{"slug":"khazarzar-theodorus-fragmenta-in-epistulam-ii-ad-corinthios","id":"greek:khazarzar:khazarzar-theodorus-fragmenta-in-epistulam-ii-ad-corinthios","title":"Fragmenta in epistulam ii ad Corinthios","title_source":"Fragmenta in epistulam ii 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":"2026-11-15T06:34:39Z","cost_usd":0.002968},"source":{"registry_id":"greek:khazarzar:khazarzar-theodorus-fragmenta-in-epistulam-ii-ad-corinthios","work_id":"khazarzar-theodorus-fragmenta-in-epistulam-ii-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%20ii%20ad%20Corinthios.pdf"},"stats":{"passages":5,"english_words":1222,"coptic_letters":0,"source_letters":4774,"commentary_units":29,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-theodorus-fragmenta-in-epistulam-ii-ad-corinthios","abstract":"Theodorus's commentary on 2 Corinthians survives only in fragments, likely excerpted from a longer catena. The register is exegetical, with concise glosses on Pauline passages. The fragments are preserved in medieval Greek catenae, not as a continuous manuscript. Their selection and arrangement may reflect later compilers’ interests rather than Theodorus’s original order. Theodorus is often identified with Theodorus of Heraclea (4th–5th century), but the fragments lack firm external dating. Attribution rests on manuscript ascriptions and stylistic comparison with other Antiochene commentators. These fragments were incorporated into Byzantine catenae for liturgical and study use, indicating their value for Orthodox exegesis. They were not transmitted independently in the Latin West. This edition cannot reconstruct the full commentary or verify the original sequence of fragments. The Greek text is based on a single modern digital edition (khazarzar) without collation against manuscripts.","historical_context":"The fragments are attributed to Theodorus, likely Theodorus of Heraclea (fl. 4th–5th century), an Antiochene exegete. They were composed in Greek, probably in the eastern Mediterranean, within a community that valued Antiochene literal-historical interpretation. The work survives only in medieval Byzantine catenae, compiled for liturgical and study purposes, indicating its integration into Orthodox tradition. The fragments were not transmitted independently in the Latin West. The original commentary's date and place remain uncertain due to lack of external evidence; the attribution relies on manuscript ascriptions and stylistic parallels with other Antiochene commentators. The fragments' selection and arrangement may reflect later compilers' interests, obscuring the original sequence and completeness.","significance":"These fragments preserve rare exegetical insights from an Antiochene commentator on 2 Corinthians, illustrating early Christian rhetorical and grammatical analysis of Paul's letters. They contribute to understanding the development of Pauline exegesis in the Greek patristic tradition and the transmission of such works through Byzantine catenae.","timeline":[{"date":"4th–5th c.","event":"Probable composition of Theodorus's commentary on 2 Corinthians (if identified with Theodorus of Heraclea)."},{"date":"6th–10th c.","event":"Fragments incorporated into Byzantine catenae for liturgical and study use."},{"date":"Medieval period","event":"Transmission of the fragments in Greek catenae; no independent Latin transmission."},{"date":"Modern","event":"Digital edition by khazarzar based on catena manuscripts; no collation against original manuscripts."