εἴπῃ· περὶ τῶν παρθένων, δηλονότι περὶ τῆς παρθενίας λέγει, τὰ ὅμοια καὶ ἐπὶ τούτου περί τε τῶν ἀνδρῶν καὶ τῶν γυναικῶν φθεγγόμενος. Παρενθεὶς τὴν καθ' ὅλου παραίνεσιν ἐπὶ τὴν οἰκείαν ἀκολουθίαν ἀνατρέχει, ἑρμηνεύων τὸ διὰ τὴν ἐνεστῶσαν ἀνάγκην, καὶ τὸ θλίψιν τῇ σαρκὶ ἕξουσιν.","english":"Intemperance he does not call licentiousness, but the inability to restrain oneself, which leads to falling into fornication. He did not call it an achievement of one's own judgment but a work of divine grace, fittingly; for one who chooses to act contrary to nature is not of our own power but of the maker of nature. Thus also the Lord: not all, he says, receive the word, but those to whom it is given, calling it a gift and grace himself. According to our own will, evidently, one can be holy. \"Has been sanctified\" stands for \"has been purified.\" He said these things because they were raising doubts, that the unbelievers do not defile by the bed of the unbelievers. For it is superfluous to think that these things hinder him from piety, in which he was not prevented from being called to faith while previously in that state; for this is what \"as he has called\" means. And showing the necessity of the commandment: and thus I ordain in all the churches. It is not possible, I suppose, to draw back the flesh that has been removed. But the blessed Epiphanius of Cyprus said that this is possible; as for how, let us refer those who wish to know to consult what has been said by him. Evidently he is answering them also about this, since they wished to learn both matters, both whether it is fitting for those in marriage to abstain from each other, and whether those who have not yet experienced it should remain in their former state. When, then, he says \"concerning virgins,\" evidently he speaks concerning virginity, uttering similar things about both men and women. Having inserted the general exhortation, he returns to his own sequence, interpreting \"on account of the present necessity\" and that \"they will have affliction in the flesh.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀκρασίαν","severity":"info","text":"Theodorus distinguishes ἀκρασίαν (intemperance) from ἀσέλγειαν (licentiousness), defining it as the inability to restrain oneself that leads to fornication. This lexical clarification is central to his moral argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ πάντες, φησί, χωροῦσι τὸν λόγον","severity":"info","text":"Theodorus echoes a dominical saying, likely Matthew 19:11-12 or a similar tradition, where the Lord states that not all receive the word, but only those to whom it is given as a gift and grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ μακάριος δὲ Ἐπιφάνιος ὁ Κύπρου","severity":"info","text":"Theodorus cites Epiphanius of Cyprus as claiming that drawing back removed flesh is possible, referring readers to his works. This shows engagement with contemporary theological authorities on bodily resurrection or ascetic practice.","cites":[],"named_sources":["Epiphanius of Cyprus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παρενθεὶς τὴν καθ' ὅλου παραίνεσιν","severity":"info","text":"Theodorus notes that the author inserts a general exhortation before returning to the main sequence, interpreting phrases about present necessity and affliction of the flesh. This reflects a rhetorical analysis of the epistle's composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμφέβαλλον μὴ μιαίνοντες τῇ τῶν ἀπίστων κοίτῃ","severity":"info","text":"Theodorus addresses a doubt among readers: whether unbelievers are defiled by sharing a bed with unbelievers. He argues this does not hinder piety, as they were not prevented from being called to faith while in that state.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'blessed Epiphanius of Cyprus' is ambiguous; it may refer to Epiphanius of Salamis (c. 310–403) or another figure. The text does not specify which work is cited.","The phrase 'as he has called' (ὡς κέκληκεν) is ambiguous; Theodorus interprets it as referring to the state in which one was called to faith, but the original context in 1 Corinthians is unclear."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"183 1 Διὰ τὰς ἐν τῷ κόσμῳ τούτῳ περιστάσεις καὶ μερίμνας τὰς περὶ τὴν γυναῖκα καὶ τὴν οἰκίαν. Ἀλλὰ καὶ ἡδονήν, φησίν, ἀλλὰ καὶ ταύτην ὅρα πῶς ἀνέστειλε τῇ βραχύτητι τοῦ καιροῦ, εἰπών· ὁ καιρὸς συνέσταλται, τοῦτ' ἔστιν ἀποδημεῖν κελευόμεθα καὶ ἐξιέναι λοιπόν. σὺ δὲ ἐνδοτέρω τρέχεις, καὶ οὐ δεῖ καὶ τοσοῦτον ὄγκον ἐπιφέρεσθαι. Συνεστάλθαι λέγει ὡς πρὸς τοὺς παλαιοὺς οἷς ὁ βίος ἀμφὶ τὰ ἐννακόσια ἔτη ἐγίνετο. Ὡς μὴ καταχρώμενοι, ἀντὶ τοῦ μὴ ὡς παραχρώμενοι μηδὲ ὡς κατατρυφῶντες. Εἴτε γὰρ χαρὰ σωματική, εἴτε ἄλλη τις φροντὶς βιωτική, πάντως ἀπάγει τοῦ θεοῦ καὶ περὶ αὐτὴν ἀσχολεῖ. Εἴ τις εὐθράσει τῇ τῆς θυγατρὸς προαιρέσει, φοβεῖται δὲ μὴ ὑπέρακμος γενομένη διαφθαρῇ καὶ ἀσχημοσύνην αὐτῷ ἐνέγκῃ, ἐκδότω αὐτήν, εἰ ἀνάγκη ἐστίν· οὐ γὰρ ἁμαρτάνει. τὸ γὰρ καὶ οὕτως ὀφείλει γίνεσθαι, ἀντὶ τοῦ καὶ εἰ ἀνάγκη ἐστίν. Καλῶς παρέθηκε τὸ μὴ ἔχων ἀνάγκην· ἐκχωρεῖ γὰρ πολλάκις προειλῆφθαί τινα μνηστείας ἐγγύην, ὑφ' ἧς ἐπὶ τὴν ἔκδοσιν συνωθεῖται τῆς οἰκείας παιδός. ἔστιν δὲ ὅτε καὶ οἰκέτης ὢν φυλάττειν μὲν βούλεται, οὐ δύναται δὲ τῷ τὸν δεσπότην πρὸς γάμον ἐκδοῦναι βούλεσθαι. Μόνον ἐν κυρίῳ τὴν εὐσέβειαν φυλάττουσα, ἐὰν ἀπίστῳ συνοικήσῃ.","english":"Because of the circumstances and cares in this world concerning wife and household. But also pleasure, he says, but see how he restrained even this by the brevity of the time, saying: the time has been contracted, that is, we are commanded to depart and to go out henceforth. But you run further inward, and you ought not to carry such a burden. He says it has been contracted in comparison with the ancients, whose life extended to about nine hundred years. So that they do not misuse, instead of so that they do not abuse nor so that they take excessive delight. For whether it is bodily joy or some other worldly concern, it certainly draws one away from God and occupies one with it. If someone is confident in the daughter's choice, but fears that when she becomes past the prime she may be corrupted and bring shame upon him, let him give her in marriage, if there is necessity; for he does not sin. For the phrase \"and thus it ought to happen\" is equivalent to \"and if there is necessity.\" He fittingly added \"not having necessity\"; for often a prior betrothal agreement intervenes, by which one is compelled to the marriage of one's own child. And sometimes, being a slave, one wishes to protect her but cannot, because the master wishes to give her in marriage. Only if she preserves piety in the Lord, even if she lives with an unbeliever.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἐννακόσια ἔτη","severity":"info","text":"The reference to a lifespan of about nine hundred years alludes to the patriarchal ages in Genesis (e.g., Methuselah, 969 years). Theodorus contrasts the contracted modern lifespan with the ancient longevity to underscore the brevity of earthly concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνεστάλθαι","severity":"info","text":"The verb συνεστάλθαι (perfect infinitive passive of συστέλλω) means 'to be contracted' or 'drawn together'. Theodorus uses it to denote the shortening of human life, a key point in his ascetic exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ καιρὸς συνέσταλται","severity":"info","text":"The phrase 'the time has been contracted' may echo 1 Corinthians 7:29 (in some manuscript traditions) or a similar Pauline sentiment on the brevity of life, though no direct quotation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καλῶς παρέθηκε τὸ μὴ ἔχων ἀνάγκην","severity":"info","text":"Theodorus comments on the apostle's addition 'not having necessity' as a careful qualification, showing awareness of exceptions (e.g., prior betrothal or a master's will) that may compel a father to give his daughter in marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οἰκέτης ὢν φυλάττειν μὲν βούλεται","severity":"info","text":"The mention of a slave who wishes to protect his daughter but cannot because the master wants to marry her off reflects Roman and Byzantine social realities, where a slave's family decisions were subject to the owner's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἴτε γὰρ χαρὰ σωματική, εἴτε ἄλλη τις φροντὶς βιωτική","severity":"caution","text":"The Greek text here is a general statement, but the English draft renders 'worldly concern' as a gloss; the precise referent of 'other worldly concern' is ambiguous—it could include any distraction from God, not just those listed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴτε γὰρ χαρὰ σωματική, εἴτε ἄλλη τις φροντὶς βιωτική' is ambiguous: it may be a general statement or a specific reference back to the preceding discussion of pleasure and household cares.","The clause 'τὸ γὰρ καὶ οὕτως ὀφείλει γίνεσθαι' is interpreted as equivalent to 'and if there is necessity', but the Greek could also be read as 'for it ought to happen in this way too'.","The identity of the 'unbeliever' in the final sentence is not specified—could be a pagan or a non-orthodox Christian."