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TOPfCTD

THE COMMENTARIES
OF

ISHO'DAD OF MERV

CAMBRIDGE UNIVERSITY PRESS

C. F.
ILontlon:
lEtiinburgf)
:

CLAY, Manager

FETTER LANE, E.G. loo PRINCES STREET

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Berlin
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Codex

264 a

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Oni r
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HORAE SEMITICAE

No. XI

THE COMMENTARIES
OF

ISHO'DAD OF
BISHOP OF
(c.

MERV

HADATHA
A.D.)

850

IN SYRIAC

AND ENGLISH

p:dited

and translated by

MARGARET DUNLOP GIBSON,

HON. D.D. (HEIDELBERG) LL.D. (ST ANDREWS) D.LITT. (DUBLIN) M.R.A.S.
;
;

WITH AN INTRODUCTION BY

JAMES RENDEL HARRIS,

HON. D.D. (GLASGOW)
LL.D.
;

M.A.
;

D.LITT. (DUBLIN)
;

(BIRMINGHAM)

LL.D. (HAVERFORD) D.THEOL. (LEIDEN) HON. FELLOW OF CLARE COLLEGE, CAMBRIDGE

;

VOL.

V.

PART

THE EPISTLES OF PAUL THE APOSTLE

IN SYRIAC

CAMBRIDGE:
AT THE UNIVERSITY PRESS
1916

Camftnigc;

PRINTED BY THE SYNDICS

OF THE UNIVERSITY PRESS

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1319
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,ci3

ndiiMoi
..^

^.1

rd\r^

^orwsn A!\j^ arc*

r<'Ar<'
:

^^_^u.\^ cu .^^acn^cvA.Si.a ^^r^

ocnA .=3ca*^r<'

nill^iaa.l

n^cn Ocp

rellssl

cA.Ts

r^'ArC' .ixSnrC'n

^a^\

^..TwrC'

f.

308a

^oofx.ic\ax. T^n^A^rC' r^lX

t^

cvxix.

^ncn .^ cucn ^.i^.io

.re'_ijA,\cv.^.i

r^ocT3

rc^ akflra^ga

,CT3

.S^^jOJCD vyK*.!^
iCp
T<'.n.*r<'a
:

r^lxJk'.TxA

.^oi.^-^ r<Ai K'ocn

rc'^\x.tsa\

orA

^x\.-1

K'^U-i.T.533

crA

^^K*

r<'^G9re'^vx.,"l

'^^ .rdSa^^a ixJ^M niAn^

r<'^l*."t3 r^ifc.irelr3

.K'.aM

r^'A^K'l

rtlxL^
:

rC'^Oo rC'^VX.

T*^

Avx\

'

.'rfA^i^ix.
.

rC'^florc'^X-

.akfloOrC*

TsA

10

vyK*
K'coi
K'.lxi*-

r^rdii-^oo
i.ajrc'

o.iX.^rC'.'t

,03

W^i-*ijL.

r^hxDor^hy^x.
r<A."l

oq,\

^K'.l

rdlwa

.r^.ii^CV.^

Vyrc* ^A.1.3^S
A.i-

a.\

.r<lii.!iaA.

^a.^A
:

:.:^ia,J53

.^ OCnA^Or<lx.^J
:

reAK*
vy*T<'
^

.CU.l.J^rC
.r^iiAv^i
.^f<l^ix..ia
15

Ps 90.4
Ps. 86. 9

^*'i.Ti.a\o
^
rcl'ocr)

rtfl'SQSO.ik-

_^acaiAO
:

^^il

AirC'.l

>03

^*t<' "i*^
'

^r^

rf.jjLa.tS'lA

jiQoK' cn^TxjjuA.i

,00

Gen. 21. 12

vA

rC'io^

Ajjifia^ r<L=3 1

r^-l^X CVizJ Oco

^o\

r<Ar<' ."^ocn

Ax^.sai.K' ciA
:

..^^oen ctA r<'.l rC'cairC' '^^cnrj

r^A

r^-Jcn "A^S^a

r<L*.ixjjL>

rd^il

,crA.i

.rt'ocn

QQ.^.t?3:T=3

.^L.i

^^.USJI

t<'_x^=j

<'.aiisw3

^iAr<'AvxJ5no
rC'^l^.'WSfl

Luke

9.

26

r<lx.lr<'.1

cni=
.

ArC*."^

>orA rtlxSniO
."co,\

.A>it<l57l\

OOCO

^.>.T.^V2^

20

Tx^
^
f

cA

r<lQQ^ cAryS .00

v3CTi.^r<'

f^A^Sn-ra.!

,cn

.oris

^cnnJ

..TJco

B om.
s-?
..t-o

m
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pj :i,o

f.

313b
^^

'^

..x-o
'

^-^

om.
>ra

B om.

t<^TJt.r>o
1^

B om. _cuo3 vy^^n

B JauQa.^:^
q

H ^^

P +

oA.^^n
"

j-j

P om.
o^ojra

B
p

">

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\\,-^o

y<=si

ww^

om.

^iSD-a

f.

267 b

'

Codd.

M B P ^>r\^^^^

Codd.

MBP

om.

oA

173

HEBREWS
.^
r^cnlr^^ cn^xiaa^.i >cn

XI.

313
r<ll.i p<'cQ\f<'.T
ptlik-."V230
f.

vyK*
N

.^v*^.s^

307 b Rom. i. 20

.rel^itio '^.^^cnii^ coSQCV^.l K'-Moirjo

5

.r^lxSat. '^^a.TaJh.^ri'
.CO

r<*xsn^^ )a\
,cn

^Jt'VMOV^n.l

^\cn

f^lxJO...

.^1..2?3

r^'.^

'^^VjjOV^

r<lA.T

.3oA^

rfA.TO r^lii^ ^iSfl.l

.^C\X.^^r<lA.1.1 rC'.li^

^.'233

...

Ocnl^WO

'^

r^l^ix..*!

^.>*Vm^:?91 ^*.i*T<'

^r?3.1

rfA CV.flQJLiA.'!

r<'_..i=

vv<' CU."X

rtljjLxix.

i.^K'o
tOcn

.K''i.=J

>il~t?3

f^A
,cv.A>

^-ta

Kll

!\-r<'.lO

.^o.VSa

rfA ^^
.icxjjl^

.CD

^.>V-u^-

^"r^A^r^.i
15

WAvxii'tu^saao
oiai
)a3

.^ix\A^fla.so

r<'^cu.5a-cur3

CUCT3

r<l:5a\.s.i

cnso-M

.)Ocd "pn.:^ r<A

r<'^xJLvM^cn

^-;2a.*cn

r<!.\.i

A^r?3
r<'oa3

..i=r<'o

jii43^r<' cni&.i

ir^-SaA.:^ coolxm

.ctiA

ari.L&.l

rc'^H*

cnAvxao

,cncv.ic\.jjLl=3

oqpo

Kli^oA^ r^acni
AA^-^
:

cn::a^x^
20
rtLi*a=>

t-^-"'

cao^o

.cn^aJL.5acn.i

r<'^CV..irf_^

rtl^ir^
12.

^AiaAx r^lusa*^."?

K'^^'so.i

>ci3

vyr^*

.r^^^

am

^*.TA>^t<' Matt.

H ^^oio^^^ ^ H n=as^^^
aa
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--xsncvin
Qj^^

Pf.

3r3a
<

"^H Qocvxca^coci^cu^

'^-'^

B om.

,^C7A=5>

P ^w^fvm'n
Qn-,

B cAo
'

i<I^TJt-no

'

B
f.

..TJco

B
"1

yi^sioyt^

k-k
"

^ v^^
om.
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^^cOiUJ^^i^rao

B
I'

267 a
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^^^r^

HBP

-7>n=T>

f.

238a

B .^o
1

Codd.

MH

y<:^^o

172

rd^B

HEBREWS X XI.

i^va ^.iK* K'^iLo.ia

.r<li.5a.2k.=.'i

K'^xS^ixmcv
oix..!.!

cc'^.a.xjq
>cn

r^^cn*^
.K'.t-Sa.^-

^A

cv,A

.re'_2kix..io"

K'ca.lr^'i

cni.nA

rdi-.nc'.T

/-WcaAK'.i cni_a.A rdirt'

:

A^:i.i30
.

T-irC*

.s.o^JSQ

cn^&

reLxjiiA
r<lx-."i

cai.i

rtfLo^*.!.!

r^_s3.iAc\

.:s.x.x>

caA*!

tcnc.oocv.^a^.i

i-i.^

cnsa2k.o

.TA^L^ aVa*

cAo

h\.js>i

iciV^ '^vyri'.T .en .itA\A.i \j\*r^

^^rc*.-!
rtljjoi.l

ainxu
.^r^

>oa3

.iita.^^>3

ni'.T.2li.=

jCncxL^k.

K'^O.-a.xA^A

ca*^*r<' r^-i^cn

.rC'^CVlsaAcraX

oA

^au^vsoo .t^li.ioOJcA orA A^^so.i

.TjA.^rC'

.^\

vA):i^ (.Aco Asw ixj.TO

,ocn
^.vm^2'3.'1

rc'ori\ r<l=j

^.macai.T

K'^o.iSO-.cn
^*."i

9
La

^r^

^Icocv

*^o

in.^.i ^'^xicnl ^ix.i.To

.rC'orAK'.i ^cn^jjafli^

^Vm^vsts

^^rtll.T

t<'^*''ir3

^..Vm^^O.i .^.Vu^^'S r<A.i

Sp<Ao K'^o.x.saS rcA

.on

,cno^.*r<'

,coo.ia.jjtia
s.. .1

acp.i

oco

k'coAk'.t

.cn^'ia.!

crjA^cuia.'v.^'acv

r<L5Q\

aa^.sn'ii>

^^

.r<li.VM^.^73

rdl'-iwre

^.2fc.ii*^Soa

^.*tij^m rfAxiso ^r<AAafia=s

r<iOa'^O^aot^
^^

:.^oco\.^
rd.\.T

rtfllAirA

ore*

.re'-^-j.x.A

.co

.^v^>~J

^>L.Lr<'

^JM

K'^VSaSkM

^ QoOK'^^o.A^
^

JAfi r^cn.i r^'^Ls*. r^crAr^

"ii\=

^^^ooa^Ar^

Pf. 312 b
i

vy'.^

Hf. 237b
f

f.

266b
s-s

B ..to
oni.

'^H^oA
"^11

H ni

H y^no
i-i

raiiicofl sic

'

B om. ^o oAamo
1

om.

Codd.
171

AIBP ^i-^oau

'-'

Codd.

MB P

om.

''''

Cod. om.

Cod.

^c

HEBREWS

X.

526

a^

cnotCLuaAA

^^

^.x.x.Jr<'

.r^liiaxA

cuaov^^r^'o

r<'_.x_ru

cu.sj^k'o

^^cIslA ^QO>api

.Ti^.T

,cn .r<'iA5?3r^ p^lii^^ jci ,030^*^^.1 r^Auiaja.i

jg -lT
10

r<ll

.en .^xX.CU^

J^xATLX.

P^lA.T ,03

.p^'^xjia ^^.1
.rdjJ^.-tSb-

ocn

'rtlJjl^

relic

.s.'giX'gaA

.reiy.iocaj.i
r<'i\^

r<'.jtx.cv,x:i\

Axrelia

^relxX-CVJL^

^CLoi^.i

.cn^ASar:
crilx3_^=3

.^

acTax.3

^jjcir^li.!

r<iLx^n^c^

.K'^a.jicaa.r..!
r<'i>cv,i2acn

rs^Vw^
Pr<'.ion

i-t..^ -^'^

.r^'^xj-.a-^

CLtj^iao rC*

J^
xir^

"Are' c^^KLSkix-.TO
^xjjL^x.=73 rell.T
.

rt'^vjjLa.i Axa.i;3

.ao^ ^vA

:"A3.a.T

^h\.=i

^.^cucn

A.2>^\ i^^rc'.i

,cb

vyr<' .xsor^

,._aca\.4jC\."U.i '^^vyp<'

.^isicv.&.l

ne'e 00

f<lrij3.aiik.=3

^*^,.

^^

r^lil^iaaSaA

r^\^ao

jajaa^ .T^rs

f-

307 a

.re'^jArs.l

^\ ^A^

^rC'ArC'

.r<'^a.a-^ ^xl.i i.ior<'

>cnr3

T*^

nl'A

.)a*i'S3

;;ti\

^,.1

i.:a^

reljjLa.i

.ijj.i

.^vA ^i^.i

r<lz.MO

p<^'3i\^ .en

f.

312 a
d

iiii=3-o
e

^A\cMii-:3^^-=no

^-iin^n
(Tu^-^fl

B
h

f.

266a
..aco

.^oaxxj

B A:^
^in-^T.

fRBoT^^
k

HB
'

B
B

'

H
"

^A*s
.Te.o

H t<^r.<MS>
P

H
1

cuaTfiiO

"

\.\r>

H B P --21^0

r^r\ax=^

B wy^fl

om. y^\=:jao

,^m\*\>n

^^^

Cod. om.
170

\aan

HEBREWS

IX.

28 X.

.f<'Av.\^*

A!^:93

.Tj.jjri'.l

rC'^CWSai

.^r<'

A-ria

^..K'-^^K'
:rcli=,\

r^ll^^ACXX-

r^lAl

even

.^K* ^aK'^AK' ''k'^xJ^jj

r<l*ix-.l

A.\^J
^'^."1

'^^n

oonrD
rtlx**

Ax*03

CTX.A

^xA

.Vik

.00

.^'co^M
oqa

r^lA.t

cf)

.r<i'v**^i?3

rC'VM^sn

^xXsi
rtlA.i

\sk
:

r^lA.!

AK*

r^Ll^cn
.aiK*
^^.1

ni'_l\^\

COL
.

rC'^^^AxA
rCLxlxlsX
:

K'^Ul^jj
1 Pet. 2. 22 .cia

r<lx.;73.l.jo

crajjLi.T-rj

r<!jjuxX.J

r^-lXa*

.^'r<'_^ix..na

WA

mli^JO
coA

nri2-

rVA )a\ ''ncAcUw

.rC'VJJ^SO

v3L^A>rC'

.r<'iu.\^3j

Ao^CU

t<'_3CV.^r<'

^A
r<'.icn

.CD

^'ctA^m ^p<A.i

A^i-rs^ r<Ar<'

.i-V^^pa

rclLarC*

A^o
Ai^

.cai
.yari:^)

i^^w

r<lj.a>cu*.ic\

SpeliA^)
^_^r<'

rfJsaVi*^

i.\j<' '^i*-^

rc'.ico

A^

i:Lflp

relix^

.4JL3.1

M^Vsn ix\^

..^K' .r<'^=3CX*n r<'_l2*-'iaa Aa^^W

..^^<'C\

r^lx-^pa.TD

:ca^xov=} ni'^A^jj r^LliVc

f.

.^^^irt' rdlxA^xi.l
po.V^^

r^li^^.-v*

K'cn.A^jji.A

306 b

^1
^.1

rli.Tr<'.i

,03

.r^A^ii-O

Ax\^i3.l

>.^

KIsjTo
^x:^a.z.

.lii^.

^A^r^ 15
^^.jal

r^xn.xS^'sn

.^*\.'snr<f

^ix)^

^'i

K'i.^B^

.A

^r^licria.i

.en

v^f<' ^i^staArC'
:

.A ^lo^

>^\.w

^i=
:

iiaK' ^x^3.x..i

,_Ocal^.1

rCll'jjLA

"i^t. vrA.l rcll^*r<' ia.l^r^rtf'

f<ll..'"iiA

A^

^^

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^XiA r<'.T rx'i^A

20

.i^p<' .^acTorD.i r<li3a.ia^C

rtljJLri.1.1

r^-is^ak

Jt-ira.i

)Cn r^-lX** rclxijila

K'^cAxjjL.tQ.A.i

^xLkrC'

.^jr^li_^Jo

^^^i\

ocni^a.l

,ti3

B om. ^n
'(^n:^

'K^^xi^^n
^

Qi^^

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d 13

ri^ni^

q,^-,

,^Tjc-no
J

g-g
I'

B om.

om. t^A^

'

B om. cvs^-^

B om.

^*^

Hf. 237a

B ^i^vx=A^

Codd.

'

Codd.

MBP om. r<^ M B om. *yy^

Y

"

Codd.

'

Codd.

MBP om. ^>'CAy<^ MBP '.<Jm=^n

G.
I.

169

(V)

HEBREWS

IX.

4 lo

*xsan

rtlr^ijjA

^ni

ooiji^ai

p^^ao^\=3.t 'W-at*.To '^rc'i.^^.i rdl:sn\^

r^.xx.'r^i

T<l4^"

jaai^a rc'

Klii.rjip^

cnai

^y..T

r^liicu .oocn ^ooi^^^iq

^wT

.K'^aa-D

A2kA.l

^.T
:

r^lJSQ^^

.>Ocn

^^'^^

r^.ai?3C\ r<l^.S3

i*^ Ar^

^X^^TS "cnA>aJtJr<'
K'^isrj
TiLfloo
:

r<'^Alr3cn.i

co^Vjj^s
cai.s3,T

.rC'.xflocv.jj

rc'ocn r<'ij3^i?3.i

p^JicnaA K'oco .^:s3^x.r73

pc'ocn
i-SJi**.

.r<'cTAr<'.i

^\.*.n

cuLnrj rc'acn
r<'cn\r<'

AAsasna

aco

nClx.ivisa.T

r<'ocn
^.*.t

^ox-ii^a

r^ljL^rtllsn

r<'^a.ixjj
jjL&x.r<'.i

.rtLifloajj
,<t)

A.:^

^^li\^l

rtflrsoH.^

.Aa

lo

.a.flr?i

or^s

.^rel^-ix-io _rsi\

oocn

^xa^xjnj.i

^x2a\,-^33

.^l^.n

p<'^ijLra\^

n^^^cn^

.en

.Tali.\.l

^^rtiioiaa

f<lUCU vyrC'

f.

306a

r^.Tx^

^ :W.lcnA
rC'A

on 3.00.3 ,r<L.ajAtfl

ocn rC'^cv^n .rdc^^.i

J

^arc'.i

ix^

:^ASa
15

oqp

CvXrc'.t

:ii?3Kli.T Ptlri,- K'.Tcn

re'.A.IOCVX.

.T^

p^lXJ-xlrj i\j.3 iv^r^.T

^AK'ijixr<L3^\A
cn^a.2'3

rC'^Olj.n.T
rClifl.i

^^^^0.\

rC'O.nl.l

"nc'ocn
^

ntl* ^*S3

rt'A

A^

QO"i.l ,cn .IaT)

.r<''ii>

pc'^saA.jn.^

ix^^

'^

nsla ^* .1

A-i*.

i^r^.i

rc'.Tcn.i

rtf'cvjA.m

" rdii i.x. .i o

r^lsn,:^-

A.:^o

aur^r^l^o
.r<'-iiijt-."io

:r<li3DC2aia
Pt'^jsa-i-a

^ocn

caj^*r<'
cal.2?3.T

r^'.flQ^OJL.sa.i

v\*r<'

r<ljjkxX.5J3.i

r^ocn

:r^h\cc^

K'ocn

T^li-cn

Arc'

g
-^
g

^
a

^-lii^SiO
f

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k

<:

B om. ^^

-^

y^^ca^-^
h

B om.

^-^

H
i-i

f.

236 b
J

B ^^<MT>=anm oAslts B
n^T<

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1

^~imAo
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yiiinncv2>:i
""

B om.
f.

3 ,,^^^:^
3
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g om.
p

conn

265 b

"

B .^o
1

f.

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B .^o
2

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P cui^Tc^

Codd.

MB

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cofi^j

yi

B p ^oC3
168

vmo
Acts
3.

HEBREWS
.rc'-io^.i
p<li.= t.\
rc'-ifl.i.Sfc.

IX.

lo
:

21

.en

'Yx.ijLa>.i

v3f<'

i.x2L.z.

^.acaV&

^OOD.l

re* .100

r<'A\Saxia.3

.en

..__w<X3 .1 rc'ix^si^
.p^.xii.r>Ac33

K'^iow
^'sn
r<'.iA

K'oco.t
reii^f<'

.^Acn ^^crA^

^"sn

^rkca^q.i A^sn

^cn

K'^-*'i^'',ixfiQi>-"i^ ,cna,liw.T

.KL^T^ r^-l^XJSara r^Ocn

paxOo.T

rd^r^

.K'^*'ix-^0

nilVxno r^r^^^CK K'o^flo

rc'io.ao

relx^xra'i

re'_ir3\.i

r^-Silw COt.rj

OCfiT)."!

ir^rfo
A.-

rcf-Lsflo rf-Sk-ir?'

Klfla^ cA^oo f^

rli.=3ir<'

)a^
10

K'io^a

:rcli."ir<'

reliiacno r<'Tr<la

Aa ^Asn^XJino

^xl^ra^^TS

f.

305 b

r<''icaia
reliix-

r<h\o.sn^

rc'^xisa*^

r<'^xi^=j

^ocn

r<'_i.xaj3.i

aix\Hx.

^2^aj^=3

rc'vnajj

^^vsa^ r^^xisa*^

rs'^xi^rj.i

re!x.ix.rj.i

K'^.Saa*
'^^.Jjuxi

r^-i^rxx.^

r^h\r^
A2k-

rd^i-I-

rtlik-ni-O

.K'caiK' .i^^.i

.ocn

15

^.1

.r<'.i."l4*

K'A\t33CU

^xl.::^

^x^i&^^73
^oJLi.

^=3Vi^a

_OCTl=J.1

CX^.l K'ocn

T<1.CX^ ^.1
ya.xoo

r<ll^X.ra=J

.T:5?a^

rcl\.n

r<lxlx.5J3^

OOQS3
^"Sp

.Klxx-sax.

rc'i.soo,^

r^oon

wt-s^.t

.^ai^.i

relooia

^WAa.ii5n.TO K'r^xicn.T r<'^r<'

^ocn

ca*^*r<'.'l

.t<l=)cn.l.l rtliriflaa

^xrs

K'^oajs

.^^

re'.a*.T\

^Asja.'^.i

rilj^ijL.TO

r^Sfiooo,s
:

A^o

^*.i

aafia&A=)0 :^'sa.\>> r^'.mx.s^a.i cn^c\ca\r<' orxscni^

.OjOw^.^t

r<'^r3cn.t:^ >cn

t..*.!

ocn :cncv^=>.i r<!xioicot<'

^*.i

r<lj^3.x.

.^^
B

^i-a

cn^o.x.ip*'

f.

236 a
d

f.

310 b
i<:\-.n>T.o

^riiaon

'^

^-aooi^n^

f.

265 a

'^HBP^wui

Pf.3iia

167

Codd.

MBP

^^Q->n-.

HEBREWS
r<ljla.i=3
ix.li'so

IX.

810

c^oio

>cpc\

r^-iJ^xa

rtLflDC\.2ais

^cn

^03x.icv

A>(v>>.\

.'^r^x.2ai-.i f<'H.i?3a.^i

.x.ii^^.1

^oon

K'.Ta^iw

riljiAX.5a=i."i >ct3

re^TV.trn

^."1\

.V*.\

rSliOD

A!^^

IrC'ocn

^aw^vso

rf-ion

r^liJli^^.i

K'izao.i^.l

rCoco
r^A^K'.l

Areii^
Ax:i:

ri'nao

\\'n

^.*l

^-_^

.f<Lflfl.^cO^

"^^003

ca\
:

reiixJ.t

A'rtlat-O

ri'A^K'.l

ocbi rOaa&o!^
K'cqIp^'.t

"io-a.i

r<llx-

A^rs

^2^
to

.Aa.:^H
^x\.*r<'l

r^-Ar^ fSa\
,<TJ

.s^

rdix^^fl*

SflO

A^wO cnA

rtlA.l

.TAi^
.=>iA.:='3.i

rc'^<\r.ToO

t<xSoCm

rC'.ii

Ai..i

ix^
.

OCT3

f.

305

f<lir<'

_^cal

^^.1
^,

cn^irc'^

vsa^al oocn
*^^co
.

t*'^^-*?

ovauOX ^xZAn,jjO :r<'^c\x.^

rC'coApjj

Ocoa^K'n ^\ jcnai
^JSa^.l
r^

r^*.xx.2n.3

^_^acn^ir<'^ rc'cu^^^

a.-iT.

rdA

r<'^A_M

pQjaa.^ ^^^OcojiaSfcito Aj*- .r<l^Tl,.TO rCl^.iO.^^

r<'Ta\^
:

jx^ r^* \\-a 1

'

A^fia^ r^.i ^Lrs' .oocn

^mar. ^Acn

r^'Arc'

r<'ocn

Tv^

r<li.i=

.t<'^x^S^A.l

vv*^

^a-l'cTi_..i

IK'^Ot.H^

rS'^aSasaisJSWO

rC^^yjtJsoo

rd5n.\.A.i

r<L.."ii

A.^

^i-2q.xflo.l

V.ir<'

v^jK'
.

rc'i.fla.sa.i

rc'Hjaa-A
pS'^a^.'^^o

Aiw.l

^_ocTi**"i^^=s

^n*i^l
b

^JlK'

A^.o

pg'^AlQo^.^n

f.

310 a

H
B

'(Silrinac-

JJ T^
^

_^^^:>

H TO BP TO H + -7UOO

f.

264 b

^T,-^x)

d g q^ n ^^Ain=3 g-s H om. H ^Hu^

c
'^
'

^^V^^e^^J
'

^nno3iO

T^*i<.

"^

.^-**Tl^t

Cod. 'f^avTTj
166

cnoan

IIEBR]<:\VS VII.

13 IX.

r^^aix.

JSp^

,CT3

.Klfia.&cOL .x.ii

''relsa^

rtflrD^v^

ca.>CV.jj

rtf'.xli.Sfl

f.

304 b Ji%i
>CT3

rc'.icn

A^cv .Ooi^ rdlA^jjAo

A-ifc-o
r<ljA_.A."i

)o-i\
rc'ocrj

reLni'.lVA

rdlaanA.l
T<lflocv5a..i

rd.ArC'

0.^j.u

K'T^.-flo

ja..fia.&.i

rc'ocn
rc'ia.flo

rcrAflQ.^J

relx^jjA r<'Ao

>.\.\^

rcf-xij'.ivi

^rcfA."!

cti1.3

"i^x.tW.'l

10

rt'A^o.l,^

.^K* ,cna,i^ TJsaK' :r<'i_3a,^

.>3.TJ

.=ai >ca.'ii3.i

AV'ga r^Arc*

:jixifio

(-

p<'^a,t33:i=>

A^

.Ta.2wC\ >Vjj.1

>03 v'\i

rC'i.rqcvA

rail ^W^vA*.!
.'r^-^ix-io

cAo

..Tni.a."i

crA

,aA> Jrtl^a^aoK'i

cvqa

rclxmo.i

^:T.i?3

.rdsixjjo^xX.2az.=:o

ocp ^ reiSJi^flo rr^o

rrc'iij-

^"sp

.'U^a.ia

v^jao

ndjaa.acA^O
^x=>

caai W_i^x.ia\a nrli^icnA

cniaa^cA^=3.i

.K'iii

r<!xi^'il^

reli-.Taa

rClicn

'"r^lSJi^-ib-.t

Aiw

:>cri^ii3

r^lxl-Sai^
A\^^930

.rc'caAr^A

aocn

vyrC*

:"f<'aon

^*p^

ni'A.iia.ik-

r^lx-il.^

.r<lx,cv..i?3

ca.iJ3^r<'
20

:re'_X-.TO.xj.l

reijjoi

^ocn
r<l*>a"i

relSk-iaSO ^rC'.^caa r^LxAxlrA r^llcn i-^^nN^-ii

,cn.i

I'^rdx.-icui.i

^oco
^>

rtl^w.iciSQ

.cr>

.i^f<l^ix..io

Ax^.i^ r^.l

^ d

H BP

mx^u
'^

f.

309b

H
f
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om. fC^sn^
'T-iA
g

om. "ix^

B
h

f.

264 a
..=^

BP +

^'<^o

i<iioocuj=3

^03 ^^ruL:^:i
i^

'

B om. -K^TJcno

H
'"

f.

235 b

^i^^inxSvoo^n
'

HB

'(iixaxi<^o
p

t<r^~^T

--t

O'k:^

H
-

^<^^\^-.n
Cod. cvsAu

B + ai=^
'^

"

H + ^r\
om.

B .^o

Cod.

iicocvini

Codd.

MBP

'^ac:cu3:

165

HEBREWS
ip^Ar^Avac^jo .^^^cvsaAx^
.T-cvi

VII.

58
^ ri'jso.ii

.TXtoa

OPS'

:^xzi paiK*

:'i:snr^_i.T

:ca.x.x.^

<X^m .\.x\^ rdjLin

,.^00

rc'^CV.ia.Vrw.l

'^r^.i\

^^
r<l^vi

r^lx-in.!

r<li|

f-

304a

Ax^=)
:

al

r^'i'TX.

Ai^

zs^

.rf-l^O^^sj

AK*

Qoo-i^ A.a^.1

aacn reltrn pcA rfAi'Sata r<.^cn^c^r<

rcr_:33arC<h

i-^JrC'.T

vyrf

.crA

ctiiiSJisj

r<'ocn

r^^X
oacn

r^-X-i.T.i

i.x.\^ r^lxxi.i
..

.K'ii.x.i
.t~

caJ=n^a.xiA.i

r^^ H a en.*

^a^

^*i*^M

rdx- a H-^ A

r<lik*

^.1

t<U*.Ai. 1

Acai

.rc'TOai^m

^xaflfi-J

''^*^x.J.i

rclx.ixl=D

r<l^'icn

i.SlK'
i.tssrc'.T

.siciio

j3.1V*Sk\s>3 Ask-

^rdrj^^o \Spr^
.

r<'-^*r<'o

.W-^-ix-ia

ocb
:acn

Tx^
>.*.t

i^ra.i
5

ix^
(<1a

Jca=>
.1.^
:

rtAxjAT} r^AK* rtAors ^^r<Ao

i.a..:^o
rtlxjj
ctil3..
^.ri
:

i*^

^.'sp^^

i.&.ir<'

K'^Klx.^fia.r)

crxsj^^n

'^rtlxM

paA

jjL^ivx.K'

:j3.iVx2A.i

cn^cv.i?3.a.=)

J >i\.2.\.i'^

K'i.sjo.^ ^)q\

."lx=)

.cn^oi-^na^
.

h\.T^

^tnr<l^

^^ "^-^

r^-xixjual^^

^K'i.^iOA
,cb
.^..'V

T<li\

cos

.reLicaSk.i

(<ljaa^\^

vryrc*

rrtfliiMr^Li

cnsaix.rc' rcA.i

>o

rcA
.>.A.l

^._^\^=3
)CncA2k.

.'.t

rt'-a^&a

.r<lix^3
r^'ArC'

a.\o

r<lxx>

QocAo^

ca\
>.4*.i

v^r^*

^relrsAv^.i

:^*r<A9xZ.^ V^r<'

r^ocn

B+

Jt-S'.^

b-b
d

B CUUn
e

f,

309a

c-c

Qjn
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Hf. 235

H
J

n*=ao

^^v*=n
"^

<"B.^o
TO
1

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B
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263b

H ^^

om.

7A

BP

7:^^
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BP +

yC=^h\:s^ry

Cod. om.

---

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oni.

164

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i-^a^.l

HEBREWS

VI.

i8 VII.

Horae
Semiticae, No. VI.
p- "71=1

jcfj

.^m *!
CTi.\

^.J^

.^mCIazd ^31 coll _Cti3- ""^ _S^

TJ^nM-ra

vyrC
.

f<'i.5r'i\Sfl

rtflilt

rijjti.t.S>lA

T<ll.v5n

r^T-x-SO nS'

jjc.^Jt.:93

relX

1 Pet. 2.

rtfl^isjo .ons>3aa.3

^'

MA^x.r^ r^\

r<l\.^ic\ .a^Sw

r^A nd-^ai^.T Ocq

^irc' 5

22

jcirirj

.rC'AxAO.i

^^

''^*^i^.i .r^la^Hxilo r^lnxMii r^-Salx.

irxflo t<'^r<'o

r<'A\oi.JCVA

.TJSax.

r^^cxiia.TJSO ^a^T^.i

oa=3

:*^\^.i

.relx:.x-=j."i

r^Lx-ir^la pt'ArC' .rC'Oco ..__cri^ia r<'^'a.xM.i t<!JA3.a=3 CU.l

r<'tiT<'

'.'^relik.airc'.l

.<'^a-A^.30

cri.=73a,.i.i3.i

r<'A.o'i^x.5a3a
:
*

K'i-SOMO
ca:33.ic\

r^lsajju^.i

r^.l

Jt-Sq.m.1

.Qa^^^^K* ^x\cn

(<lx.i'!r<l=3.i

r<Vxxz:^.i

cni^^.i

onSoix.K' f<liiajr<l\

rfAo

r^A^aiJSflCVAl

oiinc

K'crisa K'.i

rdLaCl*

rc'^a='3.TO

reljaa^cv,\^

^.i

j3.ivxa.\.rp3

.,cno^.r<'

r^.jjLxx.sr)

r<l^x&^o
.

.rttuLxZ.'sas ^.'fVxS^V.r'a

a,\o .>,t:Q.i^r^^.iV-i-^ita.=)
.ico
cv.\o

^^^^.l r^.sxxx.'in

r^.AiLxX.sq.i

^i^i.iOK'o

.r^-^^cn.T
'^-^

.i*^A>^nc'
js
.1

t<'^xiL\^s3

r<L2a,.x.a..^^
ya.:l.D^

^r^A^

^^

rclirv=5

rtl4AxX.2a,\

Vx^i'SQ

r^oco

A^.i
r<'ocD

^Ocn ^ir^.i"^

j3.iva.^\:=^

A^

rC'Ocn

i_rJ3r<'_a.i

.r<'^\.i.i rtlfia^^

20

reCska^k^ r<'oco rclis-

"ix^r^A
^

rd4jkxx.:.i

cn^or^a.ia

:)alafc.\

K'i-'socui

B
d

f.

263a
-=>:

P
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f.

308 b

i<i^=3obai7i=^
f

B ^ri^Eunjo
s

''

B
h

ja^jC',^

B B

H 7:lacnoi<i=>:i
J

O^.-:'

x<iu^3ei=sn
"-"'

,;.

:,

.;.

r<^\i%r-T^r\

f73

i^

B om.

^*fl

'k;^^^^!^,

HB

o^y^Ti

"

B om. -iA^

^Av.
^~^

Cod. om.

163

HEBREWS
cb q3 K'.icn
:

VI.

618

Asxm

^i.i\J

.i.'i."J..^.T

r<l*Sfl f<lA r^Lxxx::n^ ya\ ^rCx\^r^(\

^
:

r^Arc'o

r^lliJLjj.t

r^^ACn..^

r<liaQ.i.t

a.A

tijiare' ^.1

K'lcn
i.i?3r^

jlt.t

r<lAK'

JWcoArC'i

onTaA

^^^xvi

Jt-i.T

^^^."t

IK'ocn

oi,*^

r<'Auiisix.

ri'^vii^.i

r<'ia.flQj3

aoco
:

o.ta

(-^c\
^..r^

:p<'_4jo"i

cnfituo
.=30^.1
.1*3

^x^.i^v=73

.fiiTir^i

r^isLflo

Aii-

K'^ai.2a-cn
^.>.i.3L2k..i

^^^^cuai^i

K'^orf.sa!^ A^=3.i ir^floasaiai ^x\cn

vyr^ r^^^cm^jsn

rtA^r^.l

OCT3

vyr^* :^=ca*A>r<' C.v&

t-^-"^

r^^CVa-An

relialVta.T

.^_^"'i^.T

r<'^*.Ta5ii..;a\

p<Arc'

irelijaa-^i

W^cxa.*^^

cJi

ireL^jaoa

r<jjLxAx.no

p^'.A.^sa.TO

rtlxa.!."!

rC'^CXl^r^J InS'r^.x^flD

r^i^^

'cu^X-rC'.T

.r<UxxX.^ar) r<!x.2aTJ3 .uCvi.l

^^icvs A^rj .i^ia^t?3

^xjjlZjj.i

ri'ir^'-^

20

A^ia.1
K'jjj^z:^)

r<'on\p<'

jjL^JE.=73

r^Al ^Lii^x."Sn
oca ^ocn '

rtl\.i

.^ aia^ ^^'i^rj.l
>co
i-S^ '

//
g
f.

r^Aa

nc'.tcv^x.so.T

r<'orAp<'.i

.co

.^cnn

303b

->

'.<^v=^',^

f.

308a

B + -.^ctA^

HP

om.

^
f.

^ vy-^
'

^
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cuo^vac-i.^n

JH B om. ^n

.^
om.
-.ro

jj

om.

234b

ti-i

" B ^sAiiiuts
Codd.

MBP

Cod. om. ooa

162

r^Lsmo

HEBREWS

V.

8 VI.

li-^a^^^iV reLiakODi
r^X.s
:

,cr3

.i.'Si^^

>.\.2a.z.

<'."tcaA

r<la.xV2?3

r^Lx=3^=3Cs
r^-Sw*."%*

Klicn

''oqp

rilliK'o''

rCacn i.x.tn.^

nilX

^.&on

po.Tia.l

K'^OTxSa^ Ajar. r^X2k.ia^o

I'^.sLSo^x.nc' nilxjjtran cno>cv.\.^^

i^r^lsi

^*oh\x::nci

r^.jjcxz.ma

0000

^.x.i.S^cy2.^'3.i

ix^

rtfljHooQA

,>cn

r<'.ico

10

?<''iAvfiQa.\o ^^cxVjA.5?3Ava.T

^ocn

r<li.:T^ .^j<l^ix..TO ._cv.4jL3^ rc:ir<l^.ia

p<lfioasn.i.T

,.^_c\A.3>cQa

^oA\ ^^o c^^or^i^^a

^j.i

rc'^xA^sao ..^Ci^treLi
rc'^aisa^cn.n pc'^cxzix^a
rC'.Txi*-

,^^n2ai*j
.

Jt-T.i

00 CO

^^^p*c\

r<'.M.xz.2a.=>

.1

Kljt.^00

.xin\

r<'r<l^^

oacn

^xjjLfio.i

:r<LAoci^an

vyr<'

15

r<'^*."ia^li^5a=3.'l

K'^aa.*^!

r<'_*ic\p<'

rc'.*xxlr,

aw re*

P<'."1

co

^*.l

r<'^\.i.=3

^cn

K*.!**

^*1
:

^i^

.OOcn

^altJSa.*^

r<'OT,\gW

A^

Ajfc-.i

:r<'_flDCV2li.rj.l

f.

303 a

pa-^

cases
rcl.^5>3

K'^vsa.xu.io

r^h\^'sn^

r^ir\r^

oo-.^^rc'.i

T<'^*icv.ia^t?3
rf.jAxI,S3

^^K*

-AxSkOn

r^\

.^lx.mxDO J^l*^A2ao ^Ix^lli^^r'a

20

TOosA^'n
e

P B

f.

307b
'^

^-^

cvi-^o

y^-Ta^^^yje.^ sic

^
h

P + ^^cAjLoo

j(i,c

i<iiLiDn

f.

234a
J

s p]

om.

x'iskTJC-'ao

-to^o B TiJs^

B ^^n

Bf. 262 b

B om. ^i:vi=no

><

P cA

'

B om. ^q\Ti
^

Cod. ,^ui=T)^T^

'

Codd.

MB

om. .^s>to
G.
I.

161

(v)

HEBREWS
rtlArC'

V. 7

ou
r^S^ur^ /'K'^^jIxo
A.3.x3C\

.r^h\ji.*\So

'

'

en ^\ rtlx.

^ocn

>i\ rdA

Aa.i

JL^^m

f<'^c\^axJ.TO

pg'VaAj 1

r<l*h..iocxx.

K'ood

y t-a\

^A

CvXo
:-i:Lflo

.CT112J31

rc'^ea^ Ar^lXJO
cvqp K'ira

..s^in.Ticv

Tml^O

K'^cv.iia

^'sn

Aa.vi

Aa

^'

reLl\picv.xrsi

>n^ n^O

.rtla.ix-.io r<'ca\r<' rc'^xAsa

rCLllAor^A
o
.,

TaA

cti^..'T*c\

nc'^ aiiki?3 ^.x.5n.A

CTi.^ij

AaJto.l
cnra

rCJLuO
'^xSai.T

0.2t.:='3^Z.l.l

,CT3

r^.jp^l^.io
ptflacAj

.r^-Xa

r^Lsa^l

.rtlZAAlrs
.-v^

r^loAcno

rc'^a^cv.A.^^s.T

"^3

p<'^ca^^x\f<lx.

.__cocn Arc*

KljjLxix-

r<'Ocr)

i.^JK'

pfAi

^lii-snrc'o
ore'

^"

rCl^ "ijL .1 o
.

'.rain
re*

nS'^UckL.A*
rt'A.I
Tq."%.:2?3

f.

302b

:p<'^a.isq\.x'gi-)
*n.Tii:i

Ann
:

rc'iii..5^A^ ^^33

io^o

T-Sw ^U

pC'^CvA\
CV,i
:

rC'isjivflQ.sa

>.\.i

vy*rC ^^l ^i^

.

r<LlA^

^^

Or^*

K'^ca^sj
o

.^j^r.r<'c\ .A.T-^J^ \\s

rc'ocn

A>r<' A_.rC'.T

ocn

-rtlln.\c\ r<lx.A>

^csaai

:^j.T

rtLiraCUaX.I

p<A -m iVicn Ai^

"r^licn
.'"

i^^ ai
p<1=j_.

.r^ltM

^.SW.l

"cn^A^r^lsjoi

r^ro
b

ix^

rtf'acn

rc'oco

A^a 'iijjjo
'^

=>

-^^cvsTJ

B 03^,1^.^
^

^^V

P
f

f.

30-

f.

233 b
s

'^AM^i>,aj

'

^<il\^<^x=^T^o

B o^^T^
J

^*=r):^T^

H ^n
..slo
'

Bf. 262 a

om.

n=^
ti^ofTS

'

H
"

^^v^i^i^^n

B .~=3Txi^
fja^Ax^i-^ixA

ncuiso

" B om.

<M03

'^

'

Codd.

MB

I^

om,

^_m\y^o

Codd

P. 1'

AeAo
160

^n

HEBREWS

IV.

14 V.

;nai3

nj'i.soaak
*UJt-

'r^li-tjjpc'

.rdAaicxoo

reiixirj

cn^aA

.^.^^o

%.x:^^

K'^oiiSl^
A.\^'?30

^
A\y*^

>i\

rC'i=3C\^

.i-^K' rdiCXlxi
nt'^oii-^a^

^mCU
>crirj

.r<l^i

^\
5

crixU

.r<'^xii-0

t^^^-"^

.r^\ah\sn

rtfl^i-X-SJ

.l^rC'.l

vyrt'

r^

^\flP.l

A!!!^t?3

ni'ArC'

rc'ca\nc'

^.^

rclsax.

.^i.lCUk.A

K'cnArC'

.Ta.i^.1

^x\cq\
yxao

v2?310

^ImO

.rii..^
r^lsax.
.lira

r<'A\Al'"i*>t<'.T

^^

Ol^^rj.i

:,cnO.Mak

As*,

rc'^oi-SOd^.i

r<lJca\

Ar^

10

r<licn=s

:r<licQ^\

rc'A^.lik.

.xXoA OcniaxJSnl

K'^ULCVja

CUao^^^r^

r<l:^.10C0t\

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20

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r^cnAr<!A

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p ,c^TO B om.

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1

Codd.

MBP

om.

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IV.

914

rdsaCVx-raO

rel^h-irclra

^jLl^nC

Ta.vo

CTiA.ii

r<'\ir<'o

..T*a.1

i-2?3r<' Ps. 95. 11

r<'cn\p<'.i

'

oo^vi^a

^*^ >^

r<ljjj

'

'

r<l^ ix. .1 a r<LM.xX.so

A-i^sn

ai\.t

rC'^CU-jjA

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vyK*

r<lx^a

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r<L^xflo

A.^

T>^

r^lrai r<'*iJCVA

jsi A>.^cn

^r**."!

A.\^

.rc'^xfloasn.l
rtf'iij

^*oaV^n rc'^ux.'i
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'rt'^vn.QQS'31 t<L"icvjt- rc'ooo Oon.i

A^. :ca\

r^'i.mo^

.^^r^^ix-io
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^
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:

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)ax-"'

Klxjsaxl .1

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r^xiliaA K'a.Ax^jo rc'acn v3r<'9a3 :A^.i ^cn

.pc'^I^

.*fc.=3^ViAa

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relii^Ta

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261a
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g
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B om.

233 a
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m-m g

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Cod. ^c^oav.UJ

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0111.

navra

TsS

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III.

14 IV.

T<'^ix^ rc'^O.^^cxx-.T

OCT3

vyr<'o

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caia*^

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r^^vtii^^s ^^^^K' '^\^'' ^.Acni ix^A.^^sn

.

r^.m^cOLo
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r^_i^ cv.t33
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^>CT3

I.

9 III.

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rc'ooDK' r<ljjLAx:j

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c\.icn

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K'iii

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I.

68
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300a
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.h\.A
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r<lx^icuaa=}.i
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LXX.

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r^Xix^r^

r<^.t.JSfX.3-

OSaflarad^rC'

r^x-lCV.*

".ajtoCOS

r^SoSJO^ OSaitors^rc'

.r<'ca\r<'.i

on

cvi^

r^Aso ..^ocoIa crA ><^.a \gff l O

,.__^1xjjl1 c\
.ortSO.^
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LXX.

:f^cn\r^^
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cn^cocirc' ;r<'^T.a\

cf.

Horae

aop

r<L.-TxjjL>

Semiticae. No. VII.

p. Jil sh

'_^.1
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r^^^Aii-STSr^O

.-^.iicai
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,^:sa=J.l

vy-^r^^ .r<'i^Clra

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jjL&jcsq

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r^'i^CVraO ocn

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i.

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I.

36

nia

r^ocn ^.1 rdsal .ogA^o^K'.I

r<lir<'

coix^.i

ore' cama.ia.-i

r<'J2a\_.

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.^o.-TSO

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rS'icnrj

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r^llxAita

A^
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r<ll3\

rtAlO

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Air?3^S>3 r<A.T r<LLi.x3.1

rtArC'

>CTi.ii3

r^iaa^._<'

.^'ca^jj.l r^-j^o.i
o

.l^^

ca3CV.lxir3

ocno

to^stoA^

f<A^ cn^5a=
nt'icn
'

caru
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'^Tx=."l

OCT3.

iSflK' .3fiQj^r<^.i r^lx-iirj

A^-

^.^

.=

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caa o ^-.TJS^ A^.l

.aaai^K'.l

vy*r<'.i Taflo

cnmcu-ia

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relxjis

Ai^n

rC'C^WL^n

."i^c\

.'isjK'n

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isortli

003.1 ^^r^'-sa^pc' reixijj

.^r^l^i-x-no ^-i. ca.V^ r<licno^

.T3.T.573

.i.sbpc' AA.5a.5zj

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5

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'ocno f^li^cn
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'<A ^^'
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A^

rc'ia cnmcvxar)

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cn\^ i.^rc'

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cnA
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I.

2,

cnA

reiiAw

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coA>c\ca\r<'

A..i^

r^^cns

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xa-i*-

oriaa

Ps. 82. 8

pCLsoTk

.oco

^_ocTxoira

.a!\^

.t^

.reLsataa*-

._^ocfii^\ ^irc'^ ^iK*!

._OCna,^;pa

^ASaa.TO

^^C\cq\.1

K'ia^a

rdiraVA

AK*

.r<'H-i^ih.

r^lx^

John 1.5

r<'cri-\r<'.i

i*^
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-^V^^
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cajjtsaCVX.!

r^Lj*.^^

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CUOcn
p<'icncu

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i-A^JL

^cnc^h\^^^^

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relX-Sax..^

r<'ix2^a>r<'

r<'J5a^r<'

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ocn p^lsnaioi
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304a
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Codd.

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153

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I.

I,

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^'corarc' paJ^O .^roii- nt'oco

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^oik-.l

>ct3

vyr^

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Gal.

3.

19

i-io.^

^\

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r<'_3Vi^r<'o

.^ocn

^^r^-xx^n.'so

cn^r^o.i.i

K'coXr^'.T

^ r<l.:^ -.2J3 .Tfcra

^=jv=>cv^

r^lxi^- ^*j

relXno ^^r^lxfio^ cn^CV.ii=3.vt?3 r^Oon

Ex. 7. 20 Ex. 28. 36-38

lo

en d\CU 1,3.1-50

>.i:5n.l.

f . ^ sr >r<l^TJt-."10 '^rCJt-a.SasaO

rcd\a.rxn.rjO

.\

Num.
Josh.

21.
4.

8,9

r<_ACUJi,r30

relive r^*

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i.izjK'^sc

t^\

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^xi.i?3

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15

ni'orAn^

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.rC'^O.sn.l

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ncfii^i rdlx-k

^l^.T rdJv^ni'a

rclsaliw f-299a

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20

r<'^vn- Auw

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bBP'.^Arx.
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HEBREWS

I.

Ex

28. 36,
3.

38

r^.SXi^
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t^V=

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,CX4

r<'_^r'

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rc'.l

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Gen.

Rev. 5. 7 Ezek. 1. 26-28 1 Kings 19. 11

^.=jV=>0

.y3^r^

n*^

.i^:=ax-K'

reli^i
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Numb.
Gen.

12 6

^w^^o

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,ono^M

^"sn

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28. 11

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vyK*

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:r<'A\ai.^33

K'iis

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rc'^CVSa.l

rdki.Jt.re'Ao K'_x-a,l\c\
.ne'e CD
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^noairjrrrA ,VA*^rC.T vyr-i' InCio

f<'^Al.l\.X.i33

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r^-X.li..=

.'l

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.1^

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r<'."icn\

cvqp r^,jAxX.t?3

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Tx^r<ll.i
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:>a4*

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eo

coVnT.

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r^h^oXxM.^:n
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12.

10

.^x:50.1^r<'

rc'.xa.in

p<':%*re'_=CV

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cA .A^a.1
f.

.ictj.i

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'

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151

MBP

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I.

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r<'A\CV.l.i730

rCltM.TCO

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rtflxisax-so

a3^c\.iA\^^:33

,cnc\i\*r<',T

..n^t-so

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njl'sai-a^

r<LLi3C\^ rc'^CV.Jbno

r^_5J3.Tcn

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t^LSU.jjlX.^i

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r<lro.a.:^

nil^floo

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Tocoi.rsrc'

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:ac\.A

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a\.3 cnia.=3 r^lxisD Aoixjaa\ ^-.ixii.T t<ll=t

^-rt

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A.:^

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A^
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20

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xicn
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J^-^-i-^

reA

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ndjjLAx.

is. OP

nf^g^i^^asji
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rjiwK'
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K'i'ix-

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jjA^r-K*."!

vyni' .7A ^oaAJSalai ^ia ^^jcjk' vrw^tV

AVs^ao .erinArC
.Qa.jaa.^iai
^^pal

rCLx-iOx^
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orxn^rt'

rtlion
f.

r^-oaVl QCLxJ^alu

c\cp

vyrC* .^^^ 10

297 b oiXxJ

rda^^

crajsa^io^l r^^Lson ca^nA^ rdso.i ).^^

Aih-.i

ix^

A.\J

rt'-ULxx.fsq.i

oQ^a^ia

K'^ai^lso
^^-^
J

,cno^r<'
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C\OCT3

^*=3^ f^A

.K'^ioV^

CCISO-.

r<'r^^Qo.i

K'OjjL.iO

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r<LA.a.a

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r<A.TO ^*^

."relJLa^A
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r^lxiii

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^^
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A^ra

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PHILEMON 2 HEBREWS

.a.!d

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cn^cii^fio

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col

rdaK' ^r^lco
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r^-iAicn

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rClitjj

A.9.00

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A^

r<'i^^rcli

r<li!>^\a^

r<l.-i3.i^.i

rC.icn

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r<'r<'_I.^fl9

f.

297 a

OoaiCXa:^

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^r<'

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.rsfA-ijaaA

O.T.L^ri'

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.'^r<'.T=3

r<'i^i^r<' JcQJu^i.1 OOQA ca\ rC'ocn

>cp

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^KlxAU

.lOcnxa.l
15

r<li;?l*oa.2nA.T

r^lxl^ ^QTs
,ci3

.ai3t-'t=>

QOOlO^

)ax.

>coc\^*r<'."i

OQllnA.3 A:^
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:

caraivA

rc'^iv^K'
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.x,i=3

paoo

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.ori^o\.i r^'ioraoia

oocxrC'^saA^
^.xTJK' vyf<'

A^la

.caso.:^ .xlrj ca\ ,a1Qd.i

K'Ocn

.^k..a.^t73.i

^233

ori^ 0^.:sa.zi

r^Acv ctiioixii r^-\ ">cn

'^^ctA*.t.i

rtl^iox-.T 011:33 ^xx\^is?3

.i.:nr<'

ocn.i

vryr^

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r<'^o*.xli..i

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rClSOSa^s )a\
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f.

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rtf'Avi.iasaii.aaa .on JLT.tlSO.i rC'.'^Xasn.i r^ivjjtflar>

K'ocn

cn.-uxi^

ooccsaxfla.in:'

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r<l= ^ '"rtflAo

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.yixnhxr^ K'^dl.2a.*cn >^-l

ni'ocn ooi=J

15

.cn^^i^
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ocb

rel\r<' P^^^as?ix\.i.^.i

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28

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27, 28

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XV. 27

f.

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p. 25,

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I.

49

G.

(v)

CORINTHIANS

VI.

18 VH.

14

jjlso

rcLT-5'3.i

cQMoi pa\

'jji\-.r<'.i

irdrj^^
Ivilo

Uk..icv;:a

-^
AfcA^p<'.T

rCocn
"

is.ap.i K^'is^cuao

Judges!
6,

19

r<l=)^ V=nr^ nCA

"a.\^3
.rc'ocn

^v:A

^jja.i

^.*.i

i^

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oocn

^j.4jLA ix..i

Vwfio.i ^A*r^.=3 r^.*a.j.T

cnuoi ^,cnaliw

V-

jjLiu^rc' rc'i\xiA>oi r^Xx^san r^hycuix caiA Ai*.

:Sf<ijcn
,Ac73rc' 10

:^cv.^V3.T :r<'^a.AJt
r*
:

^1^

^ocn "rt'-iAcv.^i
.ctiL>.i

.tjjlI

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*q.i3

."u

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ocp k'^jjlZm.i

cniajj
.

r.ir^

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^_0,ca.\

r^Lsoo^
cqA

,^

aij*-^^."i

-=\.-=>

oa^x.^

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.'^rt'.^'ijtAo
f.

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*n."Ti3C\A

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2S4a

.rel^nil^.l ^K'AAik.rj
pc'.iHa*

:^^^\^.io

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ni'^Aj a.xjm=3 .^^"i^.t .r<'acTl5a\

^Cx\

^o^a

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r<'A.io

rc'^aiix o\ci

.rxz.M^2Q rc'io.^i^-^iaQ.SJa.T ^.v^'a ocna .k'.i.tjA

.aa^

20

.Av*T<LiT.3:i.5n

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f<ll.=)\

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^0^.\

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B om. -^^ui^y^
254
a'

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B
'

"

B om.
^

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'

H
B

AN^-no

f.

B om.

oro

f.

21

ib

P om.
J

003

ss
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p ^n
^
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^03
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H
1

f.

194a

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i/r

^:vac=3LijiiT^

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B om. .,^03

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^ii^T^n^\m

.^^-ioora ^fvi^?

B T^o

^Codd.

MBP + ^
*

-Codd.
Cod.

MBP

'.^jcAiv?

Cod. t<lA

^^A^-^

48

vx
.''cn^cv.A.x.^^0
'^K'.TCn
CV,\.1

CORINTHIANS
aaA^cvauia

VI. iH

rCAxa.=j,-."i

A^

K'i^Av*

^airC
Aj-^

^'Qa:i.\^.i

la^xLaO

*^aiaiaflor<'

^aK'.Txjjl*

K'i.^^
Oco.i

K'.icn

A2*-

.rCloQ-sj

ai.a

'^^OOoiAK' ori\a

'

caA.5>3

rCo.^^

r^JSa.^.!

iiflre'

f.

253 b

K'i^^
.K'^Vx^Ljj

rdLxSi.!

^Z3 r<llt.ia.a
r^-X-ii-a

vO
,q3

^rC*."!

reLiV.i

QttSlSO

rc'.icn.i

a\

Aa

cnl^.i

K'cx-^^T-a

.T<'_lih."ia:^.l

^xAoa.3

^^ijjL=3^)
att. 7. 12

rC'^O.X.oia.l

ndfioOSairj.l

ni'cTiA^M
^-as,--"^

^^-r<'

f-^r^

.r^-X-^J.!

:^x-.Tc\

a.^\

__o."TaLSwj.i
.rS'^CV.xiX.I

,_^o^ir<'

71^

A^
1-TA

.^x^^\^0^JC\
J

003
TJrc'

rCll-tAjr^

rdiiiwCVflQA

^Acn
.rO^**

K'.Tcn

A^k.O

vyr<'o

r<Lxxx.3.i

cni^^zj
.lajjiis

.00

Cicn

cni^^rD
cQla^.can

ntliv^'31

..2k.3^^^93

K'^axH

A\^srj

oA

.r^L.i.iJS.i

rdJvsoi
r<'Ar<'

15

p^ll^on

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cu
ocn
:

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rljLxx.2Q .1

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1^

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vyK*

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20

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f.