}],"relations":[{"work":"2 Corinthians","relation":"Subject of commentary","key":"","label":null,"url":null},{"work":"Catenae (Byzantine)","relation":"Preserve the fragments","key":"","label":null,"url":null},{"work":"Theodorus of Heraclea","relation":"Probable author","key":"wikipedia:Theodorus of Heraclea","label":null,"url":null},{"work":"Antiochene School","relation":"Exegetical tradition","key":"wikipedia:School of Antioch","label":null,"url":null},{"work":"Pauline epistles","relation":"Broader corpus commented upon","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date is uncertain; attribution to Theodorus of Heraclea is plausible but not firmly established.","The fragments are excerpted and rearranged by later compilers; original sequence and completeness are unknown.","The Greek text is based on a single modern digital edition without manuscript collation.","No independent Latin transmission; evidence is limited to Byzantine catenae."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000434,"generated":"2026-11-15T06:34:39Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Theodorus_PG%2086a/Fragmenta%20in%20epistulam%20ii%20ad%20Corinthios.pdf"}],"checks":{"work":"khazarzar-theodorus-fragmenta-in-epistulam-ii-ad-corinthios","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":29,"english_words":1222,"source_letters":4774,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Theodorus’s commentary on 2 Corinthians survives only in fragments, likely excerpted from a longer catena. The register is exegetical, with concise glosses on Pauline passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"caution","text":"The fragments are preserved in medieval Greek catenae, not as a continuous manuscript. Their selection and arrangement may reflect later compilers’ interests rather than Theodorus’s original order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Theodorus is often identified with Theodorus of Heraclea (4th–5th century), but the fragments lack firm external dating. Attribution rests on manuscript ascriptions and stylistic comparison with other Antiochene commentators.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These fragments were incorporated into Byzantine catenae for liturgical and study use, indicating their value for Orthodox exegesis. They were not transmitted independently in the Latin West.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition cannot reconstruct the full commentary or verify the original sequence of fragments. The Greek text is based on a single modern digital edition (khazarzar) without collation against manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]}],"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: 5 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":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"196 2 Συνετὸν τὸ ἀπ' εὐχαριστίας καὶ μὴ διηγηματικῶς ἄρξασθαι τῶν συμβεβηκότων αὐτῷ, ὥστε μὴ δοκεῖν μεγάλα φρονεῖν ἐπ' αὐτοῖς· καὶ οὐδὲ ἀπὸ τῆς θλίψεως ἤρξατο ἀλλ' ἀπὸ τῆς παρακλήσεως, ὥστε φαίνεσθαι τὸ μὲν προκείμενον αὐτῷ τὴν ὑπὲρ τῆς παρακλήσεως εὐχαριστίαν, ὑπὸ δὲ τῆς ἀκολουθίας τοῦ λόγου δοκεῖν εἰς τὸν περὶ τῶν θλίψεων ἐξενηνέχθαι λόγον. Εὐλογητὸς ὁ θεός· ἐνταῦθα ὑποστικτέον, ἵνα ᾖ κατ' ἔλλειψιν· νοεῖται γὰρ τὸ ἡμῶν ἀντὶ τοῦ εὐλογητὸς ὁ θεὸς ἡμῶν.2 Ὁ λόγος ψιλός ἐστι τὸ τῆς ἡμετέρας παρακλήσεως ἀλλ' ἔργον προειληφώς· πειραθέντες γὰρ τῆς παρὰ τοῦ θεοῦ παρακλήσεως μεμαθήκαμεν ἀφ' ὧν πεπόνθαμεν παρακαλεῖν. Ἀντὶ τοῦ ἀληθῆ περὶ ὑμῶν ἐλπίζοντες πάσχειν αἱρούμεθα. 