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"1 Καλλίστη ἡ προσθήκη τοῦ λεγόμενοι· διὰ γὰρ τοῦτο τὸ ψευδονύμως λέγεσθαι, οὐ τὸ ἀληθῶς εἶναι δηλοῦται. ὥσπερ οὖν καὶ εἰσὶ λεγόμενοι θεοὶ παρὰ τοῖς πλανωμένοις, ἀλλὰ παρ' ἡμῖν τοῖς ἔχουσι τὴν γνῶσιν εἷς ἐστιν ὁ θεός, καὶ εἷς ὁ κύριος. Οἱ μὴ ὄντες τέλειοι ὁρῶντές σε ἀδιαφόρως ἐσθίοντα, ἐσθίουσι μὲν καὶ αὐτοί· σαθροὶ δὲ ὄντες ὡς εἰδωλόθυτον ἐσθίουσι καὶ βλάπτονται. Καταφρονεῖτε οὖν βρώματος κἂν μὴ ἱερόθυτον ᾖ· οὔτε γὰρ μὴ φαγόντες ἔλαττόν τι ἕξομεν παρὰ θεῷ, οὔτε φαγόντες περισσοτέρου τινὸς ἀπολαύσομεν. Τοῖς ἐρωτῶσί με διὰ τί οὐκ ἐσθίω εἰδωλόθυτον ἀπόστολος ὤν, τοῦτο ἀπολογοῦμαι· ἵνα μὴ ἄλλους σκανδαλίσω. καὶ γὰρ ἔχων ἐξουσίαν καὶ ἐκ τοῦ εὐαγγελίου ἐσθίειν καὶ πίνειν ὡς καὶ ὁ κύριος διέταξεν, καὶ γυναῖκα περιάγειν, οὐδὲν τούτων ποιῶ πανταχοῦ συμπνέων τῷ εὐαγγελίῳ.\n\n1 Ἔνθα αὐτοὺς ἀποστέλλων ἔλεγεν· μὴ λάβητε πήραν μήτε ἄρτους μήτε ἀργύριον, ἀλλ' ὅπου ἂν εἰσέλθητε, ἐκεῖ μένετε ἐσθίοντες τὰ παρατιθέμενα ὑμῖν. τότε τοῦτο παρήγγειλεν. Διαστικτέον εἰς τὸ ἄκων. φησὶ δέ· εἰ μὲν ἑκὼν ἦλθον εἰς τὸ εὐαγγελίσασθαι, εἶχον μισθόν. ἐπειδὴ δὲ ἄκων τοῦτο ἐπετάγην, οὐ μόνον οὐκ ἔστιν μοι διὰ τοῦτο μισθός, ἀλλὰ καὶ τιμωρία· ὑπεύθυνός εἰμι, ἐὰν μὴ ποιήσω τὸ ἐπιταχθέν. διὸ οὐ κατακέχρημαι τῇ ἐξουσίᾳ μου, εἰ δέδωκεν ὁ κύριος τὸ ἐκ τοῦ εὐαγγελίου ζῆν, ἵνα διὰ τοῦ μὴ λαμβάνειν μισθὸν ἐμαυτῷ περιποιήσωμαι. Ὑπὸ νόμον αὐτὸν λέγειν νομίζω τοὺς παρὰ Ἰουδαίοις προσηλύτους, ἀσθενεῖς δὲ τοὺς ἀπὸ Ἰουδαίων πεπιστευκότας καὶ ἔτι δι'. ἀσθένειαν λογισμῶν ταῖς νομικαῖς παρατηρήσεσι κρατουμένους.","english":"The addition of the phrase \"so-called\" is most excellent; for by this it is indicated that they are falsely called, not that they truly are. Just as there are those called gods among the deceived, but among us who have knowledge, there is one God and one Lord. Those who are not perfect, seeing you eating indifferently, eat themselves; but being unsound, they eat as if it were idolothyton and are harmed. Therefore, despise food even if it is not hierothyton; for neither by not eating will we have less before God, nor by eating will we enjoy anything more. To those who ask me why, being an apostle, I do not eat idolothyton, I give this defense: so that I may not scandalize others. For although I have authority to eat and drink from the gospel as the Lord ordained, and to take a wife about, I do none of these things, everywhere breathing in harmony with the gospel.\n\nThere, when sending them out, he said: Do not take a bag, nor bread, nor money, but wherever you enter, stay there eating what is set before you. Then he gave this command. A punctuation mark should be placed at \"unwillingly.\" And he says: If I had come willingly to preach the gospel, I would have had a reward. But since I was commanded to do this unwillingly, not only is there no reward for me on account of this, but also punishment; I am liable if I do not do what was commanded. Therefore, I do not abuse my authority, if the Lord has given me the means to live from the gospel, so that by not receiving a reward I may secure something for myself. I think he calls \"under the law\" the proselytes among the Jews, and \"weak\" those who have believed from among the Jews and are still held by legal observances due to weakness of reasoning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ψευδονύμως","severity":"info","text":"The adverb ψευδονύμως ('falsely named') is a key term in early Christian polemic, used to distinguish true from merely nominal reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰδωλόθυτον","severity":"info","text":"The term 'idolothyton' (meat sacrificed to idols) is central to 1 Cor 8–10, where Paul addresses the issue of eating such meat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσηλύτους","severity":"info","text":"The term 'proselytes' refers to Gentile converts to Judaism, a known category in early Jewish and Christian contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διαστικτέον","severity":"info","text":"The instruction 'a punctuation mark should be placed' indicates a textual or exegetical note on the reading of the Pauline passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπολογοῦμαι","severity":"info","text":"Theodorus presents a first-person defense for not eating idolothyton, echoing Paul's own apologetic stance in 1 Cor 8–10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔνθα","severity":"caution","text":"The passage beginning with 'Ἔνθα' may be a separate fragment or a marginal note; its connection to the preceding is not entirely clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἔνθα αὐτοὺς ἀποστέλλων' could refer to a specific apostolic mission or be a general instruction; the reading taken assumes a reference to the sending of apostles.","The identity of 'Theodorus' is uncertain; the fragment is attributed to Theodorus of Mopsuestia or another Theodorus, but the attribution is not secure."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"185 1 Θαυμαστῶς ἐπήγαγεν ὅτι Χριστοῦ ἐστιν ἔννομος, ἵνα μὴ νομισθῇ λέγειν ὅτι τὸν Μωϋσέως φυλάττει νόμον. Οἱ ἐν σταδίῳ τρέχοντες καίπερ εἰδότες ὅτι εἷς μόνος στεφανωθήσεται, οἱ δὲ λοιποὶ κενοὺς ὑποστήσονται πόνους, ὅμως τρέχουσι καὶ ἀγωνίζονται, εἰ μὴ ἀποτευξόμενοι τῶν πόνων κἂν ** ἐστὲ πολλοί, οὐκ ὀφείλετε ἕνεκεν ἀφθάρτου στεφάνου ἀγωνίσασθαι, ὅπου γε οἱ ἐν σταδίῳ ἕνεκεν φθαρτοῦ στεφάνου πάντα ὑφίστανται; Εἰ οὐκ ἀέρα δέρει, δηλονότι τὸν πονηρὸν καὶ τὰς δυνάμεις αὐτοῦ· πλήττεται δὲ ὁ διάβολος διὰ τῶν κατορθωμάτων τῆς ἀρετῆς, εὐλαβείας, σωφροσύνης καὶ δικαιοσύνης καὶ ὅσα ὅμοια.\n\n1 Τύπος ἡ θάλασσα τοῦ ἐν ὕδατι βαπτίσματος, ἡ δὲ νεφέλη τοῦ ἐν πνεύματι. Μωϋσῆς δὲ αὐτοῦ τοῦ κυρίου ὡς ἀρχηγὸς τοῦ τυπικοῦ βαπτίσματος ὡς ὁ Χριστὸς τοῦ ἀληθινοῦ. ἐβαπτίσθησαν οὖν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ εἰς τὸν Μωϋσῆν. ἐπειδὴ δὲ εἶπεν ἀκολουθήσης πέτρας, οὐ τοῦτό φησιν ὅτι ἀληθῶς πέτρα αὐτοῖς ἠκολούθησεν, ἀλλ' ὅτι ἡ παρὰ τοῦ Χριστοῦ δύναμις αὐτοῖς ἠκολούθει παρέχουσα αὐτοῖς ἐκ πέτρας πιεῖν. πνευματικὸν δὲ εἶπεν τὸ μάννα καὶ τὸ πόμα, ὅτι κατὰ ἁγίου πνεύματος ἐνέργειαν αὐτοῖς ἐδίδοτο, οὐχ ὅτι πνευματικοὺς τοὺς μεταλαμβάνοντας ἐμποιοῦν. Ἐκ τῶν ἀμφιβαλλομένων τῆς παλαιᾶς τύπος ἦν τῶν νέων τὰ παλαιά· καὶ σκιὰ μὲν ὁ νόμος Μωϋσέως, σῶμα δὲ ἡ χάρις.","english":"He wonderfully added that it is the lawful one of Christ, lest it be thought that he says he keeps the law of Moses. Those who run in the stadium, although they know that only one will be crowned, and the rest will undergo empty labors, nevertheless run and contend, if not failing in their labors, at least ** you are many, ought you not to contend for an imperishable crown, when those in the stadium endure everything for a perishable crown? If he does not beat the air, clearly he means the evil one and his powers; but the devil is struck through the achievements of virtue, piety, temperance, justice, and all such things.\n\nThe sea is a type of baptism in water, and the cloud of baptism in spirit. Moses is of the Lord himself as the leader of the typical baptism, as Christ is of the true one. They were therefore baptized in the cloud and in the sea for Moses. But since he said \"followed a rock,\" he does not mean that a rock truly followed them, but that the power from Christ followed them, providing them drink from a rock. He called the manna and the drink spiritual because they were given to them according to the energy of the Holy Spirit, not because they made those partaking spiritual. From the disputed things of the old, the old were a type of the new; and the law of Moses was a shadow, while grace is the body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θαυμαστῶς ἐπήγαγεν","severity":"info","text":"Theodorus praises the addition of 'of Christ' to 'lawful' to avoid confusion with the Mosaic law, a typical exegetical move in anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ ἐν σταδίῳ τρέχοντες","severity":"info","text":"The stadium runner analogy echoes 1 Corinthians 9:24-27, where Paul uses athletic competition to urge perseverance for an imperishable crown.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπος","severity":"info","text":"The term 'type' (τύπος) is used in typological exegesis: the sea prefigures water baptism, the cloud prefigures spirit baptism, and Moses prefigures Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐβαπτίσθησαν ... ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ","severity":"info","text":"This refers to the crossing of the Red Sea (Exodus 14) and the cloud leading Israel (Exodus 13:21-22), interpreted as baptisms into Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν πονηρὸν καὶ τὰς δυνάμεις αὐτοῦ","severity":"info","text":"The 'evil one and his powers' reflects a dualistic cosmology common in early Christian asceticism, where the devil is struck by virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κἂν ** ἐστὲ πολλοί","severity":"caution","text":"The Greek text has a lacuna after κἂν; the English draft supplies 'at least' but the sense is uncertain. The passage likely contrasts the many runners with the one crown.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after κἂν in the Greek leaves the exact contrast unclear; the English draft supplies 'at least' but the original may have had a different particle or verb.","The phrase 'τύπος ἡ θάλασσα' could be read as either 'the sea is a type' or 'a type is the sea'; the translation takes the former, which is standard for typological exegesis."