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B ^^o\ .^\o B
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s
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marg.

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H
B

/;/

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B P

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^nn^n

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-.ii,^voo=>

^7

oni. avT^

CORINTHIANS
.re'.ziiixia

VI. i8
.CO

eaa
.'^OCO
r<'crAr<L=3

^^^

OCTJ

.f<Lia^

.CO

ore'

.relSwX.oi

vrJaax^JO .r^LaO-ViiAo ntlaJ.^

5

CUO
^-SO

.r<lnA0QS>3O

r<'_^l\^

^io

rtflicrA

rf-^oovl
.rtflATX-.lo

.si-A
r^hvi-XOo

003.1
'^pQ^-

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r^lfloosai

Arc*

f.

253a

,or)CU.^ jaOr?^

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r<'^or<'_l\^
rc'.icoo

^hnk r^l^Lw ^oA.T

'^^.^^oqA
PC'Axxit

A!^)

:j30^

..>qp

rc'^-i-flocv.-so.i

^^^K*
cUco

^oco

rd-a^Jt.jj

rtLsiAjjir.

T<!ji-^aj.i

^^

'.oocAo^
:r<'^CLJ\

*r<'^^ar<'.T

"pA

or2a..^0.1

:,cp

rc'^^^w poA CU.lo

TorC^Xto

^Cmr^Sk Ir^liLoo
r^la^-^^O
^k.^.1

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vyr**

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.

rC'^-^ii^

vyK*

Prov.

6.

25

j-lr^

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.00.1

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:>ora

^O

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ens

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"icov-5'3
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!0

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:

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r^Jsnx=3

^*."1

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1

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om. ora

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M B P + n^
46

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CORIN'rillANS VI 318

.r<l\o

r<l\.i

)a\

rtf'Arc'

.vrA

A^.a.Vx.

f^lVl

i.SlK'

ndX

.jjlo.^

Ask

r^A

^rtLciJC^

.-J^'

>-T<'<-

r<'Oji.'yi

rdA^Wx- 003

'-^rel\

Arc'

.A^^zi

AA^z-STa
rcA.T

Ai^

f<'_ii*r<'

i.TiJ3.i

)a.T.5'3

r^LirC'

.Tiii^

^*.i

r<A

^^f^ 10
r^-i.TO

^.iJSfl

i-2^a>.l

A5i^r>3

.,^^.^VA^.j.i

re'_l*r<'.l

,cti=

.^A

i-j_i^ rc'^.xAg-M
even

A^

r^i.i.1,
f~so

relA^^ax- cn^a,\
.,cn

''',<tjcv^x\

.A^xix.
.12^^.1.1

cni^^a

^*.i

rtliv^w.l

cni^^ '^^ in^

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f<'^x\^*>

rf-X-iia
...J^

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rC'i^^ ^.^

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r<'A\axa\

'^

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15

r<'T^^=3 ore* rK'AvA^u

r-^
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'

^^p^.l^^K'.l cv3.ii2w^9l\ J3.lt

.reljjLx^z.

cn^ ^A.l

r<'i-i-ir<'

rC'i-^^rj

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^-*1

rcLx-^lra

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r<'A>0,v3\.i

r^lx-^jicx

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K'v^^^s
.^

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r^.o.lir^
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K'^A^mO

.Klxji-rD

2Cor. 5 10

cni^atSJ .*k.i^^3.l

:>3CXnA^ ^^^r^

n^r^a
,cn

.'"r<^.x.^l30 ,03 rC'i.^a.is

rc'.icn

or^ XJrC'

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.ijsbrt'.i

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relA"ix..io

20

y'.<r
x-ii<^

bB.._N^
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HB
H
f.

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d
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^e
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B

om.

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H f^^ H BP
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M B P om.

'.^sn
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7A

Cq^j^j
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M B P + )ty^r^

Cod.

oin.

Cod. +

45

CORINTHIANS

VI.

13

.-UW

.on
5

.^cn.t

^^^oofXX^-ra^

^JSp

^^^curC*
^

K'vo

r<lAcv.:^

^*r<lirtfLA

r<'^ar<ii\flar) cu^ujc^aA '^j^r^x.^.! .^_coca=j

r^Jti.vi.i

^ jjao cx\^20 o
vvAcvjk-

^uii:^

'^^-i

,^^xih..T rdl Ops'

relx.i

r<l\^rm ^^o\^
.en

:,_^cr)^o.\
r^LsaliiA

^_S3i

:^-fc.\cT3.i

^Jip

^^^^Are'Avx.sn

..^coa.TJ

O
10

VyrC
irC'-i.ii

rehire

rCl Tm CVJXS .1 vyi

:^ixs_,.i

rC-Sax-.T^
.....^V^K'

r<'Hr<'.3A

^rd^ioa
even

rdiir^lLsa
^

reliredssA.i

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pc^ I

M
.

rdJ.ih..icv2?3

ctA r^Jir^Asn.i

rdJao

r^li.vsr^ Ai.

oral

i^jaoo

rtlA rdls^S
'

ots^oA

rC'^K'.i
:

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,cn job 1.13

19

K'i-o
15

rdjL-^.To
^xfla^^q.i

>^ooi.n..ir<'
rc'.Tjj
:

A\ -n :^^^c\^
^1a1.*.ii
,cr)

rC'oon

rduan ^A-^i
.^cok'
Matt. 19.28

^^oa\

i^rc'

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r<C:5ax=

^_CO0."1^0
r<la_..V3

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r<li.iJX-iM

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^_a=i^^.l vyrc* .^^OcnSXMCXas

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rd^iir.

ifia^i^

Matt. 12.42

r<'.irlx-

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=^

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c

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d

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1

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.

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CORINTHIANS
cai..i

V.

4 VI.

r<llr<'

r^Lii.i

iv^ oco

cA.i >ajj

.\:sonf r^.4xx3tsa ,^ax* ,^i:5>3i

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rc'oco^.i

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acp.i

,co

vyfx'

aA

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^M^

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^so

K'i^a^^ya.i

>ori3

ps'^.v^

^^

sx:\^r^:i

r^L'ss.T

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r<lii4Az\

cni.^^.T

r^li.i.sK'

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jjoi.i

r<lx*jt.\

cnz^io

r<l\sa2k.3

'^cni^^A

.IscvJ

.co

.T<'ijo

rc'^cv.a.*^.!

r<li.tai-a

cn tcn

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nilA.^K'.i

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pa^

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r<A.T

15

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f.

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rc'.Tcn

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p^.a.*^^

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Tai>-

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r^.l*.T

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cal

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43

CORINTHIANS
^,^_jc\h\.lr^

III.

i6 IV.
,

13

^sa

cTUjoicv

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cru-X*on.l

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p^

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va,

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rc'icn

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pQ.l-sn

vrA

avr<'

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a.J^A ^_jc\

A\,5>.rx.fio

o.t^

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cn^ ivniiji K'crAr*'

^^n-^TlAl

v^jPC*

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.

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15

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f.

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r^UxxX-izi

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251b

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20

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relx.^o.i

^t33

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a

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f

B +

vJ^
J

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B ^isoica^^-t^^ P ^i:3'iACoi>A\^ H om. .^cvsA ^ H + H ^ni-->w B ^-irico ^ 'HBP ojiinn

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H r<:\A\=:^ H 192a
f.

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f.

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M B P + ^i3c_ir^T\
*

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Codd.

iM

B P ^o\=>
42

rdsn

CORINTHIANS

III.

1316

.TjatLkA.^

''.Tortfli

en .1.3.2k- .1 relx.rC'o

.r^_l*.-il

,ct3

rC'vitojj

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nill^ ocn

2Kings22.

e.^j^

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,."TrL2>-

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Oni'o .r<'%\'gl\
^*r<'-5a.ii:!k.t33

,."T;i2fc.

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5

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cruowV'-jn;^

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r^lxxiCxA rC'io

r^-JX*.\^'icn

OK*

r<l"20.iiiJi

ocn^\^rq

pc'^cvA.V.sn.l

rc'acn
r^lA

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A^^^q .3\C\^vrJ.l orA

K'io.i-sj

Kin 3.x.

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:ooi..30.i

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rc'^oa.so-.cn

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8 XVI.

Ps. 18. 49

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G.I. (v)

;>

THE COMMENTARIES
OF

ISHO'DAD OF MERV

CAMBRIDGE UNIVERSITY PRESS

C. F.

CLAY, Manager

ILonton:
lEtimburgl)
:

FETTER LANE, E.G. loo PRINCES STREET

Bfw Sort:
Bombao,
rrrontn:
STokpo:

G. P.

PUTNAM'S SONS
Ltd.

^Calcutta anti fflaUTas:

J.

M.

MACMILLAN AND CO., DENT AND SONS, Ltd.

THE MARUZEN-KABUSHIKI-KAISHA

A//

rtp-///s

resei~ved

<i

HORAE SEMITICAE

No. XI

THE COMMENTARIES
OF

ISHO'DAD OF
BISHOP OF
(c.

MERV

HADATHA
A.D.)

850

IN SYRIAC

AND ENGLISH

EDITED AND TRANSLATED BY

MARGARET DUNLOP
HON.
D.D.

GIBSON,
ANDREWS)
;

(HEIDELBERG)

LL.D. (ST
;

D.LITT. (DUBLIN)

M.R.A.S.

WITH AN INTRODUCTION BY

JAMES RENDEL HARRIS,

HON.
D.D.
; ;
;

M.A.
;

(GLASGOW) D.LITT. (DUBLIN) LL.D. (HAVERFORD) D.THEOL. (LEIDEN) HON. FELLOW OF CLARE COLLEGE, CAMBRIDGE LL.D. (BIRMINGHAM)

VOL.

V.

PART

II

THE

EPISTLES OF PAUL

THE APOSTLE

IN

ENGLISH

CAMBRIDGE:
AT THE UNIVERSITY PRESS
1916

Cambriiigc

PRINTED BY THE SYNDICS

OF THE UNIVERSITY PRESS

'-}

PREFACE
'nr^HIS
-^
last

instalment of the Commentaries of Isho'dad, Bishop of Merv,

is

has been delayed by the terrible conflagration which

raging

in

Europe.
I

have worked from the four MSS. that

used
viz.
;

in

preparing the

Com-

mentaries on the Acts and Catholic Epistles,

Professor Margoliouth's

(Codex M); Dr Rendel Harris's (Codex H) a transcript from one at Oorfah (Codex B), among the Sachau MSS. (No. 312) of the Royal Library
in

Berlin

and Codex
these

P,
in

in

the Imperial Library at Petrograd.

have

described
I

all

MSS.

the Prefaces to Vols, v and x of Studia Sinaitica.

this

have not had the help, on

occasion, of either

Dr

Nestle, of

Maulbronn, or of Dr Kahle, of Halle.

lasting rest
;

The former has passed

to everviz.
I

the latter has only been able to do

me one
B.

service,

to procure for

me

excellent photographs of

Codex

For Codex P

requested a similar favour from the Librarian at Petrograd.

He

could not

comply with
itself for

my

wish, but he did

to the

what was

far better.

He

sent the

MS.

two months

liberty to take
it is,

photographs of

Cambridge University Library for my use, with Every scholar knows how troublesome it.
work
with, whether
in

when you have got

or even

a collation to

made by yourInvariably you

self,

by the most trustworthy scholar

slight detail

the world.
;

come on some

you are doubtful about

friend in the

and you esteem your-

self fortunate if

same town as the MS. But with good photographs you to whom you can apply for information. are master of the situation, and can achieve the most perfect accuracy.
you have a competent
I

have made Codex

from

the text of this publication, as in No. X, and

in

given notes of the variants

deficient, as
it

the other three.

I

Where Codex

is

is
it.

f.

308^^ to the end,

have substituted

P, as the

one

most similar
short
rubrics

to

of

As I did in the previous volume, I have adopted the Codex H, and have throughout paid no attention to

abbreviations.

Vlil

PREFACE
These Commentaries on St Paul's Epistles shew Isho'dad
at his best.

have been often struck by

expect
it.

his insight (or Theodore's)

vii.

where one would

least

His remarks on Heb.

3,

"

without father, without

mother," anticipate the information furnished looo years later by the Tell

el-Amarna

tablets.

In one of these (Winckler 179),

the Pharaohs,
this place.
"

Abd Hiba
father nor

of Jerusalem writes to one of

Behold, neither

my

my

mother appointed
in

me

in

The strong arm

of the

King inaugurated me

my

father's

territory."

And

in

another (Winckler 180), the same

Abd Hiba

says, " Behold, this

it

country Jerusalem, neither

my
it
:

father nor
to me."
" fifth,

my

mother gave

to

me

the

strong arm of the King gave

Compare with
Christ did not."

this p.

10

that not

by succession
it

to parents

had

he received the Priesthood, and did not hand

In conclusion,

on to another, as also the

have to thank Dr Rendel Harris, of Woodbrooke,

for his careful revision of

for

his frequent assistance,

and the Rev. Dr Alphonse Mingana, of the John

Lewis, for her constant attention to

Rylands Library, Manchester,

my

sister,

Dr Agnes

S.

my Translation my proofs and

;

the University Printers for the capable

their work.

manner

in

which they have done

MARGARET
April, 191 6.

D.

GIBSON.

CONTENTS
I'

AGE
vii

Preface

Introduction

i.\

St Paul's Epistles (Preamble)

Romans
I

Corinthians

23

II

Corinthians
.

47
58

Galatians
Ephesians
Philippians

65

73
.

colossians
I

78 85

Thessalonians

II
I

Thessalonians

88

Timothy Timothy
.

90
96 99

II

Titus

Philemon

100
lOI

Hebrews

CORRESPONDING PASSAGES IN THE WORKS OF THEODORE OF MOPSUESTIA

Romans
I

123
127

Corinthians
Corinthians

II

129
129

Galatians

Ephesians
Philippians

131

135

Colossians
I

137

Thessalonians
Thessalonians

140
141

II
I

Timothy
Timothy
.

142

II

146
147 147

Titus

Philemon

INTRODUCTION
AT Mrs Gibson's request, I again write a few lines by way of introduction -^~^ to her edition of Isho'dad's Commentary upon the PauHne Epistles, and
in

doing

so, I believe

shall express the feeling of all Oriental scholars in

congratulating her on having brought this arduous task to a conclusion so

successfully,

and with a

skill

in

rendering the Syriac which has increased

It

steadily as the

work

itself progressed.

has already been rewarded, by

scholarship,

the light which the

Commentary has thrown upon Nestorian

and on

its

connection with the best that Greek Patristic lore had to offer
:

upon the same theme

fragments of Greek

and as we have already shewn, and may shew more

at length presently, in a

number of
and

cases

it

has been possible to recover

literature

of Greek

mythology,

which

have
with

provoked the gratitude of Hellenic scholars and archaeologists ^

regard to this portion of the Commentary,
three or four points
(i)
(2)
:

Now

may draw
is

attention

briefl}- to

the material on which the

Commentary

based

the important critical information with which

it

supplies us in

reference to the genesis of the Vulgate Syriac or Peshito

(3)

the remains of Greek literature and mythology to which

;

we have

just alluded
(4)
(i)

derived from Theodore of Mopsuestia

some other valuable Theodorean statements. Just as in previous sections of the Commentary,
to

the front rank

must be given
really
in

Theodore of Mopsuestia, who

a

is

quoted under the name of

that e\eryone understood

the Interpreter, or else quoted anonymously.

Both forms of citation are

anonymous, but the Interpreter

circles.

is

name

East Syrian

In identifying Theodorean matter

we

are better placed in the Pauline

Commentar}' than elsewhere, unless perhaps for the Syriac text of Theodore on John, for the complete text of Theodore on the Epistles is extant in a
'

See, in

]iarticiilar,

Mr

.\.

B. Cook's Zeus, Vol.

I.

pp.

\",, f)45,

etc.

INTRODUCTION
Latin version, except for Romans,
of these Epistles,
i

and 2 Cor. and Hebrews.

in Catenae.

In the case

we have sometimes

the advantage of the Greek quotations

from Theodore which are preserved

Then we have

the further source, for the Syriac of Theodore, in the

very extended series of extracts

made from him

Biisaine, to

in

the great Nestorian

Commentary known

as the

Gannat

which we have already

referred in the Introduction to the Acts of the Apostles.

We
Very

are thus able to obtain a or

his

Isho'dad,

predecessors,

much clearer idea of the way in which made use of their Theodorean sources.
in the Epistle to the
:

often whole sections can be restored to an equivalence with the Latin

text, or other parallels.

For example,

Ephesians,

we

have {vide infra) the following sequence

Isho'dad.

Latin Theodore
all,

And
him
etc., for

to

him

that

is

above

Be gave

(ed.

Swete,

i.

140).

to be head,

and

the fulness of
in

he says that just as

is

Him, one body

the
are

the chief part

all

the Head, from which

life

the power of the

in this

flows to

whole body, so
all

world we

men

Sicut ergo in uno corpore elegantiorem partem caput esse existimamus, a quo omnis virtus vivacitatis ad ceterum deducitur corpus sic secundum prae;

one body, because we are one nature and the head is Adam but in the world
:

sentem vitam unum corpus omnes sufnus

homines,
naturae
a
;

eo

quod

et

unius

sumus

to

come,

in

which we

immortal, we shall

and be be one Body, and our

shall rise

caput nobis adscribentes Adam,

ut essemus derivasse

quo omnis causa

in

Head
filleih
filleth,

is

Christ.

Now

he

calls the Ciiurch

videtur

the assembly of

all believers.

This,

He

all in all: the Greek, instead of

says

is

fulfilled

and
all

it

is

truer

secundum futurum secundum quod exsurgentes erimus inmortales, corpus quidem unum erimus omnes eo quod communem susnobis
:

vere factum,

because

He

does not
in

fill

things, but

cepimus resurrectionem,
talitatem

et illam

inmorerit.
erit.

He He

is

fulfilled

all

things,
all

that

is.

quae per resurrectionem

is

wholly in all; and

of

Him

In ordine vero caput nobis Christus

in every

man, because of the infinitude

;

of Nature

He

not being cut into parts,

(then after 12 lines)

but being wholly in every one of us;

either

by nature, or by energy, or by
:

authority or by power, etc.

(Paul) says that Christ

is

and in short, our Head, in

ipse in omnibus adimpletur

omnia implet," sed quia hoc est, "in omnibus plenus est." Totus enim in
non
\

dixit "

whom

the Divine Nature dwells,

all.

who
to

is

unumquemque
divisus.

est

propter naturae in-

infinitely in

This, according

the

circumscriptionem, non secundum partes

will of the Prince of tJie power of the Air, he calls the Devil the Prince the spirit
:

Necessario autem

est

et

ilia

adiectio

qua
in

dixit,

omnia in omnibus
in

of the power of the

air,

because he ruled
all
its

ostendens quando
existens

omnibus

est,

totus

and moved the

before he
fell

air

in

changes,

unumquemque
sive

prout

quis
in

from Heaven.

cogitare

voluerit,

essentia

sive

INTRODUCTION

xi

operatione sive virtute sive potestate sive

et alio quolibet

modo,

(then after 12 lines)

caput autem nostrum

ille

est,

in

quo

divina natura affectu inhabitat eleganti.

(then 23 lines lower)

unde ilium

et principein potestatis

aeris

spiritus vocavit.

hoc

est,

acceperat manpotes-

datum

ut

principaretur aeri, et

tatem haberet commovere eum.

It will
is,

be seen by a comparison of the parallel columns that Isho'dad

is

as far as Ephesians

concerned, a series of extracts from Theodore.

in

The
is

appropriation runs right through the Epistle, and

only two instances

:

Theodore (the Interpreter) mentioned.

few other writers are quoted

Hannana

of Adiabene, Isho'bar Nun, the Syrian Doctors generally, and

Chrysostom.

Many

of the Theodorean extracts will also be found in the

pages of the Gannat Busanie.

Similar statements
is

may

be
:

made
it

for the

remaining Epistles, where the text of Theodore

extant

and

seems a

reasonable supposition that a similar dependence upon Theodore characterises the Epistles

which have not been recovered

also there

in the

Latin Theodore.

Other Syriac writers that are quoted are Mar Narsai, Babhai the Persian,

and Theophilus the Persian

is

John the Ninevite,

desire to

whom

do

not remember to have noticed before.

(2)
is

The next

point of importance to which

draw attention
Epistle.

a curious subscription,
is

which

is

found at the end of the Epistle to the

it

Romans, though there

It

nothing corresponding to

in

any other

runs as follows

Mar Koumi
for

{or

Kumai)

translated this epistle from Greek into Syriac

Mari the Presbyter, with the help of Daniel the Presbyter, the Indian.
the Epistle to the

The Commentaries on
It
is

Romans
is

are ended.
first
;

evident that this subscription

of the

importance

in

the
this

history of the Syriac Version of the

New Testament

and

in

view of

importance
Expositor'^,

have published a brief discussion of

it

in the

pages of the

the present time

some of the points from which may be reproduced here. Up to we have been without any clear landmarks for the history of the Syriac Version of the New Testament, which we call the Peshito. In the form which the New Testament has finally taken in Syriac, it is pretty
1

Expositor,

Nov. 19 13, pp.

456^465.

^^

Some Notes on

the

History of the Syriac

NrM

Testament.'"
G. H.
S.

XI.

l>

xii

INTRODUCTION
we
lia\e
;

evident that

an authoritative Revision of a previously existing Old

Syriac translation

the latter must have been an early product, most likely

it

of the second century, but at what time

underwent

ecclesiastical
is

change

and became the beautiful Authorised Version of the East,

one of the

questions which scholars have hitherto failed to solve, for lack of evidence.

The

first

step towards the unriddling of the problem was taken by Prof

that (i)

Burkitt,

who shewed

amongst the works which could be certainly

ascribed to St
;

Ephrem, there were no certain traces of quotation from the Peshito and this would make the version a product of a later date than, This brings let us sa}-, the death of Ephrem, which occurred in A.D. 373.
fifth

us to the borders of the

century, instead of the second, to which

it

used

to be the fashion of the older race of scholars

to refer the venerable

version
tion,

and

(2)

Prof Burkitt carried the point further towards demonstrain

by shewing that
a

the

life

of Rabbula, the great Monophysite leader

of the Church of Edessa, there was a definite statement that Rabbula had

made

new

translation

of

the

New Testament

this
for

new

version,

according to

Prof Burkitt, must have been the Peshito

which we have,

accordingly, found a definite author, and approximate time of production,

say the

first

quarter of the

fifth

century.

It

was a

brilliant piece of critical

investigation,

and provoked a very general approbation.

difficulties,

There were
fact,

still

some unresolved

of which the chief lay in the

that the

Peshito has always been the accepted version in both branches of the

Syrian Church, the Jacobite and the Nestorian, and

believe that the

it

is

very hard to

Nestorians would have accepted a version which came

from the hand of one of their bitterest enemies.

never been fairly met
anterior
to
:

This consideration has

is

it

almost seems to require that the Peshito

the

division

of the

Syrian Church into Monophysite and

Dyophysite, unless we are able to shew grounds for believing that both
sections had co-operated in the production of the

new

translation,

some-

thing in the same

in

way

as the Puritans

and the Anglicans co-operated

English Peshito) of
the work clear out of the hands

the

production of the Authorised Version (the

1.

A.D. 161

The former assumption takes

;

of Rabbula

the latter only allows

him

to

undertake

it

with the assistance

of colleagues from the other branch of the Syrian Church.

The problem
I

is

a pretty one, and

it

is

just at this point of uncertainty

is

that the subscription to

Romans
the

in

Isho'dad

so valuable
to

and so informing.
upon which
this text is

am assuming

that

subscription

refers

the

text

Isho'dad comments, and not to the commentary

the text of the Peshito.

itself,

and that

What, then, are we

to say of the

group of persons

INTRODUCTION

Xl'ii

who

here

Daniel.

come before us ? They are three in number. Koumi, i\Iari and Of these, the third is unknown, except that he comes from far
;

away India
or else

this piece of

information

is

not to be despised, for

it

shews us

a native Syrian Church, with an educated clergy (for Daniel

knows Greek,
fixed

how

could he help to translate

fifth

it ?),

and
'.

it

shews us these things as

date
is

early as the beginning of the

identification of the other

century

The

by the

two persons employed

in the translation,

Koumi

and Mari, of
the other

whom we

have now to speak.

translators,

We

notice, however, that the

is

two persons named are not the

is

one of them

the translator,
either as

the patron of the work.

Rabbula does not appear

in

translator or patron.

The persons engaged

the

work are a group of

Nestorians

that, of itself,

does not remove the

difficulty, for

how

could

the school of Rabbula accept a translation emanating from opponents,

whom
If

they had actually

vilified

and

ill-treated

Let us verify what we

have said with regard to Koumi and Mari.

we

turn to Duval's Litteratiire Syriaqiie-

we

shall find a
in

statement
the
fifth

that the works of

Theodore of Mopsuestia were translated

century, soon after his death, at the school of Edessa, by Ibas and his
disciples,

Koumi, Probus and Mana.

Here

is

the

Koumi
all

that

we

are in

search

of.

Duval's information comes, in part at

events, from the

catalogue of Syriac writers by Ebedjesu, where

we

find that the Syrians

began to teach the Peripatetic philosophy

here Ibas,

at the Persian school in

Edessa

Koumi and Probus

Aristotle.

translated the works of Theodore and the

works of

was due

Bar Hebraeus says that the translation of Aristotle Magna, who may be the Mana of Duval^* that may release Koumi and Probus for the works of Theodore, a sufficient task for any pair
to
:

of scholars.

Ibas, in the foregoing,

critical

is

one of the great doctors of the Syrian

Church, at the

stage of

its

disintegration,

and the chief

pillar of

support of the Nestorians. belongs to the same

Ibas, in
side,

Mari, of

whom

Isho'dad's

commentary

speaks,

and

is

known

as the recipient of a letter from

which the

latter describes the persecution

which he had suffered

at

the hands of the fanatical Rabbula.

The

rupture between the two leaders

can hardly have been

of Edessa,

final,

since Ibas actually succeeded to the episcopate

in the

when Rabbula died

some

year 423.

There remains,

therefore, a

possibility that the Peshito

may

have been due

to the co-operation of Ibas

with Rabbula at
1

earlier period,

and

this co-operation

might explain
Dr Mingana's

Note that the

tradition of Syro-Indian
:

scholarship can also he reinforced by

recently discovered Gregory of Cyprus

for in describing himself, or

being described, as an Ethiope,

we remember
2

that this

is,

in Biblical language,
^

Z.

c.

p.

87.

an Indian. Gregory's date is 3ro-3go.\.n. Bar Hebraeus, Chron. ii. 65.

XIV

INTRODUCTION
by both wings of the Church,
(2) its attri-

(i) the reception of the Peshito

bution to Rabbula, according to Burkitt, (3) its attribution to a group of Nestorian scholars in the commentary of Isho'dad.

There are alternative hypotheses

maintained that the Peshito
the
in
fifth
is

for

instance,

it

might be perhaps

of an earlier date than the beginning of

century, and that

it

has nothing to do with either Edessan school

responsible for translating, not the

that case,

Koumi would be
to the

New

Testament or the Epistle

upon the same.

catalogue.
test
It
is

Romans, but the commentary of Theodore This would agree with what we learn from Ebedjesu's
quite possible that this

may

be the true solution.

The
leave

would be

if

we could

find

genuine quotations from the Peshito, at an

beginning of the
fifth

earlier date, than, let us say, the

century.

We

the problem, for the present, in this half-solved state.

Burkitt's hypothesis will require
definitely
(3)

In any case, Prof.

:

some modification

it

may have

to be

abandoned, much as one would regret the

direction in which

step.

The next
is

we have

welcome addition

to our

knowledge

the region of Greek folk-lore and mythology.

It will

be

remembered that we had drawn

of Isho'dad's

attention, in the preface to the translation

Commentary on

the Acts, to

some remarkable extracts from

These

Theodore with regard

had detected
in the
I

to the cult of

Zeus amongst the Cretans,

extracts were parallel, or nearly so, to a passage, also from Theodore, which
I

Gajinat Busame, from a re-translation of part of

lost

which into Greek,

had recovered four hexameters from the

:

poem, the
to the
at

Minos of Epimenides

of which lines, one was the well-known attack on the

in the Epistle to Titus,

mendacity of the Cretans, quoted

the Areopagus that
" in

and another,

surprise of every one, turned out to be the

famous statement of St Paul

Him we

live

and move and have our being."

The

Greek rendering which was then presented has found an alternative and
probably a better Greek dress at the hands of
published Zens, as follows
^01
fxev ereKTrjvavro
rd(j)ov,

Mr

A. B. Cook in his newly

TTavvireprare Salfiov,
drjpla, <yaaTepe<i

Kp^re?, del yfrevaTut, kukcl

dpyai'

AA,\a
iv aol

fxev

ov av
^co/xev

6dve<i,

^coei^ 8e

Koi 'laraaat del'

elfiev.

ydp

koI Kiveofjueada koX

These, then, are the four hexameter verses, as nearly as

may

be,

which

Theodore borrowed from the Minos of Epimenides, and which Isho'dad and the Gannat Busame borrowed from Theodore. With the verses was
coupled the surprising mythological statement that Zeus was regarded by

INTRODUCTION
the Cretans as a prince

XV

who was

ripped up by a wild boar and whose

of the

tomb

of the everliving one being the blasphemy to which pious Greeks referred, when they spoke of
:

was shewn

in

Crete

this exhibition

tomb

the " lying Cretans."

It

was the

Tomb

that

was the

Lie.

Now
volume:

let
it

us

come

to the fresh information

supplied by the present

will

be remembered that the line of Epimenides about the lying

first

Cretans occurs in the

to Isho'dad's
"

chapter of the Epistle to Titus

Titus,

when we turn

Commentary upon

we

find the following statement

The Cretans are ahvays

liars, evil beasts,

and

idle bellies.

Now
calls
it

a poet

of Crete,

who was considered

it

a prophet

amongst them, some say

;

Maxanidos, others that

was Minos, son of Zeus

but he

was him a
it

prophet, according to the idea of the heathen about him, and

is

evident
his

from his adding their own

father,

now

this

man, because many said about

changed
to
his

who had been

is

called Dios, but afterwards

name and was

called Zeus, that

to say, living; that he

:

went up

heaven and became

higher than
rebel,

all

the gods

the Cretans alone said he was a tyrant and a

and when these said that he was not a mortal man, but an immortal

god, the Cretans on the other hand said that he was killed, and shewed his

grave

among
liars,

them.

For

this reason,

Minos said about them that they

were

and think contrary

to the ideas of all

men

and that they

of the

resemble destructive beasts, and are eager to

poets.

falsify the writings

So the Apostle,
this

too, finding

them

liars in their

dealings with him,

employed

saying about them for their reproof,

and not as confirming

is

or praising that poet."

This very interesting passage must be added to those which had been
previously collected.
It

shews that Minos, the supposed son of Zeus,

;

the

speaker from whose mouth the hexameters proceed

establish the

and

it

is

eas}' to

Theodorean
be

origin of the excerpts.

In the

first

place, the

comparison
the Acts
;

may
in

made

with the passages of Theodore

as identified in

and

the next place, the actual

commentary of Theodore upon

Titus

is

extant

in a

Latin version.

We

have only to compare

Titus.

Acts.

The Cretans used to say of Zeus that

he was a
with us.
prince
{Tvpavvo<;)

The

Cretans alone said that was a

and

was

ripped up by a wild boar... and his grave

is

Accordingly Minos, the son

tyrant and a rebel... that he was killed, and they shew his grave amongst them, For this reason Minos said about them

of Zeus... said etc.

that they were

liars.

Evidently these two Syriac passages are independent modifications

of

"

XVi

INTRODUCTION
Their Greek origin
'is

an original (Theodorean) statement.

incorporated
Tvpai'vo<;

clear from the

^cov (living).

and from the derivation of Zeus from

The same community of origin comes out when we compare commentary with the Latin Theodore e.o^.
:

Isho'dad's

Theodore.

Isho'dad.
illis

Quoniam autem hoc de

apostolus qui ex

dicit

This, then, he said about those vvho

gentibus

crediderant,

had believed from amongst the

as wishing to grieve
eos), for

Gentiles,
:

evidens

est.

them (Lat

arguens

having forsaken the truth.

calls

" Proprium " autem " eorum poetam

He

him
the
it

"prophet,"

prophetam que non

bus.

dicit

qui ista dixit

qui

uti-

according to

idea
is

of the heathen

fuerat ex Judaeis, sed ex genti-

about him, and

evident from his

sibus

Dictum est autem a poeta Creteneo quod derogare illis noluit, ea

adding "their own."

When

these

said

(?

this

man,

sc.

ratione

quam promittebant

se Jovis posse

Minos, said) that he was not a mortal

sepulcrum

in suis monstrare,

non homine
opinabatur

man, but an immortal god, the Cretans

existente love (ut poeta opinabantur) sed

on the other hand said that he was

killed

deo
deo).

(Corr.

sed

ut

poeta

and they shew

his grave

among them,

comparison of the
:

parallel passages

shews clearly that Isho'dad's

to

sources are Theodorean

and these new extracts are a welcome addition

Isho'dad
a

our previous proof that the Pauline verses were taken from the Minos of

Epimenides.
ship,

It is true that

is

little

confused over the authorSyriac

corruption
of

but his

Maxanidos must be taken

one further point which

as a

Epimenides, as the latter part of the names suggests

(4)

There

is

may be of real importance in

Theodore
in the

connec-

tion with these extracts from the writings of

commentaries

of the Nestorian fathers.

We are

about to draw attention to some remarks

attention to Theodore, light

made by Mrs Gibson and Dr Mingana, which will shew that in directing our may be obtained with regard to the surviving
portions of Theodore's works as well as those which have been
In the
lost.

Athenaeum

for April 11, 19 14,

Mrs Gibson drew

attention to the

comment which Isho'dad makes upon the passage in Ephesians (v. 14), where it is generally agreed that we have preserved to us a fragment from the lost hymns of the primitive Church the passage is as follows
;

1 The reader may consult further my recent article in the Expositor for Jan. 1915, " Once more the Cretans." The previous articles may be found in the same journal

pp. 29

35,
:

as follows

Expositor: Oct. 1906.

Apl. 1907.
Oct.
1912.

"The

Cretans always liars."

"A
"St

Further Note on the Cretans."

Paul and Epimenides."

INTRODUCTION

xvii
is

"Awake

tJiou

that steepest
at

and

arise ffovi the dead, etc.

said

by one of

the believers

who was

Ephesus, because there were at that time

of the Spirit
;

many at
they

Ephesus, with different

could

gifts

and they had

this also, that

make psalms and hymns

Latin of

like the blessed David."

i?i

This passage was evidently taken from Theodore

in the

loc.

and appears
spiritus

Dr

Swete's edition as follows

erant

Quidam dixerunt quoniam multae

quae dabantur
illis
:

illo in

tempore gratiae

dabatur etiam

cum

caeteris

gratia ut et psalmos
id tribui evenit.

facerent, sicuti et beato

David ante
that

Christi
it

adventum

So Mrs Gibson suggested

may have been

a correct historical

statement on the part of Theodore to credit the Church of Ephesus with

the gift and grace of inspired song
that
;

and Dr Mingana suggested further

origin for the recently

we might

find in the very

same quarter the

i8,

discovered Odes of Solomon.

In the Athenaeum for April

1914,

Mrs Gibson supports the con-

jecture for an Ephesian origin for the Odes of Solomoti by further references
to Origen

and Severianus, and by pointing out the parallelism of ideas

v.
I

between Eph.

14 and the eighth

Ode

of Solomon.

In the

Athenaeum
it

for

May

30, 1914,

pointed out that the Theodorean reference, while

if

might

be history, need not be more than exegesis, but that

Theodore

really

had

for speaking of the spiritual gifts of the Ephesian Church, beyond a not unnatural inference from the language of the Epistle, we were

any reason

some fresh historical facts. And it was interesting from this point of view to shew that there were other parallels to the Odes of Solomon in the immediate context of the fragment of the quoted hymn. For instance, we had not only a general allusion to Psalms and Hymns and Spiritual Odes, as a part of the apparatus of an inspired Church, but we had also an injunction to be "not unwise, but wise," "not unintelligent but cognizant of what the will of the Lord is " and " not to be drunk with If we read, side by side with wine... but to be filled with the Spirit." from eleventh Ode of Solomon some sentences the injunctions, these " Speaking waters touched my lips from the fountain of the Lord
face to face with
:

plenteously

ajid
:

I drank and was inebriated

zuith

the living zuatcr that

I

does not die

vanity,"

and

my

inebriation was not without knowledge, for

forsook

we

shall see the

same doctrine of the two

" ejects
"

inebriations as in St Paul,

who, according to Theodore,

the spiritual inebriation
"
:

the hurtful intoxication, and introduces

is

a contrast which

described as one between

knowledge

"

and the

"

absence of knowledge," exactly as in the Epistle.

Thus

the hypothesis, which

Mrs Gibson and Dr Mingana brought

xvui
forward,
carefully
is

INTRODUCTION
capable of support and illustration on several sides.
;

It

must be

examined

we

are

still

too

much

in the

dark with regard to the

time and place of production of the Odes of Solomon to speak positively on

the points raised.

The Odes may

reaction

turn out to be too late in the second

century to

make any

from

them upon

the

Epistle

to

the

Ephesians possible.

On

the other hand,

first

we may perhaps

find that the

Odes do
(if

after all

belong to the
first

century and to one of the bright and

active churches of the

century, in which case the Church of Ephesus

the Epistle

is

really addressed to

Ephesus)

is

as

good a candidate
this
it

for the

primacy

in sacred

song as can be imagined.

Further than

would be

unwise to go

in our present stage of critical

knowledge.
suffice

Perhaps the foregoing observations

closing

may

to

recommend

this

volume of the Isho'dad trilogy

Patristic Science.

to the students of the

New

Testa-

ment and

RENDEL HARRIS.

S.

PAUL'S EPISTLES

Again, by means of the Divine power, I write also the Commentaries on the Epistles of the Blessed Apostle Paul, and first, the ela-a-ywyi],
that
is

to

say, the Introduction,

and as a kind of preamble before the

to the conclusion

explanation.

Lord strengthen me, and lead me

by grace

from Thyself.

Amen.
made
a disciple to the Faith, in the year in
;

The

Blessed Paul was

which Stephen was stoned,

Apostleship, that

at the

end of the reign of Tiberius

and

after

he

had been baptized by Hanania

is

in Damascus, he received the degree of

to say, of Catholicity,

by ordination of the Apostles

measure of
mistaken
if

in

Antioch, and began teaching from Jerusalem to Illyricum, beyond Rome.

And

if

the Earth
all

is

measured by
;

cubits, the
is

his

preaching
calls

exceeds that of

the Apostles
;

and no one

he

Paul

f.

233 b

the heart of the whole earth

he who was higher than the heavens, and

wider

than

the

inhabited
;

world,

warmer

than

fire,
;

more

compact
the

and harder than adamant

Spirit;

the heart of the Christ

;

the tablet of the

all

and the record of Grace

those feet which have run through

world, and were not weary, and that tongue which every hour poured forth
teaching, like Gihon, and ceased not
either worked, not to be
;

and those hands that constantly

2 Cor. 11.9

burdensome

to any, or wrote Epistles to all places,

and they wearied not

testifies

for

he wrote also this Epistle to the Romans,

who had
p.

formerly received instruction from Peter, not having yet seen Paul, as he
in

-_=3

the

beginning of his

Epistle,

saying,

have long wished

to

that there should be opened to

me a
in it

loay by the will of

God
it

come unto you,

they would

because very much, etc.

and

he teaches what advantages the coming

of the Christ had wrought for

all

men

and were
destroys

not

so,

have

fallen

into

great evils

he both

jections which were

moved

against him by adversaries

and averts those oband shews that

;

the Jews were not helped by the written Law, nor the Gentiles by that

of Nature, for these two doctrines were held also at the time
Christ appeared
;

when the

word by powerful illustrations that men can be justified only by faith in the Christ and in confirmation of and because the this he cites Abraham, who was justified only by faith
and he supports
his
;

G. H. S.

XI.

ROMANS

I.

not true

Jews prated, that if we have gone out and the Gentiles have entered instead of us, one of two things has happened either God has been false to His
;

promises, or the Messiah

tion of theirs,
f.

who
his

has

come

is

he confutes this objec-

and confirms

234 a

the family of Jacob and Esau

to be received into the

word by the illustration which he brings from and shews that it was right for the Gentiles
;

household

because

but to the

will

and again that the Gentiles

God does not look to who have been made

the race,
disciples

may
to

not be exalted above the Jews, he warns them not to think that

these have been cut off from hope, because they are intended in every

way

know the Truth at last. The Preamble is finished.

Now

for the Exposition.

ROMANS
BOOK
Paul a
the Gospel
in three
Matt. 25.
26
I.

slave of Jesus the Christ, called

and an

Apostle, separated unto

of God.

Paul

is

explained as obedient.

One

is

called a slave

ways, either naturally by the creation and providence of God, or

forcibly
willingly,

and tyrannically,
like

like

Thou wicked and

and For
the

slothful

servant

or

Numbers
12. 7

Moses

My
calls

servant,

sake

of

David

My
in

Kings

servant, etc.

Here he

himself the slave of the Christ;

first,

because

11. 13

he was His creature like

3

all

men

all

things, he says,
;

were created

Jolm
cf. 2.

1.

Him
to

and because he was bought by His blood

us, etc.
;

the Christ, he says, hath

2 Pet. 1

bought

he had been subdued Him, when he had not yet been called to discipleship and because Paul added to his name that he was called and an Apostle and a slave, and
his free-will
;

and second, because by

separated
cf.

to the

Gospel,

he shews saying, that as a

;

slave,

must

fulfil
;

the

commands
an Apostle,
9.

of
I

my

Lord

and

as called,

am

debtor to obey

Him

and as
is

Numbers
24. 13

do the work of
this,
I

Him
sit

that hath sent

in

me

and as one who

Jolin

separated to

must not

idleness;

and he shews by means of

these things, that although the

Romans had

received preaching from Peter,

yet
I

/ am

debtor to teach

all

the Gentiles about the Christ, because to that

Matt. Matt.

3.

16

4.
4.

Luke
f.

14

234 b
11

Matt. 12. 28

by the Spirit. This, With power and zvith the Spirit of holiness, that is to say, He was declared to be the Son of God by the potver of the Spirit of holiness, Who wrought many things in Him, Who formed Him in the womb, and descended upon Him in the form of a dove, and by Whom He was led into the wilderness, and in Whom He returned to Galilee, and through Him cast
separated

am

Rom.

8.

out devils,

etc.,

and

after

He

died raised

Him

in glory, etc.

ROMANS
This, That that
is

I.

13

24

II.

14

3
also, doubtless, results,
I

I viight have some fruit among yon

I

to say, as
fruit

run to get profit from

all

the Gentiles,

wish to

reap some

of profits from }'OU also.

To
rest
is

the Greeks

and

to

the Barbariatis.
;

He

calls

tJie

Greeks those
all

who
the

p.

use the tongue of the Greeks

;

the Barbarians,

on the other hand,

shew that all the world is in want of the Gospel of Christ. It a custom with the Syriac, that instead of results, which is in the Greek, it
to

sdiys,

fruit like that of Jotham to the Shechemites, from the person of a judges
I

9.

vine, saying,
this,

will
is

not leave

my

fruit,

which cheereth the heart; and

etc.
;

^'^'

like

^f'
^^- ^^- ^'^

that Ass}Tia

a land of fruits

and of produce,

thus also here,

that

I might have some fruit among you also. This, / am not asJmmed of the Gospel because mocked much at preaching, saying, They believe
;

at that time
in

enemies

man who was

we
are led

crucified.

This,

From
it is

faitJi to faith

that

is,

from faith

in the Christ
;

gradually to faith in the things that are to

in

come

and because we believe

;

Him,

shewn to us that

He

will also fulfil

His promises to us there

is
;

to wit, the righteousness of God, which in this world

hidden, by His
or

means
the

will evidently
to

be revealed

in the

world to come

from faith

in

Law

faith in the Christ.

This, If the Gentiles,

things^ of the Laiu, etc.

who have
his

not the Lazv, do by their nature [the

is

His object

Christ was necessary

by

shew that the coming of the apology he both shews the sublimity of His
to

doctrine, beginning to reprove both

Jews and

Gentiles, that the Gentiles

do not

profit b)' natural laws,

;

nor the Jews either by the natural [law]

sides,

nor by that of Moses

of the Christ,

and says that on both

gives
life

they require the coming

Who

by grace
will, to

to all men.

He

calls

natural laws

p.
f.

to

not natural motions without discrimination as of beasts, which do not

possess a reasoning
forsake or to increase, or to decrease whatever

235 a

they are naturally moved to; and are neither praised nor scolded; but [he
calls natural laws] the discrimination
free-will

and knowledge and intelligence and

because
is

which are
;

in

us,

and by which we are able to distinguish good

first
;

from

evil

for

he begins with his reproof against the Gentiles

natural law preceded the written one.

revealed from

He
and
;

says,

The wrath of God

Heaven against
from

all depravity

unrighteousness of men.
sins in
to

He

calls declension

God

unrighteousness

and

deeds between one

tJie

another depravity.

WJicrefore

God gave them up

Because they

unclean lusts of

their hearts, to disJwnour, etc., saying,

\\'ere

iniquitous towards
right.

God,

He

allowed them to do what the)' liked and did not put them

ROMANS

I.

24

II.

17

He
Acts
14. 16

gave them

tip\

it

was not that

;

he says,

He gave
son,

them up

and

it

He forced them, but instead of this, is Hke, He allowed them to go in their own
will

Epli. 2. 3

ways, and like

Ecclesiasticus 5. 2

this,

We

wrought the
instead of

of our flesh and of our mind, and

thus also here
it

[like]

My

go not
the lusts

after the desire of thy soul, etc.;

tip,

ed.Schechter-Taylor

he says, God gave them

He
;

allowed them; and

is

evident

of their hearts and shewing what the sins were to which they were given tip, he says, tJiat they should disJionour their bodies from his adding
between themselves.

He
some

does well to speak

profit in sins in this

first

about impurity, because

;

how
p.

often

is

there

world

but the impure person

pollutes himself.
This,

Pesh.

Of

tJieir

tvomen, instead of their natural use, used something

unnatural, because they gave to those

f-

who

treated

them shamefully,

etc.,

23s b

the

members

that are appointed for purification instead of the

members of

intercourse, etc.

That holy mouth was obliged

to narrate at length the

stains of impurity as an illustration of the blindness of heart of the Gentiles.

This,

Their thoughts accusing or excusing one another,

is

etc.,
if

he says
they act

about the Gentiles, that

not despise them at
their not observing

to say, their consciences accusing them,

;

contrary to what appears to them good

all,

but about legal things, they do

in that if

they are punished and reproved about

circumcision

and the Sabbath and

sacrifices,

and

the things that have been given exclusively to the Jews, which they did not

know from

natural discernment, they have an apology that they have no

;

law about these things

of times, in the
John
5.

but the examination of these things will be at the end

the deeds of all

day when God will judge

said in the Gospel,

22

the Christ, as

He

He

hath committed

all

men by means of judgment unto

His Son,

etc.

BOOK
If
thy
thou,

H.
restest \in the Laiv\, etc., that is to
is

who

art called a few,

and

say, thou art separated

from the Gentiles, that

separation

to say, the apartness of

name shews thy

from

the

idol-worshipping

Heathen

because from of old they were called either Hebrews or Children of Israel
but at the time of the Return, when Cyrus was allowing them to go back
to
their

place,

ten

tribes

delayed to go up, because they had been

long time; but the tribe of Judah thought
the place in which

accustomed
p.
I

[to be] there for a

it

a great sin not

first

to live in

and began
with
it.

to

go up
first

and through

its

God wished them to live, zeal many longed to go up

changed
[their

From

the

tribe therefore the people also

minds]

ROMANS
SO as to go up, and
this land

II.

17

III.

25

became an example
;

to the others

and

[after

them]

was

also called

so henceforth they also gloried in that

name,

as one that testifies to their zeal for the

Law.

Therefore Paul did well

henceforth to begin reproving them, saying, Behold also this

name by which
Thou
restest

f 236 a

thou art called indicates

in
tJie

th}'

separation from the Gentiles.

Law,

that

is

to say, thou needest not the

for

work of seeking what

thou oughtest to do,

This,
soul,

thou learnest easily from the

not in the
letter,

Law what
by the
is

is

right.

/;/ tJie spirit,

and

that

is

to say,

will of his

and not from the writing, he

distinctly defines moral obligations.

is

This, / Jiave spoken as a man, that

to say, as

men, that

to say, as

the Gentiles,

who accused
;

the Jews, saying, that this nation teaches that one

evil things,
is

must do
suffering
revealed.
is

evil things
[it]

because when we are doing

patient.
;

God
that

also

by His mercy, and being

His goodness

the better

But the Jews did not teach thus

but they said

rightl}',

God

before

good and kind and long-suffering; and when we have done very wickedly Him, and have sinned according to His goodness He has not
;

brought upon us the punishment which we deserved.

himself with the Jews, as
lest
if

for the

honour of the

as they blaspheme against us

and say
evil, in

(that

And he [Paul] mingled Law and the Prophets or is, the Gentiles whom we
;

teach),

Let us Jews exceed

us from God; and
is

in

doing

order that

many good

tilings

may
p.
oj

come

to

when he had

said these things, he added,

L speak
;

as a man, that

to say, as the Gentiles speak against us

blasphemously

and the Gentiles took this accusation against the Jews from this, Blessed is the man whose transgression is forgiven, and whose sins are covered and the Lord is good, and His mercies, etc., which preach about the
goodness and long-suffering of

Ps. 32.

^^ ^ ciiroii.
Ps. 106.
1

^^^'

God

from which [passages] they [the

Gentiles] falsely accused the Jews.

This, Their throats are open sepulchres,

&c

and

their tongues are deceitful, etc.,

with [the verse],

The wicked man hath

said in his heart, the

Greek says

Ps. 14. i.
^'
''

that they are said about the Assyrians, and Paul takes

them doctrinally

and demonstrably about the Nation and the Gentiles which were at the time of the coming of the Messiah, according to the Scriptural custom,
and not as about the things that were said
to
in

f.

236 b

prophecy,
;

etc.

According

some

interpreters, they did not

even understand

and

the Interpreter

says, the Apostle

made

the last [phrase] the chief, [namely]

What

%ue

know

that the

Law saith, and

God hath
set

he did not add to

this,

that They are all gone together

out of the way.

This,

Him

to be

a propitiation by faith in His blood, that

is

to say, just as in the

Law,

in

the midst of the propitiation (mercy-seat), that

6
is

ROMANS
to say, the gold plate that

III.

25 V.

was above the Ark below the wings of the

in

cherubim, and was called the Mercy-seat, and

the revelation,

which the Priest received

God speaking

with him

thus also we, by the mediation of

pA

this

in
in

Man, receive reconciliation with God, believing in Him. Now he says His blood, because beyond that mercy-seat he (the Priest) did not bring
;

anything of his own

but this

Man

has given Himself on our behalf.

BOOK
Where
is

HI.
an objection of the Jews which
is

boasting then?

This

is

made against him, saying, Perhaps thou sayest to me, Where is boasting in God and in the gift of the Law ? He answered briefly and said, It is made
void.

And

again, as from the person of the

it

Jews he

asks,

by means of

what Law was

it? tJiat

made

void

.''

that

is

to say,

what Laiv entered and expelled

tJie

of ivorks? and he answers. Nay, but by means of

of that

Law

of Faith.

By means
Hato. 2. 4

name

of the Lazv he shews that he

is

not bringing [any-

thing] against their Law, as also in his

own

things, he accepts this

name.

This, The just shall live by faith,

This,

is

from the Prophet Habakkuk.

glory, but not toivards

If Abraham were justified by works, he hath \ivhercof\ to God; that is to say, If Abraham found righteous-

ness from his works he was able to boast, as he

who found
;

righteousness
it

from his own works and not from the

f-

gift

of

God

and shewing how

is

237 a

not possible that the promise could have a fulfilment by the Law, he says
it is

the fulfilling; for the

is

Law
;

is

the worker of wrath, that

all
;

is

to say, he

who

led

by the Law

is

debtor not to sin at

but

if

he

sin,

the

Law

brings punishment upon him

and

if

he receives punishment
is

for his sins,

what good does he expect? and no one

so long as he
is

able to

become

quite sinless

in this

mortal body

therefore on this account not even

the pledges and promises can receive fulfilment.

This,

Who

is the

father of us

all,
is

that

is

to say, both of the Nation

it

and

of the Gentiles.
P"*

If,

he says, he

the father of one nation only,

to

was

superfluous that his

name was changed from Abram

given to him at the

Abraham

for this

name

of

Abraham which was

we

last, signifies

of many
that
;

nations.

This, Because

are justified by faith,

we

shall have peace,

etc.,

is

to say. Faith gives peace,

afflictions for the

and hope

fortifies

our patience

in afflictions

and

sake of the Truth

make Love

perfect in us, the indigence

that

comes from

self-denial tranquillising the body,

and abstinence from

possessions the soul.

ROMANS

V.

14

BOOK
above, that by means of one man,

IV.

This, Nevertheless Death reigned from

Adam

to

\^Moses\
into the

etc., for

he says

Adam, Sin came

all

world; and by

means of Sin Death reigned over

the similitude of Adam, that
is

men, even if they had not sinned after to say, they had not been forbidden the tree,

and had not taken and eaten of it hke Adam. Until the Laiu of Moses. From [the time] then that the Law was given, it was not able to abolish Death but it strengthened it the more against
;

men, by means of the frequency of

abolished from
us,

its

commands

but

it

[Death] was
united to

by means of a Man from amongst God the Word and was with Him one Son, etc.

us,

who was

Now

the Apostle said about

Adam,

that he was the similitude of the

;

f.

237 b

Christ, not

by similar deeds, but by contrary ones

inasmuch as

Adam

was
;

the father of men, by sin and depravity and by mortality and corruptibility

but the Christ was the father, by immortality, and by constancy, and by
incorruptibility,

and by righteousness. Others [say] that [the phrase] Death

Ps. 114. 4

Adam, etc., puts a figure upon Death according to the Scriptural custom, which says, The mountains skipped like rams, and floods that
reignedfrom
clap [their] hands, and Sheol that
is

enraged.

When Adam

Ps 98 8

had sinned by
without

is. 14.

the transgression of the

crown and reigned

end
etc.,
;

for

commandment, Death thought ever and men were imprisoned in

;

that he wore a
his cave

p.

when he heard from Moses, saying I am and Let Reuben live, and not die then he saw
but
;

things that

Abraham, the wonderful and new were wrought by the hands of Moses, deadly plagues upon the
the

God

of

Gen.

28. 13

"

Egyptians, and the rescue of the Israelites from death

sea
;

the division of the

;

the

Pillar of cloud

the
;

Manna

the stream from the rock

the
;

glorious things at

Mount

Sinai

the duplication of the fast of

Moses

the

shining of his face, and the Brazen Serpent which saved the nation and

rescued them from deadly vipers

then he saw Aaron

who

in that

harsh Numbers
16

death stood between the living and the dead, and fumigated with the censer,

47 48

and the plague was stayed

he trembled and feared that his authority

;

should be destroyed, and he should not reign for ever

but when the Messiah came,

thus also in the

;

times of the Prophets he was astonished and doubted about his authority

He

annulled him for ever by means of the

dead that
life, etc.;

He

raised,

and by means of His body that

as
into
his

He
to

raised to immortal

as one of the Theophori said.

From Adam
house
;

Moses, Satan went

in

and

out

amongst us

but

from

Moses

until

ROMANS

V.

14 VI.
;

17

the Christ he stood in thoughts and in doubts

Christ and afterwards, he goes about

but since the coming of the

f.

238 a

amongst us like a thief, fearing and trembling, because he knows that the morning will come, in which he will be arrested in judgment. Others say that about Moses only the Angels and the Demons had the idea, that he would not die but when Moses died and
;

his glory

p.

.^ii.

was destroyed. Death turned round and reigned and shewing that as the grace of the Resurrection which was by means of the Christ was greater than the sentence of death which came in by the fall of Adam, he says, Not as was the offence of one, so is the gift ; for the judgment zvJiich was by
;

one

was

to

condemnation, bnt the gift was,

is

etc.,

that

is

to say, he says that the

guilty,
;

reason of the difference

that here one

was found
that

and he was
is
;

the cause of the punishment of death

coming upon

all

but Grace
to the rest

not but

thus

for

it

was not from one as from

Adam
is

it

came

when
all,

there were

many who were

;

guilty, the gift

was distributed to them

greater than that
;

the former and the latter

therefore this

much

as

that, evidently,

was

to those alone

who came
it

afterwards

but this profited

not those
the

who came

afterwards alone, but

saved also those of old from

punishment of mortality and

This, The

corruptibility,

and gave

life

and

in-

corruptibility to all in the general resurrection.