197 2 Τοῦτο εἶπεν, ἐπειδὴ διέβαλλον αὐτὸν οἱ ἐκ περιτομῆς λέγοντες ὅτι καὶ αὐτὸς φυλάττει τὸν νόμον, εἰ καὶ ὑμῖν ὡς ἀπ' ἐθνῶν οὖσιν ἑτέρως διαλέγεται. Ἐντρεπτικώτατον τὸ καὶ ταύτῃ, ὡς οὐχ ὁμοίως ἔτι θαρρεῖν δυνάμενος τῷ μεταβεβλῆσθαι αὐτούς, καὶ οὐχ ὁμοίους εἶναι περὶ αὐτόν. ἐκ τῶν λεγομένων δὲ δῆλον, ὡς πολλὴν περὶ αὐτοὺς ἔσωζε τὴν διάθεσιν. Ἔστι, φησί, τὸ ἀμὴν φωνὴ συγκαταθέσεως ἐπ' εὐχαριστίας τῆς εἰς τὸν θεὸν γινομένης, ὡς ἐν τῇ προτέρᾳ αὐτός φησιν· ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ; Κατὰ τὴν συνθήκην λείπει τὸ μέν, ἵνα ᾖ· τῇ μὲν γὰρ πίστει ἑστήκατε. λέγει δὲ τοῦτο· τῆς μὲν πίστεως ἕνεκεν οὐδαμῶς ὑμῖν ἐπιμέμφομαιτὴν γὰρ ταύτης ὑγείαν περίκεισθε ἕτερα δέ τινα παρ' ὑμῶν πλημμελεῖται, ἅτινα διορθώσεώς τινος δεῖται.","english":"196 2 It is sensible to begin from thanksgiving and not from a narrative account of what has happened to him, so that he not seem to think highly of himself on account of these things. And he did not begin from the affliction either, but from the consolation, so that his stated purpose appears to be thanksgiving for the consolation, while he seems, by the sequence of the discourse, to have been carried into the discussion concerning the afflictions. \"Blessed is God\": here one must place a subpunct, so that it is by ellipsis; for \"our\" is understood, as in \"blessed is our God.\" 2 The discourse is bare, that of our consolation, but it has taken up the work beforehand; for having experienced consolation from God, we have learned from what we have suffered to console. Instead of \"hoping for true things concerning you, we choose to suffer.\" 197 2 He said this because those from the circumcision were slandering him, saying that he himself also observes the law, even if he speaks differently to you as being from the Gentiles. The phrase \"and to this\" is most reproachful, as if he can no longer have equal confidence because they have changed, and are not the same toward him. From what is said it is clear that he preserved great affection for them. \"Amen,\" he says, is a word of assent given in thanksgiving to God, as he himself says in the former letter: \"How will the one who fills the place of the layman say 'amen' at your thanksgiving?\" According to the construction, \"on the one hand\" is missing, so that it would be: \"For on the one hand, you stand by faith.\" And he means this: on account of faith I do not blame you at all, for you possess the health of it; but certain other things are done wrong by you, which require some correction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συνετὸν τὸ ἀπ' εὐχαριστίας καὶ μὴ διηγηματικῶς ἄρξασθαι","severity":"info","text":"Theodorus observes that beginning with thanksgiving rather than narrative avoids the appearance of pride, a rhetorical strategy noted in Pauline exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστικτέον","severity":"info","text":"The term 'ὑποστικτέον' refers to placing a low punctuation mark (subpunct) to indicate an ellipsis, here implying 'our' is understood after 'Blessed is God'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἐκ περιτομῆς","severity":"info","text":"The phrase 'those from the circumcision' refers to Jewish Christians who accused Paul of observing the law while preaching differently to Gentiles, a known conflict in early Christian communities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμὴν","severity":"info","text":"Theodorus cites Paul's earlier statement about 'amen' as a