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ἐπειδὴ τοίνυν ἐδίωκον τοὺς Ἑβραίους Αἰγύπτιοι, διαβάντες δὲ τὴν Ἐρυθρὰν θάλασσαν οἱ Ἑβραῖοι τῆς πικρᾶς τῶν Αἰγυπτίων ἀπηλλάγησαν δεσποτείας, τύπον ἔχει τῆς κολυμβήθρας ἡ θάλασσα, ἡ δὰ νεφέλη τοῦ πνεύματος, ὁ δὲ Μωϋσῆς τοῦ σωτῆρος Χριστοῦ, τοῦ σταυροῦ δὲ ἡ ῥάβδος, τοῦ διαβόλου ὁ Φαραώ, τῶν δαιμόνων οἱ Αἰγύπτιοι, τὸ δὲ μάννα τῆς θείας τροφῆς, τὸ δὲ τῆς πέτρας ὕδωρ τοῦ σωτηρίου αἵματος· ὥσπερ γὰρ ἐκεῖνοι μετὰ τὸ διαβῆναι τὴν Ἐρυθρὰν θάλασσαν καὶ ξένης τροφῆς καὶ τοῦ παραδόξου ἀπήλαυσαν νάματος, οὕτως ἡμεῖς μετὰ τὸ σωτήριον βάπτισμα τῶν θείων μεταλαμβάνομεν μυστηρίων. διὰ δὲ τοῦτο ἡ πέτρα Χριστὸς ὠνομάσθη ὡς\n\nτύπος γενομένη τοῦ δεσπότου Χριστοῦ, οὕτως καὶ ἡ θάλασσα βάπτισμα προσηγορεύθη, καίτοι οὐδενὸς ἐν αὐτῇ βαπτισθέντος· κεκονιμένος γὰρ μᾶλλον αὐτὴν ἢ διάβροχος διῆλθεν ὁ Ἰσραήλ. Πνευματικὸν καλεῖ καὶ τὸ βρῶμα καὶ τὸ πόμα, ὡς ἂν τοῦ πνεύματος ἄμφω διὰ τοῦ Μωϋσέως κατὰ τὴν ἀπόρρητον αὐτοῦ παρασχόντος δύναμιν. οὕτω δὲ καὶ πνευματικὴν ἐκάλεσε τὴν πέτραν, ὡς ἂν τῇ δυνάμει τοῦ πνεύματος ἐκδοῦσαν τὰ ὕδατα· ἀκολουθοῦσαν δέ, ἐπειδὴ τὸ ῥυὲν ἅπαξ ὕδωρ εἵπετο αὐτοῖς κατὰ τὴν ἔρημον, ὥστε μηδαμοῦ δεηθῆναι πότου τῶν τόπων ὄντων ἀνύδρων. τὸ δὲ ἡ πέτρα ἦν ὁ Χριστός, ἵνα εἴπῃ· τοῦτο ἦν ἐκείνοις ἡ πέτρα ὅπερ ἡμῖν ὁ Χριστός, οὗ τὸ αἷμα πίνομεν οἱ πιστοὶ πνευματικῶς ἐπὶ τῶν μυστηρίων μεταποιούμενον. Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, οὐχ ὅτι διὰ τοῦτο ἐτιμωρήθησαν ἐκεῖνοιπῶς γὰρ οἷόν τε; ἀλλ' ὅτι τὰ παρ' ἐκείνοις γενόμενα ἐν τάξει τύπων δύναται ἡμᾶς παιδεύειν.","english":"Since then the Egyptians were persecuting the Hebrews, and the Hebrews, after crossing the Red Sea, were freed from the bitter domination of the Egyptians, the sea has the type of the baptismal font, the cloud of the Spirit, Moses of the savior Christ, the rod of the cross, Pharaoh of the devil, the Egyptians of the demons, the manna of the divine food, and the water from the rock of the saving blood; for just as they, after crossing the Red Sea, enjoyed both a strange food and a miraculous stream, so we, after the saving baptism, partake of the divine mysteries. For this reason the rock was named Christ, as\n\nhaving become a type of the Lord Christ, and likewise the sea was called baptism, although no one was baptized in it; for Israel passed through it more dry than wet. He calls both the food and the drink spiritual, as if the Spirit provided both through Moses by its ineffable power. And thus he also called the rock spiritual, as if it gave forth the waters by the power of the Spirit; and they followed, since the water once flowing followed them through the desert, so that they never needed to drink, the places being waterless. And the rock was Christ, meaning: this rock was to them what Christ is to us, whose blood we believers drink spiritually, transformed in the mysteries. These things became types for us, not because they were punished on account of this—for how could that be?—but because what happened among them, in the order of types, can instruct us.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τύπον","severity":"info","text":"Theodorus interprets the Exodus narrative as a series of types prefiguring Christian sacraments, a common method in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπον","severity":"info","text":"τύπον (type) here means a prefigurative symbol, not a mere historical parallel; Theodorus explicitly distinguishes typological instruction from punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐρυθρὰν θάλασσαν","severity":"info","text":"The crossing of the Red Sea (Exod 14) is typologically linked to Christian baptism; Theodorus notes that Israel passed through dry, not wet, to avoid literal baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μάννα","severity":"info","text":"Manna (Exod 16) is interpreted as a type of the divine food (Eucharist), and the water from the rock (Exod 17) as a type of Christ's saving blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a continuous typological exposition, moving from the Exodus narrative to its Christian fulfillment, then clarifying that the types are for instruction, not punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Theodorus' typological reading of Exodus as prefiguring baptism and Eucharist reflects a tradition found in earlier Greek fathers, such as Origen and Cyril of Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the English draft breaks mid-sentence at 'as' before the rock typology, but the Greek continues without a lacuna."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Τοῦτ' ἔστιν μὴ διαφθείρητε τῇ εἰδωλολατρείᾳ τὸ ἀληθινὸν βάπτισμα. Λείπει κατὰ τὴν διάνοιαν τὸ ἡμῶν. Ἰδοὺ γάρ, φησίν, οὐκ ἐπενεχθέντων ὑμῖν, οὐ διωγμῶν, οὐκ ἀνάγκης τινὸς ὑπὸ τῶν ἀνθρωπίνων τούτων, καὶ ἅπασιν ἀνάγκη προσεῖναι ἀνθρώποις ὅσην ὑπεμείνατε βλάβην· ἐν εἰδωλείῳ μὲν διὰ φιλίαν ἑστιώμενοι, ὑπὸ δὲ τῶν προσόντων πλεονεκτημάτων τοσοῦτον φυσώμενοι. Παραζηλοῦν λέγεται τὸ ἀπό τινων δύο ποτὲ μὲν τοῦτον θαυμάζειν, ποτὲ δὲ ἐκεῖνον, ἐπὶ τὸ εἰς εὔνοιαν ἀμφοτέρους ἀγαγεῖν ἑαυτοῦ. τοῦτο δὲ παρὰ μὲν ἐλάττονος εἰς μείζονας οὐκ ἄν ποτε γένοιτοπότε γὰρ ἂν παροξυνθείη ὁ ὑπερέχων ἐπὶ τῇ παρὰ τοῦ ἐλάττονος εἰς ἕτερον γινομένῃ τιμῇ; γίνεται δὲ παρὰ τῶν καθ' ὅτι δήποτε ὑπερεχόντων· οἱ γὰρ ἐλάττονες καὶ ἐφίενται τῆς παρὰ τῶν μειζόνων τιμῆς καὶ ἀποτυγχάνοντες δάκνονται. Ἀγοράζοντες, φησί, μὴ περιεργάζεσθε, ἵνα μὴ πληγῆτε τὸ συνειδός· τὸ γὰρ ἐν ἀγνοίᾳ γινόμενον οὐ πλήσσει, τὸ δὲ μὴ πλῆσσον οὐ κατακρίνει. Τοῦτο βούλεται εἰπεῖν ὅτι ἀπὸ μὲν τοῦ Χριστοῦ ἐπὶ τὸν θεὸν χωροῦμεν ἐξ οὗπερ ἔστιν, ἀπὸ δὲ τοῦ ἀνδρὸς ἐπὶ τὸν Χριστόν· ἐξ ἐκείνου γὰρ ἐσμὲν κατὰ τὴν δευτέραν ὕπαρξιν, καθ' ἣν ἀνάστασιν ὁμοίως αὐτῷ πάντες ἐσόμεθα ἄφθαρτοι κατὰ μετουσίαν τῆς ἐν αὐτῷ τοῦ πνεύματος χάριτος. παθητοὶ μὲν γὰρ ὄντες κεφαλὴν ἡγούμεθα τὸν Ἀδὰμ ἐξ οὗπερ τὸ εἶναι εἰλήφαμεν, ἀπαθεῖς δὲ γενόμενοι κεφαλὴν ἡγούμεθα τὸν Χριστὸν ἐξ οὗπερ ἀπαθεῖς εἶναι ἐσχήκαμεν. ὁμοίως δέ, φησίν, καὶ ἀπὸ τῆς γυναικὸς ἐπὶ τὸν ἄνδρα, ἐπειδὴ ἀπ' ἐκείνου τὸ εἶναι εἴληφεν. Προεφήτευον οὐ μόνον ἄνδρες ἀλλὰ καὶ γυναῖκες.","english":"That is, do not corrupt the true baptism with idolatry. The word \"our\" is missing in the sense. For behold, he says, not because of things brought upon you, not because of persecutions, not because of any necessity from these human things, and it is necessary for all people to be present, what harm you endured: while feasting in an idol temple out of friendship, and being so puffed up by the advantages present. \"To provoke jealousy\" is said of someone from two parties sometimes admiring this one, sometimes that one, in order to bring both into goodwill toward himself. But this would never happen from an inferior to superiors—for when would the superior be provoked by the honor shown by the inferior to another? It happens, however, from those who are superior for whatever reason; for inferiors both desire honor from their superiors and are stung when they fail to obtain it. When buying, he says, do not be overly curious, lest your conscience be wounded; for what happens in ignorance does not wound, and what does not wound does not condemn. He means this: that from Christ we proceed to God, from whom he is; and from the man we proceed to Christ; for from him we are according to the second existence, according to which resurrection we will all be like him, incorruptible, by participation in the grace of the Spirit in him. For being passible, we consider Adam as head, from whom we have received our being; but having become impassible, we consider Christ as head, from whom we have received being impassible. Similarly, he says, also from the woman to the man, since she has received her being from him. Not only men but also women used to prophesy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦτ' ἔστιν μὴ διαφθείρητε τῇ εἰδωλολατρείᾳ τὸ ἀληθινὸν βάπτισμα","severity":"info","text":"Theodorus interprets the preceding typological list as an exhortation not to corrupt true baptism with idolatry, linking the Red Sea crossing to baptismal purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Παραζηλοῦν","severity":"info","text":"Theodorus defines παραζηλοῦν as a competitive dynamic where a person alternates admiration between two parties to gain goodwill, noting it occurs only from superiors to inferiors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ μὲν τοῦ Χριστοῦ ἐπὶ τὸν θεὸν χωροῦμεν","severity":"info","text":"Theodorus alludes to 1 Cor 11:3 (Paul's discussion of head coverings and hierarchy), interpreting the movement from Christ to God and from man to Christ as a theological progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προεφήτευον οὐ μόνον ἄνδρες ἀλλὰ καὶ γυναῖκες","severity":"info","text":"Theodorus notes that women as well as men prophesied, reflecting early Christian practice and possibly referencing figures like Philip's daughters (Acts 21:9) or Old Testament prophetesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λείπει κατὰ τὴν διάνοιαν τὸ ἡμῶν","severity":"info","text":"Theodorus observes that the word 'our' is missing in sense from the preceding clause, indicating a textual or interpretive gap he fills with the implied possessive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παθητοὶ μὲν γὰρ ὄντες κεφαλὴν ἡγούμεθα τὸν Ἀδάμ","severity":"caution","text":"Theodorus's distinction between passible (Adam) and impassible (Christ) heads may reflect a theological tension with Pauline soteriology; the exact referent of 'second existence' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'second existence' (δευτέραν ὕπαρξιν) is ambiguous: it may refer to the resurrection body or to a distinct ontological state after Christ's work.","The identity of the 'man' and 'woman' in the final analogy is unclear—possibly Adam and Eve, or generic spouses in Paul's argument."