Law

entered into the midst, that

Christ.

is

to say,

between the people

of

Adam
This,

and those of the

That
the offence

might abound; he did not say causatively, but

that of the Scriptures, so to speak, saying
the offence to

according to his
that even the
as
its

own custom, and

Law which

was given, caused

abound; forasmuch
its

commandments were many,

so the transgression of

commandof His

ments multiplied.
This, Lf
death, that

we have

been planted together zuith

Him

in the likeness

is

to say, just as plants are

removed from place

to place, that they

may
f.

be strengthened the more, thus also we have been rooted up from the

planting of the body of mortal

238 b

Adam, and have been

is

planted with the

a parable,

Christ in the likeness of His death, of which Baptism

likeness of things to come.^

and a

sum of sins tJie old man, and the body of Sin. This, Ye have obeyed the form of doctrine that is to say Baptism, for he constantly calls [Baptism] the grace of the Christ not as if we had no law and strict commandments but first, because we do not do good works from the
continually calls the
;

He

fear of the

Law, which

is

the rule of slaves

nor only because of the hope

all,

of the world to

come

but because of love to the Father and Cause of

;

which

is

the rule of sons

second, that although

we deserved

to perish

ROMANS

VII.

16
and

because of the multitude of our wickednesses, we have been justified and

sanctified
;

third,

because of repentance

fourth, in accordance with

things to come.
This,

For when we

zuere

in

the flesh,

that

is

to

say,

mortal

and
is

corruptible beings.

The

Scripture calls flesh anything that in any

life

way

subject to corruption, and possesses

in

that

is

not
is

its

own, and

is

dissoluble
is
is.

any way

like this. All flesh

is

grass, that
in

to say, that all nature

40. 6

thus, in general.
in the
r
,

For

flesh

is

spoken of

ten ways, as

we have explained
man.
Gen.
6. 3

Book

of Genesis, on that phrase,

1

My Spirit
V.
that
is

shall not dwell with

tor

he

is flesh.

is:x..Pesh.

BOOK

But Sin, that it might appear to be sin, by means of good, so to speak, the Law
established for

to say, to be sinful

and

or the

commandment
it

that was

Adam.
is

This, // wrotigJit DeatJi in me, that

to say,

was

to

me

a cause

of Death.

In

all

this

long discourse, he

is

bearing the person of

Adam

and

just as before the

commandment, he was
died,

living without sin, but

by

means of the commandment he

natural depravity.
This,

from laxity and mortality and

to say, because

/ am sold under sin that is nature, and because of depravity and

;

am

mortal by

mortality,

have received much

facility in sins, I

cannot escape from offences, even

if

my

soul learns from

p.
f.

^
239 a

the

Law

a thousand times what she ought to do.

This, That luhich I zvonld not, that is to say, I am not content with and do not approve the things that were [done] by me;*and by this I know that they are hateful, even if I do them a myriad times ;* and in short, because that is it is easy to me to will what is good, but I am not able to do it to say, / would not does not refer to good, and to the rest of the discourse. It does not abolish freedom, but establishes freedom; for Love and Hatred,
;

Willingness and Unwillingness are the offspring of Discernment

now

Discernment flourishes

in

Freedom

but when the Mind that

is in

us prospers

good from what is bad, yet it cannot flee from this and choose that, what profit has it from knowing and distinguishing opposite things } therefore where there is no freedom,
in the investigation of things, distinguishing

what

is

neither

is

there conscious discrimination

;

therefore

human

nature

is

bereft

But Paul does not take Freedom out of Nature but about weakness limited by outward impediments, that is to say, Satan and the world, like fornication and depravity, etc., he murmurs
of Reason
for
;

Reason

is

discrimination.

G. H. s.

XI.


ROMANS

lO

VII.

l8

VIII.

20

and implores
perform
but
is

in iiis discourse, sayin^^,

it

I fijid

not\ like

I ivould do good is easy to me, but to an old man who wishes to do the things of youth,
;

not able from his weakness

and

if

he does

evil involuntarily,

then

why
cf.

is

he judged

and why

is

the

Law

established for

him

for laws are

enacted for things which can be done, not for those that are unavoidable.
Gal. 5.

Now in one place he expounds

this thing, saying.

The

flesh desires

something
etc.,

17
p. (TU

that hurts the spirit and the spirit desires something that hurts the flesh,

f.

239 b

and The natural motions of the body motions of the soul. And one ought to know that he sin and he calls the Mind t]ie lazv of the mind; and he
;

that are contrary to the discriminating

calls calls

Sin the law of Faith the law

offaith; and the Spirit of Life the

This,

law of the

spirit of life.
to fear,

Ye have not received

ye have received
fear, like

the spirit

of bondage again

but ye have

received the Spirit of adoption, by which ive cry, Abba, our Father, etc.,^that
is

to say,

the Spirit, that

ye

bondage of
spirit

those that are in the

may Law

not agai7i be under the

but ye have received the
in

which makes you children of God, and gives you that

in

this

world, because ye have received the Spirit as an earnest, of children ye should call
to
;

the likeness
in the

come ye Our Father.

shall

be

God Father, as in the parable but made complete in sonship,^ confidently

spirits, that zve

world

calling

God

And
of
6^(?(^,

this,
is

The Spirit witnesseth with our

are the children

is,

that

to say, the Spirit in person assures our spirits, that

by the

grace that
will

He

gives us, as an earnest in this world, [of] the adoption that

;

be ours
;

in the resurrection

for this,

He

bearetJi ivitness, that

is,

He

assures

for by witness doubtful things are usually accredited.

Either the

Person of the Spirit witnesses about the grace of Apostleship, or of the

Baptism which we have received.

This, TJie whole Creation waiteth
p.

and

JiopetJi,
;

that

is

to say, spiritual

cu

but by the promises of God as hope about us was cut ofl" from it which are pledged to us by means of the Christ, it hopes for our restoration, that God intends to raise us all and make us immortal at the revelation of
natures
;

the Christ, and perfect us in true sonship.

For

the

Creation

zvas

made

subject

to

vanity,

etc.;

he

calls

vanity

depravity and mortality and corruption, as if there were here nothing true but vanity, and nothing that is permanent, that is to say, when Angels
did not wish to do anything on our behalf, as they hated us on account
f.

240 a

of our iniquities, [yet] because of the promises of

to

God

to us, they agreed

do everything, although we were occupied with vanity.

This, The Creation also shall be delivered from the bondage,
etc.,

that

is

to

ROMANS
say,

VIll.

21

26
;

II

when we become immortal, then they

it

also shall be delivered from serving

corruptible things, because of the sustenance of our

admonishing [the Romans], that

for

life in this world and was hateful that when all the Creation a length of time had endured all those evils in the hope of good things

to

come, yet they [the Romans] should excuse themselves from sufferings
for

on behalf of Religion
last to

little

time,

when they were about

at

the

enjoy everlasting benefits, he says,

BOOK
For
are
zve

VI.

know

that all Creatures groan

sa}'s,

and

travail nntil this day.

We
;

persuaded, he

that until now, the whole Creation ceases not

;

from groaning and travailing

it

it

groans from a weight of

shall

evils

but
at

travaileth

and hopeth

for

coming change, which

happen

the resurrection.

But when the resurrection takes

place, the

Angels

shall

be delivered from service on our behalf.

For he took [the word]

also suffer pangs,

travailetJi

from the

travails of

women, because they

Creation
is

hoping
of

for the

birth of infants.

Some say The

creatures gj'oaniiig

subject

to

vanity,

and and

this

all

the

p- v*

is

to be understood of rational

irrational

beings

together.

To
but

insensitive beings, he imputes a personality according to

also, in

custom
which

we

whom

are the first-fruits of the Spirit, groan within

also, in

ourselves, saying justly that

is

we
the

whom

is

the grace of the Spirit

the first-fruits and the tabernacle of the things that are to come,

although

we groan about

things

of this world

yet

we

hope for

that adoption, by which our bodies shall be saved from corruption.

But

he shews here openly that he

Spirit
is

calls

Immortality Adoption (H In margin,

spoken of

in

seven ways as

we explained

above).

This, ]Ve
^that
is,

etc., pray for he says that we, from the weakness of our nature, are not able to

know

not luhat to

as zve ought, but the Spirit,

f.

240 b

endure and hope

for

future things
first-fruits

but

we

receive as an earnest the

;

grace of the Spirit, whose

are in this world

;

a pledge to us that

without doubt future things shall be given to us

and to shew that without

doubt the Spirit helps and assures

as

us,

he attributes to

Him
He

prayer, inasmuch

sometimes we receive something by

like that

pra}-er, that

we could not have

sitteth

wrought ourselves ;^and

about the Son, that

on the right

hand of His Father, and maketJi intercession for ns, and liveth for ever continually, and sendeth up prayer on our behalf; for he put groanifigs as a form of prayer, from this, that prayer with groanings is more readily
heard.

He
tJie

adds.

For He

that searcheth the hearts,

He

knozveth

what

is

the

mind of

Spirit, that \_He maketh intercession^ for us according

to the

will

12

ROMANS
etc.,

VIII.

27

IX.

of God,
p. -~u

that

is

to say, these future things that shall be given unto us

zuill

by

the Spirit are by

tJie

of God.

And

because he said

in

the person of

prayer that the Spirit gives us the hope of things to come,

in

the

same form

he says that also God,

who

ktioivcth the will

is

of

tJie

Spirit,

His own
to this

will

prayeth for the saints, that

Spirit, receives

to say, for those

who according to who are separated

by the
this,

His prayer;

and

it

says that the Spirit

is

prayeth, not in His

own

Person, but in this which

calls the first-fnnts

given to us in this
;

world,

which he also
is

of the Spirit^

again.

He

prayeth, that

to say,

He

teacheth and inciteth the saints, that they

should pray.
This, WJio shall lay any thing to the charge of God's elect ? that
shall accuse
is

to say,

who

and lay [anything]

.''

to the charge of God's elect, that they are not

worthy of good things

This,

and zvho can take away from us the things that

He

hath predestined for us?

He names /^r// many

;

collections of afflictions.

Nor

height nor depth

that

is

to say, not the things that are very

glorious, nor those that are

f.

much
;

despised,

241 a

This,

Nor any

other creature
is

that

is

to say, even

if

there were any

I

other creature,

which

impossible to be, besides those that

have

recited,

they are considered nothing by

This, TJiat

me

in

comparison to the love of the Christ.

is

I myself were accursed from Christ

is

not contrary to what he

Christ; for
it

said above. There

nothing that can separate

me from

was not

hidden from Paul that it was impossible for him to be a stranger from Christ he who wished so earnestly the accession of others along with himself But in any case he says this hyperbolically because of the vehemence of his
Ex. 32.32
2

love,

and
if

it is

like this of

Moses, If

Thou
;

wilt forgive the people its sins

Sam.

24.

and

not, blot

me

out of

^^

of these innocent sheep.

Thy book and that of David, saying Let Thy hand be in it upon me, etc.
is

on behalf

p.

,\.
6.

Again,

this

word curse
this city

said in
all

two ways, one

it

in

the sense of appro;

Josh. Josh.

17 priation, like.
12

Let

and

that are in

be tabooed to the Lord

;

7.

second, for the sake of alienation

and separation and rejection

like.

Because
let

1 Cor. 16.

they were for a curse

and

like.

He who

loveth not the Lord Jesus Christ,

^^

him be accursed
that
is,

therefore here, for the sake of

vows and
for

sacrifices

he says,

pray and wish, that from Christ

sacrifices

and offerings should be

;

made

to

God

for the

sake of the children of Israel

because there are

three things in which the Jews were at an advantage, the

Law, and the Race,

and the Promises, and he had spoken

Promises
in the things above,
it

sufficiently

about the

Law and

the

henceforth of necessity he discourses here about

the Race, mi.xing with

also the

Law.

The Jews
in

said, that if these things

which were done by means

1

of the Christ on behalf of

is

men were by

the will

in margin,

and P

in text, Spirit

spoken of

seven ways, as we expounded above.

ROMANS
of God, of necessity they must
all

IX.

17
us, for

13

be given to

the promises about them

if

were

for

our sake, from

God

to

Abraham our

father; but

we

are

removed
;

from these good things, but the Gentiles are brought near instead of us
either

f.

241 b

God

is

false in the

promises about us
this Christ
is

or these things did not

;

happen
he

by the

will of

God, and that

false

but against these [Paul] says

fall.

that It camiot be that the

says, concerning
falsified
;

word of God should

;

God

is

not

false,

cf. 2

Pet.

His promises

nor have the promises about the race been

all

3. 9

but because there were two promises to Abraham, one about

;

[men], and one about the race

fulfilled in

he shews that the one about

all

[men] has been

;

the likeness of the Gentiles

in

who

but that about the race

to confirm
it

those persons of the race

says,

by a demonstration, he
he says,
if all

Abraham who have believed and Not all those who are of Israel are
are in the faith of
; ;

P-

w^

Israel; even,

who

are of Israel are Israel

even

if it

be thought

that the promise to the fathers was for the sake of their children, yet

conduct
he

is

also sought for, that a

man

should be worthy of the fulfilment

;

of the promise.
left

And

he did well not to speak of Jacob, but of Israel

for

the natural

name and

put the

name from

faith,

to

fulfil

what

he was about to say that in no zvay arc those of Israel Israel; because
IsraelwSiS called thus from his faith and his conduct.
they ivere of the seed of

And

not even because

A braham are they all children

said, ///

but [the word] of

God is
if

wanting, because

it

is

Isaac shall thy seed be called.

And He

the

Scripture saith thus, therefore according to the things that ye say, that the
natural descent
call
is

required

and just as with Esau and Jacob He reversed the order of nature, that He declared the one elder and the other younger, and this was in order to shew that the choice of Grace is more
rejected Ishmael
;

him the seed of and chose Isaac

;

God is unjust to Abraham for because he

;

Ishmael, that

does not

said above, that just as

He

honourable than [that of] Nature, inasmuch as the worthy are chosen. Again,

they said that [the sayings] were contrary

have mercy
07i

that inasmuch 3,sHe said,

ivill

I will

Ex. 33. 19
f.

zvhojn

ivill

have mercy, and I

to

have compassion on

whom

242 a
9.

/ will have compassion, and thee up, that I might shezv

wishes

Pharaoh, For

this

My pozver

in thee,
etc.;

same purpose have I raised etc., therefore on whom He

and nothing [happens] by
in all this

Ex.

I6

He

has mercy, and on [whom]

our means.

There are two questions which are worked out discourse; first, If God creates good things and evil things

long

p.

i<^

to

whomsoever

He will, it is not by our means nor in our power, to choose one of these two things; second. If God gives good things to whomsoever He will, and brings punishment on whom He will, the causes of these two things are not
from us
;

and

after these objections of theirs, [Paul]

adds his own solution.

14

ROMANS
IV/io art t/ioH that replicst

IX.

2022
that
is

against
it is

God?
in

to say, thou sayest,

am
!

not worthy of blame, because

not

my
it

hands to do good and

pleased Him.

evil

but

He who
this

created

me under

necessity, as

And
;

behold

from

that tJiou replicst against God, thou

acknowledgest that thou

knowest accurately the difference between Good and Evil

thou say,
is

and how dost

Who

resisteth

His

zvill?

But

if
;

tJion

repliest against

Him,

it

evident that thou risest against

will,

Him

therefore thou doest thy deeds

will
;

not consenting to His

to rise against

but by thine

own

for

He
If

did not

make

thee

Him.
tJie

And

again, he [Paul] reproves

clay, saying.

him by

the illustration

of the Potter and

lump, and of the

thou wert not un-

reasonable and

undiscerning, and

acting under

pressure and violence,

thou wouldst be similar to the Inmp of the Potter, which does not blame
nor accuse him that formed
it;

but

now because thou

is

art a reasoning

and inquiring being, thou distinguishest what

necessary and good from

what

is

unnecessary and bad

thy offence
;

and thou contrivest to bring blame upon

willed
to

God
His
p.

for

but if

God

shew His wrath and make known

is

potver,
is,

one should know, that

a

this if

used to shew a complete sense,

->^^

^that

if

man

investigates

and

asks.

receive
f.

punishment from

this world,

Why do some of the wicked and some of them not? and some
world, and

242 b

of the

good receive good things

in this

some of them not

that this world
is

.'

that

person ought to

know

that God, wishing to

;

shew
is

not for
;

retribution but for culture

but that which

all

to

come

is

for retribution

does not bring punishment on

not reward
all

wicked people from

;

this world,

and does
leaves

all

good people with good things

all

in

order that

when He

the wicked without punishment, and lets

;

giving them good things

good people alone without men should not consider that He has mercy on
the

the wicked, so that they practise evil things, and that

that they swerve from

He

hates the good, so

good

things.

Some

of the wicked on the one hand

evil

He

chastises, that they

good on the other

things.

may hand He

be hindered from

things

benefits for incitement to

all

some of the desires of good

;

But
all

He

does not chastise

wicked people, and

He

does not

benefit

good people; to shew that judgment and retribution are not

This conditional if
if
is

here, but in the world to come.

therefore

employed

here to shew a complete sense, so that

man

ask,

Why

does he benefit

some of the good, and

some of the wicked } the reply to him would be this, God zvishing to sheiv His zvrath against the wicked, and how much He hates them, brought punishment upon some men and how great is the might of His love towards the good, poured out good things upon
injure
;

others of them?

ROMANS

X.

15

BOOK
For Christ
believeth.
is

VII.

He

end of the Law for righteousness to everyone that says there is something that the Law promises to give us,
the
it

that

is,

Righteousness, but
this

was not able to do

so,

because of their

p- -

V*>

weakness;

Christ promises to give by grace

is

without works';^" and

the completer of
its

henceforth [Grace]
defectiveness
;

not against the Law, but

is

and shewing by comparison that righteousness by Faith is better than that by the Law, from the words of Moses he cites Moses,
tJie

f-

243 a

saying, thus he wrote about

righteousness that
;

is

by the

Law, He

that

^^- ^^- ^

doeth these things shall live by them

and everyone that does not observe

is

these things exactly, cannot be justified; but about the righteousness that

by faith, thus he says.

that
is,

Say not
the

in thine heart,

Who

shall ascend to

Heaven
is,

^^ut. 30.

to

bring dozvn Christ or

Who

shall descend into the deep ? that

to

bring up Christ

from

dead?

etc.

The Blessed Moses,

'

after

he had
I

delivered the

^ before you this day, was not in

Law

to the people, said to them, This ^

Law, which
'

give ^30. 11-14

^- ^^*'-

Heaven, nor

in
it

the deep, nor across \:sx.Pesk.

the sea, that ye should need labour to learn of

for

from a

far-off place

behold
it
;

there

is

no work, however

little,

that ye have

done on account
bestowal

of

but in the abundance of His goodness [God] hath given you the

Law.
of the

And Moses having said these things to them, about the Law that was given to them without any labour of their
is

own, the

Apostle conjoined them to the things of Christ, wishing to shew that the
righteousness which

of Faith

is

better than that which

is

of the Law,
p. n=i.

according as

was demonstrated by Moses; because that first [righteousness] was not without work and sweat; but this, by the abundance of the goodness
it

of God, shews

its

help
;

because

it

did not need the righteousness that

[came] from works

but the Apostle compares the words that were spoken

the Christ, to shew that there
;

about the

Law

to those about

is

great

correspondence between the one and the other

that were under the

for

because

many

of those

Law

did not wish to believe in the Christ, he receives

the objection, saying. But they have not all obeyed the Gospel of the Evangel,
as in the question
it

ought

to

be called, for

it

is

put to the Apostle

all

in

2Tiiess.
3.

the

place

of

an objection.
he

But thou sayest, that

said,

men have

not
It
is

is. 53.
f-

faith.

But hear Esaia who

astonishing,
says,

Who
is

hath believed our report?

it

243

1>

not
^

for

long ago

is

said

about the

fewness
its

in

margin,

The meaning
is

of this sentence

hidden and concealed by reason of

con-

struction,

and

signifies that there is retribution [in the

Law] and
Law,

that
it

is

clear to the judicious reader,

toil

when he looks
sweat
;

closely, that
is

to say, at the scope of the

that

does not justify without

and

but this

by grace and the abundance of the goodness of God without work and without deed.

l6
of those
that
it

ROMANS
who
beheve.

X.

l6 XI.

l6

Therefore not even

now was

there a

new

thing,

should be supposed that the multitude of those

a curse acting against the
;

who

did not beheve

was through
the

Law
in

because we see that they were

short he says this, that just as
it

always thus as the Scriptures say

and

Law was
This,

not despised because

many

treated

foolishly, neither also

it.

the Gospel, because every one did not believe in

But Esaia
did not

is

very bold,

and
all.

said, that

is

to say, he did not refrain

and did not

those

fear to say,

God

is

about to give the knowledge of Himself to

Is
/;(?/cz',

who

know Him

at

because he prophesied openly

about their destruction and did not

cryptically
p.
;

fear.
is

But the other Prophets prophesied

and the Old Testament

more

difficult

than the

New
who

on

this

m^

account.

Again, because they were translated from tongues to tongues.

believed

And

thus he shews, that not because of the multitude of those

;

not the race was rejected

but they were well received for the few

among

them who
1

believed.

Or have ye
Kings
19.

not

was

accusing, etc. ? aitd it

1''

known in the Scripture of Elia what lie said ? when he was answered him. Behold, I have reserved to Myself
by
this

18 Pesh.

seven \thonsand\,

etc., ""that

He
12

draws the Prophet, that he

;

may

sustain himself in the

to

work of instruction

and that [Elia may

learn] that

Rom.

4.

14

God even a few of them are sufficient. Therefore, [Paul] says, though those who believed are few, the race is not cursed, and the promise is Jiot made of
none
effect.

This, There
Micah5.
8
7,

is

a remnant
be

left Jinto the election

of grace;
it;

this is of

Mica,
the

remnant shall

saved from Jacob; that

zuJiich

Israel sought

from

Law, he hath
found
to
[it]

not found; but the election hath

found

that

is

to say, the
;

righteousness which Israel sought, he did not find from the

Law

but those

who by

their

works were worthy

to

be chosen, and were sufficient

honour
This,

their race.

For

all

the rest were rejected, and were unworthy

of grace because of their wickedness.

f.

244 a
40
1*

He gave
;

them the
like.

spirit

of remorse

is like,

God
;

in this

world blinded

12.

their
28

minds

and

He gave them
all

a vain

mind

the spirit of remorse

left

Rorn^

'^^^^^^^^S

known by means of
;

these things that

direct
1

them

either in their soul

them and did not blinded by Satan and carried away by the
said, or as
spirit

He

Kings

22.

errors of idols, or in their

hardened heart he says, as Esaia

23

Micaia the son of Imla said to Ahab,

of falsehood in the
p.

The Lord hath given a

13

mouth of thy

prophets.
is

cv^

This, If the first-fruits are holy, so

firstfruits, but he calls

the lump.
is

He
if

calls Christ the

Abraham

the root, that

to say,

these are holy,

if

therefore also those which are derived from

them

are not rejected

they

ROMANS
repent.

XI.

17

28
olive-trees
;

17

Now
they

he

calls the

synagogue of the Jews

and the lump

but [he
religion]

calls] the
are.

teaching of religion the fatness

the fruit [of which

[At] the dawning of the Christ from

fruits] to

among them
it

it

was seen [by these

been planted
in

be a wild

olive-tree,

that

is

to say,

had not

His vineyard.

BOOK
Now
ye
be not zvise [in
will

VIII.
should knoiv\ this
is

I would, brethren, your own

that

\_ye

mystery,

that

conceits^ etc., that

in

to say, that not

knowing

what

happen, ye should think

yourselves, that ye have wisely

is

cut off the hope of the Jews.

14

What

then

the mystery}

That blindness

of heart for a time has happened

shall come
in.
;

to Israel,

until the fulness [of the Gentiles]

He

says they shall not remain to the end in estrangement

God but a time shall come when they also shall confess the Truth, when all men have received the teaching of religion out he announces the time of the advent of Elia. And what shall result from this } Then shall all Israel be saved that is to say, all the Jews who by nature have affinity
from
; ;

of race with Israel

Elia, as to their

then, he says, at that time, they shall

all

return to

own

prophet, and

by
if in

his

means they

shall

be brought
f.

near to the faith of Christ.

And

as

confirmation of his word, he cites

244 b

the Scripture as a witness, There shall come

a Deliverer, Elia
of the world, the

but Elia does not

shall tui'u

and

from Zion, evidently to Zion, come from Zion, but from the ends away ungodliness from Jacob, as they left
;

is. 59.

20

p- vs^

Messiah, and adhered to Antichrist

etc.,

and then they

;

shall

have a

[new] covenant,

which

is

the general Resurrection

but in the Gospel

they are enemies for

your sakes ; and

in the election they are beloved

for

[the

fathers'] sakes, etc., that

is to say, in the Gospel, when they wish to curse Him, being blamed on account of your approach, they are accounted by

15

me
for

as enemies, but

on account of their
I

affinity to

the fathers,

care

them so much that

;

do not even
I

refrain

from

suffering for the

sake of their salvation

and

am

persuaded that

God does

not repent

about the choice that

but those
in

He made
15
;

of their fathers, and

He

rejected these;

their

wickedness were the cause to themselves of their

estrangement from

God

for

just

as

ye have not been obedient to

God from

of old, and ye have

etc.

now

received

obedience, thus also these,

He

does not say

of the Jews which was the cause of mercy to

to these
G. H.

mercy because of their disit was the disobedience nor that mercy the Gentiles
;

was the cause of the disobedience of those

s.

but according to
3

XI.

l8
Ps. 61. 4

ROMANS

XI.

28

32
;

the Scriptural custom

he attributed

it

causally

like
etc.
;

this,

That Thou
it

mightest be justified in
Rom.
3.

Thy

word, and overcome,

but

was not

in

order that [God] might be justified that those people sinned.

here to say
receive
this,
if

He

wishes
not

that they

must not doubt about them that God

will

them

they wish to believe.

Take

also an

example from yourselves

p. oAi^

f.

245a

you when ye believed, your former disobedience did not at thus neither will God spurn them on all hinder your approach to God account of their present disobedience if they wish at any time to return
for just as to
;

to

Him

and [Paul] adds thus to the discourse, For God hath

this

con-

cluded all men in disobedience, that \He might have mercy\ upon all men,
etc.

Even

That

He

might have mercy upon

all men,

he did not

cite
it
;

causally, but

according to the Scriptural custom, like what precedes

thus also here, that though

He
in
is

concludes all

men

in disobedience, yet
is

He

has

mercy upon

all men.

And
life,

short, this concluded

instead of created;

but this of in disobedience

to

used
the

instead

of they zvere created prone

wander

in

this
all

so that

phrase
;

may

be clearly thus, that

this
fallibility

God
But

created

men

in

the world fallible

for

and because
men, that
;

almost inclines to Evil,

this,

many

reasons they are found disobedient.

upoJt all
is

that

He

might have mercy

to

takes

away
sinless

the

depravity and

mortality from them

this
is

and

say, He He makes

them
is

and immortal.
;

For

indeed a great mercy which

God

works with us

associated with Sin, and

and our souls

from us the power of depravity which makes our bodies immortal and without want, changeless and perfect in all understanding. Some have
that

He removes

understood [the word] concluded about the Gentiles, saying that

God

concluded them from the beginning, until the coming of the Christ, and

afterwards
p.

^\^

had mercy upon them and he concluded the Jews in from the coming of the Christ, and He will have mercy upon
;

disobedience
tJiem at the

advent of Elia
to
Cor.
5.

but this

is

false.

Others [say] that mercy does not refer

the

world

to

come
be

otherwise

how

could there be mercy [to] the

10

disobedient? and where shall

we
in

place Gehenna.' and where [the phrase]

his

Every man
245 b

shall

repaid

body?
all

etc.;

therefore

the

word
all

indicates that the Divine

mercy

in Christ

has been poured out on

die, so

in

general, saying that just as in

all live,

Adam
is

men

in

Christ they shall

and receive mercy, that

to say, in the Christ, because of the disetc.,

obedience of those, a phrase which preceded now,

Christ which he (Paul) saw and
that
is

that

mercy through
Concluded,

composed
this

in the Scripture.

to say,

He
;

left

them and did not constrain them,

neither the Jews

strife

nor the Gentiles

for

He

repaid

disobedience, that

of the

ROMANS

XI.

25

XIV.

22

I9

circumcised with the uncircumcised beHevers, admonishing both parties

not to exalt themselves above one another, and not to cut off the hope

of

one another, by

this,

/ would

that ye should knozv,

is

b^'ethren,

this
idea.

mystery^ and until the completion of this period, there

this

one

BOOK
For notv
and Death
fear shall
is

IX.

our salvation brojight nearer than when

zve believed.

He

calls
;^^

the Resurrection Salvation, because then

shall

we

shall receive true Salvation

;

be the beginning of
us
;

this

Salvation

and

after

death

all

be removed from

and since while the days flow

past,

we

are brought near to the time of Salvation, therefore

now we approach
p.
.^

Salvation more than

either

when we

believed, etc.

He

calls

wanton chambering
priests

sodomy, or the women being prostituted by the

that
zveak in the faith, give

and then
beginning

married.

Him

is

him

the

hand

now

in the
;

of preaching there was a great difference between the Believers

and those

from among the Gentiles were much more numerous than [those from

among] the Jews

the Law.

and those from among the Jews planned that they

said that the
;

should join the Gentiles also with themselves to keep the observances of

These from among the Gentiles

coming of the
therefore they

Lord has freed us from the commandments of the Law

despised those from

among

the Jews as

men who
among

after

the

coming

to

manhood
[them]
after

in

Christ of these, were bringing in the manners of infancy.

Therefore the Apostle wrote, Be at peace

infirin,

yourselves

calling

1 Thess. 5.

13
f.

or

weak

as

in

the Greek.
in

He

says

of the Jews
in

who
the

246a

they had

received

strength

the

Lord were bringing

weakness of [the observances of] the Law,

be offended

Do

not drive

away those who

are thus, but bear with their weakness in peace, that thus they
;

may

not

and

this defect of theirs

may be

corrected in course of time,

and
in

work of God not be destroyed for the sake of meat. He calls faith Christ the work of God, saying, Dost thou destroy Faith when thou
the

causest those

who have
strife?

believed in Christ to recede from His Churches

because of thy
us not destroy
the

Others say
the

that

on account of daily food

of the Church, which
b}-

let

and

scatter

assemblies

are

work of God, established in the world labours of Apostleship. Thou who hast faith,

the
it to

miracles

and the
saying

keep

thyself, etc.,

20
p. ''^-A
I

ROMANS
all

XIV. 4

XVI.
it,

2$
;

praise thy Faith, because

foods are considered equal by thee

but
if

let

this

be

to

thyself,

God

witnessing to

not boasting thyself as

is

in
;

derision, or for the stumbling-blocks of others, that

to say, of the

Jews

and

let

not our
if

good

be evil spoken of, that

is

to say, our faith,

by those that

are without,

they see you quarrelling with one another for the sake of
to

meat.

And one ought

look
at

know
is
;

that with every

word of Scripture one

and the person
this,

should
with

these

four

things,

time, cause, object,

if

whom
;

the discourse

but

we do not do

danger

and instead of
those

profit

we

shall increase

condemnation

we stand in as how he
;

says, Let every

[this] to

man be persuaded in his own mind. The Apostle who believed at the first; and he adds, Who art thou
is

said

that
is

judgest a servant wJio

not thine ?

and again. The unbelieving wife

sanctified by the believing husband,

etc.

These

things,
It

on the one hand,

for

were said
f.

in their time,

and have happened.

;

was well

them, and
Christ were
as also our
etc.,

246 b

the things turned out well

novices,

Matt. 10.

many
I

cau.ses

when those who believed in moved them to strife with one another;
for

Lord

said,

came not
if

to give peace

on the earth but a sword,

that a

stumbling-block might not therefore be fixed

that would be, as

among many by

such things

the

coming of the Christ were

to the detriment of

the world.

The

Spirit appropriately indicates to Paul that

sometimes he

should permit and overlook those things that are not done with exactitude,
p.

-^\

in

order that he should sow peace and reconciliation and direction between-

believers

and unbelievers
etc.,
it

but

now

that

faith

has overflowed

in

the

Creation,

is

blameable, either that a believer should dwell with

;

an unbeliever, or the reverse

or that he

who

is

corrupt in his confession

and conduct should be

is

left

without reproof, when we are following what

said, Let every

man

be fully

persuaded
is

in his

own mind

or this, WJio
rest of

art thou that judgest a servant that

[texts].

not thine ?

and the

such

This, Nozu

God who

is

able to stablish

you

in the Gospel, etc., thus

it

ought to be arranged and be read, but not He who is able to stablish you in my Gospel, that is to say, through faith in the Christ which the Gospel
preaches, which
is

this Faith, the blessed

Mystery of the Incarnation of

God
that

the Word, and of the

Godhood

of a

Man
in

from amongst us

the

mystery which was prepared from eternity

it

the foreknowledge of God,

in

should be accomplished in the latter times, but was hidden

;

the times of the former worlds

but

He shewed

about

it

beforehand to
;

the children of Israel by means of the Scriptures of the Prophets

revealed at the last and

but

it

was

made known according

to the

commandment of God

ROMANS
our Saviour,
to

XV. 8

XVI.

22

21

all peoples

for the obedience of Faith, by this adorable

its

Mystery and the Son of God

This,

completer,

who

is

blessed for ever and

f.

ever and worthy of endless glory.

247 a

My

Gospel

he

calls the

Gospel of Luke

[so] continually

and

shewing that he honours the Jews who believed, and that they are certain of the assurances and promises that [were made] to the fathers and the
prophets, he says that Jesus Christ zvas a viinister of the Circumcision for
P-

^^^

His

truth, in order to confirm the

promises of God,

etc.

and

in

order to
the

give no cause to the Jews to be puffed up over these from

Gentiles, as [over] one
says, as
it

among

who had

just

is

written,

zvill confess to

now come near, on this account he Thee among the Gentiles, etc., which
;

Ps is. 49

testimony he brings about the Gentiles

[promises] that are in the

saying that as therefore these

Law

are great

and

glorious, so also those

from

among

the Gentiles [who] wish to

come near
they wish.

to Religion are

acknowledged

to be worthy, as also in the Prophets, the Gentiles

were considered to

be worthy to receive Religion

if

BOOK
This,
17

X.

shall come in the fulness of the blessing of the Gospel of Christ

calling sufferings for the sake of the Gospel the fulness of the blessing.

Now he

speaks about the bonds

;

in

which he was sent from Judsea

to

Rome,

17

having appealed unto Caesar

This, The service which

for this

was thought by him

to be a perfect Acts

25. 11

blessing, that he should suffer for the sake of the

Gospel of Christ.

I bring to the saints in Jerusalem, that is to say, a blessing, namely, money which had been collected from the Gentiles, for the supplying of the saints and the poor in Judeea. About this service he
said to Felix the Governor, that after

many
this

years

He
that

sent this letter

by the hands of

came and gave alms, etc. Phoebe to the Romans, to shew

I

Acts 24. 17

men and women

call

are equal in Religion, etc.

This, Greet Epaenetus,

who

is tlie firstfriiits

of Achaia

and why here

p.

does he

Epaenetus

the firstfruits

of Achaia, but

in [the Epistle] to

n^

the Corinthians he says of the household of Stephanus, that they are the
firstfruits of Achaia
'>

1 cor. I6.

Because Stephanus was the father of Epaenetus;

on the one hand he mentions the master of the
the other hand he mentions Epaenetus his
in

i^

and

to the Corinthians
;

house

but to the

Romans on
all

son, because

he was with them

of

Rome.

He
his

calls

him

the first-fruits,

because he
all

first

who were

there believed in the Christ, and rejected

fellow-citizens

the wickedness

and immorality that

committed.

22

ROMANS
he
calls his

XVI. 23

Now
him
Mark
21
15.

mother the mother of Rufus, because of their love to one

This Rufus was the son of Simon the

another, and because of the solicitude that [Rufus's] mother shewed about
in

the afflictions of the faith.

Cyrenean, him

whom

they impressed to carry the cross of the Christ.

in Corinth.

Perhaps Cenchrea, where Paul shaved his head, was

the Greek notarius'^, that

Tertius filled the place of a notary to the Apostle,

who names him

in

the text of the

letter, in

is

to say, a scribe.

Chamberlain of tJie city, because some administration was entrusted to him from the outward rulers for the order of the city,

He

calls Artiis the

and he believed
Nozv
to

in

the Christ.

God

zvJio is

ofpoiver

to stablisJi

you we commented on above.

to

Mar Koumi
the

translated this Epistle

from Greek

Syriac for

Mart
The

Presbyter,

with the help of Daniel the Presbyter, the Indian.

the Epistle to the

Commentaries on
^

Romans

are finished.

For Orientals everything Greek

this mistake.

is

Roman.

Cf. Arab.^ysa., Constantinople being

New Rome;

hence

CORINTHIANS

Again, by the help of God I write the Commentaries on the First Epistle
to the

Corinthians.

Now

the Blessed Paul, after he had preached to many,

came

also to
f

Corinth, and
disciples of

by means of miracles and

signs,

which he wrought, made

24.8a

the

many of the Jews and Heathen. But one of these from among Gentiles who was superior in worldly wisdom, and who eagerly accepted
it,

the doctrine of the Christ, and excelled in

of the chair of teaching, to preach and

he [Paul] thought worthy

disciples instead of
ruler,

make
;

him

and

as they say, his

name was Corinthus

and as he was a
;

he was

greatly praised both by those wnthin and by those without

both because

of his wisdom and because of the excellence of his conduct

and afterwards
;

something happened
for

to

him

that usually happens to

weak human nature

also

he became exalted

in his

mind beyond measure, so that

name, who were evidently
;

many

of the
his

Believers were called

disciples, or those
in this
;

by

his

his

band and

who

shared his doctrines

and he acquiesced and rejoiced

strifes;

and many also resembled him, who were more exalted than

their

companions.

And

from

this there

were

some of them, on the

one hand, were named from

that one.

this

man, and some, on the other hand, from

his father's wife

But

this one,

from his pride, despised the commandments of

;

God, and openly committed fornication with

now

those

who agreed
his evil

with him, were proud of his worldly education, not looking at

;

deeds

and some outsiders also were constant

to

him because of

wisdom.

Now

he also went to the idol-temple with them, and partook of

;

the idol-sacrifices

and on account of these things, many of the Jews and

at

of the Heathen

mocked

those

who
;

believed in the Christ

and the
confusion
gift
p-

Believers were grieved at these things

and they had also

;

much

and

strife

with each other about the gifts of the Spirit

and he whose

c^

was

least

was exalted over him whose

gift

was greater; and hindered him

aggressive against men, and f 248 b

from his teaching.

Thus

also

women were
and
at that

seized the grade of teaching out of the order of the Church, and talked in

church with their companions

Supper, which was [instituted]

by our Lord, and was

called the Lord's, they did not behave as they ought.

On

account of
in

all

these things he [Paul] speaks of one after another,

and reproves

this letter.

24

CORINTHIANS

I.

20

BOOK
Now
this

XI.

Sosthenes was, as they say, not from the well-known

men

nevertheless Paul joins his

name

with his

own

to chastise their folly.

The house of Chloe is a place in their neighbourhood. There are some of you who say, I am of Paul, etc. but he wrote these
;

[names], not that they were called by the

names of the Apostles, but that

they were called by [the names] of people

among themselves

but he

did not put the names of those, because he avoided harshness of expression; yet he put his

own name and

[that] of Apollo[s],

him who preached the

Gospel to them after him, and of Cepha, chief of the Apostles, to shew
the poverty of the thing, that
if it

were not right to be called by the names

it

of Apostles,

how much more was

Christ, but

not right [to be called by the names]

of others? and he adds Is Christ divided? because Believers were called

the

Body of

their

Head was
he often

Christ,

inasmuch as they were

united to

Him by means

of the grace of the Spirit which they had received

this
calls

from Baptism.

Because of

the Believers Christians

inasmuch
this,
v^

as they are the

Body and Blood

of the Christ.
is

On

account of

he says here, Is Christ divided? that

to say, ye tear in pieces

and

divide the

Body

of our Lord, and henceforth

He

is

not our Head, nor

we
sa}',

His Body.
This, Christ sent
this
is

me

not
;

to baptize,

but

to preach the Gospel,

that

is

to

not
;

my

sole

work

for those

who

are not Apostles are also able to

baptize
249 a

for

he put

this first against

accusing also those

him who had magnified himself; and who boasted themselves in wisdom he says. Not with
skill

wisdom of words, and

lest the cross

in

syllogisms, like the worldly wise.

effect,

Why

.-'

of Christ should be made of none

skill

saying, If

we had

preached the Gospel with

of words, the
;

power of the Cross of

Christ would not have been seen

and because by these [sayings] he

is

magnified

the Cross, which outwardly

not a great thing, saying, for

to

the zvord of the Cross is to

them that perish foolishness, but

us [who are
is

saved]

it is

the power, etc.

The

tuord, that

is

to say, the thing

that those

who die, and perish from the true Faith, Where is the ivise man of the Heathen, who boasts in vociferations of Where is the scribe of the Jews, who professes to expound the words
who
perish are those
?

Law

Where

is the

disputer ? that

is

to say, the dialecticians

;

and sophists
for

of the Greeks,

by means of

who lead astray by importunity of paradoxes wisdom which is the natural property of all which

because

is

proclaimed

CORINTHIANS

I.

21

II.

lO
is

2$
laid in

in
it

the Creation, tAe world kneiv not

God

by zvisdoin which
is

Nature,

pleased

God by means

of the Cross, which

considered by unbeHevers

to be fooHshness, and stupidity and infamy, to save them that believe, [Paul]
calling the
diversities

wisdom 0/ God the construction of created

and frequent variations from one thing

things,

which

in their

to another, preach about

their Creator,

them
call

in their

and about the ivisdom with which He created them and keeps metamorphoses that they perish not but to those whom they
;

p.

jA

Jeivs

and Heathen,
crucified,

Christ, etc., saying,

We

from the Heathen have been brought nigh to the

who from t/ie Faith, we know

Jezvs and
the Christ

who was
which
is

and the administration that was wrought by His means,

for

an example of the great zvisdom and strong pozver of God;

suffered

we

look not to the nature of

Him who
had

that

Him who suffered, but to Him who existed in He by His power raised up His temple after He
and the
infirmity, that
is

suffered.

He

calls the foolishness

to say,
f.

the zveakness of

God, the miracles which were wrought on the Cross, when

zvorld, etc.
;

249 b

He

conquered and made void the zvisdom of the

this spiritual

but

if

they

had known

zvisdom that was hidden, and was manifested by

means of the Christ, they woidd not have dared to crucify, as a common man, the Lord of Glory for he calls the Lord of Glory the Manhood which was assumed, because of the dwelling in it of God the Word, who is
;

partner with
This,

Him
it

in glory. seen,

Eye hath not

is

nor ear heard,

etc., is

written in Daniel the Less.

is.

Some
wilt

[think]

this [verse] in Isaia,

ever heard, and eye hath never seen, another

They have never given heed to, nor God but Thee, whom thou
it

64.4

meet

in

happiness,

etc.

Others say that

was written and

lost
it

with

many
come

writings during the Captivity.

Others say that [Paul] spoke

from

the sense involved in the Scriptures, saying that the things of the world to
are incomprehensible, as he said somewhere,
I

heard words that are

2 Cor. 12.4

unspeakable.

Now

the Spirit searchcth all things, even the deep things

of God.

He

says

Spirit here about the Person of the

Holy Ghost.
;

This searcheth, because we know the accuracy of things by searching

wishing to

p.

\^\

make known about

the

knowledge of the

Spirit,

he attributed

searching to Him, and also to this he added the deep things of God, because
not know everything, the Divine depths run especially beyond knowledge; but to him who knows everything, of necessity even the deep things of God are revealed to him for behold according to truth,

he

who does

his

the searcher

is

greater than what

is

searched

into, for

the searcher limits

the searchable.
G. H.
s.

Again, does

He

search about what

He

does not

know?
4

XI.

26

CORINTHIANS

11.

lO

12
if

and
obadiah 6
zeph. 1.12

lo

\vc

know many
I

things without searching; again,

not knowing

He
I

searches, also about the Father Himself when thou considerest this very

thing, saying,
will search
;

have searched Esau, and

;

his

hidden things spring up; and

Rom.
f.

8.

27

Jerusalem with candles

and

He

that searcheth the hearts

etc.,

250 a

He knoweth
Him;
Father
they
for
;

and

He

searcheth the hearts,

which are said about

both knower and searcher are from Him, and

in

know Him

as

and

the Prophets [there

is]

a searcher

who

reveals to them, that

;

may know what by their nature they do not perceive therefore In this after Him run the weakness and the searching of the Prophets. way the Spirit in Himself and by Himself is the Knower and the
searcher in
Saints,

the Saints;

for

because

He

reveals His whisperings to the

hints like the spirit of
is

and causes them

to

know by His

man

in

man, the searching of the Saints and of the Prophets

inferior to

Him.

And

just as about the

Son humiliations are

related, this that

etc.,

He

searches

and that

He

prays,

and that

He

does not know,

because of the

Incarnation, thus also about the Spirit, because of gifts and charismata and
secret knowledges, etc.,

which are bestowed by

Him

and from

Him

but at

p.

^iT>
13. 2

Acts

same time, and that it may not be thought that His holy Prophets are knowers by their natures of things that are above their nature, and that it may be known that there is one nature and one knowledge, etc., the election for it is said, The Holy Ghost said, Separate me of Paul is a witness for work whereunto I [have called them], etc., and in Barnaba the Saul and
the
;

Gal.

1.

15

[another] place,

Heb.

10.

womb, and
is

called

When it pleased Him who me by His grace, etc.

is

separated
;

me

from

my

mother's
is
it

and

this,
;

The Holy Ghost

in

also a witness to us, that this

the covenant, etc.

it

and
is

another place
;

attributed to the Person of the Father that

says.

given

and

this that

Is. 6.

He
it

Go and

tell this

people, Hearing ye shall hear, etc.; which saying

Matt.13.14

Isaia attributes to the Person of the Father, but the Evangelist [attributes]
to the

Son; while Paul

in

the Acts [attributes

it]

to the Person of the

Spirit, etc.

And

again to

make known about His

greatness, he says,

Bnt

we
f.

have not received the Spirit of the world, but the Spirit ivhich is
for

God;
250 b

He

calls the

whole Creation the world, whether

is,

it

of be invisible

Powers, or visible substances, that

we have

not received the Spirit of

is

one of these [parts] of the Creation, but that which

naturally from

God

CORINTHIANS

II.

IV.

27

BOOK
This,

XII.
is

We

are comparing spiritiuil tilings with spiritual; that

to say,

we
is

teach a spiritual revelation in a spiritual manner.

;

This of In comparison

put instead of manifestation

because by comparison we are accustomed

its

to

shew anything that

is

better than
;

companion

'^

for

the natural
;

man

receiveth not spiritual things

they are foolishness unto

the Spirit of
his

God

is

not, but

who

investigates religion
is

him he in whom by the thoughts of

for

mind,

is

not even able to receive that which

called the doctrine of

religion,

because the things that have been done by

higher than the nature of men.

God

our salvation
p''*^=n

are

much
For

But Another

buildetJi thereon;

he alludes to Apollo[s] who preached

the

after him.
is

day shall

declare

it

of judgment
;

wanting; and he
;

xvJiose

work

shall be burned, shall suffer loss

;

but

lie

shall be saved

now

thus he
Ps. 45. i
^ ^- ^- ^

work like this that he said, I shall tell my works to the King; or else. Are Jiot ye my work in the Lord? and the work of him who teaches perversely and improperly is burnt. He calls the torments in evercalls instruction

lasting

fire

of the teacher of corrupting doctrine the burning of perverse or

;

heretical

work
is

but he

who has taught

thus shall suffer loss

because
it,

if

his

conduct

sober, he

was worthy of the kingdom because of

and to

escape from Gehenna and torment.

The
and he

corrupting faith which he has

;

taught does not permit him to escape because of his conduct

this

because of

he

will

be tormented in the

fire

will suffer loss

both of his faith

and

his conduct.

Others say that he

fire
;

who
is

teaches wickedly will be tormented

in the

Gehenna of

but while he
;

being tormented, his person will not

perish and be destroyed

into this material
fire,

as he will be dissolved

and perish who

will

is

thrown
251 a

because immortal persons

not perish nor be

f.

destroyed.

foJiannes {Chrysostom) says that he shall be saved, like a brand

fire

that escapes from the fire, and the stains of

are kept in

it

thus also

he

feels the taste of the sufferings of fire

;

and then he escapes on account

is

of his good conduct

this],

and because he said that good conduct

little

able [to do

although

it

lightens a

from the punishment of him who teaches

etc.,

wickedly, yet he of the Corinthians with these things,

his

was also bad

in

conduct

because he committed fornication with his father's wife.

Extending

his

word [Paul]

says,

Know ye

not that ye are the temple of God,

and

the Spirit

of Christ dwelleth in you

? etc.

The Greek
it

instead of

Who
fall

p-

-=i;35

hath examined thee ? says constraineth thee

? for

says about that proud

to

^^'-f/'-

and reprehensible teacher, W'hat violent person constrains thee

28

CORINTHIANS
It

IV.

7 V.
in

away
called

after these factions?

was not proper

for thee to

be called a public he says,

teacher of the Church especially being proud

a few things, and to be

by

different titles

and
tJioii

to reprove his haughtiness the more,

Or
is

ivJiat
it

hast thou that

?

hast

?iot

received? but thy haughtiness,

is

what

about

hast thou anything that

thine own, zvJiich thou hast not

received from

God

he adds derisively.
;

Now

ye are

full,
set

and ye
last,

are rich,
it

and the

rest of the things

to

the Greek says

God hath
it is,

us

as

were

condemned
last of all

death; that

is,

he says, perhaps we are alone appointed as the

Others say,

men only
life

for death.

Apostles lastiox
like those

and

for happiness,

and

first for

stripes

[God hath put^ us the and for torments,

condemned
is

to death.

A
f.

TJteatre

a house for spectacles.

is

This,
251 b
say,

We

are fools for Chris fs sake, but ye are wise in Christ; that
suffer

to

now we

ignominy on account of Christ

;

but honourable things

Others say,
zuise,

have been given thereby

they are yours, as

is

visible.
;

we

are

reputed [to hC\ fools because we preach the Cross

as ye think great things about yourselves.

but ye are

inasmuch

Now
and
is

he

calls offscouring

what remains

after the cleansing of vegetables,

thrown away.

BOOK
Instead of
p.
I

XIII.
spirit,

am

with you

///

my

the Greek says

and my

spirit,

-^1^

of the Lord Jesus Christ; he shewed that the [judicial] sentence was not his, but that of the grace of the Spirit which was given to
ivith the poiver

him, by which he was able to exercise authority over such things

are to deliver that one to
live in the spirit in the

and ye

Satan for

the destruction of his body, that he

Christ.
if

may

day of our Lord Jesus

This, Ye shall deliver him, etc.

it

He
is

does not say this as

he

commanded

to be
is

but that

when

[a

man]

expelled from the Church, because

he

alienated from God, he will be under the authority of Satan,^and to

his (Paul's) will,

shew

why he
I

expels him from the Church, he says, /^r the

destruction of his flesh, that he

may

live in the spirit in the

day of our Lord

fesus Christ; ^saying,

pletely without pity
;

expelled him not in order to alienate him comfolly,

but that when he perceives his

he

may be
life.

humiliated here, and be able to become worthy of future spiritual

He

calls

the tribulations and sweatings and labours of repentance the

is

destruction of his body, that

to say, he will destroy his

body by

labours,

and

CORINTHIANS

V.

VI.

29

humble his soul by penitence on account of his sins; that thus he may become worthy of spiritual life in the next world. This, / wrote ttnto you in an epistle not to company with fornicators. They ask, Where is it written } this which he said, Ye have not rather sat in sorroiv that he should be taken aivay from amongst you, etc. This is what shews that ye should not company zvitJi him therefore it was not written
will
;

in

another
This,

epistle.

Dare any of you, having a

4

suit zvith his brotJier,

go

to

law

before [the

f.

252 a

unjust]?

etc.

This

is

not contrary to what he admonishes

in

the Epistle to
13.

the Romans, that one should submit to the rulers of the world, and Every Rom.

Power is of God for there, what is due to them, he said

;

as he said that

it

was right

also to give

them
;

justly that those also are ordained

by God

p-

'^^^'^

but here against those

who wish

to defraud their poor brethren, taking

refuge in outward judgments, and

he justly
say,

it is difficult for them to get justice; them unjust from their desire of these things; that is to thou fleest and takest refuge^ with those amongst whose multitude

calls

thou canst hide thy injustice towards the poor.

Or,

Know ye

not that the Saints shall judge the world? that

in

is

to say, ye

excuse yourselves from the judgment of these people,

comparison with
this,

whose righteousness
judge
is

all

the world shall be judged.

Now

Ye shall

not as by

investigation, but as

by comparison.

Or, Knozv ye not that

we

shall judge Angels ?

He

here calls the

Demons
job 1.13
19

Angels; as this name of Angels does not make known a diverse nature,
just like
in

Man

or Horse,

etc.

but

is

explained as persons sent

to

like this

Job,

The Angel came unto him, and announced

all

him about the

first

destruction of
calls

that he possessed

again, from their

first,

honour he

them by
shall

this

name, saying, we shall judge,

that they might Matt. 19.28

reprove them by comparison with them; like

Ye

shall sit
;

on twelve thrones,

Matt.12.42

and ye
South

judge the twelve tribes of

Israel

and The Queen of the

shall rise in the

judgment,

etc.

second, that they (the

Demons)
f.

were obliged by their means to go out of men, as Simon was judged and

252 b

condemned by Peter; for the Demon who wrought in Simon was once an Angel and as Apollo the great god of the Heathen was driven by Paul from that Pythoness, etc. third, as from the Head, who is Christ, who has
;

p.

oam

power over
to him,
1

all.

Again, from the person of the fornicator, as he

all

who

replies

have power to do
I

that

want, he answers him and says. But

Codd.

Thou

fleest

injustices

have taken refuge. II in marg. The idea does not come out well, unless perhaps and takest refuge in those amongst whom thou canst hide in the multitude thine towards the poor ; and Tau has been put instead oi Alif.

30
all is not expedient
is
\

CORINTHIANS

VI.

12

18
said, It

he did not say, Thou hast not power; but he

not proper.

Again, thou sayest, / Jiave all pozver\ and he answers. But

;

no
if I

man

lias

poiver over vie

nor even does that power remain with me,

far,

do everything easily so
another
will

not using any help

but

if

do nothing
;

profitable,

have power over

a

me and

will

reprove
is

me
;

because

he

who

is

reproved, because he did something that

;

not lawful, has no

true

power

for every sin tJiat

man

doctJi is zuithont his

body

but he that

comniittetli fornication sinneth agaitist his

own

body.

If every sin

except
is

fornication

is

without the body,

it is
it

we must
in the

investigate

what every
;

sin

and

how

it is

kept, whether
it

found
is

body or

in the soul

and

if it is in

the body, dwells

in
;

is

said that
;

not necessarily

in

the soul.
;

But the soul

the

body

and soul and body are one

is

Man
in

to both
2Cor.
5.

therefore also the sin of fornication

if it
.-*

the

and the sin belongs body and also in the

shall

10

soul;
in his

and

be not

so,

how can
is is

this stand,

[Every one]

be rewarded

body

etc.

But

this

what he

says,
;

Every

sin that a

man

doeth
is

is

p.

oin

either against God, that

say, unjust; but he that

to say, impious

or to his neighbour, that

to

commits fornication offends not

others, but himself,

defiling his flesh with a foreign attachment; for even in the usage of the

world, as with

many
call]

people, they call this

man impure and

[so].

abominable, and
let

they [do not

f.

the thief and the fraudulent

And

the ancient

253 a

Law
this

also persuade thee, that every one just as he approaches marriage has
etc.
;

decreed against himself a temporary pollution with hateful things,

and
said

although

it is

lawful.

Again, because Paul was writing to the Heathen,

those by
Prov. 6.26

whom

fornication

was considered an ordinary deed, and not

to be a sin, saying that the wise

man (Solomon)

considered the similitude

of a harlot as a loaf of bread, as speaking from the persons of fools, as this

was thought by them to be a common deed,

meets with a loaf of bread, and he eats
it,

like a

man who hungers and

his hunger.

and then appeases

to
for

And

[there

is]

the example of Judah,

who according
;

an act of some need

of the body, associated with his daughter-in-law

he supposed that she

was a harlot

so therefore Paul admonishing them, but especially the

life in

fornicator with his father's wife, that they should live a pure

Christ,

and that they should not suppose that fornication

chief one of the natural type, that
is

is

common

sin,

but the

to say, the natural union, which

God

established

in

the beginning, for

terrifies

the

reason

of

mortality,
;

which has

happened

in

our nature,

the fornicator about this

and observe that

the Heathen; but
greneric

he does not say, every one

who commits

adultery, but every fornicator;

because he knew that adultery was blamed even

not thus
also
fornication.

among
in

But nevertheless

the

name

of

CORINTHIANS

VI.

VII.

fornication, he includes at the

may

classify

same time the kinds of adultery that he them more on account of the difference of the thing and its
;

p-

^="

foulness.

On

account of this he maintains

is

it

about the body alone, and

says that this

body enjoys by itself, still more will it suffer pain on account of it in the day of probation the fornication which he wrought compensating him by future bitterness as he
not only so
;

that the

more

this

[Paul] recognizes in

many men
Not

that they fear torment of the

body more
is

than that of the

difference at
all

soul.

that this allows us to suppose that there

any
;

between the soul and the body

in these things of retribution

f.