word of assent in thanksgiving, likely referencing 1 Corinthians 14:16, though the exact verse is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατὰ τὴν συνθήκην λείπει τὸ μέν","severity":"info","text":"Theodorus notes a grammatical ellipsis: the particle 'μέν' (on the one hand) is missing, and he supplies it to clarify the contrast in Paul's argument about faith and correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐντρεπτικώτατον τὸ καὶ ταύτῃ","severity":"info","text":"Theodorus interprets 'and to this' as a reproachful phrase, indicating Paul's diminished confidence due to the Corinthians' change in attitude, reflecting a pastoral concern in later exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact reference for Paul's earlier statement about 'amen' is not specified; it may be 1 Corinthians 14:16 or a similar passage.","The identity of 'those from the circumcision' is not further detailed; they are assumed to be Jewish Christian opponents of Paul."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἄνεσιν τοῦ πνεύματος καλεῖ τὸ δυνηθῆναί τι γενέσθαι κατάλληλον τῆς τοῦ πνεύματος δόσεως, ταῦτα δὲ ἦν ἡ ἑτέρων ὠφέλεια· οὐδὲ γὰρ ἔνεστιν ὑπολαβεῖν ὅτι Παῦλος ἀνθρωπίνης ἕνεκεν θλίψεως τὸ διδάσκειν ὑπερέθετο εὑρηκὼς τοὺς τὸ εὐαγγελικὸν κήρυγμα παραδέξασθαι δυναμένους. Οὐκ εἶπεν ἡ διακονία τοῦ νόμου, ἐπειδὴ εἶχεν ἀξιοπιστίαν τινὰ καθ' αὑτὴν ἡ τοῦ νόμου προσηγορία, ἀλλ' ἡ τοῦ θανάτου ἀπὸ τοῦ ἀποτελέσματος αὐτὸ μᾶλλον εἰρηκώςὥστε τὴν περὶ αὐτὴν μειῶσαι φαντασίαν. καλῶς δὲ καὶ τὸ καταργουμένην εἰς αὔξησιν τοῦ πράγματος, ἀντὶ τοῦ καὶ ταῦτα καταργουμένην. καλῶς δὲ καὶ τὸ ἔσται, ἐπειδὴ ἀπὸ τῶν μελλόντων πιστοῦται τῶν κατὰ τὸν Χριστὸν τὸ μέγεθος. Εἰ γὰρ τὸ καταργούμενον διὰ δόξης. πολλῷ μᾶλλον τὸ μένον ἐν δόξῃ. καλῶς ἐπὶ μὲν ἐκείνου εἶπεν διὰ δόξης, ἐπειδὴ πρὸς τῷ μηδένα ἕτερον μετασχεῖν τῶν ὁμοίων, καὶ αὐτὸς Μωϋσῆς πρὸς ὀλίγον τοιοῦτος ἐγένετο· ἐνταῦθα δὲ τὸ ἐν δόξῃ, ἅτε δὴ αὐτοῦ τε τοῦ Χριστοῦ καὶ τῶν κοινωνούντων τῆς δόξης ἀεὶ ἐν τοῖς αὐτοῖς ἐσομένων. Εἰ τὸν κύριον πνεῦμα εἰπεῖν ἠβούλετο, πνεῦμα ἂν εἶπεν ἁπλῶς, οὐ τὸ πνεῦμα μετὰ τῆς τοῦ ἄρθρου προσθήκης. ὥστε πνεῦμα ὁ θεός, εἰ καὶ τὰ μάλιστα εὔηθες τοῦτο εἰπεῖν. οὐ γὰρ ὥσπερ ἐν ἐκείνοις πρὸς τὴν Σαμαρεῖτιν διαλεγόμενος οἰομένην ἐν τόπῳ εἶναι τὸ θεῖον, ἀναγκαίως ἔφησεν αὐτὸ πνεῦμα εἶναι ἀσώματον, οὕτω κἀνταῦθα δεῖξαι ὅτι ἀσώματος ὁ κύριος, τῷ ἀποστόλῳ προέκειτο· φανερὸς γὰρ ὁ ἐν τούτοις σκοπὸς αὐτοῦ. ἐπειδὴ δὲ οὐ πνεῦμα εἶπεν ἀλλὰ τὸ πνεῦμα μετὰ τοῦ ἄρθρου, δηλονότι μὴ τὸν κύριον πνεῦμα λέγει ἀλλὰ τὸ πνεῦμα κύριον.","english":"He calls \"rest of the spirit\" the ability to become something corresponding to the gift of the spirit, and these things were the benefit of others; for it is not possible to suppose that Paul postponed teaching because of human affliction, having found those able to receive the evangelical proclamation. He did not say \"the ministry of the law,\" since the name \"law\" had some credibility in itself, but \"the ministry of death,\" having spoken it rather from the result, so as to diminish the pretension concerning it. And \"being abolished\" is well said for the increase of the matter, instead of \"and these things being abolished.\" And \"will be\" is well said, since the magnitude of the things concerning Christ is confirmed from future events. For if that which is abolished is \"through glory,\" much more that which remains is \"in glory.