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"φανερώτερον δὲ τὰ πνευματικὰ χαρίσματα ἐδίδοτο τοῖς βαπτιζομένοις τότε, καὶ πολλὴ μὲν ἦν καὶ διαφορὰ ἡ προφητεία κατὰ τὰς χρείας, μάλιστα δὲ τοὺς ἐν ὑποκρίσει εἰσιόντας πειρᾶσαι τὴν ἐκκλησίαν ἀπήλεγχον. Ἀνὴρ ἐὰν κατακαλύπτηται, ὑβρίζει τὴν ἑαυτοῦ κεφαλήν, αὐτὸς κεφαλὴ τυγχάνων ὡς ὁ Χριστός· ἡ δὲ γυνὴ ἐὰν ἀκατακάλυπτος προσεύχηται, ὑβρίζει τὸν ἄνδρα, τὴν ἑαυτοῦ κεφαλήν, τὴν ἐκείνου τιμὴν ὑποσυλῶσα καὶ κεφαλὴ αὐτὴ εἶναι βουλομένη ἀρχική. ἐν δὲ πολλοῖς ἀντιγράφοις φέρεται ἀντὶ τοῦ ἔχειν τι ἐπὶ τῆς κεφαλῆς· ὃ δηλοῖ τὸ ὑποτετάχθαι τῷ ἀνδρί. Δείκνυσιν αὐτὸ ἄτοπον ἀπὸ τῆς εὐσεβείας καὶ ἀπὸ τῆς φύσεως καὶ ἀπὸ τῆς δημιουργίας. 188 1 Τὴν γυναῖκα δόξαν μὲν εἶπεν, οὐ μὴν καὶ εἰκόνα διὰ τὸ ἀσαφὲς προσέθηκεν, ἐπειδὴ ἡ δόξα εἰς τὴν ὑπακοὴν ὁρᾷ, ἡ δὲ εἰκὼν εἰς τὸ ἀρχικόν. Πρὸ γὰρ ἁπάντων ὑμῶν ἐκεῖνο αἰτιῶμαι, φησίν· τὸ γὰρ πρῶτον ἀντὶ τοῦ πρὸ πάντων λέγει ὡς καὶ ἐν τῇ πρὸς Ῥωμαίους· πρῶτον μὲν ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ. Κυριακὸν αὐτὸ καὶ ἀπὸ τοῦ καιροῦ καὶ ἀπὸ τοῦ τύπου λέγει, ὡς ἂν ἐπ' ἐκείνης τῆς ἡμέρας ἐν τῷ τῆς συνελεύσεως τόπῳ κατὰ ταὐτὸν ἐσθίειν αὐτοὺς τοῦ νενομισμένου. Ἢ καὶ τοῦτο ἐγκαλεῖ ὅτι","english":"More clearly, spiritual gifts were given to those being baptized at that time, and prophecy was abundant and varied according to needs, and especially they exposed those entering the church under pretense. If a man covers his head, he insults his own head, being himself a head like Christ; but if a woman prays uncovered, she insults the man, her own head, robbing him of his honor and wishing to be a ruling head herself. In many copies, instead of \"having something on the head,\" it is read, which signifies being subordinate to the man. He shows this to be improper from piety, from nature, and from creation. 188 1 He called the woman \"glory,\" but did not add \"image\" because of the obscurity, since glory pertains to obedience, while image pertains to rule. \"For before all of you I accuse that,\" he says; for he uses \"first\" instead of \"before all,\" as also in the Epistle to the Romans: \"First, that they were entrusted with the oracles of God.\" He calls it \"the Lord's\" both from the time and from the type, as if on that day in the place of assembly they were to eat the customary meal together. Or he also accuses this, that","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φανερώτερον δὲ τὰ πνευματικὰ χαρίσματα ἐδίδοτο τοῖς βαπτιζομένοις τότε","severity":"info","text":"Theodorus notes that spiritual gifts were more clearly given to the baptized in the early church, linking charismatic phenomena to the apostolic age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κεφαλή","severity":"info","text":"Theodorus uses 'head' (κεφαλή) both literally (covering) and metaphorically (authority), comparing the man to Christ as head of the household.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρῶτον μὲν ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ","severity":"info","text":"Theodorus cites Romans (πρῶτον μὲν ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ) as a parallel for using 'first' to mean 'before all'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐν δὲ πολλοῖς ἀντιγράφοις φέρεται ἀντὶ τοῦ ἔχειν τι ἐπὶ τῆς κεφαλῆς","severity":"info","text":"Theodorus reports a textual variant: many manuscripts read 'having something on the head' instead of the usual phrase, indicating a scribal divergence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κυριακὸν αὐτὸ καὶ ἀπὸ τοῦ καιροῦ καὶ ἀπὸ τοῦ τύπου λέγει","severity":"info","text":"Theodorus explains that 'the Lord's' (κυριακόν) refers to both the time (the Lord's day) and the type (the Lord's meal), likely the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δείκνυσιν αὐτὸ ἄτοπον ἀπὸ τῆς εὐσεβείας καὶ ἀπὸ τῆς φύσεως καὶ ἀπὸ τῆς δημιουργίας","severity":"info","text":"Theodorus structures his argument by showing impropriety from three angles: piety, nature, and creation, a tripartite rhetorical pattern.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase '188 1' in the English draft is unclear; it may be a marginal note or reference number, but its source is not identified.","The Greek text breaks off mid-sentence with 'Ἢ καὶ τοῦτο ἐγκαλεῖ ὅτι', leaving the accusation incomplete."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"τῷ μυστικῷ δείπνῳ ὡς τῷ συνήθει προσεφέροντο. διὸ καὶ ὡς εἰς κόρον λαμβάνοντες ἐμέθυον. ἤσθιον οὖν οὐχ ὡς μυστικὸν δεῖπνον ἀλλ' ὡς ἴδιον· ἃ γὰρ ἔφερον αὐτοὶ καθ' ἑαυτούς, ἀνήλισκον ὡς ἴδιον δεῖπνον. λοιπὸν συνέβαινεν μήτε κοινωνεῖν τοὺς πένητας οὐκ εὐποροῦντας εἰς τὰς τῶν μυστηρίων προσφοράς. διό, φησίν, καταισχύνετε τοὺς πένητας μὴ ἐκδεχόμενοι αὐτούς, ἀλλὰ προλαμβάνοντες καὶ ἐσθίοντες οὐκέτι ὡς κυριακὸν δεῖπνον τὸ πᾶσι κοινῶς εἰς σωτηρίαν ἀφθόνως προκείμενον, ἀλλ' ὡς ἴδιον καὶ οἷόν τε ἀνθρώπινον, καίτοιγε ὁ κύριος ὡς σωτήριον ἑαυτοῦ σῶμα καὶ αἷμα εἰς κοινὸν πᾶσιν αὐτοῖς μισθὸν προέθηκεν· ὑμεῖς δὲ ὡς μὴ ἀκολουθοῦντες τῇ τοῦ κυρίου διδασκαλίᾳ, ἱκανὴν δὴ ὑπέστητε τιμωρίαν. Τὸ παρέλαβον ἀπὸ τοῦ κυρίου λέγει ἀντὶ τοῦ παρέλαβον ὡς αὐτοῦ τοῦ κυρίου οὕτω ποιεῖν παραδεδωκότος· οὐ γὰρ δὴ παρῆν τούτων παρ' αὐτοῦ τοῖς μαθηταῖς παραδιδομένων. Ἕκαστος, φησίν, ἐξεταζέτω τὴν οἰκείαν διάνοιαν, ἥντινα περὶ τῶν μυστηρίων κέκτηται τὴν ὑπόληψιν, καὶ τότε αὐτῶν μετεχέτω· τὸ γὰρ ἑαυτὸν ἀντὶ τοῦ τὴν διάνοιαν ἑαυτοῦ λέγει, καθ' ὅλου περὶ τῆς τῶν μυστηρίων ὑπολήψεως ἐν τούτοις λέγων. Τινὲς οὐ προσεσχηκότες τῇ διανοίᾳ τῶν κειμένων νομίζουσι τοῦ ἀποστόλου πληροῦν τὸν σκοπόν, εἰ σπανιώτατά που τῶν μυστηρίων μετέχοιεν. δέον αὐτοὺς συνιδεῖν ὅτι εἴπερ πάντη καθαρεύοντας ἁμαρτίας βούλεται κοινωνεῖν ἡμᾶς, οὐδέποτε βούλεται ἡμᾶς κοινωνεῖν· πρῶτον μὲν ἁμαρτίας ἀδύνατον πάντη καθαρεύειν ἄνθρωπον ὄντα· δεύτερον δέ, εἰ καὶ τοῦτο ἦν δυνατόν, ἀλλ' οὐχ ἡμᾶς γε τοῦτο περὶ ἑαυτῶν ὑπειληφότας κοινωνεῖν δίκαιον ἦν.","english":"they were brought to the mystical supper as to an ordinary meal. Therefore, taking it to excess, they became drunk. So they ate not as a mystical supper but as a private one; for what they themselves brought individually, they consumed as a private meal. Consequently, it happened that the poor, not having the means for the offerings of the mysteries, did not partake. Therefore, he says, you shame the poor by not waiting for them, but by taking beforehand and eating no longer as a Lord’s supper, which is set before all in common for salvation without stint, but as a private and merely human meal, even though the Lord set forth his own body and blood as a saving common reward for all; but you, as not following the Lord’s teaching, have indeed undergone sufficient punishment. He says “they received from the Lord” instead of “they received as from the Lord himself having handed down to do thus”; for he was not present when these things were being handed down by him to the disciples. Let each one, he says, examine his own mind, what opinion he holds concerning the mysteries, and then let him partake of them; for he says “himself” instead of “his own mind,” speaking generally about the opinion concerning the mysteries in these matters. Some, not having attended to the meaning of the texts, think they fulfill the apostle’s purpose if they partake of the mysteries very rarely. But they ought to understand that if he wishes us to partake while being entirely pure of sin, he never wishes us to partake; first, because it is impossible for a human being to be entirely pure of sin; second, even if this were possible, it would not be right for us, having such an opinion about ourselves, to partake.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ μυστικῷ δείπνῳ","severity":"info","text":"The phrase 'mystical supper' refers to the Eucharist, contrasting its sacred character with the Corinthians' treatment of it as an ordinary meal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καταισχύνετε τοὺς πένητας","severity":"info","text":"Theodorus echoes 1 Corinthians 11:22, where Paul rebukes the Corinthians for shaming the poor by not waiting for them at the Lord's Supper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυστηρίων","severity":"info","text":"The term 'mysteries' here denotes the Eucharistic elements, a standard usage in patristic Greek for the sacraments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρέλαβον ἀπὸ τοῦ κυρίου","severity":"info","text":"Theodorus clarifies that 'they received from the Lord' means they received as if from the Lord himself, noting that the apostles were not present at the institution of the mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σπανιώτατά που τῶν μυστηρίων μετέχοιεν","severity":"info","text":"Theodorus criticizes those who think rare communion fulfills Paul's intent, arguing that if purity from sin were required, no one could ever partake.