253 b

because

all sin is

common
;

to the

whole

Man

and even

if

there are sins of

the soul, yet they are served by the organs of the body, like Murder and

Theft with the hands

soul
;

and those of the body [use] the thoughts of the

even

if

there are sins which are

examined and accused by the law

Matt.
7.

of distinction.

Everything, he says, that ye would that [men] should do to

this

12

you,

etc.

and on account of

he distinguishes from these the act of

;

fornication.

Others say that the fornicator sins against his body

;

that

is

to

say, against the

in

body of the Christ and like a man who commits fornication the temple of the Lord not only is he punished because of fornication,
;

but also on account of impiety, as one

who

pollutes the holy place.

Thus

also the fornicator, before believing in the Christ,

as

and writing

Him down
for

Head, commits fornication only

is

but when by means of adoption

Christ, not only
is

he

established in the
for for

body of the
this
sin
is

he reproved

fornication, but also

impiety, as one

who throws contempt on

all,

the
it

members of

Christ

more grievous than

because
it is

suddenly makes the fornicator devoid of Divine grace.

And
;

evident

p.

Ji="

from Samson, that Scripture makes known, saying that with the deeds that
he wrought, the Spirit of the Lord came mightily upon him
but after he Judges
14.

went down

Gaza and committed fornication. Scripture does not say that Lord came mightily upon him in the things that he did. Because the Corinthians were lascivious in fornication, and especially that teacher who committed fornication with his father's wife, as the Apostle himself says. It is commonly reported that there is fornication among yon
to

the Spirit of the

therefore about

all

fornication he used a spiritual sword.

BOOK
forbids anything to his fellow that
is

XIV.

Therefore, Defraud ye not one the other.

for his

He
own

then
use
;

is

a defrauder

who
etc.,

but when two of you

agree for a time, that ye

may

occupy yourselves with fasting

and prayer,

f 254 a

32

CORINTHIANS
first,

VII.

VIII.

4
;

[the Apostle] considered

that they should be in concord

second, about
;

the measure of time

it

and

third,

about the cause that

is

suitable

and
to

lest

be thought that he did not well to say/c/T a time, and also Return
as

one

(ifiother,

virtue,

one who reproves them when they are longing to practise he says, that Satan tempt yon not for the desire of tJie flesh. Because
I

of this, he says,

have put for a time, that when ye are tempted by Satan,

incontiiiency,

through the desire of your body, and by your

ye should again

be united to one another, and whatever

adultery,

is

done should be considered

said for

and not simple

fornication.
is

This, The unbelieving wife

sanctified by the husband, etc.,

is

administrative reasons according to the time of the preaching, after the Gospel
p-

--\^"

had been sent

for this

deed

is

adultery and impiety, that light should

is

be bound with darkness.

He, he says, who

called being circumcised, let

;

him not

strive

to

shew himself uncircumcised

but

circumcision

and

uncircumcision are things of the will and of the mind, he says;

now

Severus hands down, saying that even some from the Circumcision practised
uncircumcision, by

means of circumcision stretching the

skin,

and hiding
is

the members, and also hanging and then sewing a scent that
saftsatrous to the skin, then binding

called

and curing with adhesive roots

is

This
with the

TJie time henceforth is short, that

to say,

it is

little in

comparison

many
then

years that former

men had
that

lived.
as,

What
people

from

this

Let them that have wives be

this,

etc.

He
;

wishes to say succinctly

we must walk

in

this
it

world, like
is

who

are convinced that anything which remains in

nothing

for the fashion of the zvorld passeth away.

f.

He

calls the

fashion of the
etc.,

254 b

world marriage, buying and

selling,
;

taking up and letting go,

as are

now

established in

some fashion
is

but they shall be dissolved in every

way
This,

at the last.

This, only in the Lord, that

to say, let
;

it

be to believers only.
this

think that the Spirit

of God

is

with me

he spoke

for their shame.

BOOK
p.

XV.
much
wisdom, and had openly
house, and eaten of the

Again he turns

his

discourse to that Teacher and Leader of theirs.

Now

because this
his

man

boasted himself

in

gone with
sacrifices,

heathen companions to the

idol's

idol
1

is

thought by
is

and apologised to those who reproved him, saying that the me to be nothing; and I know that meat is not hurt
not said by Severus of himself, but
it is

This idea

certainly stolen by
that the

from the sermon about weights and measures, and

it is

handed down

him from Epiphanius, first was Esau.

CORINTHIANS
;

VIII.

IX.

33

by the wickedness of others and it is thus considered by me to be simple flesh. For this reason the Apostle begins to speak of this [man], and of the thing he was proud of; saying about him derisively Nozv about the
sacrifices

of the

idols,

knowledge
pride.

pnjfetJi np.
\\.

we know that tJiere is knowledge in ns all, and Where there is knowledge, he says, there is also
?//,

That
art

pnffetJi

he does not say about true and simple knowledge,

but

that

falsely so

called,

which
?

is

compounded by
thou hast
ive

craft

and

artifice.

What

thou prating about

;

he says, thou turnest this knowledge round

above and below

\tJie

knowledge''\ that

have also

that idols

are nothing nor their sacrifices.

This,

]jtothing\ yet, etc.

If any man thinketh that he knoweth anything, he knoweth that is to sa}% the things that are hidden from us are
;

more than those that we know about the incomprehensibility of the Divine nature and about the theories of [God's] judgments and His providence and it is asked, Why does Paul sometimes prohibit the eating of the idol-sacrifices, and sometimes allows them to eat ? And we say that he prudently allows those whose consciences are sound and whose knowledge is perfect to eat of the sacrifices; but novices and those
far
;

f.

255a

who
we

are

weak

in

knowledge he prohibits

entirely from eating the sacrifices,

that there be no stumbling-block in the

said above that Paul

Church through such deeds

for
p.

and also the Apostles conceded many things by

;

reason of the novelty of that time

but after the time was completed

in

knowledge, they admonished that believers should observe the exactitude

of the

commandments.

This,

Have

zve not

poiver

to

eat

and

to

drink
?

that

is

to say,

Had we

not power to receive daily food from others

but

how many

times also

have we declined this? and Have

sister,

lue not poiver to take

about zuith us a
says that

zvife, like

the rest

of the Apostles

? etc.
;

TJie Interpreter

he

calls

sister here, a believing

woman

but he calls her a wife that no

;

one
one

may think that he speaks of a sister by nature but a sister that no may suppose that he speaks about any woman who was a partner with
in

them

marriage

but he did not always refrain from these things

for the

only

he did not always use them

he

sake of the profit of others.

is

This word, that we should not work

lead
about;
calls

instead of that

we should
strangers

not

those
the

who
;

are

under
he

the

Law

and

weak,

according

to

Greek

and

calls

sick,

according to the

Syriac, those

among

the Jews

who

believed in

the Christ, and because

of the weakness of their mind they were bound to the observances of

the Law,
G. H. S.

XI.

34

CORINTHIANS

IX.

24 X. 4
tJiat

A
receive

Stadium
a
croivii
in

is

a racing-course, either of men, or of horses,

they

may

of victory, either of laurel berries, or of the wild olive, or

of parsley;
athlete

each place according to the customs of that region the

and the "naXalcrTpa

in
f-

was crowned, he who had made the struggle in the wrestling-matches, being shaven and stripped and anointed with hogs' lard,
;

order that the hand of his opponent might slip from his body; either
those

255 ^

in

games
after

that

are

called

BeVeroi

or

YipcKjivoi.

were named
Brcviarium
Clialdaicum,
Vol. III.
p.

the

queen, and the Updacvoi were

says
in

king, as

Mar

Narsai

his

sermon about the

it

The BeVeroi named after the King of Heaven,

the hands of the

on account of the Apostles taking

spiritually, that

,N4n.l.25.
el

Demons may

slip

from them
it

in the struggle of toils.

[to

Again, o{ Joan)ics
etc.,

Cf. Narsai,

Homiliae

(Chrysostom), Is

not laivful for us

take about\ a sister, a wife?

Cariniiia, ed.

not to proclaim that they lived with

celibacy and
their word,

women, men who were teachers

of
to

Mingana, Vol.
I. p.

25,

1.

25.

preachers of chastity; for

who would have submitted

if

when he saw

that they wallowed in sensuality, that they should

be counsellors concerning celibacy? again,

a
Luke
8.

he spoke thus about a

sister,

zvife,

the wnfe of a man, therefore on account of [the

women] who
it is

adhered to them prudently, and ministered to them of their goods, as

3

written, he calls a sister a ivife

sister,

on the one hand,

for the

for the

sake of

purity from cohabitation, a

zvife,

on the other hand,

sake of nature.

BOOK
This,

XVI.
cloud, etc.

Our fathers

all ivere

under the

A design was entertained

among

by him to shew about these things, from what happened to the ancients,
that [Christians] are not superior in anything though being counted
believers,
strives to
if

they do not do proper works that are worthy of Faith, and he

that the things that were

make known
of them

done among those [ancients]

done among
and the overhe

were
us
p.
;

many

like,

as in parables, to the things that were

;

for the

passage through the sea was a mystery of Baptism

is

o^

shadowing of the cloud

the stream from the
spiritual t\\Q food

the Grace of the Spirit

and the Manna and

;

Rock

are the food of the

Holy Mysteries

for

calls

and the drink and the rock, because the three of them were given by the power of the Spirit inasmuch as He had come with
;

them.

The Interpreter here [speaks] against the

ith

allegorists

he says that

water flowed w

them

in

the Desert

about the Holy Ghost he says that

now at the end of the fifth sermon the Rock went with them and gave
;

CORINTHIANS

X.

XL

lO

35

them abundant

drink.

And

also JoJai

of BetJi-Rabban says that the

priests
is,

Rock went with them, being

carried

by the

on

poles.

f.

256 a

Now
was
to

this,

And

that

Rock was

Christ, that

he says that that Rock

them

in the likeness of Christ.

is

And

just as

we

believers drink

the Blood of Christ, which

spiritually transformed in the Mystery, thus

they also drank the water which the Spirit caused to flow for them from
the Rock.^
This,

But

tvith

many of

them,

etc.,

that

is

to say, the gift of these things

did not profit them, because they were evil-minded.

This, There hath no temptation taken you but that of men, that
for
is

to say,

behold

when no persecutions nor

:

afflictions

have happened to you,

in the idol

ye have
for the

fallen into all these strifes

and ye have eaten

temples

sake of
;

human

love, that

we may not be

greatly provoked to zeal for

sacrifices, that

our Lord

lest,

he says, on account of this we use the

we should

instigate the Christ to zeal of love to us, as

men who

are superior to

Him

and we suppose that He is constrained by our association with them, like a man who leaves one and chooses another, so that he may provoke the
former one to jealousy.
sacrifices,

And

because [Paul]

forbids

them

to

eat

the
!

p.

and how often were they also bought by them

in the

markets

teaching them

how they ought

to act, he sa\'s, Whatsoever is sold in the

if

shambles
if

[eat] etc.,

saying of the market,

;

thou wouldst buy, ask not

it

what

is

being sold has been sacrificed

it

and do not investigate about

;

at an entertainment, if

be placed before thee

;

but eat simply, not being

is

struck in thy conscience

fidness.

but considering that the Earth

thee,

God's in

its
it,

But

if

any man say unto

This

is sacrificed, refrain

from
of

that he

may

not stjunble at thee, and suffer

loss, as

thou eatest sacrificed

the

things

indiscriminately.

Now
to

he spoke above, for

tJie

sake

the

Disciples' conscience; but here for the sake of

conscience of others.
;

This,
first,

A man

ought not

cover his head, and the rest of the section

f.

256 b

because of the

affinity that

Man

has with spiritual beings in form

second, because of the image of the headship of Christ which

He
;

forms
third,

over

all,

which

is

priesthood in the Church, given to

because natural advantages are more proper to

created
the
is

men alone man because

for
the

first

fourth, because the

the

man
it

zvas not created

he was woman, but

woman for
less

man.

Everything that exists

exists
;

for the

sake of others
is

than that on whose account

as the

bowman

greater

than the work of the

the head.

bow

fifth,

because he

is

the head, but she

is

below

This, Let her have poiver on her head because of the Angels,

who

are

p. oai

36
attached to us
are grieved
if
;

CORINTHIANS

XI.

lO 26
is

because to each one of us an Angel

attached

and they

they see us do anything unbecoming to our nature.

This,

We

have no suck custom, that

is

to say, he

who does

not conform

to the laws of the

Church

is

a strangfer to the Church.

BOOK
It

XVII.
the Corinthians, and perhaps
after the

was a custom
also, that

at that

time
first

among

with others

on the

day of the week

communion of

the Mysteries, every one brought equally in his hands to the Church

something

sufficient

and

rich

and poor ate that they might be bound

;

together in love with one another

and that the poor might also enjoy

anything that the rich had brought.

But

at last these Corinthians did this

against what was proper, inasmuch as because of great haughtiness, the

rich

among them
;

ate by themselves what they

for this reason the

had brought, not caring

in

about the poor

f.

and

Apostle rightly reproves them

257a

these words;

He
and

calls the Stepper the

meal that took place

it,

at that time;

He who

eateth

drinkctJi of

it,

not being worthy of

this

eatctJi

and drinketJi

co7idemnation

to himself, etc.

By means of

he wishes to say, that one

simple bread

must approach the Mysteries with a perfect mind, and not slackly, as to and he says like this again, that if ye had understood the
;

greatness of the Mysteries, and of what benefits the poor

in

make you partake

in

not being separated from you,

in

anything connected with the Mysteries;

the simple

ye would never have tolerated their separation from you

foods that ye eat after the Mysteries.
p.

Some

declare, that the Apostle

;

cu

wishes to say that

but they
sins,

we should
this,

not partake constantly of the Mysteries

if

who

think

ought to [consider] that

when we

are pure from

all

did he wish that

ever wished us to

we should approach the Mysteries, or would he have come near at all ? First, it is not possible for a man to be
it

pure from
yet
it is

all sin

second, although

might be possible
;

for us to

be perfect,
this

not proper for us to think this about ourselves

said,

and how could

often as,

have stood that he

As
;

often as

ye eat

but this

As

shews the

constancy of the matter

and about
in

this also the order of

the Church

hands down, that

The I)iterpreter
be a

He commands
I

to celebrate the Mysteries at all times.

if

says,

speak

the confidence of Faith, that even

sins,

there

man who
live

has fallen into one of the great

but decides about

himself to refrain

from every

evil

deed, and to cling to righteousness,

and to

according to the
;

commandments
is

of the Christ, and

faith.

then

approaches the Mysteries

he

not deprived of his

But

if

man

CORINTHIANS XL 26
still

XII.

lO

37

commit great

sins,

and

wallows

in

them, he must be prevented

from participation

in the Mysteries.

But when a

man

falls

into

one of

the smaller defects, which happen through the weakness of nature, after

which penitence of soul

Mysteries
This,
;

follows,

it

is

not right to repel him from the

fear, etc.
sleep,

but to

let

him approach
that
is

in

[Many]

sleep,

to say,

being dead, they

because of the

f.

257 b

hope of the Resurrection.

Now

being judged

we

are verily chastened by the Lord, that [we should]

etc.,

not [be condemned]

with [the 2vicked],

that

because, he

says,

we have
;

neglected

those

things

we ought
us.

to

have attended to

in

the

punishment which
that

He

brings upon

He makes

us perceive our faults,

we may not

fall

into the

same

ones,

and incur the punishment of the

wicked at the time of the righteous judgment.

This,
is

No man
is

speaking by the Spirit of

all this

God

callcth

Jesus accursed, that

p.

to say, there
is

union between these [doctrines] of ours, that he

who

worthy of the Holy Ghost, cannot altogether deny the lordship

of Jesus, nor that in confessing His lordship, he should not have com-

munion with the Holy Ghost.

This, accursed, that
is

to say, that he

is

a stranger to
in

God

the Father,

because [Jesus]

is

His Son, and partaker

His nature.

But the Greek, But

all

instead of there are distinctions of powers, says, of operations.

the

nature of the Godhead

is

called the Spirit,

is

when there
not holy
;

is

no addition of

Holy

not because

all

[the Divine] nature

but Holy was limited

is

to the definition of the Person of the Spirit only. suitable to each of the Persons
;

Also Lord and God

etc.

and also to the common nature,

gifts for the
is

He
it

calls the revelation

of the Spirit

sake of deeds, because

had been openly declared that the

Spirit

in

tJie

word of wisdom those who had excelled

received the

in

him who works. He calls human wisdom by the

gift

of the Spirit, in the counsel of deeds and in the hearing of Judgments,

as

when Solomon
all

word of knowledge, that he might know and

interpret

the hidden causes of God's Providence with the ancients and

the moderns.

To another Faith
the detriment of

he who had wrought wonders, either to the help or

gifts of Jiealing; the raising of the

men;

Dead, or the
f.

opening of blind
hurt people

[eyes], etc.; to others

;

[working of] miracles, those which

258a

when they happened as by the discourse of Peter, Hanania and Sapphira died and by that of Paul which blinded Elymas the sorcerer. Discerning of spirits, that they knew and distinguished those who wrought signs by the Holy Ghost, and those who did so by a lying spirit.
;

p. -u^

38

CORINTHIANS
of tongues
;

XII.

10 XIII.

Tlie interpretation

he

who had
it

this gift, that

was speaking with a tongue, whatever

understand
it,

was, before hearers

when any one who did not

;

he rose and interpreted to them what he was saying

and

they heard and profited.

vS"^

a/so is Clirist.

because from

hope of the

He calls \ChristA^ here the whole assembly of believers, Him we have received the communion of the Spirit about the Resurrection and He is our Head, and we are all members of
;

Him.
of

Now by the broad illustration of various members of one body, some whom are smaller, and some more honourable, he shewed and taught,
gifts are

and admonished, that although there are among you those whose
superior, that they should not despise those

whose

gifts are
if

small

because

ye

also need the use of the gifts that these have, even

they are thought

to be small.

He
that
is

calls unconicliness

those which
intercourse.

we

are too

modest

to

shew

in public

to say,

members of

BOOK xvni.
For God hath put
in

His

ChnrcJi^ etc.

that

is

to say, to

fill

the place of
;

members, those who have diverse

he does not speak of the
ones should remain
p.

gifts of

one kind and another

;

but here

gifts alone,

but also of their class

that those,
lesser

he says, who have received superior

in their order,

gifts,

and those who have received

not exalting themselves one above the

in

-\i

other; and to upbraid

them because they care about vain glory

If,

regard

to these things, he says, Bjit if ye covet the [dest] gifts, etc.

he says,

ye long for

the best gifts, strive for Love, etc. all tongues

If I speak with
f.

of men and of angels,

etc.

There are three

those that are
etc.

258b

elements that are thought to be good

among men;
God through
etc.

first,

wrought by good

will, like

Mercy and Humility and Long-suffering,

nature, like
third, those that are given us
;

second, those that have been given us by

Wisdom

and Eloquence and Beauty;

grace, like

Prophecy and Signs and Priesthood,

these.

by God through and he shews that

Love

is

greater than all

Some hand down\

special tongue,
in this

that the Angels have

;

by
as

their nature speech

and a
in

which men do not possess

and we,
it

as long as
in its

we remain
;

mortal body, are not able to hear

us,

it

is

kind

but

speaking with

they compose dense sounds

;

by the operation of

their power,

and they speak

because they have learnt

the tongues that were given to us of old from the gradual division of
1

in margin.

Babhai the Persian Bishop

in the

Book of all

sorts of questions

handing down

also that others say.

CORINTHIANS
first
;

XIII.

XIV.

39

tongues.

Others say that

the Syriac tongue was given them, as also

it

to the household of

Adam

but they did not speak

completely thus

like

ourselves

but sharply and subtly according to their subtle nature.

says,

Now, he

/ knoiv

in part, but at that tivic

I shall
like

Jiavc perfect

knoivledge, like that of the household.

say, according to the affinity

But

this,

As I am known,

that

is

to

p.

which

have received, and

Face

to Face.

Again,

shall

know

myself, and also what

infinity, etc.,

God

designs concerning me,

and His nature and His

the

according to the outward person of

will

Word

for the

Apostle takes the person of Nature here, that which

etc.
;

be perfected at the Resurrection,

Now In a mirror ^e
there [we shall see] not

see forms and likenesses and not their persons

b}-

but

means of mediation

or in a mirror as here

but

we
is

shall see face to face the

Wisdom
is

of

God

full

of discrimination, which

visible in the order of created things.

This,

But

the greatest

of these
is

Love, because these shall cease,

when
f.

perfection comes; but

in the

Love

victorious before

New World
we
shall
is

it

prevails the

more
LLope

God when we

passions,

keep our Love correctly

the foundation
; ;

and also exempted from all towards God and towards one
in

this world,

259a

are

another.

Faith

is

a ligature

Love

is

the roof,

etc.

He

exalts Faith above tongues

;

because [men] see power openly by means

to be

of signs

and they learn the things that ought

done and they are

consoled, that they

may

not be dejected in face of the afflictions that

for the

enemies bring upon them,

sake of the Truth.

For if I pray with a

tongue,

my

spirit prayeth, but

my

understanding, etc.

He

says, If
I

pray with the

gift

of tongues in which the hearers do not

I

know what

am

saying, although

am

speaking by the operation of the

Spirit; yet the neighbours

have no

profit.

Now

he

calls the profit

of the

p. i"^*"

hearers the fruit of the understanding.

This,

zvill

pray

ivith

my

spirit,

and I
I

will pray

zvitli

my

understanding

also, that is to say, I will so pray,

and

will so sing, that

is

my

words
the
the
is

shall

be found to
hearers, that

befit

the gift of grace that

in

me

and also to help the

from
to

they
;

may

profit

by the
calls

prayers

and

psahns
hearers
to say,

which

utter

for

because
ivill

he

want of

profit

tmfruitfIllness, he says, /
I

pray

zvith

my

understanding, that
profit

will

be useful to others.

For because when we wish to

any one, we

consider with the understanding the things that are suitable, and thus
give him counsel
;

we

for this

reason he calls the advantages of others

tlie

deeds

of the understanding.

40

CORINTHIANS

XIV. 32

XV.

BOOK
This, Tlie spirit of the prophets
[to them], that
is

XIX.
prophets,

is subject to the

and conforms
needful that

to say,

when they long

is

to speak,

and

it

is

they speak,

it

is

revealed to them, that

to say, every gift of

prophecy
it

gives place to others,

when

there

is
it

in

it

the operation of the Spirit, and

it

does not incite him

who

possesses

to strife; because

is

impossible that

God should bestow

gifts like these for confusion.

He
f.

says, Let

your

xvometi keep silence in the churches

and

let

them

259 b

use the gifts that are bestowed on them in their houses

because there

were also

many women who were worthy

etc.
this,

of the gift of prophecy, like the

daughters of Philip,

Now
jection

As

also

said the Laiv,

it

seems that he speaks of sub-

and not of speech;

because Debora and

;

Hulda prophesied;
that they should

or about the

vows and bonds

he says

it

is
;

commanded
or about

not be established without the husbands

that

spectacle

of

women who prayed

to

in the tabernacle

he says that they were allowed

approach as
This, If any

far as the laver.

man

be ignorant, let hi)>i be ignorant, that

strifes, and looks him not even know.

is

to say,

if

any

one wilfully neglects, or holds to

nothing that
I

like

one who has known

write, then let

About
rose,

this,

He was

seen by Simeon,

many

ask.

Why, when

all

the

Evancfelists attribute to the

women

the vision of our Lord whenever

He
say,

yet Paul decrees this to Peter, and afterwards to the Twelve, but he

did not think the

women worthy

of the slightest mention

And we

that he did this not as standing in opposition to the Gospel,

as being ignorant of the exact order
;

and not even

he inten-

but

in face of the hearers

tionally modifies the discourse, according to the

custom of the wise men, of

the flesh and of the spirit, and to that which our

Lord Himself frequently

it

used thus

for

because he writes to educated Corinthian philosophers,

appeared good to him not to bring forward testimony to the fact of the
Resurrection from women, since this [fact] was so

new and strange and

re-

repugnant even to the excellent

proach, to bring
all
;

therefore

it

would have been thought a

to the believers, from the

women

into the midst,

to

and that as the chief witnesses of them

and

it

would be opprobrium

him and

Jews

and the Heathen, that the foundation of their faith should be put upon the
statement of a woman; for he who did not allow

women

to speak in the Church,

.''

how

could he have brought them

in as chief

witnesses to a fact like this

CORINTHIANS XV.

25

4I
f.

Therefore he framed and supported

this earhest

testimony philosophically

260a

him who though he did not see the Person of our Lord rising, yet saw the Resurrection, that is to say, by the opening of the grave, and by the folding of the clothes, and by their arrangement, and their position here and there, and the sweet odour in the grave,
about the
earliest of the Disciples,

p. ^.^^oj

and he sealed the testimony of

with his

all

the Apostles about the Resurrection,

own

testimony.

And

although his own was more extraordinary,

because [the Christ] was seen

vision,

by them upon the earth

in

in

simple

but by him from heaven and

great glory,

he wisely keeps

secret

and conceals
least,

its

greatness, and alludes to himself as an abortion

his

and
those

the

because of

modesty.

And
;

he also ranges others

in this,

Five hundred

\bretJireii\ as
in

he says

according to some, these are

this
is

who had

believed

[Jesus] before the Passion, but

not

likely.

Others say they were those

who

rose from the grave at the time

that

He

himself

came

out, etc.

TJie Interpreter
in

says that he speaks of

the believing brethren that were

This,

Galilee.

He

teas seen also by vie, the abortion.

child
is

who comes

out

to the light from the

womb

before the time of birth,

called an abortion.

Also by him
shall

He was
all

thus seen from Heaven, in the fashion in which

be seen by

men, when

He
all,

shall

come from Heaven

but

He He

honoured [Paul] more than them

before
all

inasmuch as he saw

Him

previously

men

in

His revelation from Heaven, and he saw beforehand the

Others [think] that [Paul] says,
in
I

light of the

world to come.

was not
;

different

from an incomplete abortion when / laboured

;

the

Law

for the

Law
to

is

able to give birth to religion like this

calls

for in

comparison with the

f.

Apostles he

himself an abortion, because the Apostles from beginning

;

260b

end clave to our Lord

babe that

both

in

the hearing of words and

in

the seeing

of miracles for a length of time they w^ere encouraged and strengthened

like a
is

completed and comes to birth

he

in

time; but he without

p-

=""

such a long intercourse and a persuasive word has been captured and
changed.

For

this reason

calls

himself an abortion.

For
thians,

if the

dead

rise not, neitJier is Christ raised; for

because the Corin-

on the one hand, received the Resurrection of Christ, but doubted

about our own, the Apostle reproaches them, that while confessing the
resurrection of the

Head

of the body, they rejected that of the

members
risen,

of the body.

If therefore,

he says,

it

was true
rise.

to

you that our Lord had

if

confess also that ye yourselves shall

But

ye deny your own, ye

[all'\

must

deny His, and that He must [under His fee t^, etc. He does not put
also
G. H.
S.

reign, until
it

His enemies are put

as a limit, but says that

He

shall

XI.

42
also continue in His

CORINTHIANS XV. 26
shall shall

28
By
this

kingdom and

humble His enemies, the patrons

be brought to nought.

of Sin

and another enemy, Death,

[Paul] announces that [Christ] will first deliver the and then make the general Resurrection, through which shall come the abolition of Death; and because this was hard to believe about the Manto
Ps. 8. 6

Demons

torment

hood of our Lord, that

Scripture
;

He

is

able to do everything, he confirms

it

from

for
is

He

hath subdued all things under His feet, said David.

This, It

evident that

He
If

is

excepted zvho hath subdued all things under

Him.

And when

all things shall be

subdued unto Him,

tJien

shall the

Son

Himself
_
Col.
2.

be subject, etc.

at

that time

He is now
17

rebellious against Him.-* therefore

for

He shall be subject, therefore He takes all our own subjection

we
are

upon Himself?
of Him,
says,
is

because

He

is

the Head, and

members and
;

parts

we

are of His flesh, he says, and of His bones

;

and the Body, he Body

;

p. rTXQo
f.

Christ

for

he

calls the

Assembly of Believers

the

inasmuch

261 a

as
for

we

are not subjected thus, nor He.

And

vice versa

and

in the

same way
if

our sake

He was
us

called Sin

and a

curse, so also not subjected, that

He may
believers,

free

from Sin and Satan and

Death.
is

Again,

we

are

subjected day by day, then

we
his

believe

He
.''

also

subjected every day in

is

and completely

at the last.

Again, which

worse, that the great

one should be subjected to

that
Is. 43.

companion
is

or a king to his servant? but

;

is

humility and praise, but this

to Israel,

ignominy

and when

this

is so,

hear

24

what the Father says

subdued

Thou

hast wearied

Me by

thy sins and

Israel
!

Me by thine iniquity.

Behold the subjection of the Father to

to be about

And

just as the subjection of the children of Israel to their enemies,

and
they
is

their captors, etc.,

was considered and supposed

the children of God, and
all

God,

for

were called by
Ez k^36^23

all

the ignominy of the son

is

^^ckoned to the Father,

My

name,
;

it

is

said,

blasphemed because of

you amongst the Gentiles,

Philistines,
it

etc.

and when the Ark was abducted by the

was

said that the

God

of the

Hebrews was taken captive

etc.
;

and the holy vessels were desecrated by Belshazzar,

were referred to God
Therefore
let
;

all

these things

thus also our subjection of subjection trouble

is

referred to the Son.

not the

name

us, for it is

not obligatory,

but voluntary and benevolent, nay, even also natural, like a son to the
father,

and comrade to comrade, and

at the
'>

same time

also as the

body

to

the soul.
etc.,

Does the

soul

want anything

immediately the hand and the eye,

;

are

moved

to action, eagerly

and without constraint and

and because

for

p. ofio

the sake of the soul, the Spirit leads the whole man, [Paul] consequently

compares and likens subjection

jection in
its

to subjection

in short, this is

not sub-

analysis, but

is

diffused

and

glorified in praiseworthy order

and

CORINTHIANS XV, 28
Again, as

43

concord

in

natural family proprietorship.

He
!

put on a body,

He received these humihations upon

did not put on a body,
grief,

Himself. For behold to the Father

etc.,

who
f-

and weariness, and subjection,

are attributed,
are

261b

Therefore Father or Son are not

facts.

known by names, but they

known by

The Interpreter says that the Corinthians were from the Greeks,

and
to

heathendom they had various suppositions about their gods contrary one another: and they said of the later gods that they rebelled, and
in
;

prevailed over the former ones

for
all

they fabled about Kronos, who was

Saturn, that he was the

first

of

the

Gods

and

this

one consorted with

Rhea

his wife;

and because Prometheus had augured

to him.

Thy

son shall

push thee from thy Godhead, Pluto and Poseidon were born
he swallowed them.

to him,

and

And when Zeus was

beautiful, she hid him,

born to him, and his mother

saw him that he was

he delivered up those
that burns with

and

in his

stead she stretched

out to [Kronos] a stone rolled up in swaddling-clothes, and immediately

whom

he had swallowed.

And

afterwards Zeus cut

off the testicles of his father,

fire,

and threw him

its

to Tartarus,

which

is

a place

and from

face black
fire
is

scarabs spring up, having

stolen this from us, saying, Their

not quenched, and their

worm

is. 66.

24

dieth not

that they

may

therefore also not cogitate against the Christ,

all

P-

^^

that because

He

is

about to subdue

things.

He

will also

push

off the

Father and reign

saying.

in

His stead.

Because of

this [Paul] declares to

them,
also

When

all tilings shall be

subdued unto Him, then shall

the

Son

be subject to

Him
xn

zvho hath subdued all things to

Him,

that

is

to say, the

Son
all all

is

subdued
;

His humanity, and agrees with

to

Him

and

He

Himself remains subject to

Him that Him who

hath subdued
hath subdued

Him. That is to .say, when He receives all union and concord with Him, the Humanity which was assumed had no mind separate from God; but then also fulfils the will of the Godhead for he puts subjection here
to
;

instead of union and concord

for not

even those

who

are subjected are

subjected through violence.

This, All in
all',
;

because

all all

look to Him, and no one does anything

united
in

f.

262a

against His of

will

but they are

;

undoubting love to the Temple

God

the

Word

and they believe

in
;

Him
in

as

in

one

in

whom we

see the nature of the invisible

Godhead

and

Him
;

they receive affinity

with
of

God who is over all. Again, All in all, if thou meanest perfection knowledge, God is that in those who receive Him and if thou meanest

happiness or impassibility.

He

is

that also

and

in

short, all

is

in

God,

and God
men.

is is

in all.

Again, That

God may

be all in all, in

He

by His nature

in ever)' place,

and

He

will

demons and in be so by His will 62

44
p. jAoo

CORINTHIANS

XV. 29

40
But demons and wicked
justly

also, since

nothing
in

will

be found against His

will.

men, being
received
;

torments, justify the sentence of

in

God which they have

and the Righteous,

love
to God.

the enjoyment of good things, increase

more

in

This, If the dead rise not^

why

are they baptized for the dead? for

because Baptism
If

is

the type of Death and

Resurrection, he says

this,

there be no resurrection,
.''

why do we make
shews therefore that
etc.,

a vain type of a thing

in the abolition of the

which does not exist

He
calls

Resurrection, Baptism and Faith,

Christians.

are vain, which are

done amongst

Now

he

bodies dead,

not only

in

comparison with

immortal
to the

souls, but

because they have no hope of resurrection according

word of
and

those.

But we are baptized

will

for the

sake of bodies, because

incorrup-

we
tion

believe
;

that
if

they

be changed to
rise,

immortality and
is

the [bodies] do not

vain

Baptism, and the hope of

therefore
let

Resurrection,
drink, etc.

and a change

to Immortality,

us

eat

and

BOOK
Thou fool !
and that
262b
12.

XX.
except
it die, it

the seed that thou

this
;

sow est,

shall not

live.

He

shews these two things by

it

both that the body

rise

will rise of necessity,

does not die one body, and

;

another, according to the

impious opinions of some

f.

saying,

Thou

hast never

sown barley and reaped

;

wheat
24

nor hast thou planted a vine and reared

figs

but everything flows

John

naturally in courses, taking this from our Lord,

if it

who

said,

grain of wheat,

does not

fall

and

die, etc.

This, There are bodies celestial,

and

there are bodies terrestrial.

He

calls

the bodies of the Saints

celestial,

as in power, so to speak, and as from

their end, for they are destined to inhabit

p.

Heaven; and because there

is

will

,\^

be a change to the Righteous, and the earthly form will be swallowed up

in the

heavenly

as in this world the heavenly

is

swallowed up
in

in the

bodily.

And
many

just as in this world, the soul

fall

swallowed up
is

the body,
at all
;

so that

into the error, saying that there

is

no soul
;

but

others say that there

equality in the

harmony of mixture

and others
thus in the
shall see

say that there

is

a purification and rarefaction of substances

will

world to come the body

be swallowed up by the soul

and we

the souls of one another, as [we see] bodies here.

terrestrial bodies,

Thus

also he calls [them]

because they inhabit the earth, and because they love because they are destined to remain on the earth.
is one,

earthly things, and

This, The glory of the celestial

and

[the glory]

of the terrestrial

is

CORINTHIANS

XV. 40

56
and
terrestrial
is

45
not in

another

but the difference

is

in glory of the celestial

nature, but

known
There

in

excellence of glory.

And
etc.,

this,

is

one glory of the Sun,

and another glory of

the

Moon,

as bodies shine there, so to speak, every

;

one according to the comparison

like this, In

of his righteousness

just as these shining beings are light, their variance

is

in excellence or in smallness

only of light; for

etc.,

it

is

My

John

14.

Father's house are

to his works.

many
sown

mansions,

repaying to every

man

according

This, They are

this, /;/

in corruption, etc., that

is

to say, corruptible,

and
the

dishonour, in comparison with that future glory, he considers bodies

at this

time as dishonour.
all

He

calls

mortality zveahiess, because

it

is

f.

263 a

cause of

sufferings; immortality
us.

/i^ec^-r,

because into

it

sufferings

do not
p.

penetrate to

This, There is a natuj^al body,

and
is

tJiere is

a spiritual body.

He
is

sa)'s
is

that as

that which

is

kept

and

lives

in

the

thoughts of the soul

called a natural body, thus also that

called a spiritual body,

;

which

kept

by the grace of the Spirit, and guided by His Will because the first Man is of dust, and the rest of the sentence, just as Christ, he says, in the

Adam, died, and then in His resurrection was changed to Immortality; thus we also, as long as we are in this bodily life, are of dust, but when we have risen, we shall be spiritual. This, The Lord from Heaven, is because the Man from among us shall appear
flesh,

having a suffering nature

like

from Heaven,
This, FlesJi

etc.

and

blood {cannot^ inherit the

kingdom of God,
;

etc.

Flesh

is

spoken of

in

ten ways, as

we expounded above
like this passage. [to God], etc.

but here [Paul] calls

[it]

Corruptibility

and Mortality,

While we are

in the flesh,

Rom.

8.

and Carnal thoughts are enemies

This, Behold, I
the last
tell

you a mystery,
^it is

We

shall not all sleep, etc.

This of

trump sounding;
at that time,
last

evident that
will

many

sounds of trumpets shall

is

be heard

which one

be a sign of what

going to happen
shall

and afterwards the

rection^

shall resound, with

is

which

be the Resur-

Hanana

[says] that just as there

;

a last enem}', thus also [there

shall be] a last trumpet

for there are also

reputed to be three trumpets.

The

first will

summon
Lord
; ;

the Angels, to leave the offices that they hold, and

gather to our

the second, which will

send

Antichrist

and the

Demons
when

to torment
living,

another yet, which shall awake the Dead, and shall

not
tasted the

change the

that have

cup of Death.

This,

We,
p-

[Christ's]

soul mingles with those of Believers, [shall obtain] the

'^^

promise that they are one Body and one Church.

46
f.

CORINTHIANS XV. 56
on i?icorrupt20)i\
it

263 b

TJiis corruptible shall \piit

etc.,

like

Him who
is

holds

nature

in

His hands, and shews

is

in

the eyes

of

all

men, that the

an index, as

corruptible itself

become
is

incorruptible, for the

;

word

this

with a finger, and

it

attributed to the person

but the Apostle attributes

to nature, from the action

done

to the person.
it

Now
by
it

he

calls

Sin the sting of Death, because by

us.

[Death] began, and

it is

excited against
is
is

He

calls the
is

Law

the strength

of Sin,hecdL\xse

where there

no
Sin.

Law

to forbid, neither
calls the

there any transgression of the

Law, which

'He
is

Law

here, not only that of Moses, but all

Law
do,

that has been established, either

saj-s,

by nature, or by commandment', from

between the things that we ought
the
to

which, he

there

a distinction
;'

and those [we ought] not

for

he wishes to say, that at that time

all

with Death, Sin also will be destro}'ed, also

void
:

Law

will

be

made

because when we shall be incorruptible and undepraved, we shall be

[Paul] wrote this word
all

led b}- the grace of the Spirit'.

Maranatha
them

in Syriac;
;

but

in

Greek

letters,

although
in
;

the Epistle was written in Greek

;

but

he wrote this sentence only

in

Aramaean

first,

to arouse

to diligence

searching the Scriptures

second, to repress their pride, because they

boasted of the tongue and the wisdom of the Greeks, and of the acumen
p.
-

~>^

of the syllogism.

Now

[Paul] sent this letter

is in

by the hands of Timotheus.

Corinth

Achaia.
the First Epistle to the Corinthians are finished

The Commentaries on
by means of God.

II

CORINTHIANS

47

II

CORINTHIANS
Lord, help me,

Again, by the Divine help we write the Commentaries by the same on

the Second Epistle to the Corinthians.

Amen.
f.

Now

after

Timotheus had returned from Corinth, he informed Paul

what had been written; but afterwards
letter
;

that there had been great profit from

264a

he [Paul] sent Titus to them without a

in

order that he also should

speak to them the things that would

the weight of the
[Paul],
first

profit

them, and lighten from off them

zeal,

one; but when Titus saw their

sinner, that

he returned to

and informed him about the

;

he mourned deeply on
about the former

account of his sin

and the

rest

were

in great suffering

things they had done.

Now

afterwards

some of the Jews who believed

observances were to be

remained

in great strife, saying, that all the legal

kept by those

who

believed in the Christ.

But Paul, because he had been

in

appointed Apostle of the Gentiles, delivered the faith

Christ without

the observances of the Law, saying that because Christ had fulfilled the

Law
that

in

His own person,

are justified

He had

also freed us from

its

observances; and

we

by Faith with the

zeal of our Will.

But those cursed

him, that they might detract from the praise and the expectation about

him

and through

this his teaching

might be despised
the

and those people

also to Corinth,
p.

might accomplish

their wishes.

Those people then came

i!>5^

and they did these

indignity from the

things, saying, that

Law
its

being despised, the

Author.

Law

goes up also to

God

So because

of these things [Paul] wrote this second Epistle to them, relating

tribulations which he
[letter]
in

many
this

had borne

for the

sake of preaching
it

that

by

he might assure himself that

doctrine
;

his
it

because

it

had been revealed by

erred.

was worth while to believe facts, and he decreed

that

was

right to

pardon him who had

And

afterwards he comis

pares legal things to those of the Christ, and shews that there
difference between them,

a great

and the other things that he

recites.

48

II

CORINTHIANS

I.

II.

l6

BOOK
And
For as
relating an
affliction
in

I.

which there

is

a consolation, he says,

of Christ aboiuid in us, so by means of Christ also our eonso/ation aboundeth, that is to say, according to the greatness of our
the sufferings
f.

264 b

afflictions
suffer.

is

also the consolation that Christ gives us, for

whose sake we

This,

That ye may doubly

receive grace, that

is

to say, that ye

may

receive grace

by the double nature that is in us, bodily, and spiritually. This is the acme of Truth and this. This, Yea, Yea ; and Nay, Nay.
;

Yea, nay

and

nay, yea,

is

the

acme

of Falsehood.
;

The Greek,

instead

of anguish

anguisli is straitness, of heart, says contraction of heart series of wars against in the advantage over us, get an that Satan may not

him

nor increase his

own party by

the addition of one

;

person,

and

diminish the party of the Christ by the exit of one person

his devices,

for we know
body, he

which are contrived, that when any one delays much outside

the

Church, like a

member

that

is

cut off from the living

generates in him thoughts that he

p. nil.

may

remain by himself, as one who

has no place of hope with us, and will get no advantage from repentance.

Now

[Paul]

said

these things about that

teacher

who had committed

fornication.

BOOK
in every place.

II.

This, l^God] maketJi manifest by us the savour [or smell] of

His kfiowledge

He

calls the

savour of His knowledge something whicii we

in

have received by means of the Apostles;

of the world to come.
place,

comparison with the knowledge

From

the likeness of good things stored in a secret

their smell
)-et

and though yet unseen,

makes them known and because

;

[Paul] said only smell, and did not

are a sweet savour to

point out

its

species,

he adds,

We

God
to

in Christ.

We, he says, are a

it

szveet

savour in

Christ which

is

pleasing

God, though
teach
:

is

now

unseen, save by
it

means
one

of words and miracles.

in

We

it

however, and expound

to every

order to

make From

it

distinct

and

to put

them

in fear,

he says, those

who

are a savour of death luito death, and those

life;

who

are a savour of life unto

is

saying,

these things that

we

do, Christ

made known

to all

II

CORINTHIANS

II.

l6

IV.

49
knowledge, and hopes
to believe,
f.

men

and he who understands and

believes, receives

for the joy of the life to

come

but he

who does not wish

remains for the punishment of death everlasting.

265 a

And ivJio is sufficient for these tilings ? saying that these things that we have are from the Spirit we suppose that neither we, nor any one else,
;

is

worthy of
;

this service

because

we

are

not as others,

who mix

the

words of God the Greek says, We are not as many, who practise huckstering with the zuords of God. He calls Jiucksterers those who mix legal
things with those of Christ, like those
sincerely, as lue

have received

it

who mix water from God, before God in

;

with wine

but

Christ, tve speak

and
kills

teach the

doctrine of Christ,

without deception and without error,

for the Scripture
life.
it
;

without change and without guile

;

by means of Moses
the former
kills,
life,

and the Spirit by means of Christ gives

Now
who

because death threatens those

as
it

who

transgress

but the Spirit gives

receive
it.

P-

"^^

promises resurrection and immortality to those

This,

We

all,

with open face {beholding^ His glory, [are also changed ]

etc., saying, We

to

His

likeness from glory to glory,

shall all see clearly, openly,

the glory of the Lord Christ, not ivith a vail thrown on our face, like that

of Moses.
This,

As

in

a glass, that
if the}-

is

to say, just as those

who

look into a mirror,

see their faces as

shone more, thus also we,

in endless light

hope

to see Christ, being changed to tJiat likeness,

light

and every one of us flashing

;

according to the measure of his righteousness

;

not however, like His

;

(Christ's) shining

thus also shall

will

because these things

we be radiant, but less than He and be ours then by the gift of the Spirit, of which we
to glory.

have now received a portion, [Paul] says. From glory

he says about the
gift

From glory,

of the Spirit which

we

receive here as an earnest, the

strength of which was

made known
he says
gift
to

at that time,

by the signs which the

\.\\\?,

Apostles wrought.

Now

glory; as from

glory which has f 265 b

been given to us here by the

able glory which
is

of the Spirit,

we

shall pass to that

unspeak-

shall be given us in the Resurrection by the Spirit,

who

in honour. have rejected the hidden things of shame he speaks about Circumcision, which those who were of the Circumcision had overmuch and zve are notzvalking affirmed up and down that it ought to be observed
in

Lord

nature and

This,

We

in craftiness like those ivhose

they do not believe.

minds God has blinded in this world, because But the Greek has those whose minds the God of this

P-

<^^
1.

world hath blinded of those zvho do not believe. This, God hath blinded is Rom. like, God gave them up to the pains of ignominy, and God gave them over
G. H.
S.

26

XI.

50
Ex.
9.

II

CORINTHIANS

IV.

V.

12

to a vain mind, and,

God hardened Pharaoh's

heart, etc.,

and

just as

God
left

did not force these people to do these wicked things, but as

He

neglected

and

left

them, and did not hinder them, thus also here, instead of

He

them

to blind their

own minds

in the freedoin of their wills,

it is

put that

He

blinded them.
This, TJie

God of
is

this wor/d, etc.

In one sense, because this world

is

His, and

He

its
if

Creator.

In others

we ought
thus, that

to read the

god

in this
left

world, etc.

Now

man understand
to

God

neglected and

them, and this ivorld blinded their minds, he does not wander from the
sense
;

and we ought
/'//

know, that
of
the

in
is

the Syriac also, in

written.

many books

instead of
Mai.
Is. 9.

the zvorld,

world

4. 2

This, God, zuho said that light shall shine out of darkness spoke about
this.

Unto you
sit

that fear
sit in

My name

the

Sun of Righteousness
this,
it

shall arise,

and upon them that

that
Gen.
1. 3

darkness light shall dawn [and]

light.

The people
is

in

darkness have seen a

Others say that

the

same

as

God

said.

Let there be Light

it

created from nothing,

in the first day, and that while it was was manifested as out of the midst of darkness.
!

We
f.

have this treasure

in

earthenware

vessels, that the

greatness of the
[he calls] an

glory, etc.; he calls the grace of the Spirit a treasure, but

man

266 a

earthenware

vessel,

on account of mortality.

BOOK
This,
p. \:^

III.

We know

that if this onr eartldy house, of the body, shall be

dissolved, yet

we have, etc. He calls the body a house. Others [say] that naming [thus] the structure and the earthly and bodily life, which is He calls the given as a gymnasium, and will of necessity be dissolved, etc.
he
is

life

to

come a house

that

is 7iot
;

by the ivork of hands

not that another built

this one,

and God that one

but both of them were created by the work

of His hands and by His mandate; but that he

that the other
[life] is
:

may make

us understand

different

from the present one, so nothing has arisen

be for our sustenance and our rest
to
;

by human hands
also about this

there

[life] will

and
the

we

groan,

and long

be clothed zuith onr house, etc.

things of [this world] here being, he says, a very great burden upon us,

because we burn with the desire of future things; that we shall be clothed,

shews that we

shall not put

on another body, but the same which

shall

arise in a life better than this one;

and that they may not suppose that

he says. If so be also that being clothed
bodies of the Saints shall be
is

resurrection alone

is

sufficient for us,

ive shall not be found naked, that is to say, the

clothed by the shining glory beyond

because the Resurrection

equal

II

CORINTHIANS
is

V.

VI. J

for everyone, but glory house,

for the virtuous alone

;

for

being

now

in this

we groan from
it
;

be clothed above

it off, but to he does not speak about the body, as some have said

its

weight

and we do not wish

to cast

but about this laborious

also

life,

as

by reason of the body the reasoning

from
its

soul

is

subdued to

it.

This,
;

We groan

weight, not as from something

;

evil, as

some have said but this body is we hope for one more perfect than it. [f'V
This,

created and formed wisely

are absent, that
is

yet
are

to say,

we

removed.

We shall be
is

absent from the body,

and

shall be zvith our

Lord

is like,

f 266 b
p. Ji^-

As

it is

appointed for

men once

to die,

and

after their death, etc.

And

as

after death there

not immediately judgment, thus also after our departure

;

H^-

^-

^"^

there
is

is

not immediately dwelling with our Lord

in this

but so long as a

man
;

found

changeable
roll

life,

the treasure of his virtue stands in danger

but when he dies, the

of his virtue has been sealed outside danger,

etc.

Others say also because we have received the hope of future things by the
resurrection

of our souls, that

we

shall

depart to Paradise according

that from [the time of] our

to the promise to the Thief, he sa}-s

fitly

departure

we

shall

be with our Lord.

is

This, Whether absent or present

like,

long to depart to be with our

Lord, and the rest of the passage.

transitory
life
;

We, he

says, choose to escape

from

this
^^ii- 1- 23

both because of the weight of our suffering, and because the

promises of our Lord

this desire,
istic

make
in
is

us desire future things.

Xow

if
is

we

transgress

and linger

this mortal tabernacle, yet this

the character-

of sojourners, that

to

sa\',

both about our journey hence and

is

our remaining, that we should commit ourselves to what

acceptable to
^^^i- 1- 20

God
in

like this,
;

Whether

it

be

in life

or in death, Christ shall be magnified

it is

[my] bod\'
zeal,

not that after departure

possible to regulate anything

by our
what of

but that about our journeying and our remaining

;

we may
life, etc.,

receive His grace

this.

for if after

our death there

is

at

once another

We
.''

shall all stand before the

Judgment

seat of Christ, to be Rom. 14.10

rewarded,

etc.

Now

Paul, wishing to encourage the believers, and to incite

for the things to

them

to
pf.

hope joyfully

come, puts things distant as things near.

^V^
267 a

This, Henceforth we know no man after this time know no man, as he is mortal
;

Death has been destroyed by the

Christ;

we from at one time we have known that He zvho did not know sin, He hath
the flesh, that
is

to say,

made
no
death

Him sin for us

;

for

they thought, he says, that because the Christ did

sin, for this

reason, so to speak,

He

for

He

willed to be reckoned with the wicked,

was freed from the punishment of and took death upon

Himself

in their likeness, that b)-

His resurrection

He

might give

life,

so

52
that

II

CORINTHIANS
sin

VI.

7 VIII.
;

we might be without
TJie

among them

thus,

He made Him,

that

is

to

say, in those things that

were done to Him.

righteousness on the right

This,

armour of
is

hand and on
and
rest;

the

left.

On

the right, that

is
;

to say, the things that are in glory

on the

left,

that

to say, of labour

and ignominy

or of difficult things and of easy

;

things

or of bodily things and spiritual things

like

one who

in

both

mind may not be fatigued by evil and difficult things, and may not be relaxed by rests and easy things. This, Our mouth is open unto you, Corinthians, etc.; [Paul] shews by these
these things cultivates righteousness, that his

things that not as

much

as he loves

them do they

also love him.

This,

Our

mouth

is

open,

inasmuch as we constantly desire to talk with one we

love.

Our

Jieart is enlarged, that }'Our love

ma)^ enter and dw^ell in our soul

without constraint.

Ye are not straitened

love
that
is is

in us, as

we

are in
is

you

that

is

to say,

your

not straitened
to say,

in

our soul, as ours

[straitened]
little

in
us,

your souls
in

ye have not thought even a

to say, in

about
;

the

same

degree as
p. ~_Sk

we

constantly recollect you in our

is

mind

for

ye are

sti'aitened
;

in

your own

bowels, that
is

your thoughts, according to the Greek

is

for

where there

not Love, the mind

straitened,

because

it

has no con-

fidence about
confined,

any one.

OtJiers say, the love of

your souls
for

is

cabined and

and not enlarged, and does not possess room

in )'our souls.

our love to enter

and dwell

BOOK
he
f.

IV.

Let us clean <;e ourselves from all filthiness of the fesh and of the spirit;
calls

the soul here spirit

the pollution of the

spirit,

participation with

267 b

idols.

Now

[he CQ\\s\flesh sin in acts, but especially fornication.

and within fears; these evidently, who were considered of the household, were moving against [Paul], seeking to
This, Without [were] fightings,

pervert the truth of his doctrine

tribulation.

and

also from strangers he

had much

he

And I wrote unto you, not on account of the wrong-doer, nor of him whom had wroftged the Greek says, neither o?t account of him to whom wrong was done. He calls him who had committed fornication the wrong-doer, who thereby had wronged his father though [the latter] was also not in life, yet he had been wronged for intercourse with this [woman] was an offence
;
; ;

to the father.

This, The depth of their poverty aboimded unto the riches of their liberality.

About the Macedonians he

sions,

said, that

although they greatly lacked possesthe Saints.

they shewed

libcralit)- in gifts to

II

CORINTHIANS

VIII.

IX.

6
is

53
to

This,
say, that

We

desire Titus that as he began, thus he should finisJi, that

he should be dih'gent, and not be weary of going round and collecting from you and from the other Believers, what is useful.
This,
if for

For your sakes

He

became poor, being

it

rich,

that
if

is

to say, that

our sakes

He

became poor,

is

not surprising,
;

we

also

should

choose poverty for ourselves like

the Saints.
This,

Him

for the sake of liberality

towards

p.

'^^

Because ye begatz the year

before,

that

is

to

say,

long time

since, with a willing

mind, ye began with the collection of the bounty for

the Saints in Jerusalem.

This,

Now we

have sent with him also our brother, that

set apart

is

to

say,

Barnaba, him

who was chosen and

the churches in Antioch to go out with us,

things, in the preaching of the Gospel,

by the Apostles and rulers of and take part with us in both

the supplying of the necessity

and

in

of the Saints
sent,

and shewing why

a partner with

it

was necessary that Barnaba should be

zuere in
f.

who was

fear about

this, lest

him in preaching, he says, N^ow we any one should put a staiti upoji us, etc., that is to

268 a

fear lest the quantity of

money should make people

revile us, as if

say, we we were

doing

this for ourselves.

Now we
etc.

have sent with them also our brother, him

is

But the name of our brother

;

Titus

for

he thought

it

who zvas proved by us, who was with Barnaba and was an unnecessary thing as those who were
not revealed,
;

about to see him did not need to learn

it

it

from a

letter.

Some\\-A.\& said that

was Apollo[s], because

come.

in that Epistle

[Paul] wrote to them, saying,

Now
1cor.i6.12

he has been unable to

will

come

to )-ou, but

when he

shall

have opportunity, he

BOOK
This, Achaia

V.
is

was ready a year ago,

that

ago with the alms for the Saints.

This,

He
He

calls

was prepared a year of Corinth Achaia. Eparchy the

to say, she
is

As

a bounty, and not as covetousness, that

to

sa}',

that

}'e

should

give willingly and not of necessity.

calls [giving of] necessity covetousness.

;

Now
much

this.

He

that soiveth sparingly shall reap sparingly

etc.

and he

that

P-

=^

soweth bountifully,
fruit

He

that giveth abundantl)-, he

gift;

sa\-s, shall

gather

on account of his
gift.

and he who giveth

is

little,

shall receive fruit

equal to his

He
base,

calls

sparing anything that

small,

when

the will

is

not participating with the

This,

gift.
is

/ a7n

that

have revenge on those zvho

/ am bold ; and zve are ready are disobedient when [your obedience] shall
to
say,

to

be

54

II

CORINTHIANS

X.

XL

25

fulfilled, etc., that is to say, ^Z;/

order that your obedience

may

be fulfilled

upon
hold,

those ivho are disobedient,

whether they are strangers, or of the houseb>-

we

bring judgment upon them

means of the operation of the

x'\nania, or

Spirit,^

whether they are of the household, as the famih' of

strangers like
This,

Elymas the
letters

sorcerer.

The

are powerful,

and

his presence

contemptible,

those

of the Circumcision said

abouf

[Paul]; but because they xvere comparing

is

themselves with themselves, they did not understand, that

to say, there
is

is

not even comparison, for comparison

f.

is

with another, that

to say, they
the)' did

26S b

have no witness to whatever they

are working in the

did,

nor even resemblance, when

is

not look at others, and likened themselves to them, that

to say, to us

who

making of

disciples, etc.

but they are proud only in

this point all the discourse

audacity and vainglory of tongues.