\" He well said \"through glory\" in the former case, since besides the fact that no other partook of similar things, Moses himself became such for a short time; but here \"in glory,\" since both Christ himself and those sharing in the glory will always be in the same state. If he had intended to call the Lord \"spirit,\" he would have said \"spirit\" simply, not \"the spirit\" with the addition of the article. So that God is spirit, even if it is quite foolish to say this. For just as in those passages, when conversing with the Samaritan woman who thought the divine was in a place, he necessarily said that it is incorporeal spirit, so here it was not the apostle's purpose to show that the Lord is incorporeal; for his intention in these matters is clear. Since he did not say \"spirit\" but \"the spirit\" with the article, evidently he does not call the Lord \"spirit\" but the spirit \"Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἄνεσιν τοῦ πνεύματος","severity":"info","text":"Theodorus glosses 'rest of the spirit' as the capacity to act in accordance with the Spirit's gift, i.e., benefiting others. This reflects his exegetical concern to spiritualize Paul's language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ διακονία τοῦ νόμου / ἡ τοῦ θανάτου","severity":"info","text":"Theodorus contrasts Paul's phrase 'ministry of death' (2 Cor 3:7) with the expected 'ministry of the law,' arguing Paul chose the former to diminish the law's prestige.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρεῖτιν","severity":"info","text":"Theodorus references Jesus' dialogue with the Samaritan woman (John 4:24) to argue that calling God 'spirit' there was context-specific, not a general christological claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ πνεῦμα μετὰ τῆς τοῦ ἄρθρου προσθήκης","severity":"info","text":"Theodorus notes the presence of the article in 'τὸ πνεῦμα' (2 Cor 3:17) to argue Paul does not identify the Lord as spirit but calls the spirit 'Lord,' a grammatical distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πνεῦμα ὁ θεός","severity":"caution","text":"Theodorus calls the statement 'God is spirit' 'quite foolish' (εὔηθες), likely reacting against pneumatic or anti-materialist interpretations of 2 Cor 3:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"καταργουμένην / ἔσται","severity":"info","text":"Theodorus praises Paul's choice of 'being abolished' and 'will be' (2 Cor 3:13-14) as rhetorically effective: the future tense confirms Christ's greatness from eschatological fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment; the precise lemma of Paul's phrase 'rest of the spirit' (2 Cor 2:13?) is uncertain. Theodorus' reading assumes a spiritual interpretation rather than a literal respite."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"οὐδὲ γὰρ ἔχοι ἄν τις διὰ πάσης δεῖξαι τῆς καινῆς διαθήκης τῇ τοῦ πνεύματος φωνῇ τὸν πατέρα ἢ τὸν υἱόν που σημαινόμενον, ἐπεὶ καὶ ὅταν λέγῃ πνεῦμα ὁ θεός, οὐ τῇ τοῦ πνεύματος αὐτὸν σημαίνει προσηγορίᾳ, ἀλλὰ θεὸν μὲν ὀνομάζει· πνεῦμα δὲ εἶναί φησιν οὐκ ἐπὶ σημασίᾳ τῇ κατὰ τὴν ὀνομασίαν αὐτὸ τεθεικώς, ὡς τὸ θεὸς\n\nκαὶ κύριος καὶ πατὴρ καὶ υἱὸς καὶ ὅσα τοιαῦτα ἐπὶ τῆς θείας κεῖται γραφῆς, ἀλλ' εἰς διδασκαλίαν τοῦ μὴ περιγραπτὸν ἐν τόπῳ εἶναι. Τὸ ἵνα οὐκ ἐπ' αἰτίας λέγεται, ἀλλὰ συνήθως τὸ ἑπόμενον. Καλῶς τὸ εἰδότες, ὡς ὅτι δὴ ὁμολογουμένης παρ' αὐτοῖς τῆς τοῦ Χριστοῦ ἀναστάσεως, ᾗ πάντως εἵπετο τὰ ὅμοια καὶ ἐπὶ τῶν λοιπῶν πιστεύειν αὐτούς. συνῆψε δὲ καὶ σὺν ὑμῖν, ὡς ἂν μὴ νομισθῇ ἴδιον αὐτοῦ μόνου εἶναι τὸ πρᾶγμα λέγειν.