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν ... δεύτερον δέ","severity":"info","text":"Theodorus uses a two-part argument (first... second) to refute the view that rare communion is sufficient, emphasizing the impossibility of total purity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which 'mystical supper' tradition Theodorus references; the reading assumes the Eucharist as commonly understood in patristic exegesis."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"καὶ ποῦ στήσεται τὸ ὁσάκις ἐὰν ἐσθίητε; συνέχειαν γὰρ δείκνυσι τῆς κοινωνίας τὸ εἰρημένον, ᾧ δὴ σύνδρομος καὶ ὁ ἐπὶ τῆς ἐκκλησίας θεσμὸς πάντοτε ἐπιτελεῖσθαι βουλόμενος τὰ μυστήρια. τῶν οὖν μυστηρίων τὸν μὲν τὰ μέγιστα καὶ ἄγαν ἀπηγορευμένα διαπραττόμενον ἀπέχεσθαι ὅσιον, περὶ ὧν καὶ ὁ ἀπόστολος ἀπεφήνατο σαφῶς οὐκ ἐνεῖναι τῆς βασιλείας τυχεῖν τὸν διαπραττόμενον· τῷ γὰρ τοιούτῳ τότε καλὸν μετέχειν αὐτῶν, ἐπειδὰν τῶν ἁμαρτημάτων δέει τῶν νενομοθετημένων ἀπόσχηται πρότερον. τῶν δέ γε λοιπῶν ὅσα συμβαίνειν ἀνθρώποις ἀνάγκη, πολλὰ μὲν καὶ ὑπὸ τῶν καθημερινῶν συμπτωμάτων, πλεῖστα δὲ καὶ ὑπὸ τῆς ἀσθενείας τῆς φύσεως, σπουδάζειν μὲν ὅση δύναμις ἀπέχεσθαι προσῆκεν· ἐπιμέλεια γὰρ ἀρετῆς καὶ ἡ καθημερινὴ τοῦ βίου μελέτη ἐλαττοῦν τὰ τοιαῦτα δύναται πάντως. περιπίπτοντας δὲ τοῖς τοιούτοις οὐκ ἀποστερεῖν τῶν μυστηρίων καλὸν ἑαυτούς, προσιέναι δὲ πλείονι τῷ φόβῳ λογιζομένους μὲν αὐτῶν τὸ μέγεθος, ποιουμένους δὲ ἐπ' ἐλπίσιν ἀγαθαῖς τὴν μετάληψιν, ὡς ἂν καὶ ἀφέσεως ἡμῖν ἐκεῖθεν προσγινομένης, ὅταν ἀπεχώμεθά γε τῶν τοιούτων κατὰ δύναμιν καὶ τῶν λοιπῶν μὴ καταμελοῦντες φαινοίμεθα, καὶ μὴν καὶ πνευματικῆς συνεργείας πρὸς εὐμαρεστέραν τοῦ βίου κατόρθωσιν· πάντα γὰρ ὅσα διὰ τοῦ θανάτου προσγέγονεν ἡμῖν τοῦ Χριστοῦ, ταῦτα καὶ ἀπὸ τῶν συμβόλων ἐπιτελεῖσθαι τοῦ θανάτου δίκαιον.","english":"And where will the phrase \"as often as you eat\" stand? For the saying indicates the continuity of communion, with which the ecclesiastical ordinance is also in harmony, desiring that the mysteries be always celebrated. Therefore, concerning the mysteries, it is pious for one who commits the greatest and most forbidden acts to abstain, about which the apostle also clearly declared that it is not possible for the one who commits them to attain the kingdom. For such a person, it is then good to partake of them when, out of fear of the prescribed penalties, he first abstains from the sins. As for the remaining things that necessarily happen to people—many from daily occurrences, and most from the weakness of nature—it is fitting to strive as much as possible to abstain from them. For the cultivation of virtue and the daily practice of life can certainly reduce such things. But when falling into such things, it is not good to deprive oneself of the mysteries, but to approach with greater fear, reflecting on their magnitude, and to partake with good hopes, so that remission may come to us from there, when we abstain from such things as much as possible and do not appear negligent of the rest, and also so that spiritual cooperation may be granted for the easier correction of life. For all that has come to us through the death of Christ, it is right that these things also be accomplished through the symbols of death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁσάκις ἐὰν ἐσθίητε","severity":"info","text":"Theodorus quotes a phrase from 1 Cor 11:25, 'as often as you eat,' to argue for the continuity of communion, linking frequency of participation to ecclesiastical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπόστολος ἀπεφήνατο","severity":"info","text":"Theodorus refers to an apostolic declaration that those committing grave sins cannot attain the kingdom, likely echoing 1 Cor 11:27 or similar Pauline warnings about exclusion from the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν μυστηρίων","severity":"info","text":"Theodorus distinguishes between grave sins requiring abstention from the mysteries and lesser daily failings where participation with fear and hope is encouraged, reflecting early Christian penitential discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"συνέχειαν ... κοινωνίας","severity":"info","text":"The emphasis on 'continuity of communion' parallels Chrysostom's homilies on 1 Cor 11, where frequent Eucharistic participation is urged as normative for the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῶν οὖν μυστηρίων","severity":"info","text":"The passage moves from a rhetorical question about the phrase 'as often as you eat' to a two-part ethical instruction: abstention for grave sins, and continued participation for lesser failings, with a concluding theological rationale.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διὰ τοῦ θανάτου ... τοῦ Χριστοῦ","severity":"info","text":"Theodorus concludes that all benefits from Christ's death are accomplished through the 'symbols of death,' i.e., the Eucharistic elements, reflecting a symbolic-realist theology common in Antiochene exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁσάκις ἐὰν ἐσθίητε' is not a direct quotation from the canonical text of 1 Cor 11:25 but may reflect a variant reading or paraphrase; the exact source is unclear.","The identity of 'the apostle' is assumed to be Paul, but the specific declaration is not cited verbatim, leaving the reference ambiguous."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ὥστε ἐγὼ θαρρῶν εἴποιμι ἄν, ὅτι κἂν τὰ μέγιστά τις ἡμαρτηκὼς τυγχάνῃ, δοκιμάσας δὲ πάσης ἀτόπου πράξεως ἀπέχεσθαι τοῦ λοιποῦ καὶ βλέπειν εἰς ἀρετήν, ἀκολούθως τοῖς νόμοις πολιτευόμενος τοῦ Χριστοῦ, τὴν τῶν μυστηρίων μετάληψιν ποιήσαιτο πάνυ πεπιστευκὼς ἁπάντων λήψεσθαι τὴν συγχώρησιν, οὐδαμῶς ἀποτεύξεται τῶν πεπιστευμένων. 190 1 Ἀντὶ τοῦ θέλω ὑμᾶς καὶ τῶν πνευματικῶν χαρισμάτων εἰδέναι τὴν τάξιν, ὥστε βούλομαί τι καὶ περὶ τούτων εἰπεῖν. Ἴσως δὲ ὅτι καὶ εἰς ὠφέλειαν τῶν ἀκουόντων ὑπὸ ἀνάγκης θείας ὡμολόγουν οἱ δαίμονες τὸν κύριον. Οὐκ ἁπλῶς εἶπεν πνεῦμα, ἀλλὰ φανέρωσις πνεύματος, τοῦτ' ἔστιν ἐνέργεια πνεύματος, δι' ἧς δῆλον γίνεται ὅτι διὰ τὴν εἰς Χριστὸν πίστιν τὰ πνευματικὰ\n\nχαρίσματα εἰς τοὺς πολλοὺς ἡπλώθη πρὸς τὸ συμφέρον τῇ οἰκοδομῇ καὶ αὐξήσει τῆς ἐκκλησίας. Προφητείαν δέ φησιν εἶναι τὴν τῶν μελλόντων προαγόρευσιν, λέγεσθαι δὲ καὶ τὸ τὰ ἐν πράξει ἤτοι καὶ βουλεύμασιν ἄδηλα ὄντα τοῖς πολλοῖς εἰπεῖν, ἀλλὰ μὴν καὶ τὸ τὰ παρεληλυθότα καὶ ἀγνοούμενα τοῖς πᾶσι δυνηθῆναι εἰπεῖν ὡς Μωϋσῆς διηγήσατο ἅπαντα. Πολλοὶ τότε διὰ τὸ πλῆθος τῶν πνευματικῶν χαρισμάτων ὑπεκρίνοντο τὴν εὐσέβειαν εἰς ἀπάτην ἑτέρων, καὶ δὴ καὶ θαύματα δαιμονικῇ τῇ συνεργείᾳ κεχρημένοι ὁμοίως τοῖς πιστοῖς ἐπιτελεῖν ἐδόκουν· οὕτως οἱ τοῦ Σκευᾶ υἱοὶ περιῄεσαν ἐν ἐπορκιστῶν σχήματι δαίμονας καὶ αὐτοὶ ἀπελαύνειν προσποιούμενοι δῆθεν.","english":"So I would confidently say that even if someone has committed the greatest sins, but having tested himself, thereafter abstains from every improper action and looks to virtue, living in accordance with the laws of Christ, and partakes of the mysteries, firmly believing that he will receive forgiveness for all, he will in no way fail to obtain what he believed. Instead of \"I want you to know the order of spiritual gifts as well,\" I wish to say something about these matters as well. Perhaps it was also for the benefit of the hearers that the demons, under divine compulsion, confessed the Lord. He did not simply say \"spirit,\" but \"manifestation of spirit,\" that is, an energy of spirit, through which it becomes clear that because of faith in Christ, spiritual gifts were spread among the many for the benefit of the building up and growth of the church. He says that prophecy is the foretelling of future events, and that it is also called the ability to speak of things hidden in action or deliberation from the many, and indeed also to be able to speak of past things unknown to all, as Moses narrated everything. Many at that time, because of the multitude of spiritual gifts, pretended to piety for the deception of others, and indeed, using demonic cooperation, they seemed to perform miracles like the faithful; thus the sons of Sceva went about in the guise of exorcists, pretending to drive out demons themselves.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν τῶν μυστηρίων μετάληψιν","severity":"info","text":"Theodorus argues that even a great sinner who reforms and partakes of the mysteries will obtain forgiveness, linking sacramental participation to moral transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φανέρωσις πνεύματος","severity":"info","text":"Theodorus distinguishes 'spirit' from 'manifestation of spirit' (φανέρωσις πνεύματος), interpreting the latter as an energy (ἐνέργεια) that reveals the spread of spiritual gifts due to faith in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προφητείαν","severity":"info","text":"Theodorus defines prophecy as foretelling the future, but also as revealing hidden actions or past events unknown to many, citing Moses as an example of the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ τοῦ Σκευᾶ υἱοὶ","severity":"info","text":"The sons of Sceva are mentioned in Acts 19:14-16 as Jewish exorcists who attempted to drive out a demon from a possessed man but were overpowered. Theodorus uses them as examples of false piety using demonic cooperation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑπεκρίνοντο τὴν εὐσέβειαν","severity":"info","text":"Theodorus notes that many feigned piety to deceive others, performing apparent miracles with demonic aid, reflecting early Christian concerns about distinguishing genuine from counterfeit spiritual gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀντὶ τοῦ θέλω ὑμᾶς","severity":"info","text":"Theodorus signals a shift from discussing forgiveness to addressing spiritual gifts, using 'instead of' to introduce his own commentary on the order of charismata.