Now

from

speaks against those

who had

not preached the Gospel to them, nor even

done one of the

exploits, but boasted in

words of the work of others.

VI.

BOOK
And
P-

to

shew that those who were teaching the observances of the Law
to teach,

had no occasion

he says,
to

^^^

For
etc.,

if he that
is
;

came

that

to say, if

you preacJied they attract you

to

you another fesus, another

zvay,
is

to such things, their teaching

;

superfluous
if

because ye received these things formerly by our hands

it is

but

[ye turn] to something else,

This,

corruption and blasphemy.

/ robbed

other Churches,

and I

took ivages [of them'\

either he

asked from others with his mouth, working for their sake, he says, or
because he took from the

common

possessions of the [other] Churches

that he might not be burdensome to them.

For
etc.

if

Satan
calls

is

transformed into an angel of

light, it is

no great

thitig,

He

Antichrist

Satan

Christ an angel of light.

in

[He

calls]
in

Servatits

of

Satan,

those

who were bringing

of righteousness.

legal

observances

addition to the Christian doctrine which was

by means of the Apostles,

Again, since
in

whom

he

calls the servants

Demons were
I
beaten,
in this

transformed into the likeness of shining angels

This,

order to deceive.
five times zvas

/
the

received forty stripes save one; that

j-eceived

\s,

and

at

each one of these times /

forty stripes save one; for

;

manner
Greek
f.

fews beat from whatever reason

of

because

if

they had com-

pleted the forty, they would have had no authority to beat again.
instead

The
zvhips,

Thrice zcas

I beaten

with rods

[saj's]

with

269 a

that

is

to say, these that

were made of camel-thongs.

II

CORINTHIANS
lost

XI.

25

XII.

55

He

calls

shipwreck being

without help.

Others say, / suffered

been in the depths

the extremity of

tempests
;

night

and day I have

however
it

of the sea without a ship

fell

probably,
for night

may have

been,

he
the

from the

ship,

and was
in

sea,

and was saved

and day upon some plank in an astounding manner by the grace of God.
city
to

/;/

Damascus

the

governor of Aretas the king of Arabia through a bribe

p-

^^^i.

which he took from the Jews kept the a

basket, the

apprehend me.
it.

net

and

Acts

9.

25

very same, that

is

to say, he supposed

BOOK
I knevo a
said
it

VII.
etc.
;

man

in Christ fourteen

years ago,

for he,

being the man,

as

if

of another person, to avoid boasting, whether in the body or in

I

the motion of the soul

saw and was

delirious,

know

not; for the astonish-

ment of the
did not allow

vision

and the rapture from earth

to

Heaven

stupefied me,

and

me

to

know

the accuracy of the two things, that this [man] zvas

;

caught up
that
is

to the

third part of heaven

the Greek says,

is

to the

third heaven,
all

to say, as
I

much space
lifted up,

as there

from Earth to Heaven, from

this third part

was

the third part being counted from above to

below, that

is

to say,

two parts above and one below, from which he was

caught up, and then he says about another vision which he saw that he

was caught up

to Paradise,

was even translated

thing.

to

Paradise.

and heard unspeakable But I know

zvords, that

is

to say, he
not,

that

how / know

whether in the body or out of the body, on account of the novelty of the Others say, that he calls the third heaven the veil of air that arises

from the condensation of the clouds

arises

a place where

all

the energy of wonders

by means of the Angels,

thither

was he
is

translated.

This,

He

heard unspeakable words

;

like.

The

Spirit

prayeth with Rom.

8.

26

groanings that cannot be uttered

and

just as there not with a voice

and

f.

269 b

with audible speech the grace of the Spirit prayed and entreated, so also
here.

This [word] unspeakable

else

[Paul] does not say absolutely unspeakable

p. oaa.

and inaudible;
is

how

did he hear an)-thing unspeakable} everything that

heard

is

also spoken.

But [he means] to say,

to

saw new

things,

and heard
but

praises

and h}'mns that went up

God, not with voices

like ours,

with a different kind, which a

man

cannot utter with that kind and with

that composition of subtle words and spiritual dialects in this world of

mortality,
to

and with
shall

this corporeal

tongue and harsh voice

but

in the

world
this

come they

be manifest and heard and spoken

for also

on

account the Apostle heard them, that the

human

race might

know

that

56
it

II

CORINTHIANS

XII.

become worthy of pronouncing them of light. Now what the Interpreter added, is
will

at the last, like the

Angels

that he said the Apostle was

there,

where
;

all

the spirits of the just dwell, and with

them the

Invisible

Powers

nevertheless about the Angels he says that they laud and praise

without ceasing.

For

if

one understands

it

about souls that they are

destined to sing at the

this
is

last, after

they have been clothed with their bodies

last,
;

revelation

about singing at the

and a revelation about

1 Cor. 2. 9

future things and not about present things for the words that he heard, and the ideas and revelations were about the next world, about which he speaks elsewhere, saying that Eye hath not seen, and ear hath not heard,
etc.,

and words are on account of thoughts.

This,

He
is

heard

is

instead

of he understood and comprehended.

And

unspeakable

instead of

They

were inadhesible and imperceptible by men, because they cannot underf.

270a
OS.

stand them, inasmuch as [men] are sensitive and mortal; and even the

p.

Apostle was not naturally but spiritually worthy of their knowledge and
revelation.
this

Now Moses

received the knowledge of this world, and about

;

he knew and taught others

but Paul received the idea of the next

world by the power of the

of two things
:

Spirit, yet

he could not

make

it

known, because

both because these things could not be interpreted with a

;

tongue of

flesh

and because [men] could

not,

inasmuch as they are mortal

and

sensitive, receive the

knowledge of things that are supernatural and

Divine.

On

account of what
silently

many
if

say, that

the faculties of souls are kept

quietly and

as

in

a state of slumber, and they sing praises

gently, according to the Interpreter, let

them know^

that

if

they praise, the con-

stancy of praise
in

is

the

Kingdom

of Heaven.
this idea

Therefore souls are then already

belongs to Pythagoras and Plato,

the

Kingdom

of Heaven.

Yet

who

disbelieve the resurrection of the body, etc.

And

if

they say that by

will, etc.,

power the Soul possesses speech and memory and idea and

yet

let

them know
of the

that these things are

by power only; and without the instrument

into action,
fire,

Body they do not come out

;

and are not

seen,
in

and do not
in the

accomplish anything
rocks and in the
air,

and just as hidden

without
flint
;

when
its

it

is

power

and wood,

heat and

its

radiance do

not

come out and do not work

and

just as a lute-player without a lute

and

a harp, and a physician

p.

who

possesses

by power the

art of healing,

without

\^

the instruments of the art itself and without books and drugs they cannot

work

thus also the Soul without the

etc.

Body does not

sing praise and

does not speak,

Now

Paul was caught up to where our Lord shall

come down and

shall

ir

CORINTHIANS

XII. 7

XIII.

57
last
f.

fix

thrones and raise the

Dead by His

voice,

and renew Life by His

flesh, the

270b

appearing.
[Paul] says, TJiere

was given a thorn

in

my

angel of Satan.
will

He

calls the

angel of Satan, either these afflictions which, by the

of the
called

Devil, were

happening to him from opponents, or some

illness.

He

them a thorn in the flesh, because they hurt the flesh only, and not the soul and about this / besought the Lord, etc. He understood three times about
its

extent and frequency, he besought the

thorn, that
;

by the

is

to say,

by

false brethren,

Lord that he might not be hindered and by those who were put

up against him

that he might run without hurt and without obstacle in

the course of preaching.

This, Jl/y strength
is

made

perfect in iveakness, saying, In the weakness

illustrious,

which thou endurest, thou shalt be triumphant and

although

He

was crucified through zveakness,yet He liveth by tJie power of God; he says, Though He was crucified through weakness, as one who was thought to be
worthy of death, yet by Divine power

He
is

received the Resurrection, and

He

both

lives,

and exists

in continual

life,

etc.

The Second

Epistle to the Corinthians

finished.

G. H.

S.

XL

58

GALATIANS

1.

II.

GALATIANS
Again, the Epistle to the Galatians.

Now

this Epistle

is

also like the

second one to the Corinthians.

p. joSk

^Some

therefore

among

the Jews

who had

recently believed were shewing an insane and indiscriminate zeal for the Law,

and striving also to make those who believed from among the Gentiles keep
legal [observances]
;

these
in

came

also to the Galatians,

who had
and
it

believed by

means of
to neglect

Paul,

and

many

things they were slandering and calumniating

;

Paul, saying that he

all

\\'as

not like the rest of the Apostles

this single

was not

right

those,

and obey

one

because those were the Disciples

of the Christ, and had been with Him, and had learnt from
of this doctrine
;

Him

the accuracy
is

but this

man had
this,

not seen the Christ, but

said, the

a disciple

of those men.^
f.

Because of

they

Law was

given by God, that

271a

who keeps it may be made worthy of the delight of good things, and he who transgresses it may receive punishment. ^ Therefore many of
every one
the Galatians consented to be circumcised
;

and Paul was excited

it

for this

reason to write this Epistle, establishing that

was not

right after the

coming of the

Christ, that the

Law

should again be kept.^

BOOK

L
etc.;

Paul, an Apostle, not of men, nor \hy nian\

^for

because they
if

depreciated Paul, saying that he was a disciple of the Apostles, as

this

on

account his teaching should be despised

;^

for these things the

Apostle

v/as constrained to

But by means of Jesus

Apostleship.
This, That
Luke
16. 9

make an Apology about himself. the Christ and God the

Father,

received the

He

this

mortal

life,

in

might deliver us from this evil %vo7'ld, that is to say, from which evil things are cultivated, like The mammon of
for

iniquity.

This, To spy out the liberty which lue have in Jesus Christ
liberty in Christ, salvation

he

calls

from the obligation of the observances of the

Law.
\2i.

p.

This, We to the Gentiles, and they to the Circumcision not that each of them was limited to one; for it is evident that Paul was sometimes teaching and making disciples of the Jews and Peter was also teaching those from among
;
;

GALATIANS
the Gentiles and
go'\

II.

1/

59

making them

disciples

but [James, Cepha

and John should

to the

Jews who would not consent

to

mix with

the Gentiles on account

of the ancient custom of the

Law

because [the Jews] thought themselves

separated, as they had received faith in the Christ by [messengers] from Peter,

but those from the Gentiles by means of Paul

transmission and equality of Faith, which
This, Ofily [/ would^ that

but they had afterwards one

made them one. we should remember the poor ^for because

;

those

who
on

believed in the Christ had their possessions despoiled

by the Jews,^ by

the tyranny which they exercised before the

this

Romans

pillaged Jerusalem,

account Paul had a care for the Saints

in Judaea.
to

This,

When Cepha came

;

to

Antioch I rebuked him

;

his Jace, etc.

f.

271b

Some

say that this

Cepha was one of the Seventy

but
in fact
it

but this does not

incline [to the truth]

was

Peter, the Chief of the Disciples,

human weakness, acted providentiall}-, that he might be in short, by the following reason Paul reproved Peter, profitable to all men saying, // is not Just that thou, being a Jew by nature, actest so many times contrary to the observances of the Law but those of the Gentiles who are
reason of
; ;

who by

removed from
shews by

it

thou endeavourest to bring over to [the Jews].

Now

he

this, to

those

who were accusing him,

[alleging] that he

was a

disciple

of Peter, and had learnt the Faith from him, and not from the Christ, saying.

Not only did

I

not learn these perfect things from him

I

but on the contrary

p-

reproved him, and

freed

him from the blame of many which [had come]

act with

upon him, because he did not

Gospel.

one purpose

in

the preaching of the

This, Other oj the Apostles sazu I none

not that he did not see them,

but that not on their account did he go up, but on account of these two

well-known ones.

BOOK
Nozv
sinners
;

IL

ij,

while

we

seek to be Jusiijied by Christ,

we

ourselves also are Jound

;

is

therejore Jesus Christ the Minister [oJ sin]f etc.

^that

is

to say, for

we could not be Justified by the Law, we came near to Christ, that means we might receive righteousness. But if, while believing in His by [Christ], zve are Jound sinners, because we do not keep the Law, it will be thought that He came for this, that He should be to us a sponsor for sin for this is plain that He came to call us to another faith, and not to teach us
because
the Law, which existed before His coming.
sin, if

If therefore faith in

Him

causes

so be that the

Law

is

not kept, [Christ] would have been to us the

brinsfer of Sin.^

6o

GALATIANS

II.

I9 III.
that

I9
live

Now I
to say,

by the

Law

died

to the

Law,

I might
;

unto God; that

I

is

f.

272a

Law, and was outside this Hfe. I now received by means of Baptism the Hfe that is from God by the promise. And this life which I now live in the flesh, in the faith of the Son of God L live; ^that is to say, for though I still live in this mortal life,
beHeved, / died
to the

by the Law I found the Him by means of the Law, and

Christ preached

and when

came near to

yet

it

is

through

faith in life

immortal

because the sure hope of future

Christ.^

things has been given us by

means of the
not

This, In the flesh, he

;

says about mortality according to his custom, and the Spirit for immortality

because
p. ,<^-

all

that

is

immortal

is

C2\\&<i flesh.

Christ hath redeemed us from the curse [of the Law], etc.

It is said

that
is

our Lord became a curse

a fact that
fact

but

He
;

is

not called accursed; because a curse

is

happens to a person

but he himself
it

accursed to

whom

the

happens.

About our Lord

is

said that

He

became a

curse,

and not
to
;

accursed;
that
that
Deut. 21.
^
'

because

He

took to Himself a thing suited to guilty people,

;

is
it

to say, the

Cross

and by

it

was not

for
is
?

His own sake

He received that He died,

our curse

shew
for
it

but for ours

is

written.
is it

Cursed
written

every one that hangeth on a

It is

tree.

Where
remain

written in Deuteronomy, If

And it is asked, a man is guilty of

corpse shall not
is

a mortal sin, and

till

is

crucified
;

on the

tree,

and

dies, his

the morning

but bury him on the same day that he

crucified
;
;

crucified,
is

because he

who

curses

a despite to God, as the

God let him be Hebrew says

it

or he

who
man,

is

hanged

but this sentence can have two

meanings
second,
Ps. 82. 6

first, it

says that

is

a despite to

God
called

that a

whom

[God]

honoured with His image, should hang on the wood, and be derided
it

is

a
this,

despite to
I

man, who
are gods,

is

God

in

grace

honour, like

said.

Ye

etc.,

that he should

and in hang on the

wood, and be derided.

And
Mediator.

the

Law was

given by means of Angels

is

by

the

hand of a

Nozv a JMediator

not of one

but

God

is one.

Now
f.

the Jews were doubly uncircumcised, in heart and in ears, being

it;

272b

zealous about the Law, that Paul was striving to destroy

but they

boasted that

it

had been given by God and

is

in

great honour, and also

by a Mediator, that
p. ~-=3

to say,

by Moses,

etc.
sa}'S,

But the Apostle, making

WJiy then was the

void their boasting about these two things,

It

Law ?
It

was added
enough

because of transgression, until the seed should come to

whom was
first,

Gen. 49. 10

the promise.
is
it

The

sceptre shall not depart from Juda,

etc.,

saying

to shev/ beforehand

the infirmity of the Law, from

itself,

this,

that

does not possess any cause of

but

it

looks to another [cause], by

GALATIANS
which

III.

I9

IV.

6l
itself;
;

it is Hke an effect bound to a cause higher than whose existence is bound to another has also a similar end

for that
it

second, that

is

not

steady and

indigenous

but as in addition

to

the natural and

etc.,

conscientious Law, by which the heirs of the promise were victorious,

the general Curator has ordained for them

that sons should not decline from the

in

the pedagogy of the Law,

fathers, to

ways of the

bind them

with the expectation of the promises, until the

May

appointed' for their

is

exodus

and from that time he arrived with a Mediator, that and he decreases
his

to say,

Moses
that

mediatorship by a demonstration near [to the

t/ie

events], since
is

he says that

Law was

given by means of Angels,

etc.,

to say,
as,

Moses did not stand

I

as a mediator

between one God and the

in

Nation,

behold
;

between himself and God Angels mediated

the giving

of the

Law

therefore he was not an exact mediator with God, but in the

;

second rank

and he feared that perhaps they might object against him,

;

was bringing in another God or more for [Paul] said, Moses was not the mediator of one God, that is to say, he made Angels share
either that he

with

God in the giving of the Law. [Paul] wisely avoided reproof, saying, God is one, the Giver of the Law by the hands of Angels, who stood between
in

Pf.

^c
273a
Tim.
2.

Him and Moses

God and men,
principalities

the

first

rank of mediatorship, that

this [mediatorship]

might be saved by the

the

truth.

There

is

one and one only Mediator between

Man

Jesus Christ, as
in

He

is

the Head, and the

first

of

all
it

Coi. 2. 10

and powers

Heaven

and again he shews that

He

gave

there

by the hand of

servants, but here

by the hand of the Son.

BOOK HL
This,
etc.

The

heir, as

long as he

is

a
it

child, differeth

nothing from the slaves,

The

hiterpreter understands

about any

father,

whoever he

may

be,

that he puts his son under his slaves, etc.

the heir
calls

Others say, that [Paul]

;

calls

human

nature which

is

the heir and king of the world

and he

the former times childhood.

bodies,

[He

calls]

the four elements Tutors, from

some of whom came our

us,

need them, and are nourished by them

and by them we are sustained, and we and some of them are a power in
;

and without them we cannot

exist, etc.

and [he

calls] steivards spiritual

powers,

and

commanded to guide all the elements and races of the world, man one of them is attached as if for the honour of the imaging [of God], etc. Thus also we, while we are imperfect, have not yet received the delight of immortality, etc. 'He calls the elements of the world here, not
who
are
to every

the four elements, but the

Sun and the Moon, by which days and months

l~^ Upodecffxla.

62

GALATIANS
;

IV.

19
to the

and years are completed

them.'

for those

these things variously, according to

who conformed the commands

was
come,

Law

observed

that had been given

But when
P- '^5
8

the fulness of the time

Because, he says, the time had arrived

God sent forth His Son, etc. that we should now come to
;

perfection,

and be without death and suffering and corruption

He, the Son

of God, has come, and

He was from

a tvomati, that
it

is

to say.

He

took

Manhood from
Rom.
f.

our race,^ and united

with
to say,

Him

in

one Sonship.
received the

This, Crying Abba, our Father, that

8.

is

when ye have
in

15

Spirit of

Adoption, which

is

Immortality,
call

Him whom

here stammering

273 b

ye

call

Ab-ba, ye are destined to

is.

Father

the perfection in which

Christ

But now
turfied again

that
;

ye know God, or rather that ye are known of God, ye have ^and here also anew he calls elements the Sun and the Moon,
;^

from which come days and times and months a)id years

he almost shewed

them

that they were turning to

Heathenism

itself,

if

they observed legal

things.

Then he

says.

When ye knew

not the true God, ye worshipped the

;

Sun and the Moon and the Stars as Gods but now that ye have known God, or ratJier that ye are knoiini to God, because that b)^ His grace He brought you near to the knowledge of Him, and made you of His household, do ye wish to turn again by other forms to your former worship t [Paul] calls weak
the
etc.,

commandments
mind For ye know how
;

of the

Law

about the keeping of days and sabbaths,

useful to mortals

that are completed

by the elements that are

and people
Gospel utito

sick in

beggarly, because they are unable to be of any

th'ougli infirmity of
the temptation in

profit.

my flesh I preached the

flesh

you at the
p.

first ;

and

my

ye despised

not,

and
;

rejected

TO^

)iot

he

calls i7ifirmity

and temptation
etc.

his afflictions

from enemies

like this,

1 Cor. 10.

No

temptation hath come on you,

13

They zealously

affect you, not

for good; because zeal

;

is

spoken of
for

in

two ways,
as

for

good and
Instead of

for

evil
is

for
to

evil

as he says

here,

good
the

he immediatel)' adds It
things.
this,

good

be zealously

affected

always in

good

Aly children, of
a
pitiful

whom I

travail

anew

Greek
274a

says,

in

trials,

^^like

father,

bewails his sons

f.

who have
[i?i

perished, like one

etc.,

who in sad endearments who should say instead of

Children and )'ouths, infants and babies,

[Christ'] be formed

of

whom I
;

travail anew, until

you\

etc.

that he

may remind them

in

of the hardship

which he suffered

in
;

bringing them to the Faith

the likeness of the

in

pangs of
faith

women

for

because they were once born

in

Baptism, and by

became children

the likeness of Christ, he shews that because they

GALATIANS
were led after legal things, as
likeness of the Christ
;

IV.

V.

63

if

they had obliterated from themselves the

if in

yet he remains in suffering as

first likeness,^**

pangs

until

they

are perfected in their

Christ,

by the completeness of

their love to

and by

their withdrawal
is

from the observances of the Law.

^-^

This,

Hagar
it,

only this that

around

in

Mount Sinai in Arabia; Arabia from of old was not now called thus but also all the desert and the place which there is human habitation and also no small part
is
;
;

of Egypt, where was

the

place in which the children

;

of Israel

dwelt
p.

when they were

we may learn from the that they dwelt in Scriptures, the land of Goshen which is in Arabia, because from thence came Hagar, and Mount Sinai is in Arabia, in which
in

Egypt, was called thus

as

o^

God gave

the

Law

to Israel.

He

wishes to shew, that the likeness of

;^^

Hagar

corresponds to the 0/d Covenant,

flesh persecuted

etc. ^and just as he that zuas born after the was born after the Spirit, that is to say, him that was by promise, even so it is now that those who wish to stand according to the Law persecute those [who stand] by Grace,^^ that is, ourselves.

him

that

BOOK
This, /
say,
if

IV.

would they were even cut off [luhich trouble you], etc., ^^that is to we hope for life and perfection to come to us by means of the Christ,
is

the cutting of the flesh

the flesh profits
are

superfluous
all, let

but

if
ofif

they think that the cutting of

them

at

them cut

completely the organs which

still

made for propagation What will become here of

that they

may

receive

greater advantage.^^

f.

274 b

the people

who

haste to cut off their

members

and draw a curse upon themselves, and blame the creation of God, and help the Manichaeans, who say that the Body is ^a source^ and is [made] of bad
matter? therefore they ought rather to have blinded their eyes, through

which desire comes down

of running to evil
enters the Soul
;

to the

Soul

and

also [cut off] the tongue because

;

of blasphemy, and the hands because of rapacity

;

and the

feet

on account

and the ears because by means of a sweet voice laxity

and the nose because by a sweet breath it bewitches the makes it go after sweetness mind, and and in short, let them cut off everything, yet not one of the members is the cause of Evil, but only an evil
;

P-

'^

we ought only to direct aright the turbulent impulses of the. Soul but now when the workman wishes to break the instrument, a wicked Demon persuaded [him], he who rejoices continually in murders and just Now also as the Body is cut off, he says, the desire is poured away.
Will
;

therefore

^~^

Or perhaps harmful.

64

GALATIANS

V.

it

VI.

1/
it,

again Sin which comes of the Soul,

so; but thou hast

if

wishes to destroy

can do

done something that resembles a man who leaves what

fire;

sheds
etc.

fire,

yet blames the

In the

same manner

desire

and leaves the bow, and upbraids the bow, is for the procreation of children, and for

the sustentation of the world and not for lasciviousness.

This, Lest they sJwuld suffer persecution for the Cross of Christ, ^^that
to say, those that wish in this world to please the
is

Jews who are against

Religion, do this that they

may

not suffer persecution for the sake of Christy^

For
is

neither they themselves

who

arc circumcised keep the Laiu, ^^that

it

to say, that

many

transgress the

Law
;

is

evident, for they

do not

offer

sacrifices,

nor do they go up to Jerusalem the three times a year that

275 ^

are appointed in the

Law

for

going up

but they are at pains only to be

circumcised, as from the cutting of their flesh they wish to acquire for

themselves glory from men, that when they are supposed to keep the Law,
they

may

not be persecuted

by those who are contrary

.-^^

He calls Christians the Israel of God. Now / bear in my body the marks of our Lord fesus Christ say, ^^I am not able to flee from the confession of the Christ, on
which

that

is

to

account of

my

body

is

almost lacerated with wounds.^^

me,
etc.
;

Others [say] Therefore

""

let

man trouble upon me the work

no

that

is

to say, therefore let

;

them not throw

I

of replying to

them

that a second time

should labour

and answer you out of the Law;

are

for afflictions

on account of preaching

enough

for

me.

This was written from Rome, and sent by means of Titus.

EPHESIANS

I.

I 21

6$

EPHESIANS
Again, the Commentaries on the Epistle to the Ephesians^

BOOK
^The Apostle wrote
of

I.

this Epistle to the

Ephesians when they had not

yet seen him, striving to shew that the coming of the Christ was the operation

many good

things to

men

;^

and that without

for

it

we
;

did not expect even

one good thing, but only punishment

Apostles were
just as

our sins

^for

he wrote

it

long
the

before the time that John went to Ephesus, at

still

period

when
to

all

going round

in Judaea.^

And we ought

know, that

Rome was

the chief [city] of Italy, and Philippi of Macedonia, and

Corinth of Achaia, so also was Ephesus the chief [city] of Asia.

That e\'erything

in

Heaven and Earth

all,

inigJit be

renewed

in the Christ
one,

Pesk.

^he calls the renewal of us

that
as

all

hath been gathered into

and
f.

looked to one, and to Himself

now

an earnest, but

at the last in reality,

275 b

men and
That

angels looking at Him, and keeping concord with one another.^

the
;

God of our Lord Jesus Christ, the Father of glory *he says on the one hand tJie God of the Christ, because he is speaking of what was taken on (the Manhood) tJie Father of glory, on the other hand, because he is speaking about God the Word, to whom by nature Glory belongs.* he tells first whence we This, Far above all principalities and powers
;

p-

-\^
3.

Gen.
is.
e.

24

have learnt the nine spiritual orders

the Seraphim from Isaia
;

the Cherubim from Moses and Ezekiel

the Watchers from Daniel; Angels and Powers pgg*5^^

Principalities

from David
the Apostle

Thrones and Dominions and

but the variation
;

and Powers from

rest of

Coi.

1.

16

in their

names

indicates to us a variety in

their services

and also how anxious they are to serve us and the

and were
it

the creatures
praise
;

not

so,
?

who would

not keep watch and give

or not be powerful, etc.

;

Now

the Seraphim are explained as

burning, and hot and fervid

others say they are givers of praise, from this,

;

that they were praising in Isaia

but the Cheriibiui are interpreted as having

many

eyes and with various kinds of knowledge.

;

According

to others, they

are the Carriers

^

otJiers
It is not

say that they are Singers.

known by whom

Thrones are foundations,

first

in

margin.

the Ephesians were

made

disciples

because

unless there had been

made

disciples already, either the Apostle

or John would not have gone there.

G. H.
S.

would not have written to them, wise readers, remember and look for that(?).
9

XI.

66
firm
in

KFIIKSIANS

I.

21

II.

II

and honourable
;

but Pozvers or Potentates, because they are powerful

and Dominions, because they are appointed over kingdoms and nations and men. Mights because they have authority over regions and
Divine things
;

places and cities

Principalities

that

is

to say, the rulers of the Air

who
fine

direct the frequent changes of this world, in clouds,

and lightnings, and

weather, and rain,

etc.

Archangels, because they teach the class beneath

them, that
]).

is

to say, of the Angels,

fiat.

and command them what they are bidden

Watchers are
say,

j3

by the Divine
custodians.

Now
;

Angels are those who are sent;

first,

The

highest order, and the

as Dionysius

and others

f.

276 a

is

that of the Seraphim

as with Diodorus and his partisans, the Cherubim.

all

Now

the third are six others,

agreeing with one another in the order of

their ranks.

As

to their dwelling, according to

some, some of them are

all

above the
the air
;

air,

and some below, according to others

of

them

are below
first

and how these nine ranks are divided into three orders, the
is

are like ministers, that

to say, purifiers

and the second

like Elders,

who

are called givers of light;

and thirdly that of High

Priests,

who

are called

Perfectors

according to their ninefold orders, according to some

essence and one nature, according to others,

and that they are nine natures, so to speak, and essences, they have one
;

we have expounded
to

above.
the

And
is

to

Him

that

is

above

all,

He gave Him
in
life

be

Head and

fulness of

Him,

etc.; ^for

he says that just as

the power of

one body the chief part

the Head, from which

all

flows to the whole body, so

in this

world we
is

men
;

are

all

one body, because we are one nature and the

Head
the

Adam
we

but in the world to

immortal,

shall

come in which we shall rise and be be one Body, and our Head is Christ. Now He calls
all

Church the assembly of

This,

Believers.^

He filleth
truer,
is

all

in.

all; ^the

Greek, instead oi filleth, says

all all

is fulfilled \

and
i^

it is

because
to say,

things, that
p.

He does not fill He is wholly in

;

things, but
;

and

all

of

He fulfilled in all Him in every man

is

because of the infinitude of Nature;

being wholly
in

He

not being cut into parts, but

every one of us
;

either

by nature, or by energy, or by
says that Christ
is is

authority or by power, etc.

and

in short [Paul]

our

Head,

He

in

Whom

the Divine Nature dwells,

who

infinitely in all.^

This, According to the luill of the Prince of the pozoer of the Air, the
f.

276b

Spirit;

'he calls the De\il the Prince of the power of the Air^ because
in all its changes,' before [he] fell

he directed and moved the Air

from

Heaven.

A nd
He

were called Uncircumcision by that zvhich

is called the

Circumcision.

says they were called uncircuniciscd in the fiesh, like what was seen to

EPHESIANS
be Circiiinctsion in the
flesh,

II.

II

IV.

l6

67
calls the tvork

and was cut by hands, which he

thevi both one,
is

of hands.
stood in
peace,

He
tJie

7vho hath

made
;

and hath

destroyed the hedge that

middle, etc.

that

to say, that Christ

;

was

to us the cause of

and hath brought us all near to one equality and abolished the Law, and hath made Circumcision and Uncircumision one, and hath destroyed the hedge, which was the Law, which stood between the Nation and the
;

Gentiles, and prevented them from mixing in love with one another and by His Passion and His death He destroyed the distinction between

Circumcised and Uncircumcised

and abolished the law of

in

fleshly

comand

mandments

useful to

mortal beings,

order to

give His perfect

unchangeable commandments, which are the promises of the Resurrection

and the Kingdom of Heaven.

to all that were far off and that zvere Jews them that were nigh, because of the discipline of the Law;^ but the Gentiles them that zvere far off, because they were far from

A nd He
^He

came and preached peace

nigh.

calls the

Religion. This, In

whom

the ivhole body joined togetJier

;

and compacted
is

in everyjoijit,
p.

the Greek says, in every touch

^he says that Christ

to us in the position

of a cornei'-stone, in

Whom

both those

who have

believed from
;

among

the

Jews and those from among the Gentiles are united

and by means of the

This, In every

New
touch,

Birth

we
it is

receive [power] to complete one building.

is

because every stone

under our touch

in

and from some habit he speaks

of a stone.^

thus

and

evident that

place of a

man he speaks

BOOK
How
to

H.

that by revelation the Ulystery has been

;

made knozvn

to

me as I wrote

Pcsh.

you

in few words, zvJiereby, etc.

^^that

is

to say, doubtless
to

ye have heard
f.

of the dispensation of grace which

is

given

me

you-ward, that by revelation

277 a

I received the knowledge of this mystery, about which I zvrote unto you, as much as was possible in few woi'ds, that ye might also know what knowledge I had received shout this mystery which zvas made knozvn to me by Christ.^" What then was the Mystery 1 which in other ages was not made known to
the sons of men, as
it

has been nozv revealed, that

is

to say, that the Gentiles

should be

heirs,
;

and of
is,

of the Christ
but
is

^^this

the same body, and partakers of the promise he says, that zvhich was not known beforehand,

now

revealed to the Apostles

after the Christ,"- like

and Prophets.

He

calls Pi'ophets those

etc.,

who [came]

Barnaba and Niger,

that by

means of

68
t/ie

EPIIESIANS
CJnirch might be

III.

15

18
etc.

made

k?iozvn

His wisdom,

He

calls

tJie

manifold
ivhicJi

ivisdoni

of God, the distinction of Three Persons

all the Paternity in
is

in

unity of nature,

zvas Jtid from before the luorlds^ etc.

From Whom
p-

Heaven and

in

Earth

is

named;

^^this

appellation {TraTpid), in the Greek,

-^"3

one which applies to both Fatherhood

applies to the public and to the profaned applies to the

and assemblage; as also a

rule

(koiv)'])

and to association

thus also

6po<;

boundary and

to the

mountain and to the portion.

Ps. 88. 10

Also lyevqrov applies to the begotten and to

is]

the created thing and to the nativity, and also [there

that applies to physicians
it (t'ar/jo?)

another [word]

and

to strong
:

men

therefore he

who

translated

into S}'riac explained thus

it

and that strong men

;

shall arise, etc.

but

in

the Greek

is
;

that physicians shall arise, etc.

thus instead of

fatherhood
sa}s, that

the Greek says assembly. Therefore tJie Interpreter in Heaven some have interpreted this word as fatherhood (irarpid) and have
;

not understood that one ought to read, assembly

indicates the family

because Fatherhood
is

and the race

but in Heaven there

no family nor
thus,

race
f.

but there are

many

assemblies')^

The Syrian Doctors interpret

277 b

call

and of our nativity, we God Father, who has made us worthy to call ourselves sons, and there in the Kingdom of Heaven we call [Him] Our Father, as becomes those who are perfected and completed, the Apostle says this, just as here like infants we call God Ab-ba, and there establishing [Him] as Father; therefore these two names belong to Him, Ab-ba here, and Our Father in Heaven. ^uiHannana says, W^f-om ivhom all Fatherhood in Heaven and
saying. Because here in the time of our mortality

Earth
p. nja

is

derived and kept and named, that

flesh,

is

to say, the

Fatherhood and

Sonhood of mortal
spirit, all

and the Fatherhood and Sonhood of heavenly

is

natural Fatherhood on the Earth

in

from

Him

and

all

Father-

hood of Grace

Heaven

is

from Him.
comprcJicnd with all saints, zvhat
I

That ye may be able

to

is

the height

and

depth

and

length

and
all

breadth.

pray, he says, that in the happiness

of Grace ye ma}- with

this, that
Ps. 16. 11

the saints partake in the gift of

greatness,
etc.,
it

ye 7nay know the Shew me Thy path of life

life.^^

is

that

God ^^thus ye may enjoy it,

;

also
like

that

is

to say, that

Thou

shouldst give

me

the

happiness of
height

He makes known
and
length

about the greatness of the

Jesus

gift, in

and
in

depth

and

breadth.

bar

Nun

[sa)'s]

that

margin.

Again,

he

calls

every assembly a master.

;

Chrysostoni says that [Paul]

calls

Fatherhood on the Earth the race from the race

father from the mother.
(?).

that

is

to say, the son from the father,

is

and the

What was

before

him

in

Heaven

explained as the Assembly and

order from one another

EPHESIANS
JieigJit is

III.

8 IV.
nature
is

69
;

a parable of
is

Godhead

deptJi,

of His dispensation in the body

;

and loigth
natures.

a parable

of incorporeal

and breadth of bodily

Others [say] that everything that

apart from

God

is

all

your

possession, and came into being on your account; saying that by these

names of
thing.

height and depth,

etc.,

he includes the end and limit of everyis

Others say of the five Theories, that

tvitJi
;

to say,
is

ye are worthy
to sa}% the

to

compreJie7id

all the TJieophori luhat is the height, that

Theory
and the

of the Trinity

and
;

the depth, that

is

to say, Theories of

embodied and
;

disembodied beings
length, that

that

is

to

say,

of every created
;

thing

say, the
calls

and the breadth, that is to is to say, the Theory of judgment Theory of the care and providence of God. Others say, that [Paul] height and depth the incomprehensibility of the good things of God;

f.

278 a

Rom.11.33

like this,

the depth of the riches

etc.,

but

b)^

means of

lengtJi

and
and

breadth, he indicates the

abundance and perfection of these good

of the Incarnation.

things.
;

Again, height and depth are the Mystery of the adorable Trinity
length

and breadth are the Mystery

Again, [he
;

calls]

height

God

the

Word

and

depth, the

Man
will

from amongst us
accomplish

and

length, the
;

dispensation which has been administered in this world by His mediation

but breadth the judgment which

He

in the

world beyond,

p.

oua

Again, [Paul]

calls height

and

depth

and length and

its

breadth the Mystery of

the Theory of the Cross which in

four ends and stems sanctifies the

[says]

worlds and

the

creatures.

Now
for

Chrysostom

about

the
its

great

Mystery which was provided

is

our sake by
;

God

the
is

Word, and

cause

by means of a man from amongst us

with
all

that

able

exactitude

to

know
all

the love of

to say, that ye may be God towards you which

holds above and below and

benefits

things that are round about.

Again the
by the

and

helps which

have

been

given

to

us

are

given

mediation of the Christ, the height and depth,

incomprehensible.

etc.,

of their knowledge being

And

that ye

may

be filled with all the fulness of

God;

^*as also

ye

may
in

be seen to be a part of the

common
is

body,

in

which God dwells more than

anything
is

else,^*

which

is
;

the

Body of

the Christ, with which the whole world

chained and girded

visible.

which

the fulness of the

works of God, hidden

he says, they

and

Others say that he calls the fulness of God, the measure and
all is

completion to which
are filled

destined to

come

at the last

or,

by God

in

the voluntary indwelling which

He

will

have there with

every man.

Hannana says that, ye may come to the completion of all knowledge which is made to be done by means of the Christ, like the man who fills up whatever is wanting in his nature.

70
This, Tlierc
f.

El'IIESIANS
is

IV.

30
is

one

Lord

ajid one

God

the FatJicr of all; ^^that

to say,

278 b

we do not consider Onc only.^^

This,

that there are different Lords

and

different Gods, but

Above

all,

a7td by
all

p.

CU3

is

about to reign over

means of all and in us all, ^^that is to say, He and works and acts by means of all through the
us,

gifts
Ps. 68. 18

of the Spirit, and dwells in each of

and has

free intercourse.^^
;

This, T/io?i Jiast gone np on high,

cites
it

Thou hast led Captivity captive "[Paul]

;

not as

it is

said in prophec}'
;

but he uses

it

instructively according

to the Scriptural custom

Tho7i hast given because

so therefore instead of
is

Thou hast taken he put

bread, and not that

it

about Christ

who gave

He

took

[it],
;

that

is

to say, that

He

fought the fight on our behalf against

first

the Devil

and when
like

He

vanquished him, and rose

from Death,
;

He

made

the destruction of the general Death to everybody

capti\'es
;

and when they

were held

beneath the authority of Satan,

for the

us from his tyranny

and since thus

sake of

all

He snatched He gained the

victory against Satan,

He

ascended to Heaven, and received from the

Father the grace of the

Spirit,

and gave

it to

men, and

first

to the Apostles,

and

b}^ their

hands to those men

whom He had
in
this,
is it

snatched from Satan."

it

^^And because there was no confidence

of a man, [Paul] adds,

having been spoken

Now

what

that

He

ascended? but that

He

also

\descended\

etc.,

not beneath the Earth, but he calls

Earth
had
Heb.
7.

as about the

Heaven he would say

that

He

it the lower parts of the would not have ascended

it

not been that the Divine Nature dwelt in

Him

beforehand, which

26

was higher than the Heavens.^^

to

Others have explained the lower parts of the

in

Earth as His descent to the grave, saying that

all

His death

He

gave hope

the race of

Adam,

that has gone

all

down and been

scattered

and
in

dispersed and mingled with

the parts of the Earth.

also ascended.

He
He
p.

that descended is the

in

same that

This, he says,

is

Baptism,

which the Divine Nature comes down.

looks to
it might be seen that He is Him because of the Nature that dwells in Him. is like this. No man hath ascended to Heaven, save, etc. He might fulfil all, or that He fulfilleth, and doeth all
;

ascended up far above all Heavens, that

VD
3.

in all,
13

and

all

John

This sentence
This,

That

f.

279a

sitting at the

head of
perfect

all

His works, moving and preserving them

fulfil all

all

or

that
all

He may

and

the will of the Father, in the renewal of

existences.

This, In the measure of the complete stature.

explains, saying.

The

Interpreter thus
it

From

the difference of the word

of the Apostle

is

evident that he speaks of the union of Believers, as they are

members of

EPHESIANS
the

IV.

30

VI.

12
is,

Body

of Christ

but the tradition of the School, that

the ilhistrious
a resur-

Doctors (of the School of Nisibis), interprets thus, saying,

rection of us
will
all

When
is

takes place,

all

men

of every age and stature and measure,

be

in

one measure of stature

in the

world to come, that

is

to say, will

stand in the iiieasnre of the stature of Christ, that

thirty-three years of age.

to say, they shall

be

BOOK
Grieve not the Holy Spirit, that
is

III.

to say,

by your works and by your

etc.,
is

words

for just as

weariness and sorrow and anger,

Spirit, that

are said about

etc.

God, thus also about the

This, Whereby they

He
is

is

grieved,

and

quenched,

had

been sealed,

in the likeness of soldiers

who

are

sealed in their arms, that they

may

receive their salaries from the King.

He He He

calls the

Resurrection the day of redemption.

calls uncleanness either

much

fornication, or

sodomy.
the

calls

covetous

men
is

idolaters

because

in

same manner

(as

idolatry) covetousness

able to remove from God.

is

Others say, that as

the idolater does not consider that he

neither does the covetous

judged by a

dumb

idol,

thus

P-

>^

man

believe that he shall be repaid

by God.
said

^^This, Aivake, thou that steepest,

and

arise
;

from

the dead,

etc., is

by

one of the Believers who was at Ephesus

because at that time there were

;

many

in

Ephesus, with different

gifts of the Spirit

and they had

David.
^^

this also,

that they could

make psalms and h)'mns

His advent,
in

like the Blessed

He

calls
f-

the Heathen sleepers;

and darkness the time before the coming of our

which
things.

279b

Lord

and

light

He

will

summon

every one to

know

truth and to cultivate

good

This,

Having no
fuller,

spot nor zvrinkle, in the likeness of a vessel

which

is

whitened by a

and

its

defilement cleansed, and even the wrinkles are

smoothed
This
in

out,

and the

filthiness

which

is in it.

is

a great mystery, but I [speak],

etc., ^*^that is to

say,

what was

said

the beginning about

;

and His Church and

for

men and women, was fulfilled mystically about Christ we shall all by the spiritual birth receive the Resurand become
in

rection and be united to Christ,

incorruptibility.^^

His likeness

in immortality,

BOOK
;

IV.

But against principalities and against pozvers, shews that they have fallen from these two ranks although some have said, that they consisted of three ranks, of Principalities and of Powers and of Archangels; nevertheless many of them were of Principalities their chief was also Chief of the
;

72

EPHESIANS

VI.

12

Poivers, for [Paul] did not say the rulers of the world, nor the possessors
Pesh.

of the world, and he ceased, but (he added) of this darkness, calling Error

Darkness, and the want of knowledge

p.

in

which men were

held,

and

in

which

_\p

they wrought the

less

will
in

of Satan. But

if

kings and nobles, although they are

than

Demons

nature and power, are called Kings and Emperors of the

world, not having authority over their

own

how much more does

it

apply

Luke

4. 6

to Demons, who have here both slaves and obeyers and temples and priests and sacrifices and false prophets ? which [Satan said] also to our Lord, I will

give thee this world and of permission from God.

its

power, which
calls

is

delivered to me, speaking thus

f.

them ivicked {spirits^ in comparison with Angels, who serve God with good will and in love in the care of men. Pesh. He says, under Heaven in comparison with Angels who are said everywhere 280a to be in Heaven, and stand before God; and because they (the evil spirits) are not able to go up to the place where the Angels serve, the Greek

Thus he

instead of evil spirits that are nnder Heaven, says, in the face of Heaven,
that
evil
is,

in the face of

heavenly things

we have

a zvrestling against these

spirits.

The

Letter to the Ephesians

is

finished.

PHILIPPIANS

I.

II.

PHILIPPIANS
Again, the Epistle to the PhiHppians.

^The PhiHppians were a people admirable

in their

manners; and they

;

constantly took great care to supply the wants of the Apostle

but

it

happened that excellent people among them had a

as usually

strife

about the leadership,

their nature.^

happens among men on account of the weakness of

^Again, those of the Circumcision

who were accustomed

also,

to revile Paul that

they might overturn his doctrine, came there

faith in

teaching that along with

Christ, they

ought also to observe legal things.

after his first defence before

He

wrote this
Philippi
pJ3

Epistle from

Rome,

Nero.^

Now

was the

capital of Macedonia.
the Elders
it

With

and Deaco7is\
cit\-

^the Greek instead of Elders, says Bishops.

;

Nevertheless

is

evident that they were Elders

there should

because

it

was not

possible that in one

be

many

Bishops; and also the

Interpreter says, they were Elders?

Now

he put the

name

of Timotheus with his own, as him

whom

he had

once sent to Macedonia along with Aretas, and they knew him.
This, ^/;/ all the palace, that
to the
is

to say, they (the bonds)

were made known

Emperor, and
5

to those

who were round

him.

The Palace

is

the

dwelling of the Monarch.*

This,

That now

also Christ

may

be magnified in

my

body, that
I

is

to say,
off

that though trials are thus

multiplied against me, that

might cut

hope of
in me,

this

life,
I

yet thus

hope and

trust, that

Christ

may

be magnified
^-

whether

live or die.^

BOOK
Let
this

I.

mind be in you, which was also in Jesus Christ, tvho being in the likeness of God and the rest of the passage, that is to say, it was not robbery at all that He is God, but He is so by nature, ^for it is called robbery, when It is a custom with men a man seizes a rank or honour that is not his.
to seize

what they suppose

will

be of advantage to them

again,

it is

handed
one

down, that not by robbery did

He

wish to be compared with God,

etc.
;

like

who

wishes to
s.

[rise]

against his lord,

as

we

often say, that

So and
10

G. H.

XI.

74

I'liiLiiM'iAiXS

II.

68
it

So thought
effort

this thing robbery, that

is

is

to say,^that he took
it.

with

much

Hke one who

greatl\-

advantaged by

He

says this also about

is

Christ, tliat
p.
r<CiXs.

He

did not think

it

this to be robbery, etc., that

it,

to say,

He

did not consider

in

a great thing, and was not proud of

and

He

remained

His greatness, but took upon Himself natural depreciations from His
;^

greatness for the sake of the profit of others

and what are these

Emptiness
is

But He
in

emptied Himself, a)id took the form

four ways,
2

of a servant.

spoken of

first,

like that of

David, taking off his purple and putting on the

;

Sam. 6.20

form of a servant and dancing

Michal said to him, Thou wert certainly seen

Jer. 48. 11

Hke one of the vain fellows; second, as was said about the Moabites, that they had not been emptied from vessel to vessel that is to say, they had
;

icor.15.14

not been led captive from place to place; third, like

risen,

this, If

Christ be not
;

then

is

our preaching vain

that

is

to say,

it is

nothing

fourth, like

Jer. 51.34

Pesh.

what Jerusalem said about the Babylonian, Thou hast lifted me up like an empty vessel that is to say, thou hast emptied me of my possessions.
;

Now
f.

the emptiness of our Lord

somewhat resembles
ways
first,

that of David,

who

281 a

slipped off the garments of his kingship, and put on those of slaves; and
also

a likeness

is

said

in

seven

a natural and

personal
is

Gen.

5. 3

likeness, like this,

He

begat

in his likeness like his

image; that

to say,

similar to himself; second, a likeness taken on like pictures which have taken
Gen.
1.

26

on the likeness of a man,

etc.

third, of
\

honour, like

this,

Let us make

Man

in

our image, according to our likeness

like

fourth, the likeness of imaginations,

fifth,
;

phantasms which Demons shew;

;

like a likeness that

is

formed

in

dreams
formed
p.

sixth, like a likeness in a mirror

in the

seventh, like likenesses that are

likeness
is

mind of
;

architects.
is

But with our Lord the and personal

;

said

^ ->in

like the first

kind

that

to say, natural

that

is is

to say,
to say,

He who was

of the nature of His Father emptied Himself, that

hid His glory, and was

humbly

revealed in flesh

and so much

so,

that

He

was considered an ordinary man, by those who were not worthy to see
the glory of the Only-begotten.

And He was made

He
dwelt,

in

the likeness

of men

'this.
is,

He

zvas,

that

is,

and

this.
is

In

the likeness

of men, that

in

man.

Now
is

the

likeness

of a

man

a man;' but the comparison and resemblance

equality

of nature that appears in everything that belongs to

with

that

to which

it

is

compared

and
is

just

as this,

what is compared The likeness of

God announces about

thus also
is

a Person

who

of the nature of the Godhead,

this.

The

likeness of a slave, [announces]

about a Person

who

of the nature of Man, who is by nature and creation a slave. This, He was fonnd in fasliion as a man; ^putting this \\\ox^\ fashion over


PHILIPPIANS
against the comparison of His
say, that
II.

III.

12

75
that he

Godhead which has no fashion,

He who

is

invisible
for

and has no fashion humbled Himself so

may much
and

that

it

might be possible

Him
:

to be seen in a

man who

has a form.^

Theodoretus here speaks thus

It

was

just as the Evangelist predicted

announced the

birth,

and added afterwards that

;

He dwelt, and

he shewed us

[His] assumption [of flesh]

so the Apostle predicted His assumption, and

then he had confidence to say, that

He
;

became in the likeness of men.

;

If

f.

281 b

He
^

left off

being what

He

is.

He was

not eternal

and

if

He were

unchangein

able,

He

did not become, but assumed

and one [being] was

another.

Until

now he has spoken

of the Divine nature; and henceforth he comes

says.

upon the human nature, and

and the
as

He humbled Himself and became

it

obedient, P-

^V*^^

rest of the narration.

.And
it

is

evident that he does not speak

etc.;

about the Divine nature, because

if

has no suffering,

but he speaks

about one Person the things of the Godhead and the things of the
to

Manhood,

shew the union and the unity of both Natures.^

But the

difference of the words,

some

of which he speaks about this [nature]

and
the

some

of

them about that

of a
slave,

one, as this.

The

likeness of

God took on
etc.,

likeness

and that one took, and the other was taken,

saying, that

shews

the difference of Natures and Persons.

Others have interpreted thus.

He

thought
to

it

not robbery,

etc.,

He was

able

as

comparable

God, to use compulsion against Death and Satan

His own from the adversary
;

and seize and

liberate

[He did not do so] because He who wished to pay the debts of Adam, when he wished to become God, became a slave and mortal. And because, by nature He is God, and not from any others did He take [it in the way of] robbery for that reason He emptied Himself of glor)for He was convinced that when He emptied Himself, it was not another who took His greatness from Him, because
)'et
;

it

was

His

by nature, and
in the

not by
;

simulation;

voluntary

subjection
like

does not impair natural honour

as

not even David,

who looked

one of the vain fellows

This, That in the

raiment of slaves, destroyed his honour.

name of fesiis, every knee should bow, etc. The Greek says of things in heaven, and things 071 earth. This, ^^ Under the earth, that is to say, those that are below, for they also by means of the Resurrection, shall confess His Lordship.^ This, God striveth in you, both to will and to do, etc. ^^If, he says, [what is in the power of] your will gives a hand, also the aid of God will help your good will; that ye may zuill and do anything that God wills.^^ This, Not as though I had already attained, either were already {perfect),
etc.; ^^for

f.

282 a

p.

nm

because Christ had been revealed to him from on high, and had

^6

PIIILIl'PIANS
glory, he says this,
I

III.

12 IV.

shewn His
theless
I

have not yet come to perfection, neverin

hope, and

do

all,

hastening to be a partaker
is

these things
I

through which the knowledge of Christ

persecuting, and

manifested.

At

that time

was

He

overtook

me

by means of His revelation, and conby the name of a race commands

verted

me
!

to the

knowledge of Himself.^^

Behold
1 Cor. 14.1

[the Apostle] continually

them

to strive with [good] conduct, that our pursuer

may

not overtake

icor. 9.24

us, etc.,

saying,

Run

after Love,

and so run, that ye may

attain, etc.

BOOK
Whose god
is

n.
is

their belly,

and

zvhose glory

their shame,

he says of

those of the Circumcision, ^^who were also careful about the distinction of
meats, which was in the Law, and was
the Jews
;

commanded
god
;

for

obedience

among
their
;

for they look to their

is

belly as to a

and they make up

mind

that this

religion, that a

man

should eat this and not that

not
that

considering that what they were eating would

become
is

dting,

so

they would be ashamed even to look at

effort.^^

it

this

the conclusion of their

Hanana
of
is

says that
;

both remain for shame, Circumcision, and

in

distinction

meats

one ends

putrefaction,
to

and the other, those

;

whose mind
p.

in the earth are

ashamed

shew

the observances of

Toad

the

Law

being useful for this world.

Instead of the body of His glory,

says, for although

the Greek says, glorious body.

in

Hanana

the likeness of the glory of Christ, yet in other things

we we

will

not be

shall stand

like
f.

Him.
beseecJi

282 b

Euodia, and Suntyche, that they be of the same

mind

in the

Lord; ^*even these

women had

fallen

into

strife

on account of the
he speaks to a

leadership, although they were pure

and

holy.^*

/ entreat

thee also, true yoke-fellow, that thou, etc.,^^for

man

who had
Acts
13. 2

loved these

women and

counsels him to be a help to them, and

reconcile

them

to

one another.^^
set apart
;

Hanana

says.

He
in

calls

Barnaba

K\s yoke-

fellow, he who was

by the

Spirit to be his

comrade and yoke-

fellow in preaching

and because he was then

helpers.

Macedonia, he wrote to

him about these women. With Clemens, and my other

This Clemens

is

known

in

every
;

by the writings that he made and they say that he translated the Epistle to the Hebrews from Hebrew and that he was for a long time with Peter, and also had to Greek
place both in the histories of the Church and
;

a keen dispute with

Simon Magus.

And

after

Peter Linus, he

whom

PHILIPPIANS

IV.

15
in

yj

the Apostle mentions in the Second Epistle to Timothy,

in

became Bishop

Rome
This,

and

after

him

this

Clemens became Bishop

ivitJi

Rome

for nine

years.

No

one comminiicated

vie hi the thought

;

of receiving and
but on account of

giving; ^^not that he gave anything nor they anything

what they had given and he had certainly received

been helped
in

;^^

evident!}' he

had not
p.

any way by the Thessalonians.

is

The

Epistle to the Philippians

finished.

(H. This Epistle was sent from

Rome by means

of Epaphroditus.)

78

COLOSSIANS

I.

12

15

COLOSSIANS
Ajrain, the Epistle to the Colossians.

^Tlie Blessed Apostle wrote this Epistle to the Colossians,

when he

had not yet seen them.^

Asia
;

Some

say that Colosse was

also in the province of

in

^and because some of the Jews who believed

Christ had gone

faith in

round everywhere and persuaded the believing Gentiles that with

f.

283a

Christ they should keep also the

for this reason.^

Therefore,

Epistle,

and confirms to

Law; these came also to the Colossians when the Apostle heard, he writes them this them the faith the}' had received from Epaphras,
after those of the Circumcision, etc.

and admonishes them not to walk

BOOK
This, ll7w hatJi
i?t

I.

made
for

its

light,

^that

is

to say,

meet for a share in the inJicritancc of tlie Saints [God] has made you worthy by means of the

knowledge of
religion.

Him

the choir of Saints,

is

when ye were strangers

of the

to

In

light,

that
Jts

to say,

by means

knowledge of [God].^
;

This, Translated
the

into the

kingdom of His dear Son

the Greek says,

Son of His

love.

Who
*that
is,

is

the likeness

of the Invisible God; the Greek says,

tJie

Image,
in

in

Him we

see

and form

in

our minds the invisible substance as

a visible Image.*

And the first-born

Ps. 89. 27

of every crcatnre.

^The name oi
and not

first-born, in

many
is

places, Scripture indicates for honour,

this,
I

for priority of birth, like

will also

make him

the first-born,
it

and

Israel,

my

first-born, that

to

Ex 4 22
"^, Gen.
6.

say,

worthy of honour, and

is

evident that there were before them

like this, the

[men] who were called So)is of God,

etc.

sons of Elohim saw,

called
tJie

Christ in the flesh also in priority of time

;

is

first-born

of every creature
Rom.
8.

because

He was

first in

immortal

life,

and the originator

[the Apostle] said

29

of regeneration

and

in

[the Epistle] to the

the first-born

Romans,

plainly, that [Christ]

might be

among many

brethren,

who

were
Heb.
12. 23

in

His likeness.

Thus

also in [the Epistle] to the

To

the Church of the first-born, which are written [in

Hebrews it is said, Heaven] shewing

;

the greatness of the honour of which they were

made worthy, and

all

not that

they were preferred to other brethren he alludes to Him, that

and because he added every creature,

the creation.^

He

is

more honourable than

COLOSSI ANS

I.

19
Heaven
;

79
^he did not say
first
f.

And

by

Him

zuere all things created that are in

by means of

Him, but by Him

for

he does not speak about the

283 b

creation, but about the renovation

which was by Christ, who brought

;^

to

one unity the creatures which had been rent asunder from one another

because
those on

Man

is

Hnk between

all

the creatures, those in

Heaven and

the earth. And because it was not evident by means of in Heaven and on the earth, he says, whether visible or invisible because there are things in Heaven that are visible, like the Sun and the Moon and the
;

Stars, specifying, he says, all that

is

visible

and

all

that

is

invisible

all

these,

he says,

in

short,

were united to Him, and have been strengthened by

been said about a

Him, and renewed by Him. man was

And

because

it

was supposed that what had

incredible, he says.