\n\n2 Τὸ φιλοτιμούμεθα τέθεικεν πολλὴν ἐμφαίνων σπουδὴν ἣν περὶ τοῦτο ἐπιδείκνυσθαι ἡμᾶς βούλεται. Ἀπὸ τοῦ εἰδότες οὖν τὸν φόβον τοῦ κυρίου καθαπτόμενος αὐτῶν παρενέθηκεν, λοιπὸν δὲ τὰ ἀκόλουθα τοῖς προκειμένοις ἀποδέδωκεν· καὶ γὰρ συνεχόμεθα, φησίν, ὑπὸ τῆς περὶ τὸν Χριστὸν ἀγάπης εἰς τὸ πάντα πράττειν κατὰ τὸ δοκοῦν αὐτῷ. Ἵνα εἴπῃ· καὶ περὶ τοὺς ἀγνώστους καὶ περὶ τοὺς γνωρίμους σπουδάζοντες εἶναι μακρόθυμοι· ἀγνότητι γάρ, οὐκ ἀγνείᾳ ἀλλ' ἀγνοίᾳ φησίν. Προάγομαι, φησί, περὶ πάντων γράφειν καὶ ὧν οὐδένα ποιοῦμαι λόγον, εἰς μείζονα διάθεσιν ὑμᾶς τῇ βαρύτητι τῶν ῥημάτων ἐξελκόμενος. Τὸ δὲ εἴτε καὶ εἴτε ἐνταῦθα οὐ κατ' ἀκρίβειαν διαιρέσεώς τινος ἕνεκεν τέθεικεν ἀλλὰ συνήθως, ἀδιαφορίαν πολλὴν ἐπὶ τῆς φράσεως ἐνδεικνύμενος.","english":"Nor could one show throughout the whole New Testament that the Father or the Son is signified somewhere by the word \"spirit,\" since even when it says \"God is spirit,\" it does not signify him by the appellation \"spirit,\" but names him God; and it says he is spirit not by placing it for a meaning according to the name, as \"God\" and \"Lord\" and \"Father\" and \"Son\" and all such terms are placed in divine scripture, but for teaching that he is not circumscribed in place. The word \"that\" is not said for a cause, but customarily for the consequence. \"Knowing\" is well put, as if the resurrection of Christ was agreed among them, to which certainly followed the similar things also in the case of the rest, so that they believed. And he added \"also with you,\" so that it might not be thought that the matter was his alone to speak of.\n\n2 He has placed \"we are ambitious\" showing great zeal which he wishes us to display concerning this. From \"knowing\" therefore, having touched their fear of the Lord, he inserted it, and then he has rendered the consequences following from the premises; for \"we are constrained,\" he says, \"by love for Christ to do everything according to what seems good to him.\" So that he might say: being zealous to be patient both toward the unknown and toward acquaintances; for he says \"agnotēti,\" not \"agneia\" but \"agnoia.\" \"I am led,\" he says, \"to write about all things, even those of which I make no account, drawing you into greater disposition by the weight of the words.\" And the \"whether\" and \"whether\" here he has placed not for the sake of some precise division but customarily, showing much indifference in the phrasing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα","severity":"info","text":"Theodorus argues that πνεῦμα in the New Testament never signifies the Father or the Son as a personal name, but rather indicates non-corporeal nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα ὁ θεός","severity":"info","text":"The phrase 'God is spirit' (πνεῦμα ὁ θεός) likely echoes John 4:24 or a similar Johannine passage, though not cited verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἵνα","severity":"info","text":"Theodorus notes that ἵνα here is not causal but consecutive, a common exegetical observation in Greek patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγνότητι","severity":"info","text":"Theodorus corrects a possible misreading: ἀγνότητι is from ἄγνοια ('ignorance'), not ἁγνεία ('purity'), clarifying the sense of patience toward the unknown.