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after '190 1' where the lemma for the next section may be missing; the English draft supplies 'Instead of...' as a paraphrase.","The phrase 'τὴν τῶν μυστηρίων μετάληψιν' could refer to Eucharistic communion or to participation in the mysteries more broadly; Theodorus likely means the Eucharist."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ἦν οὖν χάρισμα πνεύματος καὶ πρὸς τοῦτο ὥστε διακρίνειν, τίνες μὲν οἱ ἀληθῶς τῇ δυνάμει τοῦ θείου πνεύματος ἐπιτελοῦντες τὰ θαύματα, τίνες δὲ οἱ δαιμονικῇ συνεργείᾳ ὑποκρινόμενοι τὴν ἀλήθειαν. Περιτίθεμεν εἶπεν καὶ οὐ περίκειται· οὐ γὰρ τῆς φύσεως μέρος τὰ ὑποδήματα, ἀλλ' ὕστερον εὕρηνται παρ' ἡμῶν. καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀσχήμονα ὡς πρὸς τὴν κοινὴν ὄψιν ἀποκαλεῖ, ὥστε τῇ μὲν φύσει οὐκ ἔστιν ἀσχήμονα, εἴπερ δὴ περισσοτέραν ἔχει τὴν εὐσχημοσύνην, τῇ δὲ ὑπολήψει κρινόμενα λέγεται οὕτως, καθ' ἣν οὐκ εὐσχημοσύνην τὴν ἄνευ αἰτίας γύμνωσιν αὐτῶν εἶναι νομίζομεν. Οὕτω δὴ καὶ ὑμεῖς ἐπειδὴ τάξιν ἐπέχετε σώματος ἐκ διαφόρων συγκειμένου μελῶν, τῇ δυνάμει τοῦ πνεύματος εἰς τὴν τοῦ δεσποτικοῦ σώματος καταστάντες συνάφειαν, ταύτην ἀναγκαίως σώζετε τὴν συμφωνίαν, μηδεμίαν ἀπὸ τῆς διαφορᾶς τῶν χαρισμάτων δεχόμενοι φιλονεικίας παρείσδυσιν. Πᾶν χάρισμα ἀγάπης ἐστερημένον μάταιόν ἐστιν, οὐ διὰ τὸν ἔχοντα ἐνεργούμενον ἀλλὰ διὰ τοὺς οἰκοδομουμένους ἐνεργούμενον, ὥστε οὐδὲ τὸ κύμβαλον ἢ ἄλλο ὅτι ὄργανον ἠχοῦν ἑαυτὸ τέρπει ἀλλὰ τοὺς ἀπολαύοντας αὐτοῦ. Καὶ ὅτι μὲν οὔτε ἡ πίστις ἄνευ ἀγάπης οὔτε ἡ ἀγάπη ἄνευ πίστεως τελειοῖ πρόδηλον· καὶ γὰρ τὰ ἔργα πίστεως δεῖται καὶ ἡ πίστις ἔργων ἅπερ δι' ἀγάπης πληροῦται. πλὴν ἐπειδὴ ἑώρα ὁ ἀπόστολος τοὺς Κορινθίους τῆς ἀγάπης ἠμεληκότας, προτιμᾷ αὐτὴν ἐνταῦθα ὡς ἄριστος ἰατρὸς τὰ κατεπείγοντα τῶν παθῶν θεραπεύων. Ἐνταῦθα οὐ τὴν κοινὴν ταύτην λέγει·","english":"There was therefore a charism of the Spirit also for this purpose, to distinguish which ones are those who truly accomplish the miracles by the power of the divine Spirit, and which ones are those who, by demonic cooperation, counterfeit the truth. \"We put on,\" he said, and not \"it is put on\"; for shoes are not a part of nature, but have been invented by us later. And our shameful parts have greater seemliness, while our seemly parts have no need of it. He calls them shameful with respect to common appearance, so that by nature they are not shameful, since indeed they have greater seemliness, but when judged by opinion they are so called, according to which we consider their causeless exposure not to be seemly. So also you, since you hold the rank of a body composed of different members, having been established by the power of the Spirit into the conjunction of the Lord's body, necessarily preserve this harmony, admitting no intrusion of contentiousness arising from the difference of the charisms. Every charism deprived of love is vain, not being activated for the sake of the one who has it but being activated for the sake of those who are edified, just as a cymbal or any other sounding instrument does not delight itself but those who enjoy it. And that neither faith without love nor love without faith perfects is manifest; for works need faith, and faith needs works, which are fulfilled through love. However, since the apostle saw that the Corinthians had neglected love, he gives it preference here, as an excellent physician treating the most urgent of the passions. Here he does not mean this common love.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χάρισμα πνεύματος","severity":"info","text":"The phrase 'charism of the Spirit' here denotes a specific gift of discernment, distinguishing genuine miracles from demonic counterfeits. This aligns with Paul's usage in 1 Cor 12:10, where χάρισμα refers to spiritual gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περιτίθεμεν εἶπεν καὶ οὐ περίκειται","severity":"info","text":"Theodorus comments on a Pauline phrase (likely 1 Cor 12:23-24) about 'putting on' shoes, distinguishing active from passive voice. This reflects a close reading of Paul's argument on bodily parts and seemliness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ δυνάμει τοῦ πνεύματος εἰς τὴν τοῦ δεσποτικοῦ σώματος καταστάντες συνάφειαν","severity":"info","text":"The 'Lord's body' refers to the Church as the Body of Christ, a Pauline metaphor (1 Cor 12:27). Theodorus applies it to the Corinthian community, urging harmony despite diverse charisms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πᾶν χάρισμα ἀγάπης ἐστερημένον μάταιόν ἐστιν","severity":"info","text":"This sentence introduces a new argument: charisms without love are vain. The cymbal analogy illustrates that gifts serve others, not the possessor, reinforcing Paul's emphasis on communal edification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὔτε ἡ πίστις ἄνευ ἀγάπης οὔτε ἡ ἀγάπη ἄνευ πίστεως τελειοῖ","severity":"info","text":"The mutual necessity of faith and love echoes 1 Cor 13:13, where Paul subordinates charisms to love. Theodorus adds that works require faith and faith requires works, a reciprocal relationship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐνταῦθα οὐ τὴν κοινὴν ταύτην λέγει","severity":"caution","text":"Theodorus distinguishes 'this common love' from a higher love, but the Greek is ambiguous: it may refer to erotic love (ἔρως) or ordinary affection. The text breaks off, leaving the contrast incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ τὴν κοινὴν ταύτην λέγει' is ambiguous: it may mean 'he does not mean this common love' (i.e., ordinary affection) or 'he does not speak of this common thing' (i.e., the usual sense of love). The passage ends abruptly, so the intended contrast is unclear."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"δοὺς γὰρ δὴ τὴν τηνικαῦτα κατέχουσαν ἀπιστίαν, πολλὰ τοιαῦτα ἐθαυματούργουν εἰς ἔκπληξιν διὰ τούτων αὐτοὺς ποδηγοῦντες πρὸς τὴν ἀλήθειαν. Οὐ περπερεύεται, ὅ ἐστιν ἀλαζονεύεται ἡ ἀγάπη καὶ φυσιοῦται, ὅπερ ἐστὶν ἀσχημοσύνης ἀνθρώπινον ὄντα μέγα φρονεῖν καὶ ἐπαίρεσθαι κατὰ τοῦ πλησίον ὡς μὴ τοῖς ὁμοίοις αὐτῶν πάθεσιν ὑποκείμενον. 1 13,8–13 Μετὰ τὸ ἁπλωθῆναι τὴν πίστιν ἐπὶ πάσης γῆς ὡς περιττὰ αἵ τε προφητεῖαι καὶ αἱ γλῶσσαι καὶ ἡ ἐκ μέρους γνῶσις παύονται, μένει δὲ λοιπὸν ὡς ἀναγκαῖα τὰ τρία ταῦτα. εἰκότως δὲ τὴν ἀγάπην μείζονά φησιν, ἐπειδὴ διεστασίαζον πρὸς ἑαυτοὺς ίνθιοι καὶ ζῆλον εἶχον καὶ ἔριδας, καὶ κίνδυνος ἦν σχισθῆναι τὴν ἐκκλησίαν.\n\n1 Ἀντὶ τοῦ μάλιστα μὲν ὑμᾶς τῆς ἀγάπης ἐπιμελεῖσθαι βούλομαι· εἰ δ' ἄρα καὶ τῶν πνευματικῶν χαρισμάτων ἐφίεσθε, κἂν γνῶτε ποῖα κρείττονα καὶ ὅτι τὸ προφητεύειν ἄμεινον τῇ γλώσσῃ λαλεῖν. Προκρίνει τὴν προφητείαν μετὰ τὴν ἀποστολήν· οὐκοῦν ὁ μὲν ἀπόστολος καὶ προφήτης, ὁ δὲ προφήτης οὐ πάντως καὶ ἀπόστολος. ὁ λαλῶν γλώσσῃ αὐτὸς μὲν οἰκοδομεῖται, πεπεισμένος ὅτι πνεύματι ἁγίῳ φθέγγεται, οὐ μὴν τὴν ἐκκλησίαν οἰκοδομεῖ ἀγνοοῦσαν ἃ φθέγγεται. ὁ δὲ προφητεύων τοὺς ἀκούοντας ὠφελεῖ καὶ ἐκ τῆς προγνώσεως δείκνυσι τὴν ἐνοίκησιν τοῦ ἁγίου πνεύματος τὴν ἐν αὐτῷ. Θέλω ὑμᾶς γλώσσαις λαλεῖν·","english":"For having then removed the disbelief that prevailed at that time, they performed many such wonders for astonishment, through these guiding them toward the truth. Love does not boast, that is, does not vaunt itself nor become puffed up, which is a human disgrace to think highly of oneself and to exalt oneself against one's neighbor as if not subject to the same passions as they. After the faith was spread over the whole earth, both prophecies and tongues and partial knowledge cease as superfluous, but these three remain as necessary. And reasonably he says love is greater, since the Corinthians were in discord among themselves and had jealousy and strife, and there was danger that the church would be split.\n\nInstead of \"I wish you above all to take care of love; but if indeed you also desire spiritual gifts, at least know which are better and that prophesying is better than speaking in tongue.