By Him were

all [things]

created; all tilings were created by His hand and by

Him
in
is

saying.

Be not
p.

surprised

dwells

in

for the authority was not in His nature, but Him, by whose hands all was created, and He
;

the Nature that

before all things.
;

juo

And

after [the Apostle] has said this

about His Divine nature

if in

again he

speaks about the

Manhood and
;

it is

no wonder

speaking about the Man,

he changes to the Godhead. This he did

in the [Epistle] to the Philippians

and

in

other places.

and not only

first in

And that in because He began

all tilings
first in

He

might have

tJie

pre-eminence

the Resurrection, but

He was

also

greatness of honour, for

all

creatures offer honour to His greatness

on account of His unity with the Word.

'As

//

pleased [God] that in

Him

should all fulness dwell.

;''

He

calls the

fulness of
fulfilment

God both the Church and all Creation and again he calls Him who filleth all in all, saying It pleased God, that in Christ
of Creation should dwell, which
Himself.
is filled

Eph.

1.

23

all tlie fulness

from Him, as
all

He

wished

to unite

it to

Hanana

says

He
is
;

gathered
;

beings as scattered

members
filling

to

one substance of the body of Christ

all

that Christ might be the f 284 a

up of

the defectiveness that

to

in

you, being united and joined

completed in
is

together

like

members

the

head

and

Him by

the

power of

grace, in all the fulness of God, that

to say, as in the place

in

of a pure temple to
that he calls
for
all

God

and he constantly dwells

them.
is

Others [say]
;

Creation the fulness.

This of divelling,t\\3X
to

to say, uniting

He

has united all the members of Faith

Himself

as to the

Head
is

of
the

the body, in the

same order

as that found in Nature.

is the

Who, he says,

Head of the
is

body of the Church, zvho

beginning, atid the first-born from

the dead; for

what the head

is

naturally to the

members of the body,

and
to all

so

p.

--

V"

the Christ to Believers, like one

life

who

unites [them] spiritually in one body,

;

and sends

and preservation to

holiness, etc.

His members.

8o

COLOSSI ANS

I.

20

II.

10

And
He
"

by His mcatis
ail

to reconcile all

things nnto Himself, ^by His death

reconciled

things,

and

this

is

the

meaning of
afflictions

"

His blood

"

and

by His

Cross. "8
that which
is

And I fill np
is

behind of the

to say, because Christ suffered before for

of Christ, etc. ^that your advantage, to make you

;

His Body by means of the Resurrection, whatever

on your account, I fill
learnt
up.

afflictions are

wanting

What

then was wanting?

That

since ye have

the

things

that were

done by

Him

for

your sakes, ye should

toils

receive the promises about

them

but this could not be without

I

and

afflictions.

On

account of this therefore

suffer,

going about and

;

preaching the things that have been effected by Christ

believing

while ye are

f.

284 b

by means of the love of your souls, ye receive relationship to Him, ivhereof I have been made a minister;^ it is evident that by means of toils and afflictions Paul increased faith in Christ amongst the Nation
and the Gentiles.
The mystery that hath been hidden from
ministration of our Lord a mystery.
also in the [Epistles] to the Galatians
the

worlds
is

he

calls the

ad-

Jesus Christ

the fulfilment here,

and to the Ephesians.

of ivisdom and of knozuledge,
;^^

He He
^^h\it

Q^Ws futiire
in

life

the things to which not one good will be wanting.

the treasures
last.^

whom
will

are

now hid all

they

be revealed at the

^^He
calls
p.

calls the doctrines

of men the syllogisms of the Philosophers

^^^g

the rudiments

of

the

world

legal

observances, that

is

to

say, the

vya keeping of days, and times and sabbaths, which are [derived] from the

Sun and

the

Moon, which he

calls elements, as

he said

in

the [Epistle] to

the Galatians.^2

A nd
bodily.

not like Christ, in luhom divelleth all the fnbiess of the

Godhead

He

calls the fulness

of the Godhead also here

is

all

creation, heavenly

things and earthly things, ^^that

to say, they are united to

structed in the likeness of a body,

is

by means of union with

;

Him and conHim for this

;

evident, that

all

creatures are renewed by Christ

because they are

are fulfilled and

linked to

Him by
all

natural affinity .^^

Hanana
;

says, In

Him

completed
is

the intentions of

God

not by a mere word, but bodily, that

riveted in the

to say, the Beings are

bound together and

;

Body

of Christ.

And ye also are completed in Him ^*that is to say, ye are filled from Him, and ye are thought worthy of union with Him, who is in the place of
a

Head

to all invisible beings

affinity

because

all

have been united to

Him
the

bodily

by means of

with His Manhood.^*

Thcophilus the Persian says In

Him. dwelletJi all,

etc., is

not said on account of the dwelling of

God

Word

COLOSSIANS
in

I.

II.

Man

for

it

is

not
[the

bodily

that

God
calls

the

Word

dwells

in

Christ,
f.

but divinely.

Now

Apostle]
;

the fulness

of God, the ranks

is

285 a

of visible and invisible beings

united [them] in order
;

whose Head Christ

In zvho7n

called,

as

He
;

it is
it

said.

dzvelletJi all the

fulness bodily

because like a body,

forms completion

through

many and
is

various
in

p. i*^=^n

members of which

Christ has verily taken the oversight, which

each

one of the different members.

Now, [the words] //c/wtV/dV//, is instead of, In Him completion is established, for Christ is said to be the Head of the Body of persists the Church, and the first-born from the dead, and the head of all principalities and powers, because in Him all things consist, he says, they are established in Him, for from Him they possess breath, and life, and knowledge, and
and remains, and
;

strength

and

iti

Hiin, he says, are hid all the treasures.

Da7iiel bar

Toubanetha says that

person
rest in
;

God
will
is

is

not only good, but rather Goodness in

is

and

He

is,

and
of
;

be that which
not right that

like

some substance
that

to the

of good things.

It

He

alone should be happy,

the

blessedness

His eternal essence;

just

but

He

should give
;

a share also to others

fore

now

as an earnest but afterwards fully

feeling,
;

there-

with

He created some natures without life or Him onK- because they are in existence
and the Elements
all
;

making them share

is

although there

a great

distance between His essence and theirs, like the Heavens, and the Luminaries,

but above these things

He brings

to participation
life

with Himself

things that are animated, but which do not possess

and

feeling, like herbs

and plants

but after these, living and sensitive bodies,

that do not possess motion from place to place, like sponges, and shells.

But

He
;

created for the fourth participation, those that possess existence, and
life,

animation, and
place
]\Ian

and

feeling,

and the power of motion from place

and
birds,

to

f.

285 b

like wild beasts,

and

cattle,

and

reptiles.

He

created

a microcosm, the fifth participation, in

whom

are

bound together
to say,

visible

and

invisible beings; for

because the Good

One

wishes to exalt the p.- ->^n

is

reasonable nature to a higher and more intimate communion, that

in

order that

it

might be one with

all

Him

in will, etc.,

which was not suitable

selected one individual

to be accomplished in

natural individuals.

He
;

of

them

all,

the flower and beauty of Nature

and sanctified him

all

to

be the abode of His Godhead as representative of

which, and
all

creation,

from

for

the sake

of which

it

was taken
etc.,

and
is
;

He

gave him

things that were His own, lordship,

and

this

Godhead.

The
XI.

fulness

is

participation in the Divine

bit,

the fulness of the which God caused

the Creature to acquire bit by

G. H. S.

naturally with

Him

now He caused
II

it

82
all

COLOSSIANS
to dwell in Christ; like

II.

some body

that

is

composed of many members,

;

in

which nothinj^

is

wantinc^ of [the parts] that are necessary

in

order

that no
either
Eph.
1

man

apart from the

Humanity
all

of our Lord

may
in

give

commands

by word or thought of
of our Lord,
;

these glorious things of the Godhead,

1.

21
2. 3

and
the

its

sublimities, the Blessed Apostle, in

one place,
in

Timothy, names

Tim.

Manhood
///

God

over

all,

and

another place, the great

;

Titus

2.

13

God
that

and Saviour

in

[another] place.

Head

of the Church

and [says]

Him

ikvelleth all the fulness

creatures visible
as
it
f.

and
life

invisible the fulness;

of the Godhead bodily, calling all and if it were not so, then just
established in the Head, and from

all all

the

human body
fixed
in

dwells and
to
all

is

vivifying

flows
it

the

members
;

and

all

the
all

members
creatures,
live

286 a

are

kept and

as
in

in

completion

thus

also

visible

and

invisible,
;

stand

Christ our Lord as in a

Head, and
life

and are preserved

p ^5i5=u3 sustenance.
is
is

and take from

from
is

Him

preservation and

and the
life

support of their existence, as

a vivifying

cause giving
;

and

But again,
substance

if

Christ

God and Man

;

and
but

in
in
it

being God, being Man,

is

equal equal
that

in
in

nature to the Father and the Spirit

to
all

the creatures
all

therefore
etc.
;

naturally
the fulness

said,

in

Christ dwelleth

the fulness,
is is

for

all

of

the

Godhead, and

of

the

Creation

bound and contained and

above
all,

dwells in
Epb.
^^
all.
1.

Him

and to Him, he says, who

hath [God] given

that filleth
all

22,

to

be

Head

to

the Church, and the fulness of

this,

Him

in

Now

he said
is

both from the beginning and from the completion

John

1. 3

together, that

to say, both

from the

first

Creation out of nothing

etc.;

for

everything was by His means, and without Him,

and again from the

second creation, which takes place on the one hand, in a figure through everyBaptism, on the other hand, as in fact through the Resurrection
;

2 Cor. 6.17

one, he says, that

is

in Christ is a
etc.,

new

creature; old things hav^e passed

away, and everything,

of the invisible God,

but

in

Christ as the
step,

Head.

Now
is

he

calls

the Church a Body, and relates

etc., till

step by

and

says,
;

Who

the likeness
off

the end of the passage

and by the putting

of His

body, in

the

Greek, of His flesh.

He

exposed Principalities,
all
;

etc.,

because, he says,

He

spoiled mortality, for the sake of the help of

He

f.

286 b

Demons, and completed the victor)an exposure and a shame, who become might they that against them have laboured vainly for our hurt, and have had no profit, because we shall be in immortal life, foannes says. By the putting off His body He exposed for [the Apostle] said this in that form, He made a show of them openly and the purity of His body shews the confusion of those who
also freed us from the tyranny of
; ;
;

COLOSSIANS
in depravity revile

II.

15

22

83

Him;

as Antipatrus, father of Herod, did before Caesar,

who

stripped and shewed his

body

because his accusers reproached him,

;

that he had not really been victorious in the wars on behalf of Caesar

p.

n^o

and thenceforward he was much praised, because was

of a
full

it

was seen that

;

his

body

of scars, before the king and his great

;

men

and

his

enemies were
as even the

ashamed
little

thus also the Son of God, by the putting off of His body, instead

contempt on account of God, was greatly honoured

this

1natt.27.54

enemies exclaimed, Truly

the

man was

the

Son
;

of God, from the wonders Mark 15

39 4

that took place at the time of His crucifixion

and
;

He was

declared to be Rom.

1.

Son of God with power and by the

Spirit, etc.

the putting off applying

its

not to the

Word

but to the soul, which was deprived of

;

body and
Behold
off.

departed to Paradise
depart
;

because the

Word

is

not bounded, and does not

and also

it

possesses inseparable unity with His body.

!

nevertheless two natures

one which puts

off,

and one which was put

^^for because

That they might be subjected

the

to the worshipping of Angels, like a person

;

attempting something [which he has not seen]

it is

said that

Law was
Law Law were
if

given by means of the Angels, inasmuch as they were the

;

ministers of

its gift

on account of

this those

who

trusted to the keeping of

if

the

brought also the Angels

not kept.

in

between, as

they also were angry

if

the

Yet they [the Jews] shewed

live

also the hinnility of

the form, as

because of fear they did not depart from

its

observances
;

and
to

he [Paul] persuades them not to

their taking

according to such luunility

it

and as

an excuse from the Angels,

is

from the aberration of their

is

minds they say what they do not know.^^

fleshly mind, that
is

This
;

being puffed up in his

to

to say, in bodily passions

and

shew that they were

not teaching justly, he says,

body, etc.
It

And

not holding the Head,

from which
is

all the

f-

287 a

was

right,

he

said, that

they should be diligent about the

things of the Christ, in

Whom

all the body of the

it

Church

established by
P-

means of
is

love,

according to the grace which

has received from Him, and

"i=^^

able to iticrease with the increase of God.

Touch

not,

he says, that
;

is

to say, the bones of a

dead
;

man

nor any

polluted thing

and
this

taste

not flesh

which

is

unclean

and handle not

nor the

any

[practice] belonging to the Heathen, nor [touch'\ the leper

;

sexually impure

from the person of those who were his opponents.

He

calls the
;

aural traditions

commandments and doctrines of men, not the Law, but as our Lord said, Every plant which My Heavenly P'ather

Matt.i5.i3

hath not planted shall be rooted up.

84

COLOSSIANS

III.

IV.

14

BOOK
This,

II.

Put
^^

off the old

man,
^^
;

etc.

He
off

calls the

sum

of sins the Ohi

Man

saying,

Because

ye have put
'^'^

the

mortal

man and have been

estranged from strange sins

that
is

either

ye must put

off the world, also the life

attached to

it,

and put on

the

new {man)
at last to

that is renewed daily, by

tJie

kyiowledge from the Spirit, and

comes

likeness of Christ its

Creator and cause;" there ncitJicr being Jew,

^^

etc.

He

calls AristarcJius his

fellow prisojier, because he had been bound

along with him.^^

Touching

whom

ye received conmandments

^^
;

they had not been com-

manded by

Paul, but

by Epaphra

their

Teacher who had preached the

physician before

Gospel to them."

He
The

calls Licke, the Physician, either

because he was

2l

his vocation, or that

he received the
is

gift

of healing from the Spirit.

Epistle to the Colossians

finished.

THESSALONIANS

I.

I IV.

85

THESSALONIANS
Our Lord,
lead

Again, the First Epistle to the Thessalonians.

the completion,

me

to

Amen.

BOOK
^

I.

Now
it

Paul came to Macedonia by a Divine revelation

;

and arrived

at

Thessalonica, which was in this province

and he taught the Faith

filled

there.
p.

But

happened that the opponents were

with rage, and they caused

;

o^n
287 b

him

to suffer

many
lest

account of this

him and the Believers who were there and on he went thence, and came to Athens^ and was anxious
evils,

f.

about them,

on

account of the severity of opponents, they had

;

removed from the truth

so therefore he sent
;

Timothy

to

them

first,

to learn if they had changed or not and again, to console and admonish them about the things that were profitable. He then, when he had done all that he [Paul] had commanded him, returned to him and informed him, that they had not relaxed from the truth in spite of the multitude of evils they had borne he told him also various affairs in which they required
;

to be directed.

their fortitude in sufferings, etc.^, as

So therefore he [Paul] wrote this Epistle to them, praising we have been approved of God, to be
is,

entrusted with His Gospel, that

thus he says,

we

are, as

now we have
is

been, proved, and are worthy to have entrusted to us a doctrine which

pure and

true.

BOOK
That ye
slioiild

H.
\

abstain

from

all fornication

^this

Timotheus

told him,

returning from among them, that they came together indiscriminately with women, and even committed fornication with strange women, and also with married women. And because there are many kinds of fornication, he
distinguishes that about which he wishes to speak thus,^ TJiat every one ofyon

should knoiu

how

to

possess his vessel in sanctification

and in
in

Jiononr

^
;

calling
lust,
p. v=Ma

his wife a vessel, not inclining after another,

and not

the passions of

as

if

he were inclining after another

city

nor

let

him be with
is

his wife as with his

This

was

built

by the name of Athena, a goddess, which

written in the History of

Georgius, translated, according to some, as the City of the Witnesses [or Martyrs].
the Moon.)

(H

[City of]

86
spouse
;

THESSALONIANS
let

IV.

5
live

yet because of his desire alone

him

with her.
;

Lasciviousness

women he calls tJic lusts of concupiscence for passion is not blameworthy, that a man should be with his wife according to the law of Nature; nevertheless he calls lasciviousness with other women the lusts of concupiscence-^ from which [lusts] it is seen that [a man] will also make use of
with other
his wife as

one of

tiiese

and, Christians, do not go beyond

and

defraud, etc.
;

Do
f.

7tot

go

dej'ond

shewed that [the man] confuses established bounds and by

is

Defraud, he shewed that he

288 a

plundering something belonging to another

*and by

Ais brother, that

is

to say, his

comrade
he
calls

in

the Faith, in this thing he

means

to say, chastely*.

Concerning them ivho are asleep;

them

asleep, first,
;

because

Death has been put

to sleep,

to death

by the death of Christ

;

second, because of

the hope of the resurrection afterwards

that just as a

man who
will

lies

down

must of necessity be awakened, likewise he

so easily be

awakened at the last, that sornnv on that account is superfluous. But third, to shew that souls possess neither feeling nor knowledge nor memory after
their exit
is

from bodies, according to the nonsense of some people

but sorroio

not taken

away altogether
;

for

it

is

not possible for the sea not to be

agitated by winds
off;
p. ji*\n

nor for a

man
is

not to suffer

when one of
;

his limbs

is

cut

but he forbids that which

above measure

he suitably added,
believe that

asleep.

That ye sorjvw not as others who have no hope ; for if we

died

fesus

and

rose,

thus

also, etc.

death of Christ Death,

because the empire of

^And it is asked, Why does he [Paul] call the but our own Sleep } He calls his own Death first, Death was not yet destroyed from human Nature^
;

when our Lord

were

tasted

its

did not die in illusion, as

cup instead of us second, to shew that He [Christ] some [say], but actually bore death, because if Death
;

in hallucination. Resurrection this also

would be also

in illusion of necessity

and from

our resurrection would be

first,

falsified.

But about Believers

second, to console

he [Paul] wrote

Sleep,

because the authority [of Death] had been

;

brought to nought by the Resurrection of our Saviour

their grief or our grief; because to Sleep

awakening

is

joined of necessity.

us

we say [untoyou], by the operation of God

^

TJiis

that
^
;

is

to say,

through the revelation that came to

also

by that which Christ was speaking through

one
will

him, as he said,
Matt. 24. 40
f.

He

also says in the Gospel,

be led away, and

in the voice of the

the other

left, etc.,

because our Lord in the

command and
is

288 b

Archangel,
all

etc.,

he calls the Archangel him that

higher and greater than

spiritual beings,

who
is

receives

first

revelations from the habitation of the

Trinity,

and makes them dawn

to all

who

are below

who, according to
Others say

Dionysius and others,

chief of the rank of the Seraphim.

THESSALONIANS

IV.

V.

21

87
[This passage],
or, at

that

it

is

Gabriel, the leader of the

New

Covenant.

Our
of
p.
-

Lord
rise

zvill

come down from Heaven by the command,

the shout

the Archangel,

who
;

shall shout before

Him and command

everyone to

\*^"

from the dust

glorif}'

and [he

shall cry]

next to the Angels to assemble

and

His coming.

Others say that the parts of the sentence will be

like this [passage] in Job, In
this,

mixed, and the word reversed,

Sheol they

Job

24. 20

have sinned and been forgotten from the womb, and

Wealth hath
years
;

destroyed those whose habitation hath not been seen for

like this,

many
in

and
is. 53.

The wicked man hath

all

given His grave, and the rich

feet,

His death;

and Tarry
also here
;

night,

and wash your

in

he says that our Lord

and other such [passages]; thus His humanity, by the command of God
for three

Gen. 19. 2

who

dwells in Him, and at the voice of the Archangel' s trumpet, which shall
at

sound

His Coming, shall come doivn from Heaven

times also

shall the voice

of the trumpet be heard, as we have explained above.

shall not overtake them
;

This,

We

which are

asleep

the Greek says, shall

not precede them

'^that is to say, in

the ascension those that are alive at

died.'

that time shall not precede those

like

who have

We shall not

overtake

is

our own, that

the

is

to say,

we

shall not die like them,

;

and afterwards

live.
is

And

dead

in Christ shall rise first

it

first,

so to speak, foremost,
in

said in five ways, but here

speaks only of being

honour

because both

of them, that

is

to say, Resurrection
this.

and Renovation,

shall take place in

one moment
submersion
as likewise

and

They that
Day.

sleep, sleep in the night, etc.

He

calls the

in evil

things Sleep; and want of knowledge he calls Night

the

Knowledge

Whether we wake or
say, those

who

are found alive at the

all

have died already,

to come.^

we should live together zuith Him ^ that is to Coming of our Lord, and those who of them shall be thought worthy of life in the world
sleep,
;

f.

289 a

This,

Reprove malefactors ; encourage

calls malefactors those

\^the

feeble-minded^; support [the

weak].

He
;

properly
for the

and
not,

the feeble-minded those

;

departed

and

the zveak

who were not conducting themselves who were sorrowing above measure those who were committing fornication.^
which have been
leading

p.

An

Quench

he says, by means of wicked works the grace of the Spirit

;

which ye have received

given to some of you.

and

despise not the prophecies

And

because there were also

many who were

;

astray in the form of true prophecies, he says. Prove all things

and hold

fast that ivhich

is

good; that

is

to say,

do not

reject true things

on account

of fallacious ones, but prove

them by

their fruits.
is

The

First Epistle to the Thessalonians

finished.

88

II

THESSALONIANS

II.

26

II

THESSALONIANS
BOOK

Again, the Second Epistle to the Thessalonians.

I.

Now when
;

the

Apostle learned that

the
in

evil

[doctrines]

of the

opponents existed
Believers
Phil. 4. 6

still,

and that they plotted

every

way

to hurt the

and also that they [the Believers] were expecting that the end

of the world was near, from what the Apostle had said,

The Lord

is

at

hand,
in

etc.; and he heard also that they on whose account he had written for these reasons he wrote to them that letter were not living orderly
;

also this letter.^

This, That ye be not troubled, either by word, or by spirit, etc.; ^not even
if

man shews

that he speaks as

if

by the operation of

the Spirit

nor

if

by our

own word or by our epistle he says that he has heard about that time, believe him not ;2 for except there come first a falling away, ^for he calls that time a falling azuay, when almost all men shall rush from the Truth to that *He calls him the Man ^5z;/, because he is the Man in whom Deceiver.^

p.
f.

fiAn Satan dwells and works all evil things ;* for it is said that a virgin from 289 b among the Jews will be seduced by some sorcerer among the graves, and the Man of Destruction will be conceived in the district of Capernaum
;

and he

will

proclaim about himself that he had been virginally conceived

and given

birth,

and he

will

be escorted by Demons; and that he

etc.

is

the

Son of Abraham and David,

And
^

exalteth himself above all that is called

all

God and
I

is

worshipped-^
;

because he turns

men

to his worship, as he says,

am

the Christ

and

to

me
all

worship is due from all creatures ;^ and in me are waiting and expecting names amongst all nations, and because I was hidden, they have called me by all names; but now that I have appeared, cease from your error; and with one mind worship me so that also he [sitteth] in the Temple of God, as God, etc.; for he entereth the Temple, and sitteth upon the Altar
;

and causeth the Lessons and the Mysteries

to cease, etc.
;

A nd noiv
is

to say, ye
this

ye know xvhat zvithholdeth that he should be taken away that know who it is that ivithholdcth and hindereth him, so that
is

when

time

finished he shall be revealed,

and

shall bring out his will.

Now

[Paul] calls his being

shewn up a

revelation,

because Satan, since the

II

THESSALONIANS
this project,
is

II.

6
is

III.

89

coming of our Lord, has

how he

able to hurt

men
is

nevertheless

God

hinderetJi

him

but when he

allowed, he shews his mind in action.

;

For

the mystery of iniquity has already begun

;

^that

to say, although

Satan does not complete the apostasy openly

but works

many
is

things even

now as
to turn

if

through mysteries, and always studies by means of makers of error

the Truth.^ Only if He ivho nozv withholdeth
the Interpreter says that [Paul]

men from

taken

away

from

the midst;

sometimes

calls that ivhich

zvithholds His care,

and sometimes His

is

fiat

but he says, when the limit

b)'

has been completed, that

appointed

for

him

God, by

whom

he

is

now hindered from being

foannes says about
the

revealed, then shall that

;

Wicked One

be revealed, p.

~>"

zvithJioldetJi

that the Apostle alludes to the authority of

tJie

Romans
;

that

when

it

shall be destroyed, then

Wicked One shall

fall

be revealed

but he said this enigmatically, that he might not

;

into

danger
290 a

from the Government

but this idea

sJiall

is

not happy.
etc. It is

That our Lord Jesus

Satan, for

consume him,

not that Fie will consume

;

f-

He

will deliver

him

to everlasting torment
all

but about that

things
;

Man

he says that he was his own instrument for

perish
in his
;

evil

for

he shall

body and his soul together first, because of his wickedness, as he is unworthy to have intercourse with the creatures of God second, as an example of the power of God, which is able to annihilate visible beings
;

and
that

invisible

third, that sinners

may

recognize the greatness of His grace,

when they were worthy of

shall

destruction, yet

He

did not destroy them,

and may

justify His righteousness and blame themselves.

Others say that

he shall not perish, but

be tormented

for ever

along with his Chief.

is

And

he shall perish, and he shall be destroyed are like

As smoke

consumed,

so shall they

consume away

and
;

this,

Because the wicked

shall perish,

and

Ps. 37. 20
Pfl.

37. 20

the enemies of the Lord,

earth,

etc.

and Let the sinners be consumed out of the

Nevertheless
the

pa. 104. 36

and what follows

this.

Apostle confirms his

destruction by three witnesses.

He

says the sen of perdition, and

He

shall

consume him, and

He

shall destroy
etc.; for

him

for his

coming

is

by the working
is

of Satan in all power,

he [Paul] shews here that he

one thing,

]Vith all power and is revealed, is another. shew many signs? In illusions and imaginations he will open the [eyes of] the blind, and will cleanse lepers, and cast out devils, and raise the dead, these being demons in the place of dead

and Satan, who works

in him,
will

and

signs,

'because he

p. -*^i^JB

men

and then he

shall

command them
he

to rise, etc.; for just as an artist

will

imitates nature in a likeness, in that

in the writing of

way he

work

sigjis.

The salutation

my hand, I Paul,

calls the

putting on of a hand in the

Epistle the salutation.

The Second
G. H. s.

Epistle to the Thessalonians

is

finished.
12

XI.

90

TIMOTHY

I.

18

TIMOTHY

Again, the V'wst Epistle to Timothy.

BOOK
f.

I.

290 b

^The Apostle
that are useful to
especially those

left

Timothy

at EpJiesiis, that he might go round in

all

Asia, and rule the Churches there,^

and he writes to him with admonitions

rank and measure, ^but

Believers of every age and

whom

they ought to

make Bishops and Elders and

;

Deacons^ and Leaders of souls among the sons of the Church

short, there
is

and

in

a teaching in

it

which

is

useful to the

whole Church.
stories

This, tJiat they should not give heed to fables

and

of endless

genealogies

^this

he specially

among

the Gentiles, that

commands and admonishes those who believed they should not listen to the Jews who were
so,^

teaching Circumcision and the Law, and relating genealogies and pedigrees,

and how so and so was born of so and

and the

rest of

such things.

And
Law, he
itself,

lest

it

should be thought that by these words he was rejecting the

says,
^

For

zue

knoiv that the

I

Law

is

good, if a
I

man

\jise

it]

like

etc.

These things

say,

not that

reject

the

Law, but the

thought of those who do not know how to use

p.

it;'^

knoiving that the

Law
;

is

Ao

not appointed for the Righteous

am

convinced that the just and the

it is

righteous do not need this Law, because

written on their heart

but

it

was established on account of the wicked,

etc.

^Therefore, he says, because

we have

believed,

and because by means of Baptism we have received the

is

type of future things, the establishment of a law

henceforth
that

to us superfluous

as

we do not

turn from sin on account of the Law, but in order

we may resemble the amongst them in a type.^

is

things [of the world] to come, as

we

are already

^Instead of blessed the Greek says most blessed, that

in

is.

His blessedness

His nature, but

He makes

us worthy of this by grace.^

etc.,

According
revelation
I

to the earliest prophecies,

I

'that

is

to say.

By

a Divine

have chosen thee, and

have endowed thee with the work of

teaching,' or at the beginning of thy discipleship, he says,

f.

many

receivers

297.1

of revelations prophesied about

thee, that

thou wouldst be laborious and

eager

in

preaching, that thou by them mightest

war a

[good] warfare, that

is

to say,^ the prophecies were a sign of the grace of

Him who

chose thee

but

TIMOTHY
b}'

I.

IV.

91

it is

thine to confirm thy election

labour

for election is not coercive of

the will of those

IV/iom
etc.
;

who I have delivered unto Satan, that they may learn not to \blasphenie\, ^that is to say, I have removed them from the Church, like this, TJiat
are elected, as election did not constrain even Juda[s].^
to

1 Cor. 5. 5

ye deliver such a one

deliverance to Satan?

Satan

but he
I

calls

expulsion from the Church

;

^"He

says,

have expelled them from the Church

if

not as

if

she would

not receive them

in the

they rectify themselves, but

that they

may

be exercised

works of repentance, and turn from

Others say that because they were

blasphem}' and return to the

fluent

Truth.-^''

and cunning

in the

able, like

Elymas, to

wisdom of the world and of the Law, and were pervert many from the Truth, he took the grace away
ith
;

p. fTilo

from them by which, through union w

the

Body

of Christ, they were

speaking with tongues and working miracles

Saul, they might be punished

and because they were deprived

it,

of grace, they became the abodes of the alien Power, that through

like

by Demons

but these, H}'menaeus and

Alexander, and Demetrius and Phygellus and Hermogenes, were from

Ephesus, some of

whom

sought to establish Heathendom, and some Judaism.

Btit she shall be saved by

It is

means of her
is

children, if they continue in faith.

not that the race of

is

women

rejected,

he says,

for by

means of her
in

children, that
it is
it

to say,

by means of the succession of those who are born,

is

seen that their race

fear

worthy to be saved

because there are found

[women] who

God

in holiness

and

love, etc.

Others say that Eve was

allowed to be saved on account of the righteous

men

of old, and because

;

of the priests and leaders of later times in the Church of Christ

if

they

keep

holiness, etc.,

and do not wander from the Truth

is

like her

because the
f.

honour of her children

^"^This is

hers.
is

291 b

a faithful saying, and worthy of acceptation, that

;^^

to sa}-, true,

and

like Verily, verily

for these

two are corroborative of the things that

are said.

If one
[it]

desire the Eldership [he desireth] a [good] work, etc.; ^^he calls
;^2

a ivork, and not authority

that they

may

not resemble worldly

etc.

powers according to the argument of some people, but by doctrine,

And
[it],

let

him

be the

husband of ojie

tvife

^^for

because at that time,

many

had taken two wives

with other

at once, according to the

wife,

Law

which does not forbid

and also when they had one lawful

they used concubines or sinned

women

;^^

for this reason

life,

he says, one who

three,

wife only during her

of the

and not of two or

;

husband of one according to the custom

is

the

p-

c^

Law and

of the heathen

^*and

if

after the death of tne

first,

he
is

is

constrained to take another, he

is

not hindered from Bishophood, that

to

92
say Eldership
;^^

TIMOTHY

III.

because at that time Elders were called Bishops

and

those that are Bishops to-day were then called Apostles.

Others say, that

he
as

who had taken one

it

wife,

and

after

her death remains in holiness,

is

required that the conduct of a priest should be higher than [that

of the] people, as also the Bishop's [should be higher] than the Elders', and

the nation's than Heathendom. the Elders and Deacons take one the

Let not the Bishops take wives, and

;

let

and

let

common men

not take two at

same

time.

Spotless does not allude to a spot

which blemishes the body

as the
its

but he warns

about spots of the soul

for just

law

in

its

childishness warns

against bodily spots, so also here in

spots of the soul
f.
;

perfectness, [he warns] against

and we ought to know, that the Apostle Paul speaks

lives
;

292 a

about him who takes two [wives] during their

and
etc.

if it

were not

so,

he whose wife has lived

for

one day

is

oppressed,

Nevertheless an

Elder should not be celibate, according to the outward sense of the phrase,

p. v\.a

means according to the outward reading of the word, Let a priest have taken one wife, and after her death remain in holiness yet because men had become slack, and the rulers of the Church had seen that many hateful things are done in secret for this reason, they had allowed even priests to take
and as
this
;

wives after the death of the

first

ones, furthermore concubines under the

pretext of necessities which are outside marriage should be desisted from.

And

his

hand

7iot

ready to strike; that

is

to say, ^^let

him not shew

severity uselessly and without cause.^^

Holding Ids children

this

in subjection [zvith all gravity\^\.c.

^^he does not say

;

from the standpoint of the children, but from the mind of their father
if
is

but

when he
not guilty

chastises
;

and teaches they are troublesome and insolent

his sons

he

as

Samuel was not blameable because of

were seen to be antagonistic,^^ y^r if he does not know hozv to rule his little house, Jiow can he rule the Church that is full of confused and variegated minds ?

who own

And let Jiini not be a man who is a novice in

1 Cor.
3.

novice in his doctrine, either in the case of a

believing or in his baptism.

i'

TJie

Greek says,
Apostle]
;

Let him not be a novice in his planting.

6

Somewhere
calls]

[the

calls

Faith a plant.
I

have planted, and Apollo[s] [watered]

;

that

is

to say,

have brought the Faith

the Apostle

and elsewhere [he

Baptism

[so]."

Rom.

6.

If,

he says, we have been planted with

^^for
for

Him

[Christ] in the likeness of

His death;

announces that he should be a Bishop

;

who has been know how to

some time a Believer and baptized

the reason of this
;^^

that he

may

relate

^^and he does not prohibit

TIMOTHY

III.

93

youth according to some; inasmuch as Timotheus also was a youth,

as

we

learn

from
of,

his

Epistle,

Let no

man

despise

thy youth.^^

The

iTun.4.i2
f.

Greek, instead
tJic

Lest he fall uUo the condevination of Satan, says into

292 b

pride of Satan, ^^because he, who at once believed and was baptized, and did not give proof of his conduct, and did not learn what is proper,

and comes into rulership

Believers
;

is

lifted
is

up

zuith pride

as

one superior to the

so

and henceforth he

not able to learn because he has become

to teach because he has not learnt
it
;

a Teacher, nor does he

therefore he
is

know how

p.

jAn

vainly lifted up with pride, being in no wise different from

a servant of God, because he

Satan, him

who when he was

was

lifted tip
;

with pride, snatched to himself the

receives

name and honour

of his Lord

and

punishment

justly from that Judge.^^

Others say that just as Satan,

because he was not tried about the function that had been bestowed on
him, was lifted up because of the high rank that he had received
this
;

and on

account he

fell

and was removed from

his

honour

thus also this man,

because he did not understand the greatness of the rank to which he was
called, that
\\\th.

he should teach humility and love and submission,

is

clothed

pride,

and

falls like

him

and henceforth not only

is

he

unfit to exercise

priesthood, but not even simple works.

And we

ought to know that those

;

who

are

now

called Bishops, at that time were called Apostles

but after

Believers multiplied, and the Apostles

went out of the world, and those

the\' did

who were appointed

after

them

in the

Church, because

not resemble
it

the Apostles, and did not work miracles and signs, considered that

was

very hard for them to be called by the

divided these names
to say, of Bishops
;

name of Apostles, so therefore they name of Elders to the Elders, that is and they appointed as Bishops those who were called
;

and they

left

the

Apostles

and

it is

evident that they were called by both names, Elders and

Bishops, from this, that Paul brought the Elders of the

Church of Ephesus,

Acts
f.

20. 28

and when they had come

heed to the
flock, in

to him, he

had admonished them, saying, Take

etc.

293 a

which the Holy Ghost hath made you Bishops,

BOOK
in Christ a mystery, because the

II.

Truly this mystery of righteousness is great

^^that

is

to say, he calls Faith p.

~.\y\n

Godhead of

the Only-begotten was hidden

within His Manhood, in the likeness of an unexplained mystery recognizable

by many,2i and
a man., but
///

He

zvas manifest in the flesh; ^^for he does not say, in

;

the flesh

because of Simon,

who

at that

time was wickedly

illusion,^^

saying that our Lord did not take a body, but was seen by an

and was

striving to estrange the Creation from

its

Creator.

94

TIMOTHY
;

III.

V.

25 the

And
humanity

ivas
at

seen

of
;23

Angels

^s^hat

is

to say, that
to
;

Angels were
about

astonished
:

Him

and then he begins

speak also

His

and was

justified in the Spirit, etc.

he speaks of the two as

of one Person, because of the unity of the two natures.

[says] the Spirit, etc.

But he distinctly
the Spirit,

He

calls the

grace that was

in

Him

which

was revealing to

Him

the things that were about to

be done by the
etc.

Manichaians and Marcionites and the followers of Bar Daisan,

^^Now he
etc.24

calls old

wives

silly

fables the epistolary rolls that

some people

wrote from the person of the Apostles, which teach pollution and turpitude,

This, Despise not the gift that hath been given thee, by prophecy
the laying on

and by

of the hands of the presbytery.

^^He

calls the
;

Apostleship the
for
it

Presbytery

and he

calls

it

thus for the sake of honour

was not

possible that Elders should ordain

him who was receiving the

in days.^^

priesthood.^^

Rebuke not an Elder ^^he

;

calls a)i Elder, not

him who had received the

rank, but

any old man and ancient

Therefore choose widozvs, her

write in diptychs, so that
is

who is not less, etc. Choose widows, and they may be nourished by the Church one that
;

not less than \threescore\ etc.

Idle

p. -^QQ
11**^'

women

tattlers,

that
;

is

to say, silly story [tellers], like [the phrase]

12

*" ^^^
is

Proverbs of Solomon

and he who separates vain women to himself

to say,

void of wisdom,
This, Let not thy

f.

293 b

mind
as

be prejndiced in anything, that

is

do not

decide on any one beforehand, before an examination of the fact and the

testimony of witnesses
either with

if

sova^ prejudice were taking hold of thy mind,

to a person.

clemency or hatred

BOOK
2''

HI.

[Paul]

commanded [Timothy]
if

to 2ise a little wine, because his

j^'

body was

weak, both from sickness and from abstinence

sidered, that

and because Timothy conso because of this

he should do

this,

it

would be thought by people that he

;

was acting
them

carelessly,

and many should be offended

men whose sins are knoiun, and go before and there are some ivhom they follow after. Thus also good works are known ; and those zvho are otherwise, ^^that is to say, as the follies of men are manifest, and are preparing them for future torment, although
[Paul] adds and says, TJiere are
to judgment ;

sometimes hidden

in this

world

thus also good and diligent works are

TIMOTHY
men
;

V.

24

VI.

20
till

95

many
many,

of

them known

to

and those that up

that

now

are hidden from

it is

impossible that they should be totally concealed.

tJiey follozv after,
is

This,

Some [men]

to say, although their works

are hidden from men, yet they do not depart from

revealed,

them

yet they will be

and are preparing them

thou didst fear
lest

for future torment.

Therefore, he says,

not as

if

an unbecoming supposition should come upon

etc.,

thee from men, such as fornication,

as
if

shalt thou

vex thy body and

in

strive,

thou wert persuaded that the suspicion of people

;

many
in

cases should

turn out good

if

we

act as

we ought

to do,

we shall not
all

any way be hurt

by
and

this,

even though they are not aware of

our conduct.^

Hanana
;

p. t<ii7an

says. There are there are

is

some whose sins will

be revealed before the iutuvQ Jiidgjuetit

;

some ivJiom they

folloiv after

that

is

to say, after their death,

that

to say, [deeds] being

done by

others, they are considered to be their

inventors, as

when a man
seized,

seizes from his

;

comrade a

mill or a vineyard, etc.,

is

f.

294 a

and others afterwards use them

primarily the sin

counted upon him

who robbed and

deed,
etc.

even

if

he be dead; or he should invent a dishonest

after, like
!

Again, they follozu

;

the

sins

of heresiarchs, which

they hide for an hour

and

lo

they increase and multiply

etc.,

who

practise them, like

Manes and Marcion,

after them.

astray,

and have led others astray

among those who have gone first Likewise also good and

virtuous works which they have done and then others have learned after

them,

etc.

This, Otir

gain

is

great;

own merchandise is great, which is, that is to say, our own ^and our merchandise is advantageous, which is the fear of
for
it,

Pesk.

God, and labour

reproving

the use of our sufficiency being enough for us.

siiffi.ciency,

He
is

said well the use of our

use.^^

that

it

might not be supposed that he

^''Here also instead of blessing the

Greek

calls

God

blessed}^
see in the

Whom
come.

no

man

hath

seen, in

this world,

nor can

world to

He
The

calls oppositio7is

offalse science here also, the [oppositions] of them of

the Circumcision.
First Epistle to

Timothy

is

finished.

96

II

TIMOTHY

I.

II.

II

TIMOTHY
Epistle after
in

Again, the Second Epistle to Timothy. Paul wrote this Timothy had departed from Asia at his command, and was
of Troas.
This,
Acts 20. 25
/,

the region

being mindful of

tJiy tears, etc.,

that

is

to say, ^those
I

which thou

didst shed

when

was about to part from you } and

no more.
is

said to }^ou, that ye

should see

my
is

face again

This, Whieh dtvelt first, that

first, that

to

sa}',

the grace of the Spirit tvhich dwelt

;

to say, thou also resemblest thy parents

probably they had

also

been instructed before him.

resemblest them.^
f.

/ a)n

pers?iaded, he says, that ^thou

294 b

This,

God hath
is

not given us the spirit of fear, ^that

ills

is

to say,

we ought

not even to fear the

the Spirit

that outsiders

may

inflict

on us

because the grace of

sufficient to give us

power, and to bind us to the love of God.^

is

But endure hardships with the Gospel, that

also

to say, because the Gospel

was completed by means of

it

sufferings,

it

is

necessary that thou also

sharest in

by means of

sufferings.

BOOK
departed from the Faith.
This, Let the

I.

Phygellus and Hermogenes had been

among
etc.,

the Believers, and had

husbandman

that labonretli,

that

is
;

to say because he as he

commanded him
he was
in

not to be careful about corporeal things

saw him that

this,

need of food and raiment, *he gives him a hint by means of

that he should receive from the Believers the things useful to his necessity

which they gave to him.*

Atul their word
breaking out
in
[ivill eat] like

a canker,

etc.

^for that

is

a disease which,

one member, flows into

all

all

the body, and falling on one

sheep, flows into

the flock.^
is

Saying, that the Resurrection of the dead has taken place, ^that
that [Resurrection] that
p.
is

to

say.,

preached by us they do not believe can possibly

is

^Vs^nn

happen

but they affirm and teach that which

son
is

done

daily, that

when a

man
trees,

dies, his

born and

rises instead

of him, that
;^

is

to say,

by means

of the series and succession of one from the other

like the leaves of the

some of which wither and some

sprout.

11

TIMOTHY

II.

20

IV.

97

'And

consoling him because he had been grieved, having seen that

many

were going astray from the Truth, he says, Nozv in a great house there are
not only, etc.

He
;

calls the

Church a great

house, as

it is

composed of many
just as not

and various men

in a great house

and they do not resemble one another,

the vessels resemble one another,
is
etc.''

even

all

^Boasters of [having] what

not theirs

protid of what they have.^

either from the traditions

^The names oi Jannes and /amdres [Paul] knew

spoke about the things that were about to happen.
This, They shall proceed no further
\

of the ancients,^ or had received in a revelation and by prophecy; as he

that

is

to say, their assemblies shall

f.

295 a

not increase, but assuredly decrease

another, but destroy one another.

because they do not agree with one

BOOK
Who
shall judge the dead
the

II.

and

the living at the appearing of His kingdom.

first,

The Greek says

says, the

dead and

the living;

that

is

to say, the
;

body and
second, he

the soul equally, the one not being separated from the other

dead who have died

he
at

in sin,

and (have) hidden by

their neglect the

in

talent

which they received, and who lived [afterwards]

third,
calls

the love

of

God
shall

dead those who died of old

and the living those who

^he does not say this,

remain

His appearing.
diligence in season

This,

Stand in

and out of season

;

that [Timoth)-] should do anything out of season

but that thou shouldst not

p.

neglect not even one opportunity, without teaching whenever thy hearers
are ready
;^''

that

is

to say, strive to teach in

measure and without measure.

Hanana
in

says Preach the

word and stand

in diligence in time of grief

;

and

time of joy, but keep time for the necessities of thy body
;

and

to preach

the Gospel continually

the Greek [says] reprove, rebuke and console.

in

Reprove,

he says, him who remains

repent
;

but rebuke,

a time-limit to him.

by means of reproof he may that when thou observest his folly thou mayest set Console, inasmuch as thou turnest him to the former
his sin, that

things after his repentance.

This, '^'^Hcnceforth

I am poured

out, that is to say, for

the sake of the

confession of Christ

may my

blood be shed like the pouring out of libationbe given on account

wine which
^2

is

shed for the propitiation of a god.^^

it

He

calls
;i2

a crown of righteousness because

to say,

it

will

of his

work

^j^at is

which

is

plaited of righteousness, and not of

13

G. H. S. XI.

98
laurel, or of

II

TIMOTHY
is

IV.

lO 18
olive, etc.,

oleander

that

to say, a

crown of wild

with which

worldly athletes were crowned.

For Deina hath forsaken

to evil
f.

vie,

and
hit

loved this ivorld, and turned

is

aside

things,

and hath acquired a wife and a house, and

Othc7-s,

joined

295 b

to

earthly things.
left

who

the

mark

better,

say that [Dema] Circumcision

had

Paul,

and

was with those who

etc.
;

preached
Titus
;

and

the observances of the law,

^^Crisens

and

he does not say that

they had

left

him

like

Dema

but he merely announces that they were

not with him.^^

Instead of a book-case, the Greek says e/oak, the thing

which he wore

in winter,

which was a c/oak

and

it is

evident that he does

not speak about a book-case, from his adding the books

p. ni:=na

and folded
folded
;

rolls.

The Jews then and now generally wrote sacred books in This, The Lord ivill rexvard Alexander the coppersmith
him,^^ but as in prophecy,
In the region of

rolls.

^^not cursing
this

which also

in

fact

took place

in

way.

Assyria and of Beth Garmai they

call a eoppersniith

one
in

who works
smith him

in

vessels of gold
;

and

silver

but a blower, one

who works

vessels of iron

but the Scriptures, and people of other places

uses iron and also silver, etc.
iron,
in his

call a copper-

who

Now

this

Alexander was
and many
so that
say,

skilful in the

workmanship of

and wrought beside

his anvil a statue

;

in the

form of a

man

holding

hands a hammer or mace

;

even

among

the Greeks worked thus

it

and and

it

was made with

struck,
;

skill,

whenever the smith wished

statue did
;

beat
it

that

is

to

the

and whenever he wished

A\'as

refrained

like that pipe that

is

was

called (paedcov, which

put

in

a consecrating vessel, that

;

to say, in his
it

vestment

when

it

was bent

to

one side water came out

and when

was

turned round to the other side the water was stopped.

One
loosed,

of these days,

when
in

the head of this Alexander was put upon the anvil, and he was sunk

sleep,

suddenly that

hammer became open and

;

and

it

began

beating vehemently upon his head

to the
f,

and

in that

torment he died according

prophecy of Paul.
calls

296a

^^He

Nero Caesar a
as in

lion}^
;

And the Lord shall deliver me from

deliver

^^for

he did not say, The Lord shall

to be killed

me from Nero

two years he was about

by

him.^^

This also [Paul] wrote from Rome.

TITUS

I.

III.

99

TO TITUS
^VVhen the Blessed Paul came to Crete, and there taught the Faith of Christ, he left Titus there to be head of the churches in Crete and after a
;

p.

ai^cj

time he wrote him this Epistle, about warnings and orders of the church

members and how he should sharply rebuke those

;

of the Circumcision, etc.

This [Epistle] resembles the Epistles to Timothy.^

This,

Having children who do

not curse, that

priest.

is

to say, let

them not be

without discipline like the sons of Eli the

This, The Cretans are ahvays liars, evil beasts

a poet of Crete

who was

considered a prophet
others that

and idle bellies, etc. ^Now among them,^ some say his
it

name was Maxanidus (Epimenides),

and
his
it

was Minos son of Zeus;

but he calls him a prophet, according to the idea of the Heathen about him,
is

evident from his adding their

said about his father,

own now this man, because many who had of old been called Dios, but afterwards changed
;

name and was

called Zeus, that

all

is

to say, living, that he

;

went up

to

Heaven, and became higher than

he was a tyrant and a rebel
;

the gods

the Cretans alone said, that

^and when these said that he was not a mortal

the Cretans on the other hand said that he was

man, but an immortal god

killed,

and they shew

his grave

amongst them.^
beasts,

For

this reason

Minos
the

said about them, that they

were

lia7's,

and think contrary

to the ideas of all

falsify

men

and they resemble destructive

;

and are eager to

writings of the poets

in their dealings

so therefore the Apostle also, finding

them

liars

with him, employed this saying about them, as for their

reproof; and not agreeing with or accepting or praising that poet.

^This

f.

296b
\=na

then he said about those

who

believed from

among

the Gentiles, as one

who

p.

wishes to grieve them, because they had forsaken the truth and had been
led after those

who were

of the Circumcision.*
etc.

This that he taught, Let the Elders be vigilant,

old

^Here he

calls the

men

Elders?

BOOK
He
Histories of genealogies

I.

saved ns by the zvashing of regeneration, that

is,

by Baptism. by the hand of

we have expounded

above.
it

[Paul] wrote this [Epistle] from Nicopolis, and sent

Zena and

Apollo[s].

lOO

PHILEMON

PHILEMON
Again, by the help of
"^Onesinius

God

[the Epistle] to Philemon.

:

was the slave of Philemon, a Believer

This man, when

all in

the house of Philemon agreed with him in the Faith of Christ, by

means of
to

the wickedness of his manners was obstinate, and

fled,

and did not wish

become
his

a Christian

:^

^and Paul found him

a disciple to the Faith of Christ, but also

Rome, and not only made him prepared him to acquire love to
in

master

and wrote by

his

hands

to

Philemon

to forgive his folly

and to

honour him.^
^

Appia was the wife of Philemon

calls the ChiircJi

;'

'^Archippus their son.*

^He
stituted

which

is in

his house the

assembly which was con-

by

faith,

that

is

to say, his domestics.^

Others say that Archippns

was not the son of Philemon, but the one about

Colossians
Col. 4. 17
;

whom

he wrote in

and say
;

to Archippus,

Take heed
this,

to the ministry

which thou
to

hast received, etc.

and because he loved Philemon, he writes

him that
instead
to say,

he also should be his persuader about

p.

oiina

Yea,

my

brother, let nie find rest by thee in the Lord.

The Greek
;

of rest says profit, and this profit he put instead of gifts

that

is

him his follies and received him, give me rest thus that is to say, that the Lord that I may be profited by thee in our Lord may give me to see thee, that thou progressest in the good works of

when thou

hast forgiven

Religion

for this

believe to be profitable to
2.

my

soul.

^He
him

calls

EpapJira

prisoner, because he

had borne sufferings along with

for the

sake of the Christ.^

HEBREWS

10

HEBREWS
Again, by the help of God, [the Epistle] to the Hebrews.
f
->

About
persons
;

this Epistle to the

Hebrews, many doubts have arisen to ignorant

there being those

who have

said that

it

is

not Paul's, because he

his

did not put his

that
if it is

name

at the

head of the Epistle as was

is it

wont
?

and we say and

?

not Paul's,

how

joined with his [other] letters

if it is

forgery of some one

was
the

it

not easy for

how was it received as if it were him who forged all the Epistle that he
else,

Paul's

or

how

should also put

name of Paul
it,

at its

head

Nevertheless

it is

evident, that he wrote this

Epistle to the Believers in Judaia, from this, that he teaches about the bearer

of

who is Timothy, and the admonitions about him for he did not put his name at the head of the Epistle, according to some, because it was known that the children of his people hated him. He feared that when
;

they learned from the very beginning of his

[letter] that

it

was

his,

they

would neither read nor hear

it.

Others say that because he had received the

oai.
2.

Apostleship of the Gentiles, as he said, that we [should go] to the Gentiles,

and they to the Circumcision, although

the fact that those

the)' of the

Uncircumcision were not

is

wholly estranged from them of the Circumcision, and that

evident from

made
For

disciples of the household of Cornelius,

who were
a division

p. -\^:?ia

Gentiles; these, on the other hand,

cised at Corinth.
[of the

made
his

a disciple of the Chiefof the Circumhis

this reason

he did not put

;

name on
call

Church] which was not

and he does not

himself their
at a province

Apostle.

And

just as Bishops

now-a-days when they arrive

;

which

is

not theirs, are allowed to teach

;

but are not allowed to be called

etc.

the Bishops [of the people]

this

very same thing the Apostle also did,

Others say that the Apostle of the Gentiles did this in humilit}-, that he

might preserve honour to our Lord who was sent

he wrote
to
in
;

to the
it

Hebrews.

Now
;

Hebrew
in

yet one Clemens^ translated

into Greek, according

some

but

truth, as

Clemens himself

testifies,

and on
the

this

account the style of the text of

;

its

translation

Luke translated it much resembles

f.

297 b

Book of Acts

for its object

is

doctrine about the Person of Christ, for

because man\' of the Circumcision

Christ as God, but said

who

believed did not wish to consider

;

He was

like

Moses
;

that

He

also

worked great

miracles like the rest of the Prophets

therefore the Apostle shews that

;

not even

in

one thing
^

is

Jesus like the Prophets

!

but greatly and infinitely

vi.
14.

Clement of Alexandria

See Eusebius, H. E.

102
is

HEBREWS
Godhead exalted
;
;

I.

the honour of His

although

in

the nature of His

Manhood he
as about

agrees with them

;

one Person

and he speaks about the two Natures and he speaks occasionally about His Godhead, and
;

occasionally about His

Manhood and he shews that He is greater than Moses and than the Prophets and than the Angels; and he supports His

cause by illustrations from the Scriptures.

BOOK
By
p.

I.

all portions

and

by all forms
its

God hath

spoken zvith

?/s,

and in

these last

days

He

hath spoken unto

by His Son.

All the revelations, he says, that

to

God made
which
is

to the ancients,

when He appeared
is

them

in

various like-

nesses, have been found as limbs

and portions with the complete body

the revelation of

comi)osed of them, which

;

God

in

His Son

Jesus the Christ

for the various revelations to the fathers

and prophets

were composed

like

limbs and portions to the structure of one body of the

economy

of God.

At

the last there hath been appointed

in

above them

all
;

as Head, the Revelation

the Christ,

who

is

His Temple and Image

otherwise, he calls portions

and forms the

varieties of the

knowledge of

God, which
ao-es

He
;

taught bit by bit according to the weakness of the early

for in

and times

one way,
in

He
He
their

appointed the

Law

to

Adam, and

in

another
f.

way
in

to

Noah, and
according

another way to the household of Abraham,

298a

etc.;

and

short, until Christ,

spoke with them according to their

childishness.

weakness,
of

and
of

to

But when the

by

end

the time

youth had come.

not
b)'

He

hath spoken unto us

means

When we were the means of servants. of His but when the servants of Sin, He spoke to us by means of servants time was come to call us to adoption, He hath spoken to us by His Son, to preach about His love, and also about the truth of the perfection of what was spoken and done, and in the likeness of a servant which He and by His living and life-giving voice, took, He abolished all likenesses
Son, and
;
;

He
Ex.
3.

silenced

all voices,

and the

visions

and the Prophets were

;

finished, as

it is

said.
4
19

Therefore instead of

God

there, Father here

;

and instead of Angels,

QUI-

Lord

Ex 14

'

and instead of similitudes, a Body

from similitude

and instead of Prophets,

Ex. 34! 33 Ex. 28. 36,

Apostles.
.^

Portions adhere to similitudes; because he shewed that there

;

j^^^^ similitude
fire

calling by portions, that

;

He

sometimes

p.

^
3.

rrn

spoke by
pillar
;

from the midst of a bush

sometimes by a cloud and by a

Gen.

.sometimes

^i^x
2628

times from a

He shewed by the veiling of a face at Mount Sinai; someand sometimes gold plate He caused a voice to be heard
;

HEBREWS

I.

103
;

He caused He shewed
.

the sound of feet

to be

heard by
;

only a hand on the throne

li^ht

Adam and sometimes and sometimes from His loins

in a
;

and upward a
sometimes

and below

fire

and sometimes
. .

wind

to Elia

and
calls

Kings
11

19.

in a

dream, and sometimes

seen by

in

a half-sleep

for these
;

he

Num.
^'

12. 6

portions, because being similitudes, they were not perfect

but he calls a

Abraham and Moses and Isaia, etc., each one having seen a complete similitude of a man for the head of these portions and similitudes is the Christ, who was revealed in the flesh. Then again he shews that it is one God, who in all these variations completed His
similitude as
;

He was

dispensation according to the weakness of the ages

this

for the

Apostle took
Hosea
12.

from the Prophet, saying,

I

have multiplied
;

visions,

and by the hand of

the Prophets
in visions

have used similitudes See that

behold
!

and then, he
which
is

says,

He

hath spoken
^^' ^^' ^^

with His Saints.