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φιλοτιμούμεθα","severity":"info","text":"Theodorus interprets φιλοτιμούμεθα as indicating zealous ambition, a moral-psychological reading typical of Antiochene exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴτε καὶ εἴτε","severity":"caution","text":"Theodorus says the repeated εἴτε is not precise disjunction but rhetorical indifference; the exact Pauline phrase is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear reference after 'συνήθως' in the first paragraph; the English draft supplies 'for the consequence' but the Greek only says 'τὸ ἑπόμενον'.","The phrase 'ἀγνότητι γάρ, οὐκ ἀγνείᾳ ἀλλ' ἀγνοίᾳ φησίν' is textually uncertain; the lemma may be a scribal correction."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"2 Σάρκα πᾶν τὸ πρόσκαιρον λέγει καὶ εὐδιάλυτον. ἐπειδὴ τοίνυν τῆς κατὰ νόμον ἀγωγῆς τὰ προστάγματα θνητοῖς ἁρμόζειν δύναται μόνον κατὰ τὸν παρόντα βίονἐπὶ γὰρ τοῦ μέλλοντος αἰῶνος ὅτε πάντες ἄφθαρτοί τε καὶ ἀθάνατοι μέλλομεν εἶναι, οὐδεμία τούτων φυλακὴ τῶν νομίμων παρείσδυσιν ἔχεικατὰ σάρκα λέγει περιπατεῖν τὸ κατὰ νόμον ζῆν. καὶ πάλιν φησίν· εἰ γὰρ καὶ θνητοὶ ἔτι τυγχάνομεν, ἀλλ' οὐ θνητὴν στρατιὰν στρατευόμεθα. Ἀντὶ τοῦ ἐπὶ τῷ πληρωθῆναι ὑμῶν τὴν ὑπακοήν· βούλεται γὰρ εἰπεῖν ὅτι καὶ τοὺς ἀπειθεῖς εἴτε τῶν ἀλλοτρίων εἴτε καὶ τῶν οἰκείων τιμωρούμεθα ταῖς τοῦ πνεύματος ἐνεργείαις, ἐπὶ τῷ διὰ πάντων ὑμῶν τῶν πιστευόντων τὴν ὀφειλομένην τῷ Χριστῷ πληροῦσθαι ὑπακοήν.\n\n2 Ἀσθενοῦντας μὲν λέγει τοὺς ἁμαρτάνοντας, οἷον εἰπεῖν ὡς τὸν παρὰ Κορινθίοις ἡμαρτηκότα· σκανδαλιζομένους δὲ τοὺς ἐν αὐτῷ τῷ τῆς εὐσεβείας παρατρεπομένους λόγῳ. 0 2 Ἐπειδὴ τοῦ θεοῦ δείκνυται τὰ γενόμενα, φησίν· ὑπὲρ τοῦ τοιούτου καυχήσομαι. εἰ δὲ ὑπὲρ ἐμαυτοῦ καυχᾶσθαι ἀναγκαζοίμην, τὰς ἀσθενείας προβαλοῦμαι μόνον. τὸ δὲ ἤκουσεν ὡς ἀπὸ τῆς ἀποκαλύψεως εἶπεν, ὡς ἂν δίκην ἀκοῆς τὴν γνῶσιν αὐτῶν δεξάμενος, οἷόν ἐστι τὸ τοῦ προφήτου· τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; ἀκοὴν λέγοντος τὴν ἀποκάλυψιν δι' ἧς ὥσπερ διά τινος ἀκοῆς τῶν προσηκόντων τὴν γνῶσιν ἐλάμβανεν. τὰ δὲ ῥήματα πράγματα εἶναί φησιν· ἑωρακέναι γὰρ αὐτὸν τοῦ παραδείσου τὸ κάλλος εἰκός, καὶ τὰς ἐν ἐκείνῳ τῶν ἁγίων χορείας καὶ τὴν παναρμόνιον τῆς ὑμνῳδίας φωνήν.","english":"He calls \"flesh\" everything that is temporary and easily dissolved. Since, then, the precepts of the legal way of life can only suit mortals in the present life—for in the future age, when we are all to be imperishable and immortal, no observance of these legal ordinances has any place—he says that to walk according to the flesh is to live according to the law. And again he says: For even if we are still mortal, we do not serve in a mortal army. Instead of \"for the sake of your obedience being fulfilled,\" for he means to say that we punish the disobedient, whether outsiders or even our own, with the energies of the spirit, so that through all of you who believe the obedience owed to Christ may be fulfilled.\n\nHe calls those who sin \"the weak,\" as for example the one who sinned among the Corinthians; and those who are perverted in the very word of piety he calls \"the scandalized.\" Since what has happened is shown to be of God, he says: concerning such a one I will boast. But if I were compelled to boast about myself, I would only put forward my weaknesses. And he said \"he heard\" as from a revelation, as if he had received knowledge of them by way of hearing, like the saying of the prophet: \"Who believed our hearing?\"—calling \"hearing\" the revelation through which, as through some hearing, he received knowledge of what was fitting. And he says that the words are things: for it is likely that he saw the beauty of paradise, and the choirs of saints in it, and the perfectly harmonious sound of their hymnody.