\" He prefers prophecy after the apostolate; therefore the apostle is also a prophet, but the prophet is not necessarily also an apostle. The one who speaks in tongue builds himself up, convinced that he speaks by the Holy Spirit, but does not build up the church, which does not understand what he speaks. But the one who prophesies benefits the hearers and from foreknowledge shows the dwelling of the Holy Spirit within him. I wish you to speak in tongues;","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ περπερεύεται","severity":"info","text":"Theodorus glosses περπερεύεται with ἀλαζονεύεται, clarifying that love does not engage in empty boasting. This lexical equivalence is typical of patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor 13:8–13","severity":"info","text":"The passage explicitly cites 1 Cor 13:8–13, where Paul discusses the permanence of faith, hope, and love after the cessation of charismatic gifts. Theodorus interprets this as a historical shift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διεστασίαζον πρὸς ἑαυτοὺς ίνθιοι","severity":"info","text":"The reference to Corinthian discord (διεστασίαζον) and the risk of schism reflects the historical context of factionalism in the Corinthian church, which Paul addresses in 1 Corinthians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προκρίνει τὴν προφητείαν μετὰ τὴν ἀποστολήν","severity":"info","text":"Theodorus establishes a hierarchy: apostle > prophet > tongue-speaker. This structural ranking clarifies Paul's argument about the relative value of spiritual gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γλώσσῃ λαλεῖν","severity":"info","text":"Theodorus distinguishes speaking in tongues (γλώσσῃ λαλεῖν) from prophecy: the former edifies only the speaker, while the latter edifies the church and demonstrates the Spirit's presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θέλω ὑμᾶς γλώσσαις λαλεῖν","severity":"info","text":"Theodorus concludes with an ironic wish that the Corinthians speak in tongues, likely a rhetorical device to underscore his preference for prophecy over glossolalia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀντὶ τοῦ' introduces a paraphrase of Paul's intent, but the exact source of the quoted material is unclear; it may be Theodorus's own summary or a citation from another commentator.","The word 'ίνθιοι' is likely a scribal error or variant for 'Κορίνθιοι' (Corinthians), as the context clearly refers to the Corinthian church."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"καὶ γὰρ τοῦτο πνευματικὸν τὸ χάρισμα. θέλω δὲ μᾶλλον προφητεύειν ὑμᾶς· τοῦτο γὰρ μεῖζον τὸ χάρισμα. Προσεύξομαι ἀντὶ τοῦ εὐχαριστήσω καὶ εὐλογήσω. νοῦν δὲ εἶπε τὸν νοούμενον λόγον. Ἰδιώτην λέγει τὸν λαϊκὸν πρὸς ἀντιδιαστολὴν τοῦ ἱερέως. Τοῦτο ἔφη, ἵνα μὴ νομίζητε διὰ τὸ μὴ κατηξιῶσθαι χαρίσματος γλωσσῶν **. Ὡς μέγα χάρισμα τὸ τῶν ψαλμῶν τῶν ἄλλων προέταξεν. πάντα οὖν κατὰ τάξιν γινέσθω· ψαλλέτω ὁ καταξιωθεὶς ψαλμοῦ, διδασκέτω ὁ εὐπορῶν διδαχῆς, ἐκφωνείτω τὴν ἀποκάλυψιν ὁ ἀποκαλύψεως τετυχηκώς. Μὴ θορυβεῖτε, φησί, ταῖς γλώσσαις τὴν ἐκκλησίαν οὐκ ὄντων τῶν ἑρμηνευόντων αὐτάς. εἰ δὲ καὶ εἶεν, πάντα τάξει γινέσθω. Μὴ πλάνης πνεῦμα λαλείη, διακρινέτωσαν· ἀντὶ τοῦ σαφηνιζέτωσαν. Ἐπειδὴ ὀπίσω εἶπεν· τὰς γυναῖκας προφητεύειν, μήποτε ἐν οἴκῳ ἐπροφήτευον. ἢ σιγάτωσαν ἀντὶ τοῦ μὴ διδασκέτωσαν. διαφέρει δὲ προφητεία διδασκαλίας. Ἀκολουθεῖτε, φησί, ταῖς ἄλλαις ἐκκλησίαις καὶ μηδὲν καινοτομεῖτε ὡς μόνοι τοῦ κηρύγματος ἠξιωμένοι· οὐ γὰρ ἀφ' ὑμῶν ἤρξατο ὁ λόγος, οὔτε εἰς ὑμᾶς περιεκλείσθη. σιγάτωσαν καὶ παρ' ὑμῖν αἱ γυναῖκες ὡς καὶ πανταχοῦ ἐν ταῖς ἐκκλησίαις. Εἴ τις ἀγνοεῖ, φησίν, ὅτι τοῦ κυρίου ἐστὶν ἃ γράφω καὶ οὐκ ἐμά, οὐκ ἔστιν προφήτης οὐδ' ἔχει πνεῦμα θεοῦ, ἀλλ' ἀγνοεῖται ὑπὸ τοῦ ἁγίου πνεύματος.","english":"For this too is a spiritual gift. But I prefer that you prophesy; for this is the greater gift. I will pray instead of I will give thanks and I will bless. And he called the mind the intelligible word. He calls the layperson a private person in distinction from the priest. He said this so that you might not think, because you have not been deemed worthy of the gift of tongues **. He placed the gift of psalms before the others as a great gift. Therefore let everything be done in order: let the one deemed worthy of a psalm sing, let the one rich in teaching teach, let the one who has received a revelation proclaim it. Do not disturb, he says, the church with tongues when there are no interpreters for them. But even if there were, let everything be done in order. Let not a spirit of error speak; let them discern—that is, let them clarify. Since he said later: women prophesying, lest they prophesy in the house. Or let them be silent—that is, let them not teach. Prophecy differs from teaching. Follow, he says, the other churches and innovate nothing, as if you alone have been deemed worthy of the proclamation; for the word did not begin from you, nor was it confined to you. Let women be silent among you as they are everywhere in the churches. If anyone is ignorant, he says, that what I write belongs to the Lord and not to me, he is not a prophet nor does he have the spirit of God, but he is unknown to the Holy Spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνευματικὸν τὸ χάρισμα","severity":"info","text":"Theodorus identifies the gift of tongues as a spiritual gift (πνευματικὸν χάρισμα), aligning with the Pauline distinction between spiritual gifts and natural abilities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰδιώτην","severity":"info","text":"Theodorus glosses ἰδιώτην as λαϊκόν, a layperson, in contrast to the priest (ἱερέως), reflecting a clerical hierarchy in the early church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσεύξομαι ἀντὶ τοῦ εὐχαριστήσω καὶ εὐλογήσω","severity":"info","text":"Theodorus interprets a Pauline phrase (cf. 1 Cor 14:16) where προσεύξομαι is substituted for εὐχαριστήσω and εὐλογήσω, possibly reflecting liturgical variations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σιγάτωσαν","severity":"info","text":"Theodorus commands women to be silent (σιγάτωσαν) in church, interpreting this as a prohibition on teaching, and appeals to universal practice across churches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάντα οὖν κατὰ τάξιν γινέσθω","severity":"info","text":"Theodorus structures his commentary around the principle of order (τάξις), applying it to psalmody, teaching, and revelation, and later to the silence of women.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦτο ἔφη, ἵνα μὴ νομίζητε διὰ τὸ μὴ κατηξιῶσθαι χαρίσματος γλωσσῶν **","severity":"caution","text":"The Greek text has a lacuna after γλωσσῶν, marked by **, leaving the sentence incomplete; the English draft omits this break.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after γλωσσῶν leaves the intended conclusion unclear; the English draft does not mark it.","The phrase 'νοῦν δὲ εἶπε τὸν νοούμενον λόγον' could be read as Theodorus equating 'mind' with 'intelligible word' or as a gloss on a Pauline term."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"1 Εἰ γὰρ εὐηγγελίσατο καὶ παρέλαβον καὶ μὴν καὶ κατέχουσιν ἔτι τοῦτο γάρ ἐστι τὸ ἐν ᾧ καὶ ἑστήκατε, περιττὸν τὸ περὶ τούτου γράφειν, εἰ μὴ ἄρα ἐκεῖνοι τῷ δοκεῖν τὰ Χριστιανικὰ κατέχοντες δόγματα, ἐπὶ τῶν πραγμάτων τὰ ἐναντία φαίνονται ἀσπαζόμενοι· ὅθεν καλῶς ἐπήγαγε τὸ δι' οὗ καὶ σώζεσθε, ἀντὶ τοῦ οὕτω κατέχετε ὡς ἂν καὶ σωτηρίας τυχεῖν ἐλπίζοντες ἀπ' αὐτοῦ. τὸ δὲ τίνι λόγῳ εὐηγγελισάμην ὑμῖν, ἀντὶ τοῦ τίς ὁ σκοπὸς τοῦ εὐαγγελίου, τίς ἡ αἰτία ἵνα τὸ μὲν εὐαγγέλιον ᾖ τοῦ Χριστοῦ ἡ ἀνάστασις, ὁ δὲ τούτου. σκοπὸς τὸ πιστεῦσαι ὅτι καὶ πάντες ἀναστησόμεθα ἀκολούθως ἐκείνῳ· εἴπερ δὴ κατέχετε καὶ μὴ ἀπεβάλετε πάντα ὡς ἂν εἰκῇ πεπιστευκότες τοῖς παρ' ἡμῶν λεχθεῖσιν. Οὐ κενὴ καὶ ἄπρακτος γέγονεν ἐν ἐμοὶ ἡ χάρις, ἀλλὰ πλείω τῶν ἄλλων ἐκοπίασα ἐν τῷ κηρύγματι. Διὰ γὰρ τῆς ἀναστάσεως αὐτοῦ ἡ ἄφεσις. Ὁ θεσπέσιος Παῦλος τὸ περὶ τῆς ἐσομένης ἀναστάσεως ἡμῖν ἀποκαλύπτων μυστήριον, ἀπαρχὴν μὲν τὸν Χριστὸν ἀναστήσεσθαι λέγεικαὶ γὰρ δὴ καὶ ἐγήγερται πρῶτος ἐκ νεκρῶν, ἀλλ' ἔπειτα, φησίν, οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ· πρὸ γὰρ τῶν ἄλλων ἁπάντων τοὺς οἰκειωθέντας αὐτῷ διὰ πίστεως δεῖ ἀναστήσεσθαι λέγει, χρεωστουμένην αὐτοῖς δὴ μάλιστα κυρίως τε καὶ ἰδικῶς ἐπιδεικνύων τὴν ἀνάστασιν, εἰ καὶ εἰς ὅλην διϊκνεῖται τὴν φύσιν ἐξ ἀγαθότητος δηλονότι καὶ φιλανθρωπίας τοῦ παντελῶς καταργῆσαι τὸν θάνατον ἐθελήσαντος θεοῦ.","english":"For if he proclaimed the gospel and they received it and indeed still hold to it—for this is that in which you also stand—it is superfluous to write about this, unless perhaps those who seem to hold Christian doctrines are in practice seen embracing the opposite. Hence he rightly added \"through which you are also saved,\" instead of \"thus hold it as hoping to obtain salvation from it.\" And \"by what reasoning I proclaimed the gospel to you\" instead of \"what is the purpose of the gospel, what is the cause, so that the gospel is the resurrection of Christ, and its purpose is to believe that we will all rise in turn after him—if indeed you hold to it and have not cast aside everything as having believed in vain what was said by us.\" \"The grace in me has not been empty and inactive, but I labored more than others in the proclamation.\" For through his resurrection comes remission. The inspired Paul, revealing to us the mystery of the future resurrection, says that Christ rises as a firstfruits—for indeed he has been raised first from the dead—but then, he says, those of Christ at his coming; for before all others, he says that those who have been united to him through faith must rise, showing that resurrection is owed to them most especially and particularly, even if it extends to the whole nature out of goodness and philanthropy, evidently, of God who willed to utterly abolish death.