;

this

in all is

not a definition

including everything
beasts or cattle, etc.

He did not speak in Nevertheless He says according

for
etc.
;

the sitnilitudes of
to the to

f.

298 b

Scriptural

custom, All those who came were thieves,

and we ought
about

know
;

that

^'^^ lO- 8

the Blessed Apostle attributes the Old Dispensation to the Father

saying,

By
in

all portions,

etc.
it

for

he explains

Fatherhood

the

Trinity

general

and

is is

true that the Trinity rules secretly

and openly

because where there

stance,

equality of operation, there

;

is

also equality of sub-

and

vice versa, etc.

although
it,

in truth all the

it,

Old Dispensation had

like this,
;

simply the name of

God upon
in

Angels completing
in

He

spoke to

us,

and with our fathers

the

Mount

Sinai

With Angels and The Law

P-

- ~^^"
3.

Gal.

19

was given by Angels

revelation of
it

hands of a Mediator, having made the

;

b)'

a similitude according to the weakness of the disciples

us,

and the similitude was taken from

light
;

but

its
;

matter from the elements and

and

its

rationality from the

filled.

Angels

and

its

operation and honour

are of God, as His place was

And

just as frequently

He

accomplished

His dispensation secretly and without a ^lediator, and sometimes by means

of a Mediator through Angels
;

and

He

said.

My Name
and
it

is

put upon

Him

and by a rod and by a [gold] plate and by a serpent and by the Ark and

Ex.

7.

20

by Moses,

etc.

He

fulfilled

His dispensation

when He and put His Name upon it, and made Him partaker of His
were necessary; thus
plished through
also,
it

3638 had taken the matter from His creations, *^^- ^^

;

was not

said that they

Ex 28

glory,

and accomit

Josh.

4.

His multifarious dispensation,

just as there

it

was not said that

triple,
it

was necessary

and

what was

said

was

from God, and

threefold
;
;

from the Angels, and from similitudes, thus also here

is

from

God the Father, and from the Word who dwelt in Body who speaks with the world and just as here
;

a body
there
is

and from the

the nature of a
f.

299 a

I04
true body, but there
it is

HEBREWS

I.

metaphorically a similitude
is,

thus also

is

the reality

and permanence of what

Horae
No. V.
p. 2

spoken of: but about [the question],

instead of the

why was
&v^r\.

the

New Testament
in

gi\en

Old? look

in

the

Preface to

Matthew,

seven waj's.

That

He

appointed

Him

heir of all things

;

now
p.

suits

His humanity, pointing to the Divine nature

it

not being

>~i>,in

possible that an ordinary

man

should become Heir of

all.

Ps. 82. 8

By whom also He made the worlds; by this he makes known about His Hanana [says] He appointed Him Heir, that is to say, He will inherit all for if it is said about God, Thou shalt inherit all nations, although He is their Creator, how much more is it suitable to Christ, who
Divinit}'.
;

has put on
adds,

flesh,

whose nature does not possess heirship

And
that

[Paul]

By whom
include

also

He made

the worlds.

Now

he says the worlds, that he

may
to

all

created

natures,

even

times,

and

spaces

were

before them, and are included in them, and are also measured by them,

shew that He

is

higher than the creatures, even than times and spaces

because he was about to say, that

difficult to believe, that if

He

is

from the Father.

Eternity,

But
could

it

was
be

He

exists

from

how

He

born of another

.''

He

proves this by an argument.

etc.
;

Who
1

being the brightness of His glory,

for

because

God

is

said to

John

1.

be

light,

he does well to

call

the

Son

brightJiess, that
;

they might believe

that though

about the equality of His substance with His Father

He

is

from

Him
is

as
;

if

by a

cause, yet there are not times

and no space

for

His causation
that

just as the sphere of the

its

Sun

to its radiance,

and the

light

with us to

splendour.
is

And

because brightness

not a Person, but a force which comes from

all

a substance, and Philosophers call

force an accident, he did well to

add, the image of His existence, to shew that

f.

299b

a Person the

so therefore
nature,

by [the word] brightness

later
;

He is a perfect Person He shewed that He

By

from
is

of

same

and not

than the Father.

for
is

the terms Old and

Child, he
p. nira

would posit a time

where there are no times, nor even a

neither Elder nor Child
for
;

world that contains times, there

and by the

word Image
the
is

He

is

understood to exist personally,

he did not say

;

also a form
it

image of His Persoti, or of His Nature, but of His Esse?ice for an image which after a time takes the likeness of the body, and this
exhibits the likeness of
for
it

although
is

its

own thing
in

but to
place

its

Essence

it

impossible

to

reach,

because
;

every

there

must be

a prototype antecedent to the likeness

the

but here [the writer] calls the Son

image of [God's] Essence

to teach us about

His eternal and timeless

birth.

HEBREWS

I.

His word.

105

And upholding all things by

calls

the power of

By

this

he not only

Him
if

the Maker, but shews that

all

He made eventhing

by unspeakable

power,

from His word

in

things depend.
the cleaiising of our sins,

And He
on
;

His own Person made

this

he says about the

of His Passion Person, as

if

made

the

and sat dozun Manhood that was taken. He who by means cleafising of our sins. He put By means of His
all

he would say
is

these things in reference to His Person

and shewing that he

on, he says,

speaking about the Manhood that was taken

and

all this

much He became
all

greater, etc.

Hanana

[sa}'s].

Just as

He

in

His own Person created

the cleansing
etc.

out of nothing, thus also

sins,

He

in

His own Person made

it

of our

taking our body, and in

He

paid our debts,

This,

when He bringeth
worship
into one.
is

in the first-begotten into the world.

;

He

said.

Let

[all the Angels']

Him

and these two sentences are two ideas that

are

mixed

[The phrase]

He
'

bringeth in the first-begotten into

the world,

peculiar to Paul.
is

This, Let all the Ans^els zvorsJiip ^ ^ him,

either the saying of David,

^

'

Worship
i

^^ ^'^- ^"^-"^ Deut.32.21

Him,

all

His Angels; or that of Moses, At the end

will also

provoke them p ^^
300 a

to jealousy, for after this.

From

the apex of the crown of his enemies, the

f.

Greek adds

thus,

which

is

not in the Syriac, Rejoice ye Heavens together

with Him, and

let all

the Angels of
let all
is

with His people, and

the

God worship him; Rejoice, ye peoples, lxx /W/i Angels of God strengthen them; because the i^eut.32.43
etc.

blood of His servants

to

avenged,

Now

the first-born

whom He

brings

the Creation

is
;

the

Manhood

of our Lord, whether as from Mar}-, or from

is

the Resurrection

for first-born

also

spoken of
if

in five
is

ways, as \\e have

Cf.

Horae

expounded
from
of
all

in

Matthew.

And we

say, that

He

the Only-begotten in

Semiticae No. v.
^' '^''

His Divinity,

He

is

also the first-born in

His Humanity.
to

How

can a body

Adam
;

and any other of the creatures be able

become

the first-born

creatures?

And we

say, as

Jacob was able to become the first-born

Esau and as Jacob bought the birthright of Esau, thus also our Redeemer who by His blood reconciled all to all, etc.; and He is before all, and all in Him consists, and [He is] in the likeness of God in authority and in honour, etc. Adam also was called the likeness, because Angels
after

Coi. 1. 17

and

all

creatures serve him, etc.

This,

Thy
;

throne,

God, and
is

sceptre stretcJied out

he says about His

is

Divinity

for

a sceptre

a rod that comes forth from a root, and

it

of

the nature of the root, from which

comes out and sprouts

a Cause, and
is

to

shew by

means of

this that the

Son

is

of the same nature as the Father, and comes

forth from
G. H.
S.

Him
XI.

as being begotten from

equal to and
14

I06
p.

HEBREWS
with

I.

III.

14

COD

co-extcnsive

Him.
in their

Again, he announces about the golden sceptre

hands.
etc.,

which kings hold

TJiou /last loved rigJiteoiisness,

sanetifietJi

about His Humanity.

;

This,

He

that

and

they tvho have been sanctified are of one

filled

according to the
but

Interpreter,

they have been

from one Spirit

according to

Joannes (Chrysostom) they are of one nature.

f.

300 h

This,

ivill put viy trust in

Him,

that

is

to

sa)-,

I,

the Christ, will put

my

trust in

God

the Father

ForasimicJi then as the children are partakers

of flesh and
death.

blood,

He

also {took part'] in the

same way, which was by His

calls

Because, he says,

we

are

all

under sufferings and death, he

this flesh

and blood,

it

was necessary that

He

also

who should have

this

nature of ours, should be under them by virtue of His nature, as by His

death
etc.,

le causes
is

such and such things to cease from

us.

He is faithful, he says,
all

that

to say, as
;

He was more
if

excellent in glory than

the children

of His race

thus also this man,

all

He

is

compared,

will

be seen to be more

excellent than
as

men,
kill.

Hanana

says, that

He

is

faitJiful to

make

alive,
it

Moses

\vas to

He

calls

His house the whole world, and that

etc.

may

not be considered on account of the comparison with Moses, that he

is

perhaps equal to Him, he added, that His glory was greater,

This, Until the day that
as
it

is

called to-day, that

;

is

to say, Exhoj-t yourselves,

is

were, to the end of your lives

is

every day that exists

called to-day

and

so spoken of

amongst you.

BOOK
For
zve

H.

have been mingled zvith Christ, if from the beginning, etc. Just, he says, as by the flowing of natural seed we are one mortal body, whose

head
p. \in

is

the

first

Adam,

thus by regeneration and by Baptism

is

we have
;

all

of us been mingled and are one true body, whose head

as from the
all
it

Christ

from

Whom
with

Head

the grace of the Spirit flowed to the members,

and has made us

one with Him, and as we received natural communion

required henceforth that

f.

301 a

we who have received this beginning of natural and personal communion with Him, should with an the Greek [says] instead of in a true covenant, unpolluted mind keep [it] Hanana [says] we are all mixed and become one true in a Person. Body, whose Head is Christ, from whom as from a Head grace flowed to
;

Him

but

is

all

the members, and has

made

us one with

Him

henceforth in this inter-

mingling,

we remain
it

glorified

and

spiritual, if

from beginning to end we

remain

in

the Covenant, which was established for us by

as our
first

Him, not depart-

ing from

fathers departed

for

because these three things are

HEBREWS
in

IV.

I 14
Land

107
of Promise, in which they

the Old Testament,

rest,

which

is

the

were obh'ged to keep the Law, and the ordination of the Law, and of the
Priesthood, which
is

the beginning of

all

the things of the

Law;

the Jews
;

wished to shew, that the things belonging to the Christ are superfluous
as behold
!

they say,

all
;

the things that are sought

for,

were

in perfection

from the very beginning

shews, that
it

so therefore about each one of

;

them the Apostle

in
rest.

was defective and not permanent

but the things that are

Christ are true and changeless.

resty

And

first

he speaks about

We enter into
tJie

we

zuho have believed; there reniaijietJi, therefore, a rest (Sabbath) to

is

people of God, that

to say, therefore the true rest

in

is

another, which

God
p. odin
^^- ^^- ^^

has promised to those wlio believe

Him, which

is

a future

rest,

about

which David spoke, and its own secret was inscribed beforehand in the land and in the day and in the time. In the time, in the seventh day, and
in the

seventh month, of which the whole was a feast

year, in the rest of the land,

and

in the fiftieth year.

and in the seventh For the Sabbath day

;

of seven years circled round and was doubled, that

it

might stand

in

the
rest,

quantity of

its

number

as the great Seventh

it

for this

was the true

is

from which those who were rested by

in the

would not turn away, that

to say,

Kingdom into which Christ brings us, etc. the Word of God is living, and energetic, much sharper, etc. He The Word of God in every place His action, whatever it may be;
For
he
calls

calls

also

f.

301b

here, instead of action,

the examinations also the test of God,

will

by which

He

will

judge

us.

He

make an
the

accurate

investigation
etc.

of our deeds, to those

who
calls

are disciplined harder than

any sword,
is

According to some, he

[animal]

life

Soul
it

but what

in

nature

and

in the

person he calls the Spirit, even after

goes out from the body.

is

And
all

thenceforth he turns to the priesthood, which

the beginning of
Priest, etc.

legal things
calls

and

says. Wherefore, as
Priest, because

we have a great High

older than [the

He

Him High

He
is

was the beginning of the ascension

to Heaven.

The name
"

of Kounira

name

of] KaJiana,

and may be interpreted,

He

says everything i^Kol-aviar)" because

it

He was

saying everything and explaining

to

men,

in that

they were instead of

kings and prophets, both to divine secret things and to enquire about

known

things.

O titers sd.y that He gathers

collects
is
is

and brings many to His service

p.

-J^in

because just as [the word]

gathers in the Hebrew, thus also

that
is,

the verb Keinar in the Syriac tongue,

to

He

gathers and congregates

!

himself

'

Others say that Koiunra

Rise and shepherd

fohn

the

Ninivite says,

Koumra

is

called from the

because

He

bears sadness and anguish for His

name of sadness {Kmerotciha); own sake and that of the

I08

IlEDKEWS
Christ then
is

V.

it

Nation.

called a Kouinnn, because

is

more ancient and

this

intimate than the

name

of Priest.
called

And

first

and foremost Melchizedck was

by God by

name

but because Satan as also in the rest of other things stole and robbed and
imitated the things which
this

God had wrought

for

our help, he also conferred

;

name

of [priesthood {Kcmnront/ia) upon his worshippers

so therefore

the sons of Righteousness were impeded from calling the sons of the

Church,

i\\e.

priests,

by

this

name
all

oi Koumra, that the hearers might not be

scandalized
interpreted,
f.

in calling

the just and the evil by one name.

this [world], for

Kahin

{priest) is

The

holder of

they were called thus by

of the

302a

way

of facts,

first,

for the cessation

all

of the
;

error

pagan
for

priests

{Konnira) which was holding

nations

and second,
to speak

the certain

demonstration of
authority over

facts,

because they were holders of everything and had

all,

to judge

and to acquit and

is

and to teach.

Others say

ihsit

priest means. Slay this, that

thee,

to say, the sacrifice.

This day have I begotten

immortality,
etc.,

that

is

to say, in the Resurrection

and

p. ofln

when He took on flesh, etc., that is to say. when He accepted the Passion. The Greek says, Who in the days of His flesh, calling tJie days of His flesh the time of His Passion, offered up many prayers to God, and was heard, and received the Resurrection. Others say.
also

His request was not

Father, and
it

in

vain

but

He
;

put his Soul

in

the hands of the

infirmity,

was returned.

Hanana

says.

The
and

flesh
all

had put on
nature
is

the sign of corruption and mortality

its

because

quality,

it is

evident that this of prayer

the true nature.

supplication

known by and tears and

suffer
etc.

crying

testifies to

He had

to fear
it
;

from Death, and to

and shed

tears,

and ask deliverance from

and not God the Word,

from the fear and the

And

although

He

were a Son, who did

all

with authority, yet to ensure

it,

the abolition of Death and deliverance from

ings which

sufler-

He

bore

which men are

that

He learnt obedience, and He knew afflictions, he says, into thrown, yet how much more severe And it is becoming
!

they also should

obey, asking deliverance from the sufferings of

mortality.
in

And

thus

He was
tried

jnade perfect through

for

the

God

that

was

Him
asked.

since that

by His means those things

were

which

He

suffered

and by which
is

He was

about to be completed.

And

it

Why, when no one

of the Evangelists declared that our Saviour

and God prayed with a loud voice at the time of the Passion, yet the Apostle
f.

302 b

says that

He

offered

up

stroiig crying, etc.

And we
;

say, that the Apostle

does not say anything that did not happen

it

and he perhaps received

;

either from the Disciples

by

tradition, or

by revelation

but here, as

HEBREWS
I

V.

7 VI.

lOQ

suppose, he arranges and weaves the prayer before the Passion and that

cry of Eloi, Eloi

And was
prayed
liberate all
;

heard^ not by deHverance from suffering

;

for

He

had not

for this

but on the contrary

He

wished that
etc.

He

should die and

for this

was the object of His coming,

He
God
for
;

learned obedience.

Obedience here [means] not that

but that in His prayer

His request.
it

For that

is

not said

He was heard by God, and He zuas heard \mes.ns\ was rewarded from above that He learned now to obey, for always and with
;

He obeyed He answered

P-

^^^^'^^

a ready will

He

perfected and completed

perfect
is
;

this.

Thus being made

perfect before.

it

is

evident that thus

in the

He was

not made

And who

through sufferings

Son who was heard and took

that

rewards of His labour and

.-*

perfection as a reward

It

is

unknown
For
Baptism
it
;

to accurate people.
is

impossible for these [people]

tasted, etc.

and have

Jews who believed

Spirit,

in the

who have gone down once to The reason of these words is this, for the Christ, and were made worthy of the grace of the
of the world
etc., if it

and had learned and that the

the poivers

to

come,

and that the dead

shall rise,

just shall shine,

happened that they were

in Christ,

weakened, and went back, and were taught the shadows of the Law,

and then should return to the grace of Faith which

also to be baptized anew, according to the

is

wished

custom of the Law, that the

Apostle blocks

unclean should wash

the

many

times.

Now

for this reason the

way

of repentance by a second baptism, and says, that our Baptism

in

does not resemble baptisms by the Law,

all sins,

which they were baptized

is

for

but here there

is

one Baptism, which

it

the sign of Death and

Resurrection, and through

rise again.

we

are crucified with Christ, and die and

Therefore

it

is

impossible, if

we

fall

away
it is

to Evil, that

we
tJiey

f.

303 a

should again receive a second Baptism.

Christ to be crucified anew, [because this
crucify the
says,

And
is

just as

impossible for the

p.
--'fvr-i

the meaning of the words]

Son of God, thus neither can we be baptized anew.

But

this

he

we should reject repentance of sinners, or else it was superfluous for him to say that they crucify the Son of God afresh but to shew that it is not by an easy matter, that those who have been
not that

once baptized, and have received

tlie

Spirit,

and have been formerly

in

the

hope oi heavenly good things, should again be severed from the Faith, in hope that they may again be cleansed by means of Baptism, as do those who were in the Law, that in all uncleanness of the body they should wash with
water. But the Christ frees us from pollution of the soul

by means of Baptism,

no
for

HEBREWS

VI.

VII.

4
died and rose again.

we

are baptized into His death, as once

it

He

And
for
?

then

is

not discreditable that

we should be baptized every hour

baptism; but [Grace]
is

the sake of materializing the Grace which has been given [us] already
if it

as

had not availed us

?

in

our
in

first

called

by us the

second [baptism]

And

short,

he does not reject repentance, but

?

[he rejects] a second [water] Baptism

For

tlic

earth

zvJiicJi

drinkctJi in the rai)i, etc., thus,

rain,

he says, those also

who have drunk much

if

the

teachings of the early Prophets, and

of the later Apostles, and by Baptism have become

members of the

Christ,

useful fruits are seen in them, are blessed with all the blessings of the

Spirit in

Heaven through Christ

fire

but

if

they are found to be the opposite,

they are kept for the

of Gehenna.

BOOK
TJiat by tivo inuimtable tJdngs, in
f.

HI. which
it is

impossible for

God

to lie,

303 b
-iijoin

that

is

to say,

inasmuch as

it is

God who
This,
it is

promises, and
cannot,
is

He

cannot play

p.

false, as

He

promised with oaths.

in

He

said in seven ways,

See Horac

^s

we expounded
In five

John

but here

said of the absolutely impossible.

;

No. V.
235^^'^"
1 Pet. 2. 22

things [the Apostle] likens the Christ to Melchizedek

is

first in

the

names, Melchizedek
that

explained as King and Righteous.

He

did no iniquity, and guile was not found in His

;

the
Eph. Eph.
2. 2.

16 17

the enmity, and

^j^jj
J.Q
i-i-^gj^

King of Peace and not of War came and preached peace

that were nigh
;

It is an emblem mouth and He is a parable of Him who by His cross slew

;

to those that were afar

off,

second, from the place, because he reigned

and
is

officiated in Jerusalem,

which

is

a parable of the Jerusalem which

in

Heaven
King;

third,

because he served two dispensations, Priesthood

is

and Kinghood,
also

to

form the Mystery of the Christ, who

Priest
officiate

and
as
his

fourth, that not

by

sacrifices

of beasts did
;

He

Priest,

but by the elements of bread and wine

and by the excellence of

that not

Person and by prayer, the Mystery of the Body and Blood of the Christ was
ordained which was
in

these elements

fifth,

by succession
it

to

parents had he received the Priesthood, and did not hand

as also the Christ did not.

on to another,
the Prototype the likeness of

And

it

is

asked.
is

and model
Christ
;

is

the Christ, but Melchizedek

Why, when the Type and

is

Christ yet compared

to Melchizedek,

and not Melchizedek to

vice- versa?
for the

Christ.^

and was the Body figured by a shadow and not

Melchizedek preceded the Christ
clear, if

And we

say, because

in

time

arrangement
order would

of the speech would not have been

he had said about Melchizedek,

;

Thou

art a priest for ever, after the likeness of the Christ

for the

HEBREWS
not have answered to say, that

VII.

25
Melchizedek

III
p.

Adam

resembled Seth, or David Solomon,

noon

And
alive.

it

is

asked,

Why

and whence did the Apostle say about Melchizedek

that he liveth? about which

some people doubt,

if

is

[not]

still

And we say, that

the method of controversy differs from the method

of teaching;

for this is the object

of controversy that one should at

all

f.

304a

events get the victory, even by craft, not giving

as

much

attention to the truth,

is

Thomas of Edessa

says,
it

The speech

of controversy

such, that after

the defeat of enemies,

is

necessary [to have] another discourse for the

establishment of the truth, for the discourse of the Apostle here carries
the object of controversy as
it is

evident to scholars.

The Jews were proud

the priesthood
;

of their relationship to Abraham, and of the

the Apostle, that he

Law and

but

may

buffet this boasting of theirs,

and by means of
is said,
t

these things establish and increase those of the Christ, says.

Here men that

die receive tithes

but there

lie

of

whom

it

etc.

And where
it

did the Scripture say aboiU Melchizedek, that he liveth

For

said [this],
in

and not by a voice but with power,

things,
it

for

because after

it

glorifies

him
art,

many
said,

afterwards leaves him alive and passes on, not

;

recording his death at

it is

all

and

in

one place he adds to him/tr ever; Thou

of Melchizedek
;

a priest for

ever, after the order

;

it is

said that

the priest was found to be alive for ever

for so to speak, his priesthood

it

remained

in himself,

because he did not transmit

In this manner Paul

to another, according to
to be alive

the order of priests.

knew him

and not by
in short,

nature
liveth,

but therefore he did not say simply according to the Scriptures, he

liveth.

but that the Scripture said about him that he

is

And

the trouble that Paul takes of Melchizedek, he

this,

that

by the exaltation of the priesthood

p.

may reject the legal priesthood by comparison, and that between these two he may justly keep honour to the priesthood of the Christ
But
if

oioan

without comparison of one of them.

the Scripture shews that the

is

type of

this,

that

is

to say, the priesthood of Melchizedek

much higher

than that of the Law,

how much more

the Antitype
is

For

this,

He was
the

of another tribe, that

to s^.y,fnda,

and not from Levi.

This,

For

Law made
; ;

nothing perfect, not the Righteous by reward,

it

nor sinners by expiation

but on the contrary,

this

oppressed the Righteous,

out,

and crushed sinners

the hope of
sinners,

and on

account the
it,

Law went

which cut

off

f.

304 b

and instead of

Iwonght in a

better hope instead

which does not oppress the Righteous, nor

This,

reject sinners

of it, from repentance.

;

He

sends up prayer for

Him

not that

He

needs prayer

but
also

because he has called

Prayer, the function of

Him
High

an High
Priests.

Priest, he attributed to

Him

112

HEBREWS

VIII.

IX.

lO

BOOK
See and make every tiling according

IV.
to

the pattern, etc.

therefore
;

He
;

shewed him that pattern of the form that he should make

and did not

command him
for a pattern

to imitate in
is

and type

them the substance and nature of the things very far from reality and that was a simple form.
;

He

calls

a worldly sanctuary the temple and tabernacle

in

which they
the fashion

served God.
of this world
in this
;

He
;

calls

it

worldly, because

Moses arranged

it

in

and because there were

the

toils

and labours as there are to men

,

world

Holy Ghost by

this signifying that not yet, etc

that

is

to

say, the
p. ftttiQ

Holy Spirit
first

signifying, that

He

ordained and prefigured those things

later

in the

Law, and

He
to be

spake by the ancient Prophets and the

Apostles, that the

in

way of

the Saints

was

not yet

made

manifest,

etc.,

which
this

Christ

was about
was

made

to the dwellings in

Heaven, that
Because of

should be fashioned by the solitary entrance of the High Priest, as long

as a time
it

allotted for the

maintenance of
;

this world.

this

was necessary that one should enter

the ivay tvas cut,
it

but when the time was

fulfilled,

and
if

was necessary that that type should

cease.

Now

on account of this [the

High

Priest^ entered every year to form a type

;

of
f.

Him

305a

and has
for

come and enter now that He has come and entered, down on the right hand of God, who is needed to enter from Him who entered propitiation and holiness flow to all men.
that should
sat

.'*

This,

The things that coidd not perfect

the conscience of

him

xvJio offered

them, except in Christ. This, In which, he says, they were mortal, and shut up under Sin,
it

does

not at
sins

all

allow their conscience to escape from sins

later sins

for

though the former

were remitted,

came

in after

them

because these offerings did

not give escape for the sins that they had done, because for murder and
adultery and blasphemy,
etc.,

punishment was decreed against those who had

committed them

but these offerings only remitted sins for which punish;

ment had not been decreed such as the distinction of meats, and drinkings, and various washings which were given as for purification ordinances, again, about things that happen to us naturally which he calls fleshly commandments like those that were imposed about a nightly flux, and the purification of the menstruant, and about those whose bodies were leprous
;
,

p.

cvi-i

about
of the

all

which things he said

well, that they ivere

ordained until the time

Acts

3.

21

restitution, that is to say, until

now, they were suitable to hold and to

affairs,

be ordained, until there should be a complete restitution of our

is

that
is

to say, in this

resurrection that took

place not even one of these

HEBREWS
required, because

IX.

12
for

II3

we
in

are delivered from

for their purifications

all
;

those things that were com-

manded by

the

Law

example, the

table

of shew

dread which was put

fourfold were a
into
varieties
;

the outer Taberuac/e, on which twelve loaves divided

symbol of the dozen months of the year, which are divided of four seasons, Winter and Spring, and Summer and
in
all fruits

Autumn

with the four Elements, Earth and Water and Air and Fire,

which are engendered and completed

a Tad/e of
its
all

and flowers upon the Earth

life.

kinds,

and the sustenance of earthly

The Candlestick with

f.

305 b

seven

lights,

which was fixed on the southern

side,

side,

was the s\-mbol of the

circle in the

lights in

Heaven which, on the southern

complete the

seven weeks of dissoluble time.

a sign of that of the Seven

Others say that the Candlestick was

Day which God

Days
in

has

made

and the seven Lights are a sign

which
i-est
is

at all times the Da}'s are counted, succeeding

in that

one another.

But our

eighth which does not cease at

the

all.

Now
the

in

the inner

Tabernacle, within

second

veil,

which symbolized
Censer,

Heavenly Dwelling, there was put the golden a sign that Righteousness is sweet and acceptable
is

which was

to
[it

God, as a sweet

odour

to us.

But together with the incense,

overlaid zvith gold, figured

etc.

was a sign] that

the Righteous are accepted there.

Now
Christ,

tJie

Ark
b}' its

by

its

gold the Divinity of the

and

wood His Humanity,

zvitJiin
it

of our nature.
in

Now

Aaron's rod

which

the twinkling of an eye broke

p. oAoon

forth into leaves

and

fruit

is

a type of our Saviour.

Now the Pot of Manna is a figure of the holy Body of the Virgin, from which sprang forth the Bread of Life to our nature.
Others say
it

is

the mystery of the memorial of the time in which

they were fed on Manna.

Now

the Table's that were in

it

are the four Evangelists

for the}'

were

also written on every side.

Now
seat,

the plate which was above the Ark, which was called the Mercyits

in

golden appearance figures [our Lord's] Humanity.

Now

in

the voice of

designated

God that was heard from it by the priests, God the Word was who dwelt in a Man and spoke and wrought all.
;

Now
This,

the Cherubim overshadowing the Mercy-seat, symbolize the Angelic to our Lord, etc.
f.

Powers which were attached

He

found or took, according to the Greek, an everlasting salvation,

;

306 a

that

is

to say, a complete eternal redemption from the evils of the world

to wit, immortality
is

and dwelling

in

Heaven

for

where there

is

a testament,

shewn Death.
G. H.
S.

He

took this from a custom that exists

among men,
I

XI

114
wishing to say
this,

HEBREWS
that
if

IX.

19

X.

[Christ] did not die, the promise of the resurrection

;

was not

really able to B)-

remain with us
this,

for

he

calls

the Resurrection the

Testament.

means of
etc.,

that

He
Law

sprinkled blood upon the books,

and

npon the people,

Christ, as
it it

he shews that what he said was about the death of the

the
;

was

in a t)-pe in

and Death was

justly also here,

that from

there might be the Resurrection, etc.

BOOK
T/ic second time

V.
Just,

without sins
there
is

He

will appear unto salvation.

he

says, as
p. ^\^nfti-i

among men

no other thing to be reconciled

after death, but

only scrutiny of the things that were done here, thus also the Christ, because

appeared now at a time when Sin held power, necessarily received also Death which was in power on account of Sin but at that time, because Sin will be destroyed, of necessity also He will appear without sufferings.
;

He

This, ivithout sins, that

also

is

to say,
all

when Sin has no longer power, thus

1 Pet. 2. 22

sufferings. He will appear to men without Now the Christ also in His first appearance was revealed without Sin Hanana [says] He shall appear it is said. He did not sin, and guile, etc. no struggle against Sin, and He without sins, that is to say. He shall have
;

shall not

come

to propitiate but to judge

for the

time of repentance and even delay

;

of propitiation shall ha\'e passed, and

He

shall not

for this,

but

He He

shall

accomplish everything

in the
first

twinkling of an eye

for this reason

lingered in the world at the

;

appearing, because of the paying of the

death,
it

debt
slain
f.

for

if

He

verily put sins to

is

evident
shall

that they were

and

if

Sin were slain by His Cross,

slain

how

He make war

with

306 b

anything that was

This,

and blotted out

Mine

ears hast thou bored,

;

now

the Seventy [sa}']

body hast Thou

Ps. 40. 6

prepared for
bored
;

me

but other Interpreters have added, Mine ears hast

Thou
;

but the Apostle quotes according to the version of the Seventy

nevertheless instead of
[As
in

Thou
Thee

hast prepared for me, he says,

Thou

hast

clothed me, that

is

to say, Thoii hast clothed

me with

this body.

Everything

^^^^'

was done as

it

pleased

for the salvation of all

men.

Hanana

says
in

that in the begitining of the ScriptJtres'^

means the Lessons and passages

them, because
p.
-

in all

of them are sown and multiplied things that rebuke

v^m

the impotence of sacrifices.

[it

They

involve only will and Tradition.

Also

all

means] the Lessons and passages which were spoken about Him, as if the power and aim of the Scriptures were prophecy about the Messiah,
1

in the volume of the Book.

HEBREWS

X.

5 XI.
But

II5

on whose account the Nation was chosen, and the Prophets prophesied,

and the Scriptures were

because

written.

soj/ie
it is

say that

it

meant the
;

prophecy of Jacob about the Christ, and that

it is

the head of the Scriptures

said in Genesis which

is

the beginning of the Scriptures.

Having our
in

hearts sprinkled
in the

and

[our body]

zuashed, etc.,

also here

comparison with things

Law

he says

it,

that

is

to say,
etc.,

sprinkHng

and

Baptisms were of that time, but

here sprinkHng,

means a

preventive of evil things.

This, Let us not forsake oiir assemblies^ that
is

to say, Let us not neglect

and go to the synagogues of the Jews to hear the voices of boastfulness and it is probable that by this word he is striking at some among them, who had separated from the Faith, and
;

the assemblies of the Church

gone astray

to evil things.

For
above

if a
;

man

sin wilfully after he hath received, there is no

this also in order to frighten
it

more

sacrifice

again, etc.
;

he says

them, like what he said

impossible to resort to

he takes away here the idea that as

it is

is

Baptism more than once,

also impossible in the case of repentance

off

and he does not cast down guilty persons by cutting

hope

for

he

f.

307 a

was not an enemy of our salvation

about Repentance
not say that
that
is
;

but he takes
is

he who in all his letters preaches away a second Baptism, for he does
;

there

no repentance, but he says

is

there
;

is

no

sacrifice,

to say, there

no second Cross and Passion

because [Christ]
;

finished one sacrifice for ever for those

who

are sanctified

not like those

is

p.

t^^i-jn

Jewish

[sacrifices].
is

And

he

signifies again, that

;

though there

no second

Baptism, nor
is

repentance easy before Baptism

yet after Baptism there

a difficult
This,

and powerful repentance by works and sweats.

tramples the Son of God,
liar
etc.,

He who

for

he does not make

!

a brother-man a

and a deceiver, but the Son of God for he thinks

\_Chrisfs] oivn laios,

him a trampler on His

and

that he hath counted the blood

of [Chrisfs] own coveiiant as [the blood of] everybody, that is to say, that He died like everybody and not for everyone, and with it he despiseth also
the grace of the Spirit
falsifies

which descended on him

in

Baptism, because he

the promise, and sets bounds to Faith.

is

Thus, he says, Faith

that

confidence in tilings, etc.

Faith

is

of two kinds

we should

believe in
;

God, and be assured about these things which

at

He

promised us

and be assured

the

same time about those that

have taken place.

Il6

HEBREWS

XI.

BOOK
And
those that are seen

VI.

were from those that are unseen.

The

seen,

are

the creatures.

The Unseen are the hidden things of God.

thus also the hidden things of God,
to

For just as the

facts,

unseen hidden things of the Soul are seen and known by deeds and

which

it

does

who only
is

is

immortal

and unseen, are seen and known

rational Beings

His creatures, that

to say, to all

by

rational intelligence,

from the foundation of the world

and from His Providence.

is

Others s^.y,froni the things that are unseen, that

from their mixture and force which are p Timothy Rom. 1. 20 unseen, because they, after God, are the cause of all this [cosmos] t. 307 b [says], by the wisdom and mind of God, zvhieh are unseen, like the hidden
to say, the simple Elements, or
;

things of

God

from, etc.
is

Again, from the Persons of the Trinity.

is

But a

Person, in the Greek,

spoken of as feminine, that

to say, 'Tiroaraafi,

thus also the Spirit.

Bf

the

breath of

word of the Lord, he says, His mouth all of them, etc.

tJie

the

Heavens were framed, and by the

things, that
is

Again wiseen

to say,

nothing, the Greek [says]

those that are seen
;

things that are seen were not [made]

from
;

speaking against the notion of the Philosophers

it

of
;

whom some

say that everything was from Earth, and to

it

all

will return

and some of them say

was from
;

Fire,

and

to

it

[all] will

return

and

some from the other Elements divisible and indivisible, etc.

likeness
to

and some from incorporeal atoms, equally

and some from Matters which have no
it

and no form.
follies

And

the Apostle says that

tliat

was not according

the

of Philosophers,

tilings

zuJiicJi

are seen were

all

made
and

from

those zuhich are seen, but

is

from those which do not exist at

are nnseen, that

nothing,

to say, from nothing.

;

And how

[God] created from

nnseen things also were

This,

we understand by Faith alone and by made from nothing.

things seen he shews that

By

whicJi \_NoaJi\

condemned

the world, that

is

to say, through the

it.

Ark

itself

he was derided by the Unbelievers, while he was making

the world, as
it

He

condemned

drowned and perished, because it did would be a Flood and he only and his house not believe that there
was
all
;

became

heirs of the

whole Earth, because of the righteousness of

;

his Faith.
like this,

And
Matt. 12.

by comparison with this [faith] all that age was judged The Queen of the South shall rise in the judgment, etc.
also

These all died in Faith,

p.

and did not receive

did not

\_ihe

promises],

etc.,

but \liaving
is

^N.n

seen]

them afar

0^, etc.

TJiey

receive the promises, that

to say,

HEBREWS

XI.

1226

117

the reward of their labour was not given to them, either for our sake or for

the sake of something

else,

according as
;

it

is

said

but this

is

not the
their
f.

time of reward,
world

but of

work

and

promises not having been

for

fulfilled,

when these departed we may know that there

for

thus,
is

308 a

another

which we must hope,

etc.,

He

w^io does not retain overetc.,

night the pay of the hired servant to Himself,

how can He

neglect to

reward Saints like those people

This,
tJiat
is

He

hoped for a

city that
?

hath foundations, and what

is

city is there

hath not foimdations

it is

evident that there

;

none, yet the sentence

is

imperfect, unless he adds ^xm. foundations

for there

not on the earth

a city with sure foundations.

This, There were born

many

like the stars, not

!

innumerable

like the stars

and

the sand, he says, for behold

they have been counted, but he an-

nounces about their multitude, according to the custom of the Scriptures,

like [the expression],

thousand ages, and All nations, and For ever

although he had Ishmael,
;

ps. 90. 4

and

ever, etc.

Ex. 15. is
;

This,

He

took up his only son to the altar

for

yet with this one was the promise. In Isaac shall thy seed be called

he

Gen. 21. 12

was

his only son.

Because of this

were dead,
of our

like
;

us

God is not ashamed to be called their God; although they who also are ashamed, and renounce evil works
like this,

own
;

because he was persuaded that they were going to inherit

it is

that city
This,

and

The Son
it

of

Man

shall also
is,

be ashamed of him. Luke

type, for it

9.

26

He was

given to him in a figure, that

in

was not
P-

a parable, but in everything

resembled our Lord.

^^^"^

And he
this

\JMoses'\

considered the reproach of Christ greater riches, he mixes

demonstration well with the story, according to the Scriptural custom.

He s?iysthereproach of Christ, because in the likeness of Christ[Moses]suffered these things. He who being in great glory because of His nature, chose
for

Himself rather humiliation

for the

sake of our salvation, that

is

to say,

Moses would have vainly been believed that he had chosen for himself these instead of those, had he not hoped for something better than them that was to be given him. Instead of an idea like this, others say that he
esteemed that the future riches which were to be given to the Righteous,

f.

308 b

were better than the reproach of Christ, which was His Cross, Better than the treasures [of Egypt] those who were in the Faith subdued
;

kingdoms, that

is

to say, being small, they

subdued kingdoms because they

;

judges

7.

believed; like Gideon,

and Barak, and Samson, and fepJitJia, and Jonathan

^g'. -^^ -^q.

and

ivrouo-ht ris^hteousness like David,

and obtained promises, because from

ii-32, 33

1315

ii8
1

HEBREWS

XI.

^^ XII.
flesh
;

Kings
1.

3.

his [David's] seed the

Word was made

the forces

and

sJliU the

mouth of

lions,
;

14

John
Dan.
22; 26

14
25,

Hke Daniel
and escaped

and quenched
Hezekia

offire,

Hke the household of Hanania

;

6. 21,
3.

the edge of the sioord, like Jereniia

;

and

laere

made strong from

Maccabees; and

Jer. 26. 24
Is. 38.

sicknesses, like

and

zvere valiant in fight, \\\iQ the

5
5.

Mace.

34
Is. 37.

threw down the armies of the enemies, like Hezekia, who by his prayer threiu down the army of Assyria and like Asa, who conquered Zerah the
;

15

36 2 Chr. 14.

Ethiopian, and the thousand thousands

who were with

him.

912
1

And gave

to

women

their sons by resurrection, like Elia and Elisha.

etc.

Kings
7.

Others of stripes and imprisonments, like Mica and Jeremia,

59

21. 13

Acts

Others were stoned, like Naboth, and Stephanus.

p. 03:::>.a

And zv ere sawn

[

asunder, like Isaia.

Sam.

11.

Were

slain'\

by the edge of the sword, like Uria the son of Shamaia, and
;

17 2 Cbr. 24. 20, 21

2 Kings 2.

the sons of Jehoiada the priest

and Zecharia, who was

killed

between the

Temple and

the Altar.
;

And
For
things

they were like wanderers in the desert

Elia in the desert of

25
1
18.

Kings 4

Carmel, and the prophets on account of Jezebel.

the Joy that

was

set before

him; that

is

to say, because of these

He

endured the sufferings that were given to Him.

BOOK vn.
This, Let not

any man fail

that

is

to say, let

no

man remain

in his

impediment which has made him slack towards the Faith.

This, Lest a root of bitterness spring up, that
is

to say, not suitable

Codex P
I-

fruits,

but herbs, and thorns, that choke the growth.

Herbs are taken

,

314 h

fi-om

Deuteronomy.

Deut. 29.18

This,

He

[Esati]

found no
;

place of repentance, not that he did not find

in fact,

,.

repentance, but the birthright

he did not seek repentance, save

he

in

outward form
Gen. 27. 41

from within, indeed, he planned the murder of his brother,

for the

and was hoping

for

death of his father

;

said.

The days

of mourning

[my

father] are at hand, etc.

;

but

we

see that not even his feigned

repentance was profitless

another blessing
;

for his father

it

had pity on him, and gave him

though

was

less

than the other.

it

By
it,

this the

Apostle

does not reject repentance, but speaks

against slack people, that suddenly

shew a form of repentance and

The_^r^ that burns and
p. Cti.J3 is

in truth

do not approach

like

Esau.
;

touched, in the midst of thorn bushes

it
;

for the

bushes were touching

different

it,

because

appeared that

this of

from that [of the bush]

it

since [the latter] did

it

Mount Sinai was not come near to

any one, that henceforth

might be known that

was touchable.

HEBREWS
And
for
it it

XII.

21

26
and
;

II

is

asked,

Where and when

did Moses say, I fear

qiiakel

is

said about the people that they feared

but Moses, that he had

;

served with courage between

God and
in

the people
;

therefore also this

his face,

was
an

administered

in

approaching the Bush

and Moses hid

because
in

he feared to look at
earthly way.

Him who
is

the

fire

and the Bush was burning

For
;

if

those did not escape

to say, for
if

who

refused

Him

that spoke

with them,

etc.

that

those former ones, though in the earth

because earthly things were spoken to them, were not delivered from

punishment, because they had despised the commandment, hoiv vmch more
we,
if

we

refuse

Him

that speaketh with us

[speaketh']

The hiterpreter understands who

revelation

from Heaven at the Jordan ? from Heaven about His last

all
;

appearance from Heaven before the eyes of

because

in
it]

His

first

He

spake and taught on the Earth; [he takes

;

also on
is

Pf.

315a

account of His Divine nature which had come from above

He,

it

said,
3.

who cometh from above

speech with [Paul]
in

is

above

all, etc.

Again, he attributes the special John

all

31

the road to Damascus to

Believers,

and

justly,

because

all

the things that were administered to him specially, refer to the

;

person of the body of the Church

and he does well

;

to bring forward as

by comparison the blame of the best and most amazing of all the
say of the

refusal

because that revelation was the

revelations of the

Old Testament, not

in

to

New

for

it

is

also a

custom with the Apostle,

Consider
it

every place,

to identify himself with

fore

all

Believers.

more

in detail.
;

There-

he also attributed the special speech to himself to the whole

it

and
etc.,
;

to

P-

Vii=i

shew that
says.

is

One and

the

Same who appeared

speaks with us
in

there and now,

he
but

Him

zvhose voice then shook the EartJi,

and frightened the people

His Son
;

now

quietly and peacefully

He

for

he links

the passage with the opening of the Epistle.

Others say that he speaks

here about the voice at the Cross,

when

calling to the Father [Jesus]

gave

up His
in
all

spirit,

the
;

inmost of Creation shook and the world trembled

its

parts

for

he does not speak of the Voice at Mount Sinai,

is

for there the

mountain alone
;

said to have been movincf

and smokincr,
Yet once Hag.
the
2.

and not the whole Earth

more I shake,
etc.,

but

now he promises and

in

says,

whicli

occurs

the Prophet
it

Haggai, as from

Person of God, [the Apostle] understands

happen, because
that
it

about the things that shall

last

suited his
shall

theme

for

he says about the

Voice
;

by it Heaven to

the

Earth

be shaken for bringing out the Dead

;

receive the Righteous

and and henceforth [the phrase] once more

judges and shews the variation and opposition that those possess

who

are

shaken and who

rise

from corruption, and that

the}'

remain henceforth Pf.3i5b

I20

HEBREWS

XII.

26

XIII.

23

immovable; nor are they shaken, because they have no necessities on account of which they might be shaken or changed in comparison with for by these things he shews about the variabiHty of those, things here and speaks about the immutability of the things of the New Testament
;

and of the world to come.

Gen. 18.

This,

Let us entertain Angels unawares

Abraham and Lot who

that
is

15
Gen.
19.

received Angels.

13
p. Jii.J3

Remember them
nature.

that are

bo7md and

afflicted,

to say, consider

public the tribulations of those

who

suffer, like

men who

are of the

same

This,
Acts Acts
7.

Remember

those zvho have the rule over you, etc.

like

Stephen,

59

who was

stoned, and James,

12. 2

Lord's Brother, and

who was killed with many who are unwritten.

the

the sword, and

James the

same yesterday and to-day and for ever. Yesterday and to-day announce about His Humanity, and For ever 2iho\x\. His Divinity. Yesterday is the time before the Passion, and To-day the time after the For ever is about the constancy of His existence and the Resurrection.
Jesus the Christ
is
;

same

is

about the Unity.

Again,

Yesterday

is

about the past tense;

To-day about the present tense; and For ever about the future. And from the beginning of the Epistle, he speaks about the distinction of
Natures and the unity of Person.
Deut. 31.
6,

Here he has limited the

go

subject.
is

This,
in

zuill never leave thee nor let

my

hands from thee

written

8.

Deuteronomy.

To

the sprinkling of the blood zuhich spcaketh better than that of

Abel

he

alludes to the miracles and signs which were wrought by the power of the and just Cross, and to the good things that our nature found in it
;

Pf.3i6a as
1 Thess. 16
2.

punishment came upon

one, Cain, so wrath has

come upon

all

those

Jews to the uttermost. This, Bearing the reproach \of Christ], that these legal observances, and honour His Cross.
This, K7101U

is

to say, let us slacken

ye that our brother Timothy is set at liberty, that is to say, by means of Timothy I have written to you from Rome, and despatched him, that is to say, I sent him for this cause. The Commentaries on the Epistles of the Blessed Paul are finished by
the help of our Lord, with those of the whole New Testament which were made by Mar Isho'dad of Maru, Bishop of Hadatha in Assyria and to
;

p-

A^-

God be the glory, and upon us be His mercies continually, now, and at all Glory to the Father times- and throughout all ages. Amen, and Amen. who
strengthened, and praise to the Son,

who

helped, and adoration to

Colophon
the

121

Holy Ghost, who has guided me to the completion, Amen, and Amen. Now this book was finished and concluded in the year a thousand it was completed eight hundred and one of the kingdom of the Greeks
;

in

the

month Nisan,

the third [day] on the 6th Sabbath of the great Fast

of the Saviour.

was written in the province of Baz, in the blessed village Beit Salim, which may our Lord people, and preserve its inhabitants from all plagues
It

hidden and revealed, Amen.

Fathers and Chief of
the East, and
Believers
;

It

was

in the

days of the Father of the holy

Catholic Patriarch of

all

the Bishops,

Mar Simeon

Mar Elias, Metropolitan of i\ssyria, and of all the orthodox may the Lord extend the years of their lives in happiness at And [in the clays] of the watchful and zealous the head of their flocks shepherd, the Bishop of this flock of Upper Dasan, and of Khalat, Mar Yahab Allah. May the Lord sustain him in strength
!

Pf. 316b

Now
sinner

[the paper]

was blackened and corrupted by the weak and imbecile

all

made

of rotten mud, the least of

the race of
all

Gabriel, seeking and imploring in lively affection

this book,

those

Adam, the miserable who meet with

[it] in

and

find an error or a fault that they should correct

love,

and

not

come forward with

unjust
to our

accusations,

but that they should

remember the error that clings say, Our Lord, have mercy and
of the sinner

weak

nature,

and pray

for

me, and
iniquities
p.

forgive his sins,

and wipe out the

who

wrote, and

may

he be made worthy of compassion and

hast had undeserved mercy.

favour with those upon

whom Thou

Amen.

Now

he wrote
in

for the use

of the chaste,

God

loving, the exalted Chief, his

beloved

our Lord, the excellent Presbyter and reverend priest, Denha, of

the district of Tal,

hood of the
his labour

who is from the blessed town of Talna, in the neighbourThe aboveholy Mar Talea may his prayer be a wall to us
;
!

mentioned Presbyter took trouble and acquired

;

this

book by

his

work and

for the sake of advantage to himself he pursues recondite and high thoughts that are hidden in holy books, and are comprehended in the most sublime and glorious manner by the power which

ideas

is

hidden

in

themselves

by means
;

of

an

ingenious

mind which he

possessed from the power of Grace

whom may

our Lord
;

make worthy

of a good reward and of a right-hand standing-place

scribe be a portion with

and to the weak

him
to

portion and the inheritance which

of the favour of our Lord
let
;

and may they both be made worthy of the came to the Saints in light, by the grace
with His Father and the
at all times

Whom

Holy Ghost
and
ever,
16

us raise glory and honour

G. H.
S.

now and

and

for ever

XI.

122

Colophon

Amen
Cod. B

and Amen.
throughout

May God
all

be blessed

for ever,

and His

Name

be

glorified

ages.

This Book of Commentaries on the

New Testament was

finished in

Talkefe by the hands of the Deacon France, son of Georgios from Beit Blessed be God for ever, and may His holy Mara, in the year 1838 A.D.

Name

be

glorified

throughout

all

ages.

4 5 3 2 I

CORRESPONDING PASSAGES IN THE WORKS OF THEODORE OF MOPSUESTIA

ROMANS
I

Migne, Vol. LXVI.

(f)7]al,

col.

797,

1.

26:

Kal ovSe rod

et

TrapairTcofiaTO'i

elSo'i,

ToaovTov oaov to tov

TOV Oavarov
Trepl
1.

')(^apLafiaTO<;'

fyap
rj

rj

rod ero? ap.apria

toI<{

nvOp(i)TTOi<i

eiry'j'ya'yev,

aW

ovv ye

Sia tov ^picTTOv Scopea

jjuel^Mv

Ti<i

Tou<i dvOpcoTTovi
:

eyevero.

Col. 798,

26

Non autem

tanta, inquit, delicti

magnitude quanta doni.

Nam
2

licet

unius peccatum

mortem hominibus promeruerit, majus tamen

8e elire to crvfM(j>VToi, Trepl re veKpa}aew<;

donum

sunt homines per Christum adepti.

col. 801,
1.

Kal

Migne,
fiev ev

12

KaXw?

^fi>o7rot/;cre&)9 Sta\ey6fievo<i.
T17 (j)VTia,

eireiSr]

Kal twv (pvTwv tSiov iaTt to vetcpovadai

ixediaTaaOai he eirl to KpetTTOv Kal evSo^oTepov ttoXXo).

Kal
t]v

eiVoTco?

(iTTo

Tccv TTapovTOiv Tci

fieWovTa

eTricTTcoaaTO' eVeiSj)

yap

8t]\ov

dj? Ui>ev/iiaTo<i ixeje2-)(^ov

ev Ta> /SaTrrtVyLtaTi.

Recte vocem coviplantati adhibet, de mortificatione et de vivificatione disputans. Nam ea est plantarum natura ut pereundo germinent, itaque in statum multo meliorem et praestantiorem mutentur.
Col. 802,
1.

10

Convenientes etiam per ea quae sunt futura

nos Spiritus participes
3
fieri in

innuit.

Cum

enim manifestum
8in tovtov

baptismo.
ttjv (^vaiv Kal
7roX\,'t]v

Migne,
Trepl

col. 813,

1.

29: dvriTo^ yap wv

Tifv

TO a[xapTavei,v

evKoXiav

Se^dp.evo'i,

dTrr]Wd')(daL tov TTTateiv ov

ti-jv

Svvafjiai,

Kcw

fj,vpiiiKi<i
1.

Trpocrr'^Ket

hid tov Nofiov TraLhevwfiev

yjrv^ijv.

Col. 814,

27:

Nam cum

mortalis sim natura, et propterea

quam
4

facillime suscipiam, a delictis avocari nequeo, licet millies per

malum Legem
avrd

anima doceatur quid eam

deceat.
elvai,

Migne,

col.

813,

1.

36: 6/X0X07&; ydp aTorra

kuv

/uLvpiaKis

hiairpdTTOfx.at.

Col. 814,

1.

33:
821,

Fateor enim
44:
Tov<i
T7]v

ilia

exsecranda

esse, licet

eadem

millies

admittam.
5

el<i

Migne,
rjTe

col.

1.

Ov ydp eXd^ere
ev Nr/iw,
%/>t/'

irvev/jua
ov-)^

hov\eta<i

irdXiv
hovXelav

(f)6^ov, dvrl tov, irvevfJLaTO'i ixeTea)(^t']KaTe,

iva irdXiv vtto

TOi?

Kal (f>6^ov Kard

he^apievoi^

TavTa ydp
olov
re.

evelvai

TravTeXfj

rov

J^lvevparo'i

01)^

'E\rt/3eTe 7rvev/xa

Tiov<;

124

CORRESPONDENCES
col.

ipya^ofievoi' ov, odeu KoXelu llarepa rov (t^eov TrpoayofieOa

824,

1.

KaXdo'i Be TO, 'A/SySa 6 Ilarrjp, iTrtiBr)

Tov<i

twv

vrjiricov tSiov
eirl

eart to n/3^d Kokelv

Trarepa^

ti-jv

TeXeiav koX dXrjOrj

tov p,eWovTO<i irpoahoKwvTe'i

quasi

alwvo<;.

Col. 822,

1.

42

ita

hie,

non cniin

accepistis spiriUim
in
iis

sci'vitutis,

dicat, spiritum accepistis, non ut iterum

servitutem et timorem eatis

qui perfectam spiritus gratiam
filios
:

veluti qui

sub Lege
fieri

haec enim inesse

:

accepcrunt,

nequit

Accepistis spiritum in
1.

adoptantis Dei, unde

:

Haud inepte illud Abba, i col. 823, patrem vocare jubemur filios autem vere et Pater, cum parvulorum sit patres Abba vocare perfecte se in venturo aevo futuros existimant.

Deum

Migne,
U'yjeXoL

col.

828,

1.

'A/xeXet, (prjalv,

ovSev eVf iroielv vTrep

t'ifMCov

01

ave'X^ofJLevoL,

hia tijp eTrayyeXiav TavTiju etXavTO iravTa

Troielv, KUt,-

TOLje rrepl tu p^aTaia ?)fiwv cicr^oXov/jbevcoi', tovto

kutu

T7]v

tov eov eTrayyeXiav

Tpo7rrj<i,

nTTeKhe^o ^evot
eTreiBdv Kal
jevcofjueOa.

to TTfivTa dirdKkayrjvaL (pdopd'i Kal fjueTa^oXtov kol

d^icodei>T<i r?}? dvaaTdcreco'i,

?;/ietv

dOdvaTOL Ty tov Seov Bvva/xei

Col. 827,

1.

Utique, inquit,

cum

prius nihil amplius pro nobis facere

vellent angeli,

omnia nunc facere non dubitant propter illam praedicationem, et licet circa vana moremur, illud juxta Dei praedicationem persuasum ipsi habent, omnia jam corruptionis et perturbationem et mutationis immunia fore, quando ipsi resurrectione digni habiti, immortales Dei virtute
fiemus.

Migne,

col. 828,

1.

1 1

ATraXXuTTOVTai jdp,

(^rjcrL,

tots kol uvtoI tov

yvu>fji,e6a.

vTTTjpeTetaOat (^Oopifxatot^ Trpay/naaiv, eireiBnv

?/yu,et9

aOdvaToi
fiemus.

Col. 827,

1.

1 1

Libcrabuntur, inquit, tunc et

Xeyei [xev yap otl

ipsi angeli a

servitute

qua

corruptibilibus rebus inserviunt,

g g

quando immortales
rj/j,ei<i

Migne,

col.

828,

1.

44

ovSe irpoahuKdv eKetva

?;

KUTa ye
^<f

rrjv

Ti]<;

^vaeoi^ uKoXovOiav BvvdfieOa,

aXX

tov

7rvtv/jiaT0<i %/3t?,

TTjv

d'jrap')(elv

ivTavOa
col.

6lX7)<pa/j,ev,
1.

avap,(f)t^6Xo}<i

i)fxtv

iyyvarat,
eTretBr)

Trjv

fierovalav eKeivcov

829,

to 7rvvp,a ivTvy')(^dveiv
/jLrjBa/xco<;

e(f)r]'

yap

evxv 7roXXdKi<i Xap,^dvofxev eKeiva d

Col. 827,
1.

eavTol<i TrepLTroirjcrai, Svvd/xeda.

41

Significat

quidem quod nos ea nee exspectare naturae

viribus
ullo

possumus

sed spiritus gratia, cujus primitias hie accepimus, absque

col. 830, 1. 2: indicat illud spiritiis dubio ea nobis praestabit postidat nam saepe votis ea prosequimur quae nullo modo contingere
;

possumus.
Q

Migne,

col. 840,

1.