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σάρκα","severity":"info","text":"Theodorus glosses σάρκα as 'everything temporary and easily dissolved', extending Paul's metaphor to denote the mortal, legalistic way of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ σάρκα περιπατεῖν","severity":"info","text":"The phrase 'walk according to the flesh' echoes Pauline usage (e.g., Rom 8:4; 1 Cor 3:3), here interpreted as living according to the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς κατὰ νόμον ἀγωγῆς","severity":"info","text":"Theodorus contrasts the Mosaic law (κατὰ νόμον ἀγωγή) with the future age of incorruption, reflecting a common patristic supersessionist view.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν","severity":"info","text":"Theodorus cites a prophetic saying, 'Who believed our hearing?', likely from the Old Testament (cf. Isa 66:4 LXX), to illustrate revelation as a form of hearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰς ἐν ἐκείνῳ τῶν ἁγίων χορείας","severity":"info","text":"Theodorus describes the visionary's experience of paradise with choirs of saints and harmonious hymnody, a motif common in apocalyptic and monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"2 ... 2 ... 2","severity":"info","text":"The passage is divided into three sections each beginning with '2', likely a scribal numbering of lemmata or commentary units in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has three occurrences of '2' (possibly a lemma marker or section number), but their exact function is unclear; they are treated as structural divisions.","The phrase 'τὰ ῥήματα πράγματα εἶναί φησιν' could mean 'he says the words are things' or 'he says the words are deeds'; the translation adopts the former."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ταῦτα οὐχ ὡς συμβουλεύων ἀλλ' ἐπευχόμενος αὐτοῖς φησιν, ἀντὶ τοῦ εἴη ὑμᾶς χαίρειν, προκόπτειν καὶ τὰ ἑξῆς.","english":"He says these things not as advising but as praying for them, meaning \"may you rejoice, advance, and so forth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτα","severity":"info","text":"The neuter plural 'these things' refers back to the preceding discussion of the law and the flesh, which Theodorus interprets as Paul's prayerful wish for the Corinthians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπευχόμενος","severity":"info","text":"The participle 'praying for' (ἐπευχόμενος) is a rare compound, intensifying the sense of prayer or blessing, distinguishing Paul's tone from mere advice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀντὶ τοῦ","severity":"info","text":"The phrase 'meaning' (ἀντὶ τοῦ) introduces a paraphrase, a common exegetical device in Theodorus' fragments to clarify the apostle's intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χαίρειν, προκόπτειν","severity":"info","text":"The verbs 'rejoice' and 'advance' echo Pauline exhortations (e.g., 2 Cor 13:11?); Theodorus likely alludes to a lost or paraphrased verse, as no exact match survives in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"συμβουλεύων","severity":"info","text":"Theodorus' contrast between 'advising' and 'praying' reflects a late antique rhetorical distinction, emphasizing Paul's pastoral humility over didactic authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural referent of 'rejoice, advance' is uncertain; Theodorus may be paraphrasing a now-lost variant or a composite of Pauline phrases."],"confidence":"medium","notes":[]}]}