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐηγγελίσατο","severity":"info","text":"The verb εὐαγγελίζομαι echoes the apostolic proclamation of the gospel, likely referencing Paul's own preaching as in 1 Cor 15:1-4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρχὴν","severity":"info","text":"ἀπαρχή (firstfruits) is a Pauline term for Christ as the first to be raised (1 Cor 15:20, 23), here applied to the resurrection of believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὁ θεσπέσιος Παῦλος","severity":"info","text":"The epithet θεσπέσιος (inspired, divine) for Paul is typical of later patristic exegesis, reflecting high veneration of the apostle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ τίνι λόγῳ εὐηγγελισάμην ὑμῖν","severity":"info","text":"Theodorus paraphrases Paul's rhetorical question to clarify the purpose of the gospel, linking it to the resurrection and its soteriological aim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χρεωστουμένην αὐτοῖς δὴ μάλιστα κυρίως τε καὶ ἰδικῶς","severity":"info","text":"Theodorus emphasizes that resurrection is 'owed' to believers, a distinctive theological claim that may reflect Origenist or Antiochene thought on divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λέγει","severity":"caution","text":"The subject of λέγει is ambiguous: it could be Paul or Christ. The translation assumes Paul, but the Greek allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of λέγει in the final sentence is ambiguous: it could be Paul or Christ. The translation assumes Paul.","The phrase 'those of Christ' (οἱ τοῦ Χριστοῦ) could refer to believers in general or specifically to the faithful at the parousia."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Μετὰ γὰρ τὴν αὐτοῦ ἔσται πάντων ἡ ἀνάστασις, ὅτε καὶ τὸ τέλος, τὸ καταβαπτισθῆναι τὸν θάνατον καὶ ἔτι οὐκ ἔσται θάνατος, ἀλλὰ καταργεῖται ὁ κοινὸς ἀνθρώπων ἐχθρός, ὃν εἰσήγαγεν ὁ ἀόρατος θάνατος. Ἐχθροὺς τὰς ἀντικειμένας δυνάμεις λέγει. Ὑπὸ θηριώδων καὶ φονικῶν ἀνθρώπων ἀνῃρέθη. Τοῦτο λέγει· ἐὰν μὴ διαφθαρῇ ὃ σπείρεις, οὐ ζωοποιεῖται, καὶ οὐδὲ αὐτὸ φύεται ἀλλὰ γένεσις ἑτέρῳ γίνεται, καὶ ταῦτα ποιεῖ ἡ τοῦ θεοῦ δύναμις. ἅπερ τις τεκμαιρόμενος οὐκ ὀφείλει ἀπιστῆσαι τῇ ἀναστάσει. Ὥσπερ καὶ ἡ ὕελος ἐξ ἄμμου μέν ἐστιν, οὐκέτι δὲ ἄμμος ἀλλ' ἕτερόν τι παρ' ἐκεῖνο ἀφ' οὗ γέγονεν, καὶ ὁ στάχυς ὡσαύτως οὐκέτι κόκκος ἀλλὰ στάχυς ἕτερόν τι παρὰ τὸν κόκκον, οὕτως καὶ ἐν τῇ ἀναστάσει βέλτιον τὸ σῶμα μετασκευάζεται ὡς μηκέτι σὰρξ καὶ αἷμα ἀλλ' ἀθάνατόν τι καὶ ἀδιάφθορον ζῶον. Τὸ ἐγένετο ὁ\n\nἄνθρωπος εἰς ψυχὴν ζῶσαν γέγραπται· τὸ δὲ ὁ πρῶτος καὶ τὸ Ἀδὰμ αὐτὸς προσέθηκεν, ἵνα εἴπῃ τὸ ἔσχατος Ἀδάμ. Οὐ γὰρ εἶπεν εἰς ψυχὴν ζωοποιοῦσαν ἀλλὰ ζῶσαν, ἀντιδιαστέλλων πρὸς τὴν τῶν ἀλόγων ψυχὴν τὴν συμφθειρομένην τοῖς σώμασιν. ἐπεὶ οὖν καὶ ὁ πρῶτος ἄνθρωπος ἐγένετο εἰς ψυχὴν ζῶσαν, ἀπέθανεν καὶ οὐκ ἴσχυσεν ἀναστῆναι, ὁ δὲ δεύτερος, ὅτι πνεῦμα ζωοποιοῦν εἶχεν καὶ ψυχήν, ἀνέστησεν δι' ἑαυτοῦ. ἐπεὶ οὖν ὁ ψυχικὸς πρῶτος ἐγένετο, δεύτερον δὲ ὁ πνευματικός, ἀκολούθως πρῶτον ὁ θάνατος καὶ δεύτερον ἡ ἀνάστασις· ἕπεται γὰρ τῷ δευτέρῳ τὸ πρῶτον. διὸ καὶ ἡμεῖς ὡς ψυχικοὶ γεγονότες ἀποθνήσκομεν, καὶ πάλιν πνευματικοὶ γενόμενοι ἀνιστάμεθα.","english":"For after his own resurrection will come the resurrection of all, when also the end, the drowning of death, and death will no longer exist, but the common enemy of humanity will be abolished, whom invisible death introduced. By \"enemies\" he means the opposing powers. He was slain by beastly and murderous men. He says this: if what you sow is not destroyed, it does not come to life, and it itself does not grow but becomes a generation for another, and the power of God does these things. By inferring from these, one ought not to disbelieve in the resurrection. Just as glass is from sand, but is no longer sand but something other than that from which it came, and the ear of grain likewise is no longer a grain but an ear, something other than the grain, so also in the resurrection the body is transformed for the better so that it is no longer flesh and blood but something immortal and incorruptible. The phrase \"the man became a living soul\" is written; but \"the first\" and \"Adam\" he himself added, in order to say \"the last Adam.\" For he did not say \"into a life-giving soul\" but \"living soul,\" distinguishing it from the soul of irrational beings, which perishes with the bodies. Since, then, the first man also became a living soul, he died and was not able to rise, but the second, because he had a life-giving spirit and soul, raised himself. Since, then, the psychic man came first, and second the spiritual, accordingly death comes first and resurrection second; for the first follows the second. Therefore we also, having become psychic, die, and again, having become spiritual, we rise.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικὸς","severity":"info","text":"The term 'psychic' (ψυχικὸς) denotes the ensouled but non-spiritual human, contrasted with 'pneumatic' (πνευματικὸς). This reflects a Valentinian anthropological scheme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πρῶτος ἄνθρωπος","severity":"info","text":"The phrase 'the first man became a living soul' alludes to Gen 2:7 LXX, where Adam is formed. Theodorus adds 'first' and 'Adam' to introduce the 'last Adam' (1 Cor 15:45).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀντιδιαστέλλων","severity":"info","text":"The distinction between 'living soul' and 'life-giving soul' reflects contemporary debates on the nature of the soul, possibly against Stoic or Gnostic views of soul perishability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general resurrection argument (analogy of seed and glass) to a specific anthropological sequence: psychic first, then spiritual, mirroring death then resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὕελος","severity":"info","text":"The glass-from-sand analogy parallels Irenaeus, Haer. 5.3.2, where transformation of substance illustrates resurrection. Theodorus adapts it to show qualitative change.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν","severity":"caution","text":"The source of the phrase 'the man became a living soul' is uncertain; it may be a lost apocryphon or a misremembered scripture. Theodorus treats it as authoritative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the second' (ὁ δεύτερος) is ambiguous: it may refer to Christ as the last Adam or to a pneumatic archetype.","The phrase 'invisible death introduced' (ὃν εἰσήγαγεν ὁ ἀόρατος θάνατος) is syntactically unclear; it may personify death as an agent."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"οὐκ ἔδει δὲ πρῶτον γενέσθαι αὐτὸν πνευματικὸν τὸν θάνατον, ἐπεὶ ἐκ παλιγγενεσίας οὐκ ἦν δυνατὸν αὐτὸν ἀποθέσθαι τὴν ἁμαρτίαν· ὁ δὲ θεὸς πάντα ἐν προγνώσει ποιεῖ. Τοῦτο εἶπεν διὰ τὸ ἐξ οὐρανοῦ εἶναι τὸν θεὸν λόγον τὸν ἀτρέπτως γεγονότα ἄνθρωπον. οὐρανίους δὲ λέγει οὐχ ὡς ἐν ἁγιότητι ὁμοίους, ἀλλ' ὡς ἐν ἀφθαρσίᾳ ἀναστησομένους. εἰκόνα δὲ νῦν λέγει πεφορηκέναι ἡμᾶς τοῦ χοικοῦ κατὰ τὸ τεθνήξεσθαι, εἰκόνα δὲ τοῦ ἐπουρανίου κατὰ τὸ ἀναστήσεσθαι καὶ διαμένειν ἀφθάρτους. δῆλον δὲ ὅτι τοὺς χοϊκοὺς καὶ ἐπουρανίους τοὺς αὐτοὺς λέγει· χοϊκοὶ μὲν γὰρ πρὸ ἀναστάσεώς ἐσμεν, οὐράνιοι δὲ μετὰ τὴν ἀνάστησιν, κατὰ τὸν τοῦ φθαρτοῦ καὶ ἀφθάρτου λόγον, οὐ κατὰ τὸν τῆς οὐρανίου βασιλείας. Σαφῶς καὶ διὰ τούτων διδάσκει, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύνανται ἐπὶ τῶν ἀλλαγησομένων ἔταξεν, τὸ δὲ οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν ἐπὶ πάντων. 196 1 Ἐσχάτην σάλπιγγα ἐνταῦθα ἐκάλεσεν μεθ' ἣν ἀνίστανται ἅπαντες· αὕτη γὰρ ἡ τοῦ θανάτου κατάργησις. δῆλον δὲ ὅτι πολλαὶ μὲν φωναὶ σαλπίγγων γίγνονται, ἑκάστου δέ τινος ἐπιτελουμένου πάντως ἐστὶ σύμβολον. ἐπειδὴ τοίνυν τάξει τινὶ γίνεται ἕκαστον, εἰκότως ἐν τῇ ἐσχάτῃ σάλπιγγι τοῦτο ἔσεσθαί φησιν. Τὸ τῆς ἀλλαγῆς καὶ ἀφθαρσίας τὴν ἐπὶ τὸ κρεῖττον μεταβολὴν ἐμφαίνει. Νόμον ἐνταῦθα λέγει ἁπλῶς εἴτε τὸν ἐν τῇ φύσει κείμενον εἴτε τὸν θετόν· βούλεται γὰρ εἰπεῖν ὅτι τότε σὺν τῷ θανάτῳ καὶ ἡ ἁμαρτία λύεται, καὶ νόμος ἅπας ἀργεῖ, ἐπειδὴ ἄφθαρτοι γεγονότες τῇ τοῦ πνεύματος χάριτι κυβερνώμεθα.","english":"It was not necessary, however, that spiritual death should first occur in him, since it was not possible for him to put away sin through regeneration; but God does everything in foreknowledge. He said this because the divine Word from heaven became man without change. He calls them \"heavenly\" not as being similar in holiness, but as being raised in incorruption. He now says that we have borne the image of the earthly according to our mortality, and the image of the heavenly according to our resurrection and remaining incorruptible. It is clear that he means the same persons by \"earthly\" and \"heavenly\": for we are earthly before resurrection, and heavenly after resurrection, according to the principle of the perishable and the imperishable, not according to that of the heavenly kingdom. Through these things he clearly teaches that flesh and blood cannot inherit the kingdom of God; he assigned this to those who will be changed, and also that corruption does not inherit incorruption in all cases. 196 1 Here he called \"last trumpet\" that after which all arise; for this is the abolition of death. It is clear that many trumpet sounds occur, and each is certainly a symbol of something being accomplished. Since, then, each thing happens in a certain order, he fittingly says that this will occur at the last trumpet. The term \"change\" and \"incorruption\" indicates the transformation to the better. By \"law\" here he means either the law placed in nature or the positive law; for he intends to say that then, together with death, sin is also dissolved, and every law is idle, since, having become incorruptible, we are governed by the grace of the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}