45

Et Se tovto irvvOdpei, tIvo^ eveKev oXiyot

jxev

twv

KUKMV

01

Slkw; StSofre?, twv XoittoHv iv ev6i]VLai<i e^eTa^o/xev(t>v, oXiyoi Be twv

/3lov,

dyaddiv vB6ki/ioi kutu TovBe yivovrai tov

dtroXavei kutu ye to irapov dyaOov, to
TrpoetpTj/j.evcoii

to Be irXelcrTov avTcov ovBevo<i

di>

e I

Be TedeiKe fiovop, &)?

^r}T7']fxaT0<;

ck TOiv

BeiXov

Tol^i

evTvy)(^dvovai tov

6vTO<i,

TrepiTTov ti

WITH THEODORE
vofjiL^cov

25

avTov

T7]v eTravaXrjyjriiK

EZra emauvdiTTei rod

e^>]<;.

^7;T/;/xaTo?

rrjvXvaiv

6e\(ov
icTTiv

%0<i ivhei^aadai Tr]v opyr/v, koI ra

Be Xeyi toctovtov

Tov Trapovra ^uov wyaivwv ovk

Toi<i
')(^ei,poaiv

dvTa7roS6a(o<; elvac TreiroLT^Kev 6 eo?,

TOL<i

avy)(^ci)p(bv

Kol Tov<i (f)av\ov<; koI tov^ dya6oii<i roiv di'OpcoTTCOV ev re

e^erd^ecrOat
o/Jioi(i)<;,

Kokoi^ Kal

ware jSdaavov

d/cpL^fj

rrjq

airavTcov yeveadai Trpoaipeaeco^, Kal Tov<i fiev d'yaOov^ (jiavrjvai oiaOecrec ttjv
dpeTrjv ixeTL0VTa<;, or

dv ev eKaTepai<i rov /3iov

Tal<i /uueT a l3o\ai<i

rd

ofioia

7nT7)8evovTe<i (^aivwvTaL, ovre ev evOrjviat^; Kavx^wfxevot, ovre ev BvcrTrpayuii^

Sv(Tavao-')(^erelv (ivayKa^6p,evoi, rov<i 8e

ye KaKov<i Sid irdvroov epaard<i iXey-

)(^eadai riov ^^eipovcov, ev re rfj diroXavcreL

tmv dyadcov
d^iav

nyv(o/J,6v(0<i irepl

tov

ULTtov SiaTi6e/jLevov<;, Kal ev r^ Tretpa rSiv Xvirrfpayv eimeivovra^ rov rpuirov

TT)v
fXo-)(^6ripiav

diroBiScoai

8e

eKdarw to Kar

eVl

tov

yu-eXXoi'TO?

aio)vo<i.

Col. 839, 1. 44 Quod si hoc scisciteris qua cle causa malorum pauci poenas reddant, et caeteri prosperis utantur, bonorum autem pauci hac in
:

vita illustres sint,

dum

plerique his in terris nulla mercede fruuntur.

At

voces q?{od si tantum posuit, quasi sententia ex praedictis satis omnibus

appareret, et superflua esset ejus enuntiatio.

addit

Dens
:

volens ostendere irani, et caetera.

Tunc quaestionem solvens Quod autem dicit ita se

habet

praemiorum

Praesens haec vita juxta Dei constitutionem certaminum, non locus, et de ejus nutu boni et mali similiter bona et mala

sortiuntur, ut cuj usque

mens accurate probatur,

inflati,

ut boni virtutem in utraque

ei

fortuna aeque professi nee prosperis

indulgeant, in secunda fortuna de

nee adversa aegre ferentes

sinceramente adhaerere videantur, mali autem per omnia deterioribus

bonorum auctore

errantes, in adversa

vero se in
retribuet

flagitia

magis ac magis ingurgitantes.

43
^t 7<ip
S^
Kal
(})aau>,

In futuro

autem aevo

Deus sua cuique pro mentis.

p.

Migne,

845,

1.

on

vofiw iroXiTeveaOat

earrovhdKaaLv, iva
7rdcn]<i

rj

hiKal(oaL<i avTol<i 7rpo<7yevT)Tai,

Trj<i

dXX' avro rovro fierd

evfiapeia^ 8ta

eirl

tov ^ptaTov

TTicrTefu?

KO/jLtaaadac e^eaTiv, Kal

r][x(ov
ijfjLiv

oirep avTot<; 7rapaa-)(eLv fxev 6 vofjuo^ iairovhaKev, ovk la')(yeL he hid to

da6eve^, Kal oti

6

/x?)

pdSiov

rj/xiv

aTravTa KaTopdovv

&>?

/SovXeTai, tovto
tPj

}ipiaT6<i TTeTTKTTevKoaiv

eV avTov

vina^vec irape^eiv oiKela

rjfiiv.

-^dpiTi

TTovcov e/cTo?, worre 6 vofxov irXrjpovTai crK07ro<i ev

Quid sane contendunt, se legi summo cum studio inSed idipsum facillime per fidem in servire ut justitiam adipiscantur ? Christum contingere possent. Quod eis quidem lex promittit, dare autem
Col. 846,
1.

41

nequit, quia infirma nobis natura, et praecepta ejus interdum

obscrvatu

quam

difficillime, illud pollicetur Christus se nobis credentibus propria

gratia absque labore daturum, ita ut legis finis in nobis impleatur.

Migne,

col.

848,

1.

ayyeXiw Kard

epcoTrjaiv

49: To 'AA,A,' ov irdvrei; vTry'jKovaav toj EudvayvwaTeov, dvTideaeoi<i /xepei irapa rov AirocrroXov

126
redev avrl tou nXX"
TToppoydev
fycip
e/?et<?

CORRESPONDENCES
ort,
fXTj

7rdpT<;

eTrlarevaav

davfiaarov ov8ev,
ovtoo <yovv ev

elprjrac

tw 'Haaia
o)?

rutv Treidofieucov to airavLov.

Ti^t

uTTopw rideraL to Trpdyfia

ovv
i)pLl<i

Xijeip,

apa earai

6 Se^ofievo^;
;

tuvtu

airep

VTTO T>}9 6eCa<i

ti.

^apiT09

fie/jLadT)K6T6<;

KTjpvTTOfiev

ovkovv ovSe vvv

yeyevyjTal

kuivov.
1.

Col. 847,

50

Illud

Sed

no7t onines

obediimt Evangelio interrogative

ast oppones forte, quod non omnes crediderunt. Non est cur hoc mireris nam jam olim tarn paucos indicat eos ut descripta est ab Isaia paucitas credentium dicat quis ergo suscipiet ea, quae divina gratia edocti praedicamus ? Non novum igitur quod nunc fit.

legendum, illudque

sibi objicere videtur,

quasi diceret

12

12

Migne,

col.

852,

1.

6:

hia tovtov irpoTpeTrwv avTov e^eadai tov

et? ficiTijv

Trj<;

Bi8aaKaXia<i epyov,

&)<?

av ovk

nrovovvTa tov Xolttov, kuI otl @eo<?

apKelv i^yrjaaTO.
ij

13

Migne,

col. 857,

1.

13: airapxv^ H^^v eKoXeaev tov ^ptaTov

pi^av he

Xeyet tov 'A/Spaa/i.

Col. 858,
1. 1 1
:

Unde
1.

hie

absque dubio Christum delibationem vocat...

Tt 8e tovto eaTiv
oti

...radicem
J
.

autem
Trj<i

dicit

Abraham.
40
:

j^

Aligne, col. 857,

ovk

et?

to 7ravTeXe<i

aXXoTptoi

evae^eia^ ovtol ixevovaiv, earac 8e Kaipo'i Kad' ov eTTLyvoocrovTac

01

Koi avTol TaXijde<i, iTreiSav

he^covTai
(f)vcre(i)<;

TravTaxoo'e avOpoiiroi to

Trj<i

evae/Seiaf vttoo\ re utto

Ti]'i

fMnOrjfjba,

kuI ovtco ird^ laparjX ou)6r]aeTai' Iva

eLirrj
o'l

Trjv 7rpo<i
1.

tov ^lapai]X avyyevetav e^oi'Te?,

(ivtI

tov

lofSatot.

Quid autem vult sibi illud? Quod non in aeternum a pietate alieni manebunt, tempus autem erit quo ipsi quoque veritatem agnoscent, quando homines ubique pietatis doctrinam admiserint, et sic
Col. 858,

38:

onuiis Israel salvus fiat:

sunt,

quicunque

scilicet

genere

cum

Israel cognati

nempe

Judaei.
1.

1515

Migne,

col. 857,

49

'E/cetyo toIvvv vp,d<i eiSevai 7rpoai]Ki, oti iyo)

tov

OTav avTo Biaavpetv (SovXcovTai, tyjv vfieTepav aiTCOofj.ev TavTrjv el)? oiovTUt d<pop/jLr)v evXoyov irpola'xop.evoL, tov firj kuI TvpoaoZov p-evoL BtSdy/xaa-iv, e')(6pov^ avTOV^ elvai vev6p,LKa, ciTe 8r) TreiOeaOat rot? r]p.Tepoi<;

KvayyeXiov

evexev,

7ro\ep,iov<i
T/}?

Tr]<i

TriVrecus* Tore

yap

ovSevb<i d(f)i<jTap,ai

tmv oaa

7rpo<i

Xey')(ov

avTOiv KaKLWi eliretv

Trpoai'jKet,

Sid 8e tijv

irpo'i

tov^ 7raTpa<i olKeiOTrjTa

ixrjhk

0VT(i)<i

avTOv^

irepl "ttoXXov iroteZaOat

iairovhuKa, w?

irda^eiv

i]v

rt Serf

virep T>}9 avTOiv aoyTrjpia^

oKvelv ol8a yap

dKpi^o!)<i otl

0eo9 ov

p,eTa-

/xeXrjdel^ eirl Trj tcov TvaTepcop eKXoyfi,

yv(op,r]^ tt}?

tovtov; direTrocTJaaTO, avTol Se

p-o-^drjpla

irapd tov %eov dXXoTpiaxreo)^ eavTol<i yeyovaxri irpo^evot.

1.

46: Hoc vos scire decet, quod ego eos propter Evangelium, quando illud arguere voluerunt, adoptionem vestram crimini vertentes, et cam tanquam aequam rationem praebentes a nostris doctrinis abhorrendi Atque ideo nihil existimavi inimicos esse, et pro fidei adversariis habui.
Col. 858,

2 3 I

WITH THEODORE
eorum
propter
reticeo

12/

meam Deum

quae ad exprobranclam illorum malitiam conveniunt. At cum patribus eorum cognationem eos tanto studio prosequor,
illos

ut libentissime vel gravissima pro salute

ignoro

non earn ob causam

icto,

rejecisse,

eorum perferrem. Non enim quod eum de foedere

malitia

poeniteret
defecerunt.
i6

cum
col.

patribus

sed

ipsi

mentis

sponte

Deo

16

Migne,
Tore

865,

1.

SwTtjplav

8e rifxwp KoXel ttjv

dvdaraaiv,

eTreiBij

Trjf d\r]6tur]<i uTToXavo/jbev acoTrjpia^;.

1.

17

17

SaliUem vocat resurrectionem nostram, quia tunc verae salutis donum contingemus. Migne, col. 876, tovto Se rjv to hecrfXiov avrov diro 7i]<; 'louSata? et? 16
Col. 866,

1.

Trjv 'Ptofirjv virep rrj<i evae^eia<i d')^6rjvai.

Col. 875,

1.

hoc est captivum se ex Judaea

Romam

pro pietate

deducendum

esse.

CORINTHIANS
1. 1 1
:

Migne, Vol. LXVL

Kxicriv.

col.

880,

K6a/xov yap

ttjv crvix-naaav, 6vofj,d^et

Col. 879,
2

1.

Mundum enim
:

vocat

omnem

creaturam.

Migne, col. 880, 1. 14 'Afxt rov Aid rwv rov Ilvev/jLaro<i dTrohei^ecov rrjv Tov TlvevfiaTo^ hihaaKokiav irKTrovfieda' to yap, (JvyKpivovT<i, ovk dvrl rov,
7rap^Td^oi'T<;

Xiyei,

dX)C avrl rov, d7ro8eiKvvvT<;, avyKpivetv ro dirorov 7rapovro<s eK

p.6Ta(f)opd<i TOiv ttj

heiKvvvaL

elpr]K(i>^ iirt

auyKptaet fiel^ova

TOV BoKifKoripov
Col. 879,
1.

rrjv dirohet^Lv TroLovpievwv.

:

12: Quasi dicat

per spiritus argumenta spiritus doctrinam

dicit,

confirmamus.

Nam

coviparantcs non pro conferentes

sed pro dc-

Hie comparare significat demonstrare per metaphoram ab monstrantes. eis desumptam quae comparatione demonstrationem probatiorem efficiunt. 8 To p,\v, UapaSovvat rw ^arava, ov)(^ to? auTo? Migne, col. 881,
1.
:

Tovro yeveaOai opi^wv

he ^Tjaiv avrov, ovk

eiirev,

dXX!
ttjv

co?

dv

T(p t?}?

EiKK\7]aia<i i^ecodrjvai, 8id li)^

'E|^fticrat

Tov eoO dXX.oTpLwaeco'i vtto

tov ^aravd yeuo/xivrjv i^ovaiav

rravrr) /3ov\6/xevo<;,

dWorpiwaac

aXX

Iva rov oUelov

/3lov avvTp[-\Jra<;

al(rd6p,vo(; 7r\T]pfie\7]/xaro<i, fierafieXeia rivl

Kara rov rrapovra

elireu aapKO^; rrjV

"OXeOpov Kara rov rrapovra /3iov Bid rt]'i /jierafjLeXeLa<i avvrpi/3r]v. Tradere Satanae dicit, non quasi ipse hoc definiat, sed Col. 882, 1. 7 quod homo ex Ecclesia rejectus, utpote a Deo alienus factus, imperio Rejiciendum esse dicit eum, non ut omnino alienetur, Satanae subjicitur
kavrov, Bvvrjdf)
Tr)? /MeWovcrr)<; (T(OTripia<;

d^iov eavrov KaTacrrrjaaL

sed ut peccati sui conscius, poenitentia se hac in vita affligat, ideoque futuram salutem adipisci mereatur. Interitum carnis vocat corporis afflictationes per poenitentiam his in terris acceptas.

6 4 9 y

128
4

CORRESPONDENCES
Mignc,
col. 88l,
1.

36

Zrjr/jaeLev

av

ti<;

rtvof eveKev iv

rfi 7rpo<i

'

P(i)/j,aiov<i

TTcicrav

i^ovcnav airo Heou (fxicrKwv elvat Kal acfioSpa ye

eTralpcov,

ivravOa

dSiKov<i avTov<; i/cdXecrei'

KaOoXov

'

Ort

eKel fxev mepl rod Selv

ra o^eiXofieva
ivravda 8e
ol Trevrjre^

KciKeivovi 7r\i]povp SiaXeyo/u.evo:;, viro (^)ov KUKelva eiKoro)'; rerd^Oai Xeyei,

avra Kad avra,

7rpo<i

diro ruu aKoirov

Kad ov reraKrai
avroix;'

Kpivcov avrd,

Toi/s

Kpiro/Mei'ou<i
rf]

Xeyet, Sid to ^ovXecrdat

tm

re y^povM koI ry irept-

ovaia Kal

SwaaTeia avvrpi^etv
Tr)<i

Trpo?

ydp ovSev tovtwv

evr'

e^apKelv hwafxevot, ov pahl(o<i rod htKaiov Tvyx^'iveiv hvvavrat.

'A8t/cof?

eKuXeaev diro
ol? SvvT)

tovtcov

yvcofiij^i,

dvrl tov Karacfyevyeiv

Trevtjro'i

eKeivov^ Trap

(TvyKoKv-^ai rrfv Kara rov

1.

dBcKiav Sid iroWoiiv.

Col. 882,

33

Quaeres

forte quare in

Epistola ad

Romanes

(xiii. i)

omnes autem

summis eas laudibus extollat, hie Quia tunc ad Romanos de ofificiis iniqnos in genere nominet complendis disserit, dicit munera omnia Dei jussu optime constituta esse per ipsa, judicans ea a fine ad quem ordinata sunt hie autem litigantes alloquitur, quia fratres more et opibus et potestate conterere conantur. Nam istis destituti pauperes, non facile jura tueri possunt. Iniqnos vocavit eos ab istorum mente, quasi dicat ad eos confugitis, apud quos iniquitatem vestram in pauperem multis velare possitis.
potestates a

Deo

esse dicat, et
.'*

Migne,

col.

881,

1.

52:

WapairelaQe^

</)?;o"i,

tovtov<; v/xeU,

rrdvra Kplvei rov Kocrpbov, ov Kard i^eraaiv,

Col. 882,
judicabit,
6
1.
:

dWa

wv Kara irapaOecnv.

rj

dperrj

47 Vos, inquit, eos respuitis quorum virtus omnem mundum non per probationem, sed per comparationem. Migne, col. 888, To Se, 'H irerpa rjv 6 Xpicrro?, 'tua eXirr]' Tovro 5
1.
:

ev eKelvoi^

?;

irerpa, orrep

-qpui'

^piaro^, ov ro alfia invofiev

oi

Triaroi, irvev-

fiariKco<; iirl

Col. 887,

erat petra,
spiritualiter
y

tmv p^varripiMV fxeraTrocovfievoi'. Illud autem Petra erat C/iristns, quasi dicat: hoc illis 1. 4: quod nobis Christus, cujus sanguinem nos fideles bibimus, in mysteriis transmutatum.
888, 893,
1.

-8

Migne,
Migne,
rai,

col. col.

19: ev elZwXeiw /xev cid (^iXiav crri(o/xevoi.

1.

ByjXov 8e 6rt iroXXal fieu

(ficoval

a-aX-niyywv yiyvwveVetS?; roivvv

Kdarov Se

rfz/o? eTrtreXovfjuevov

iravrm^ earc crvfx^oXov'

rfj
ia')(^drr]

rd^et, rtvl yiverai

(prjcru'.

CKaarov, elKorw^ ev

adXiriyyi rovro eaeadai

Col.

894,

1.

Manifestum tubas saepius canere,

et singulis

vicibus

aliquid
fient,

peragendum definitur. Quando igitur haec ordine quodam usque non inepte dicit haec in novissima tuba futura. Migne, col. 893, 12: 'Nop.ov evravda Xeyei dirXw'i, etre rov ^vaiKov, etVe rov Oerov jSovXerai yap elirelv, on rare avv rm davdro) Kat t) a/Lcapna
1.

Xverai, Kal vopo<; dira'i dpyel,

y^dptrc Kv/Sepudyp^eda.

eTreiSy]

d(f)daproL yeyovore<i,

rf}

rov nvev/jLaro<;

Col. 894,

1.

1 1

Legem

hie dicit simpliciter, turn naturalem, turn latam.

WITH THEODORE
Hoc
sibi dicere vult

29

cessat,

quod cum morte simul peccatum solvitur, quando immortales facti spiritus gratia gubernabimur.

et lex

omnis

II

CORINTHIANS
tc3 TrXrjpcoOijvai vfxwv
ti-jv

Migne,
^ovkerai

col.

897,

1.

16

^Avrl rov, 'Etti

Tov<i

inraKoyp)'

<ydp

elirelv

on
Tai<i

aTretdel^,

elre

rwv dWorpLcov,

el're

Kai

rwv

0LKiQ)v TifiwpovixeOa

Tov llvevfiaro^ ivepyeiaL^.

ut impleatur vestra obedientia.

Col. 898,

1.

13

Id

est,

Dicere vult:

infideles sive qui foris, sive qui intus sunt, virtute Spiritus ulciscimur.

GALATIANS
I

Swete, Vol. I. p. i, 1. 5 quidam uero ex ludaeis qui Christo crediderant, praua ducti aemulatione, multam sollicitudinem expendebant ad hoc ut suaderent illis qui ex gentibus crediderant etiam legis seruare mandata.
:

est

autem argumentum huius epistolae plurima in parte concordans in illis quae in secunda ad Corinthios epistola expressa esse uidentur, si quis tamen eius argumentum ueraciter cum istius epistolae argumento comparare
ad gentem Galatarum, plurimum derogantes apostolum Paulum, cupientes modis omnibus legis firmare decreta 10 haec autem dicebant ut legis quidem auctoritatem omni p. 2, derogantes uirtute augerent, gloriam uero Pauli modis omnibus abolerent
uoluerit.

uenerunt ergo

hi et

1.

eius doctrinae ac dicentes

quoniam 'non uere

isti
'

similis hie ceteris apostolis.

nee enim est fas ut tantos relinquentes,

adicientes etiam dicebant quia
illi

uni et soli uelitis intendere.'

quidem

discipuli fuerunt Christi, et

cum

eo per

omne tempus

conuersati sunt, et ab eo

omni dogmatum scrupulositate

sunt edocti; hie uero idem Paulus Christum nee uidere nee ab eo discere

quicquam
2
2

potuit, sed
I.

horum ipsorum
:

fuit discipulus.

sermonibus suaserunt Galatis qui ex gentibus Christo crediderant, docentes eos qui a beato Paulo baptisma perceperant
Swete,
p. 2,
1.

23

his

et diuersas gratias

spiritales

fuerant adsecuti

ut

legitimae obseruationi

tantum ut et quidam eorum circumcisionem carnis accipere adquieuissent. quo facto apostolus de tali gestu probat ut conuenerat feruens aemulatione, scribens ad eos hanc epistolam ac docuit quoniam post Christi aduentum minime conueniat p. 3, 1. 2
succumberent,
in
:

legis inseruire custodiae.

3_3

Swete,

I.

p.

3,

1.

10

Diximus iam

et in

supcrioribus

argumentum

explicantes,

quoniam

aduersarii ad destructionem

Pauli plurimam abusi

fuissent derogationem,

dummodo

eius euacuarent gloriam, sicque doctrinam

eius repudiare facerent.

G. H. s.

XI.

17

130

CORRESPONDENCES
Swete,
I.

44
TMV
5^5

p.

20,

note i8

Chrys. riVe? Si elaiv ovrot ol tttcoxol

ttoWol

'lovSalcov TTiarevaavTe'i iv YiaXaia-rivrj to, ovra d(pr)pe67]aav airavTa.

Swete,
iustificari

I.

p.

32,

1.

12:

uult

enim

dicere,

quoniam 'secundum legem

minima poterimus. accessimus ad Christum, quasi per eum adsecuti iustitiam. si autem hac spe credcntes in eum inuenimur peccantes, quia legem non custodimus, uidetur aduentu suo idem peccatorum nobis euidens est enim quoniam conuenit ad fidem nos se extitisse prouisor. euocare, non ut legis nos custodiam doceat diligenter est illam quae in se si autem seruare qua de causa et ante eius aduentum lex erat posita. custodiunt, legem non qui illos ilia quae in eum est fides peccare facit
;

peccati nobis extitit prouisor.'

6
6

Swete,

I.

p. 35,

1.

12

hoc dicens quoniam

hanc uitam et temporalem uiuere, sed fide indubiam ultra per Filium Dei futurorum spem habens.' elementa quidem mundi solem nominat et lunam, 12 Swete, I. p. 60, 77 ex quibus quoque et menses perficiuntur et anni. haec enim uarie ob1.
:

adhuc aestimor mortalem iam uitam illam uiuere existimor,

'

si

seruabant

illi

qui erant in lege,

' :

8_8

Swete, I. p. 62, 1. 4 perfectum occurrere digni habeamur, liberi effecti a morte et a corruptione et omni passione, uenit Dei Filius, factus ex muliere, hoc est, habens

secundum data sibi praecepta. quoniam autem tempus uenit secundum quod ad

naturam quam
9

et nos.'
1.

JO

Swete,

I.

p. 64,

12

elementa et superius

et in
et

hoc loco solem

fiunt
et

dicit et

lunam
3

et

Stellas;

ex quibus dies quoque

1.

menses

anni et

tempora.
Swete,
pater
filioli;
I.

p. 69,

20

filioli niei, et ut

quis ita dicat,

cum

dulcissimus
filii,

filios
1.

amissos
23
:

fletu
;
:

euocet.

deinde,

quod
illis

non

dixit

sed

partiirio

quia

multum graue
;

qui in partu sunt esse

dolores

uidetur.

et
in

adduceret

quod dixit memoriam.

itenuii

ita

ut

et

antiquos

partus

P. 70,

1.

ex proprietate partus id accipiens

dictum, post
nati sunt in

et hoc in loco quasi de illis qui Christum per fidem et baptisma, deinde abolere temptauerunt ipsam effigiem ueritatis, aliam formationem expectat in illis fieri.
et solui solent dolores.

quem

II
Kal

Swete,

I.

p. 80,

1.

13

^Apaj3ia ro TraXaiov
r]

ov)(^

rj

vvv ovrco'^

ovofxa^o/jievr]
jJieprj,

/xovov eXiyero,
fjL7]v
1.

dXXd yap
1.

re

eprjfxo'i

irdcra koX tcl irepl avTrjv oiKov/jieva

e\a')(^Larov.

Kal

Tt]<i

Aljvtttov (xepo^ ovk

10
:

p.

80,

Arabia
sed et
;

antiquis

temporibus

non
illae

ilia

quae

nunc

nominatur sola erat;

locus erat
ille

solitudo omnis, et

partes quae circa

solitudinem habitabantur
in

nee non et Aegypti pars non modica,

bantur

quo habitabant Israhelitae eo in sic enim dicebatur locus ille, sicut de divina id discimus quia ergo inde erat Scriptura, quoniam in terrain Gessen Arabiae habitant, Agar et Sina mons ad Arabios uoluit ostendere. quoniam apta est similitudo
in

in qua et commoratempore quo

Aegypto.

WITH THEODORE
Agar ad uetus testamentum, eo quod in gentem pertinet illam unde erat et Agar.
12
illo
sit

I31

data loco, qui locus ad

12
13

Svvete,

I.

p. 85,

1.

16: sicHti ergo tunc ilk qui ex naturae oxdXw^ fuerat

natiis ilhim persequebatur

qui per promissionem///^rrt/ natus,

sic et hie

illi

qui

nunc
13

quae gratiae sunt indagare adnituntur. Svvete, I. p. 93, 1. 6: ad plenum (inquit) si salutem nobis et perfectionem per Christum adesse speramus, et corporis friuolam excisionem bonum quid
legis existunt uindices ilia
'

esse iudicant, etiam Integra

membra

genitalia sibi excidant,

ut maiores

adquirant lucros,

si

tamen

carnis excisione iuuari se existimant.'

1414

Swete, I. p. 107, 1. 16: 'qui uolunt (inquit) secundum praesentem banc uitam placere aduersariis pietatis, (ut dicat ludaeis) ita ut persecutionem non patiantur propter Christum, ista facere adnituntur.'
Swete, I. p. 108, 1. 3 'quoniam multa legis praecepta praeuaricant manifestum est. nee enim sacrificia implent, quae definitis in lege tribus temporibus annue in Hierosolimis adscendere adcelerant, secundum legis
:

i^

i^

praeceptum

1.

itaque

si

affectu legis cireumeisionem simulant tenere, id

1.
:

erga legis ostendant eustodiam

earnis uestrae gloriam sibi
aduersariis,

11 euidens est quoniam in ablatione apud homines conlocare deproperant, ut ab quasi familiares quidam legis existentes, nullam persecutionem

patiantur.'
16

16

Swete,

I.

p.

10,

1.

12:

'me enim

a Christi discedere confessione per

omnia

est inpossibile

pro qua multa passus, paulo minus toto corpore

sum

eonfossus.'

EPHESIANS
^
^

Swete, Vol.

I.

p.

112,

11.

i,

2: Scribit Ephesiis hane epistolam beatus

p.
1
1

Paulus

quos necdum ante uiderat

3,

1.

nam

et in ilia adnititur

ostendere Christi aduentum hominibus multorum bonorum causam extitisse 1. 25 simul ostendens quod aduentu suo multorum bonorum conlatorum nobis omnibus causa extiterit 4: Paulus uero hane epistolam p. 116,
:

1.

scripsit

ad eos

illo

tempore quo adhue non uiderat

1.

eos.

L. 19

X\av\o<i 8e ov8e

redeafievo^ avTou'i eTriareWcop (patveTac.

2

TOP

Swete,

I.

p.

15,

eTrfjXdev /xoi (r(f>6Spa Oavixd^ecv eKelva

Toi<i

rwv

elprjKuroyv

rov fxaKcipLov 'Icodwvv rov evayyeXtarrjv Trpoirov

rf;? ev(Te^eia<^

'E^ecriot? irapaoeocoKevai

Xoyop' ovk evevorjaav yap

p.
1

&)? ^\(i)dvpr}<; tov^:

vcrrepovi ^pdi^ou?
et ceteri

Trap' 'E^eo-tot? iyevero

17,

1.

lO

quando etiam

apostoli

3_3

ludaea eommorabantur. tP]<; 'Xamvvov SiaTpi^f]'^ Swete, I. p. 130, 1. 13 hane ergo eapitulationem omnium uocauit, eo quod omnia colleeta sunt in unum, et ad unum quoddam inspiciunt, coneor'hoe autem in future saeculo erit, quando homines cuncti 1. 18 dantessibi

adhue

in

1.

22

TToXX-ft)

Trporepov

oVre ^aiveaOai avrov nravraxodev ravra ypd^ovra irpo^ avTov<i.

:
'

'

6 7 9

132

CORRESPONDENCES
lit

necnon et rationabiles uirtutcs ad ilium inspiciant, cordiam inter se pacemque firmam obtineant.'

fas exigit, et

con-

44

Swete,

I.

p. 135,

1.

14: hicostendit
'

quoniam
'

Christi
'

Deum

dicit,
'

susceptum
'

Patrem uero gloriae,' eo quod et consuetude est ei gloriae nomen erga diuinam ponere naturam. Swete, I. p. 139, 19: ecclesiam enim fidelium nuncupat congregationem sicut ergo in uno corpore eligantiorem partem caput p. 140, 7: esse existimamus, a quo omnis uirtus uiuacitatis ad ceterum deducitur corpus sic secundum praesentem uitam niinvi corpus omnes smmis homines, eo quod et unius sumus naturae caput nobis adscribentes Adam, a quo omnis causa ut essemus deriuasse uidetur in nobis, secundum futurum uero factum, secundum quod exsurgentes erimus inmortales, corpus quidem unum
'

indicans hominem.

Deum enim
1.
'

dicens

Christi,'

'

1.

erimus omnes
Christus
6

eo quod

communem

suscepimus resurrectionem,
erit.

et illam

inmortalitatem quae per resurrectionem

erit.
I.

in

ordine uero caput nobis

'

Swete,

p.

141,

1.

10

ovk

elTrev

on

to.

Travra

TrXrjpoi, aXX.^

on

avTo<i iv

Tracn TrXrjpovTai, rovreanv, iv iraGLV

ri]>i (f)va0)<;

ifkrjprji^

eanv'

o\o<i

wv

iv eKc'iaro) 8ia to
1)

ciTreplypacfjov,
'

ov Kara

/uLepr}

hiaipovfievo'^.

ava'yKaia he Kai
o\o<i

tov

TCL

TTcivra

Trpoadt'jKr),

heiKvvvro'^
etre

on

iv iraaiv icrrtv
et're

wv

iv

eKacrTO)

Kudon

av

Ti9

ivvorjaeiev,

ovala

ivep'yeia

elre

hwdpLet

elre

i^ovcria etVe

orw SyTrore

erepo), Sia to

KaTa

ircivTa etvai

avrov uTrepiypa<pov'

Kal Sia TOVTO iv eKciaTo) oXov KaTa iravTa Oecopetadai,

etvai re
7

tw iravTa

iv iraacv

avTov Kal Svvaadai,

I.

to? et/co?

tov eKacrTO) oXov bvTa.

quidem diabolum. uocat autem eum prmcipem potestatis aeris spiritus ; eo quod omnes inuisibiles uirtutes imminent uisibilibus ut commoueant ea, secundum communem omnium necessitatem. sunt autem ex illis qui et aeris imminent motui, inter quos diabolus erat. unde ilium oi principeni potestatis aeris spiritus uocauit. hoc est, acceperat mandatum ut principaretur aeri, et potestatem haberet commouere eum.
Swete,
p. 143,
1.

15

dicit

8
VTTo

Swete, Swete,

I.

p.

152,

1.

16: prope dicens, ludaeos designauit, propter legis

disciplinam.
9
1.

p.

153)

1-

23: eVeiS?) eh vaov tov 6eov TeXov/xev nficfiOTepoi,

tP/

avTjj Svvdfiet. tov 7rvvp,aTo<i 8id T179 dvayvvy]aeo)<; to avvTeXelv et? /xiav oIkoSofirjv he^ajxevoi.

to Be 6n
diTo

cu

haca

a(})h

cyNApMoAoroyMeNH, 7va
ovTO)^
ecTTcov,

etTTT]' 7rd<i

X,t^o9

a<p7]v

TCiTTToyv'

Tivo<i

ISiMfiaTOi;

iv Ta^ei

SrjXovoTt

dvdpcoTTov TOV \l6ov Xijcov

I.

p.

153,

1.

18:
et

'

angularis

lapidis

ordinem nobis Christus tenere

eo quod

uidetur, super

quem

illi

qui ex gentibus et nos qui ex ludaeis credidimus

;

utrique coniungimur, discretione nulla ultra in nobis intercedente

in

templum Dei coaptamur

ita ut

similiter utrique
in

eadem

uirtute Spiritus per

aedificio.'

regenerationem,

adsequi mereamur

uno consistere

nam

quod

dixit: in qiio

omne

tactnin coaptattim, ut dicat

'omnis lapis qui sub

\YITri

THEODORE

133

tactu cadit

; '

quadam
155,
/J.oi
1-

proprietate ita dicens, in ordine uidelicet hominis

lapidem dicens.
lo

lo

Swete,

I.

p.

18

jSovXerai elirelv
v/jin^
^(^apcTO-;
ri]!'

on

'

7ravT0)<i irov '^jKovaare rrjv

irapacT'^edeladv

t?}?

et9

olicovofjbLav'

Kai
8r]

on Kara
rrjv

utto-

KuXvy^TLV iSe^d/jurjv rov /xvaTijpiou tovtou

jvcoaiv' irepl ov
v/j,n<i

Kai yeypd(f)r]Ka

vjxlv CO? ivr]v Sid /3pa)^eQ}v, eVl ro) jvoivai

I.

kuI

rov puvcrrrjplov

avveaiv!
;

datam dicit unit enim dicere quoniam necessarie aliqua ex parte audistis datam mihi in nobis gratiae dispensationem, et quoniam secundum reuelationem suscepi
p.

155,

1.

7:

statim uero [quae]

'

data

est,

pro

mysterii istius cognitionem.

de quibus

et scripsi nobis ut fas

admittebat de

paucis, ut cognoscatis et uos illam

II

II

Swete,

I.

p. 156,

1.

quam suscepi prudentiam de hoc mysterio.' 4: hoc quod ab antiquis quidem ignorabatur, nunc
illos

autem manifestum est et apostolis et prophetis ; 'prophetas' dicens eo in tempore prophetiae gratia digni habiti esse ostendebantur.
12

qui

12

Swete,

I.

p. 159.

12:

rfi^e?

HAjptA dve'^/vwaav, ov crvvievre^ to Kei'fievov

eanv
I.

8e

(|)pATpiA.

Trarpid

/xev

jdp

t]

avyyepeta Xiyerai, ^parpia he ro

kuI TroWd.

avaT7]fxa'

iv Se roLii ovpavoc<i
1.

auyyeveia

fiev ovBefila, auaT)]/jLara Se

13

13

quidam patcrnitas legerunt, non intellegentes quod p. 159, positum erat ab apostolo est autem congregatio. WTiva patria \xq\ paternitas, cognatio dicitur; congregatio autem collectio esse insinuatur. in caeHs namque cognatio quidem est nulla congregationes autem sunt plurimae. TO TNfJ^NAi dvn rov airoXavcrai \eyei' iirl Swete, I. p. 161, 14:
6:
; ;

1.

Trpayfxdrcov etTroov r))v yvcJoaiv, w? iv tu> ylraX/jUM to erNcopiCAC moi oAoyc zooHC"
[nAHpcioceic
yu.e

we

eY(t>pf>CYNi-ic

meta toy npocobnoy

coy]' dvTi rov'

'

ev aTToXavcrei

t;79 ^(ofj<; KaTeaTrja-a^,'

14

14
iq

Swete, Swete,

I.

p.

161,

1.

13: 'ita ut et ipsi in portione

communis

corporis

uideamini, in quod uel

It
I.

maxime
1.

inhabitat Deus.'
Iva
eiiTr]'
'

p.

164,

22: dX)C

ov Sia(f)6pov<i Kvpiov^ ovSe

8ia(f)6pov<^ vo/jLL^o/jLev 6eov^.'

I.

p.

165,

1.

i: sed

tamquam
:

si

ut

dicat

non diuersos

dominos,

neque diuersos deos esse existimamus.'

16

16
AiA

Swete,
nANTOON

I.

p. 165,

1.

21

eni nANTOON Si, I'va

e'lTrrj

'6 Trdi'Tcoi' virepixf^v Kai

i)[xlv

rjiMU>v TTjv

OLKciav iTrtSeiKvvfiei'o^; irpovoiav, eN nAciN re

elvai

Kai OLKelv 7rLaTev6fj,evo<;.'

I.

p.

165,

1.

qui

omnibus

supereminet

hoc enim

dicit

s?iper

omnes.

quia et per omnia nobis

18:

suam

ostendit prouidentiam, in omnihcs

quoque
ly
ly
yjraXfjLM

nobis et esse et habitare creditur.

I.

Swete,

p.

166,

1.

vTraXXd^a'i Si to l/UBeN Aomata,

elTrev,
tt)

oi/rto?

eV toS

Kei/xepov,

eAo^KeN

Aomata
eKel fxkv

inraXXayf}

irpo^

Trjv

OiKeiav

'X^prjo-dfjievo^

uKoXovdiaV

yap

7rp6<i T7]p

viroOeatv to e'AABeN ijp/MOTTev,

yjv.

ivTUvda

Si

TM

TTpoKeifJiivcp

to eAooKCN ukoXovOov

/BovXeTai Si elirelv otc

dywva

virip rjfxwv ivaTr]crd/j,euo<i 7r/309 top StdfSoXop Kai coairep TToXefiov po/mo}

134

CORRESPONDENCES
eavTov rov davarou Trporepoi; avacnd^;, koiv^jv
rrjv

viK)jaa<: avTov, iireiS)] d(f)6i\.v

eirl

irdvTwv

rjfiodv

rov Oavarov

\vcnv eiroLr^aaro'

(aairep al')(^fiaX(orov<;
Kare-x^o/u-evovi,
Trj<;

TU>a<i

Tou? dpdpeoTTOv^ koX vtto

rrjv

rov Sia^oXov TvpavvtSa

Kii'ov

KaTaSwaareua'^ avTov<;
:

d(f)\(ov dvrjXdev elf tov<; ovpavov'i.

;

I. 1 66, I. 8 hoc quidem iacet in psalmo utitur autem hoc p. testimonium non quasi prophetice dictum, sed sicut nos in ecclesiastica denique et allocutione scripturalibus frequenter solemus uti testimoniis.

'

illud quod in psalmo positum fuerat accepisti dona, dedisti demutatione uerbi ob firmitatem suae est usus prosecutionis. hie uero illic enim ad explanandum negotium aptum erat accepisti. praecedentibus consequens erat dicere dedisti. uult enim dicere quoniam certamen pro nobis aduersus diabolum arripiens, et tamquam lege belli
:

commutans
dixit,

dona

uincens

eum

(eo

quod

et subtraxit se a morte,

primus ex mortuis resurgens),

solutionem
;

communem
impressione.

nobis omnibus
et

mortis

expediit

quasi captiuos

quosdam nos homines

uictoriam obtinuit
;

sub diaboli tyrannide retentatos, ab eius eripuit sicque pro hominibus omnibus aduersus diabolum decertans,
et

ascendens

in

caelum

et accipiens Spiritus

gratiam

dedit omnibus nobis.'

1 1

Swete,

I.

p.

167,

1.

et quia incredibile erat

est,

hoc de homine dictum

qiiod aiiteni ascendit, qiiid

nisi quia et descendit priinuvi in infcrio7'es

partes terrae ?

nam quod

dicit, in inferiores

partes terrae, non sub terram

dicit.

nam

in

ig

ilia quae sub terra sunt, iam ultra terram esse non poterunt. i?i inferiores autem partes, ipsam terram nominat in comparatione caeli. uult autem dicere quoniam non ascenderat, nisi primum in ilium diuina aliqua extitisset natura, quae etiam et super caelos erat. I quidam dixerunt quoniam multae erant illo in Swete, I. p. 181, tempore gratiae Spiritus quae dabantur illis dabatur etiam cum ceteris gratia ut et psalmos facerent, sicuti et beato David ante Christi aduentum
1.
:

id tribui euenit^.

20

20

Swete,

I.

p.

187,

1.

24: oirep

{(f37]cr\v)

etprjraL ev dp-^rj t?}? Si]/XLOvpyia<; irepl

T?}<?

TMV JVVatKCOV Kai

yevofievoi, are
hrj

TU)V

dvhpWV, TOVTO flVCTTLKCOTepOV eVt TOU X.piaTOV Kol

iKKXrjaiaf ircirXi^poiraL' Trdvre^i

yap

t>}?

eK trarpo'i koI
^(W^9

jj,r)Tp6<;

yevvyjaeaxi e^co
TrvevfiaTiKT] rfj

Koi Oavdrw

')(^a>piadVT<; Trj<;

Kei,vrj<;,

dvayevvrjijeL rijv dvdaraa-iv Be')^6fxeda, aTTopprjTa

fxevoi,
I.

Xoyw
:

rcG l^pia-TO)

avvairro-

Koi rrjv irpof avTov o/JbOiorrjTa

quidam dixerunt, &c.]
vaKaids
ij

rrj^

dOavacnaii nKpt^rj Xafi^dvoi'Te^.

vi.

e.g.

Severianus (Cramer

197)

to lyeipe
;

KaOevdwv
iu evl

Kal to.

e^TJs

oiida/Mov rrjs

riji

Katc^s evpiaKOfxeu yeypafin^pov ri ovv iaTlv

irve^i/j.aTos [i

X'^P'O'A"^

^^ rdre Kal

Trpocrevxv^ Kal \l/a\fj,wv,

Trvvfj.aTiKQ>v
\f/a\/xu!v

inro^dWovros rov

Cor. xiv. i^^...8rj\ov ovv

on

tovtwv

tGiv

iJToi

irpocrevx(ov ^KeiTo tovto 6 i/jLurjij.dvevaei'.

/.

The

idea seems to have been

suggested by Origen (Cramer,

r.)

trepos 8i [(pTjaei] avrbv tov aivbaroXov irpoawTroTroieXv riva (k

t7}u iirl fierdvoiav
i
.

rov TTvev/maTos Xey6/xiva ds vpoTpoirriv

Cf.

Jerome ad

h.

I.

Thdt. gives the

substance of Sev. 's remarks, including the reference to

fp/j.rjvfVTuii'

Cor., with the prefatory words, rivl% 5i tCiv

'i<pa<Tav.

6 3 5
I

WITH THEODORE
I.

135
'

p.

187,

1.

10: hoc

uult

dicere

quoniam

illud

quod dictum

in

principium opificationis de mulieribus et maritis, hoc mystice in Christo et in ecclesia impletum est. omnes enim ab ilia natiuitate quae ex patre et

matre erat segregati sunt, eo quod

spiritali

et morte ab ilia uita sunt separati. uero regeneratione resurrectionem percipimus, inenarrabili ratione Christo copulati, et similitudinem inmortalitatis eius cautam percipimus.'

PHILIPPIANS
I

Svvete, Vol.

I.

p. 197,

1.

Philippenses

uiri

erant eligantes et contemplased euenit de primatu

illos

tione uirtutum multis erant meliores, qui et ad usus necessarios beati Pauli

multam semper expendebant soUicitudinem contentionem oboriri inter quosdam illorum,

uirtutibus ornati esse uidebantur.
sicut saepe solet inter

1.

et

hoc inter
illis

qui

maxime
ilia

deducti uero sunt ad hanc contentionem

homines
2

fieri,

maxime cum

adfuerint

quae

possunt primatum
2
-2

illis
1.

praestare.
:

quoniam illi qui ex circumcisione erant ex gentibus crediderunt ut legem custodirent 17: quoniam scribit ista ad eos ab urbe Roma, cum esset in uinculis, quando contigit eum Caesarem adpellare et propterea a ludaea ductus est Romae, Nerone illo in tempore regnante. notandum uero est et illud, quoniam episcopos Swete, I. p. 199, 3 qui nunc presbyteri dixit illos dicuntur, sic illos nominans nee enim ordinis erat, multos in una ciuitate esse illos, qui nunc episcopi nuncupantur,
Svvete,
I.

p.

198,

his additur,

suadere properabant
1.

illis

fidelibus qui

1.

siquidem nee per singulas ciuitates erant antiquis temporibus qui functionem 1. 10 sed ista quis melius recognoscet ex illis quae ad hanc adimplebant
:

Titum
sicut

scripta sunt, in quibus dicit

tibi

ut constituas per ciuitates presbyteros,

quales,
oportet,

ego

praecepi ;
'

et

adiciens
'

(inquit)

episcopuui

inrepreheiisibileni esse,

presbyteros
15
:

episcopos euidenter nominans.

dixit in toto praetorio, ut dicat
'
:

4__^

Swete,
regiis,

I.

p.

206,

1.

nominans, quod nominamus. Swete, I. p. 210, 12: uult enim dicere quoniam 'licet in tantis constringar malis, ut desperem de praesentibus, et nullam subrelictam mihi spem salutis esse existimem, sed tunc spero non confundi, ualde edoctus, quoniam magnus per ilia quae erga me sunt uidebitur Christus, sine uiuam,
illis
'
'

et quae circa nunc ex consuetudine palatium

'

nam quod eum sunt

;
'

'in

praetorium

illud

1.

siue moriar.'
6

Swete,
illam

I.

p.

215,

1.

21

rapere hominibus est moris

ilia,

adquirere sese posse existimant.

dicimus enim frequenter quoniam

ex quibus aliquid rem

'

rapiendam esse

existimauit,'

hoc

est,

'

cum

celeritate illud suscepit,

dicit
;

quasi quia

magnum

illi

lucrum possit
est,

conferre.'

hoc ergo

quoniam

7io7t

rapinant arbitratus

ut sit aequalis

Deo

de Christo, hoc est, non

*

8 9 7

136

correspondencp:s
reputauit illam quae ad
;

magnum

Deum

est aequalitatem, et elatus in sua

permansit dignitate
sustinere negotia
7

sed magis pro aliorum utilitate praeelegit humiliora

se erant.

quam secundum
1.

Swete,
dixit
1)1

I.

p. 218,

dt'.

fact us quod dixit pro 'habitus' posuit.

homiuis, ut dicat
"

nam quod
enim

siinilitudinem

in

homine

;
'

similitude

hominis
8

homo
l.

est.

Swete,

p.

218,

1.

ad comparationem ilHus naturae, quae

in nulla

specie uel schemate perspici potest,

schema

et

speciem posuit, ut dicat

quoniam inuisibilis homine uideri.'

'

et

omni schemate

liber existens, sicut fas est, uoluit in

Swete,

I.

p. 218,

1.

14: usque in hunc locum

;

ilia

quae diuinae naturae

ilia transit,

condecebant, uisus est edixisse

in
:

subsequentibus uero ad

quae

humanae possunt

aptari naturae

factus

oboediois usque

ad

inortein,

mortem autem
;

crucis.

de homine quidem condecent ut ista dicantur diuinae autem naturae nequaquam aptari possunt ista. nee enim mortem pati natura ilia potest 10: singulariter et ut moris erat de una persona dicens, duarum et
1.

rationum memoratus est

3

et

naturarum.
'

10
ipsi

Swete, Swete,
sibi

9 infernorum etiam illorum qui mortui sunt,' qui et per resurrectionem Dominum confitebuntur resurrectionis suae auctorem.
I.

p.

223,

1.

II

I. p. 225, 1. 14: 'sic enim alacritas uestra cooperariam inuenerit Dei gratiam, necessarie eo cooperante nobis, ut cogitetis et agatis ilia

quae sunt Deo

z

placita.'
1. 1
:

12
est

Swete,
Christus

eo quod desursum illi adparuit et de caelo 1 238, suam illi ostendit gloriam. hoc dicit in illud quod perfectum necdum constitutio, expecto enim illud adhuc. omnia autem facio
I.

p.

'

enitescens

adsequi participationem

eorum,

in

quibus
per

ipse

oculis

meis

perspexi esse Christum, quando

me persequentem
({>dje
ttj

suam reuelationem
/cat irepl

praeueniens in suam
3

me
1.

cognitionem conuerterat.'
:
''

13
'

Swete,
eavTovi
Tft)

I.

p.

242,

19

rohe

koI rohe

fxr]

(f)dyr}(;-'

tovto

d(T')(^o\ovvre<i

uxnrep Oew
77

KOiXia

7rpoae)(^ovT<;,

Kat ro evae/3elv iv

rdhe avrfj TrpoaKOfit^eiv

fieya ((prjalv) vo/xi^ovaiv

/xi]

rdSe

ride/nei'oi.

to

fxi]

rdSe (payeiv,

dWd

rdSe- ovk ivvoovvTe<i

rrj<i

on

Koirpo'i jiveraL oirep

dv

(f)aj(oaiv, i]v

kuI opnv alcy^vvovrat' Ihov

(nrovSiif;

avTMv TO
I.

TeA,09.

p.

242,

1.

4:

'hoc manduca,

illud noli

manducare

'

et circa studia

sua se uertunt, quasi deo cuidam uentri suo intendentes, et idipsum pieta-

tem
alia

esse existimant,
1.

quod

alia

quidem

illi

offerre, alia

12

magnum

aliquid esse existimant, ut alia

minime ofiferre studeant quidem manducentur,

;

fuerit

non manducentur, non considerantes quoniam omnis esca, quaeque ilia insumpta, in stercore uertitur, quod et inspicere confundentur ecce studiorum eorum qui est finis.

WITH THEODORE
J
,

37

i^

Swete,

I.

p.

244,

1.

16: 8j]Xov otl kui avrac

to?

Trp(^<;

aWi'jXa^ iaraaLa^oi'

irepl

irpwreLWV epi^oucrat, evaperoi ovaai Kai

eptSa KaTaTTLTTTovaat,

etKo^; e/?

tijv rrepl rcov toiovtcov

I. euidens est, quoniam et ipsae aduersus alterutram p. 244, 1. 15 decertabant, contendentes super primatum, utpote uirtutibus adoriiatae, et
:

15

15

huiusmodi contentione prouocabantur. uidetur ergo ad aliquem scribere afifectu et fide illis 1. 8 coniunctum, quern et hortatur ut ad concordiam eas suo reducat studio (de qua pace disputat illis), et consilia illis tribuat bona et omnia agat summa cum diligentia, ita ut ad unanimitatem illas faciat recurrere.
Lit fieri

solet, in
I.

Swete,

p.

246,

16

16

neque dedit mihi quis alter, neque suscepi ab et Thessalonicae commoranti mihi et semel bis ilia quae et ad usus necessabantur misistis.' nam quod dixit cominunicastis in rationem dati et accepti, hoc dicit, non quia aliqua quidem ipse dedit. alia uero illi, sed quod illi quidem dederunt, ipse uero acceperit. communionem dati et accepti hoc dixit, eo quod illi quidem dederunt,
Swete,
I.

p.

250,

1.

26:
;

'

altero, nisi a uobis solis

etenim

'

'

ipse uero accepit.

COLOSSIANS
Swete, Vol.
scripsit Ephesiis
I.

p.

253,

1.

Scribit Colossensibus beatus Paulus sicut

quos antequam scriberet non uiderat.

1.

Swete,

I.

p.

254,

sed propter
illos

illos

qui ex circumcisione erant, qui

omni

in loco

peragrantes
ilia

qui ex gentibus crediderunt persuadere proin Christo

perabant ut
decreta
;

cum

fide

quam

habent etiam

legis custodirent

quia ergo et ad Colossenses uenerant et paulo minus aliquibus

ut legitimis inseruirent decretis.
1.

eorum suaserunt
Swete,
I.

p.

258,

25

' :

haec (inquit) postulamus ante omnia, gratias

uos
per

agentes

Deo pro

uobis,

quoniam dignos
in

suam cognitionem
ut dicat
' '

sanctorum collegio esse pronuntiauit, cum lorum eratis sectatores.' nam quod dixit
cognitionem
;
'

essetis alieni a pietate et idolicviifie,

per

suam

quod dixit qui dignos uos habuit, hoc est, dignos esse pronuntiauit.' et quod illud est lucrum ? ut sanctorum iungantur collegio. bene inuisibilis adiecit, non quod sit et uisibilis Swete, I. p. 261, 12 44 Deus, sed ad ostensionem magnitudinis si tamen in isto quasi in imagine inuisibilem illam naturam uidemus.
et
1.
:

55

Swete,

I.

p. 264,

1.

'"0

7rpcoT6TOKO<; ovk tTrl ^poi^ov Xeytrai /jlovov, <i\\a

yap Kai
I.

eirl TrpoTifXjja-eo)^ TroWtiKi'i.

p.

265,

1.

est

quidem quando
sic

et

in

tempore
1.

utitur

nominis

huius translatione, saepe autem et honoris causa

9: apostolus uero ad

Hebraeos manifeste hoc idem ostendit,

G. H. S.

dicens

sed accessistis Sion inonti

18

XI.

8 6 7

138
et ciuitati

CORRESPONDENCES
Dei
uiici,

Hierusalcin caelesti

et

denis

uiillibiis

angelorum nundinae
'

et ecdesiae prijuitiuoruni adscriptoruni in caelo ;

ut dicat,

illorum qui multo

esse

honore digni habiti aliorum filiorum. et

bilis mihi.'

sunt.'
:

non em'm uult dicere

alitjuos anteriores
'

nam

et

alibi fi/ins incus pritiiogcnitns Israel, hoc est honoraerant et alii ante Israel qui filiorum Dei nuncupatione
; :

uidcntes filii Dei filias digni fuerant habiti de quibus Moyses dicit hominuni qnoniam bonae sunt, aeccperunt sibi ab omnibus quibus elegerunt. sic et hoc in loco quod d\yierd.t: priniogenitus totius ereaturae ; hoc est,

'super

omnem
'

creaturam honorabilis.'
'

si

quidem

dixisset absolute /r/wt'-

genitus,

honorabilem
267,

tantummodo
13
:

dicebat.

nam

quia

adiecit

ouinis

ereaturae, ilium designauit qui ab

6

omni honoratur
avrov,
ev

creatura.
('XX' tN
AyTiu'

Swete,
TrpdoTiiv

I.

p.

1.

ovk
Tr]v

elTrev St'

ov <yap ri]v

Xiyei KTiaiv,

aXKa

uvtm

yevofievt]!^

dvatcTiatv,

Kad' yp ra

ircivra
I.

SiaXeXf/xtW
p.

et9 crv/jbcficovLav
:

rJX^V

/^^ctv.

267,

1.

non dixit per

ipsuni,

sed

in

ipso,

nee

enim de

prima
est,

dicit

creatura, sed

illam ereaturae reparationem quae in eo facta

secundum quam omnia dudum

Swete,
I.

dissoluta in

unum

sunt consensum

perducta.
7

p.

275,

1.

II

' :

plenitudinem Dei

'

et

ecclesiam uocat, necnon et

omnia.
8

Swete,

I.
'

p.

276,
'

1.

'

omnia

(inquit)

in

sua morte (hoc enim dicit

rrdayoiv virep vfiwv Kol
tiraOev
X.piaT6<;,

'sanguinem
9

et
p.

crucem
1.

'),

reconciliauit.'

Swete,
eireihrj

I.

279,

21

'

ware

{^-qaXv) ijSofMat

icai

irpoXa^MV
Vfxd<i

virep

rrj'^

v/xeTpa<;

euepyeala^;

aiare
Tal<;
;

awfia eavTov
dXl-ylrecrtv

d7ro(f)7]vai

Sia

rJ}?

dpacTTaaeco'i,
ri Be

ra irpocrXei'Trovra
^]V

avrov
v/j.d<i

rai<;

VTrep v/jlwv dvawXripu).'

ro irpoaXeliTOv

ro

/xadovra^
r7]P
irepi

riva kcrriv rd virep v/jlwv KaropdfoOevra irap

avrov, Se^aadac

avrwv eTrajyeXiav rouro 8e dvev irovoiv kuI 6\L-\\reoiv yeveadai ovSafico<i olov re 'qv iiirep Si] rovrwv iraayw, irepucav Kal KTjpvrrwv (nraaiv rd KaropdcoOevra, ware vpid^ iriarevaavra^ rrj hiaOeaei rfj<; 'yjrv^V^ '^V^ Trpo? avrov OLKeLQiaiv Se^aadaf rovrwv yap 670] KaTearrjv SuiKOvoi;.' I. 14: [et] quoniam praeueniens ad conferendum nobis p. 279,
1.

beneficium passus est Christus, ut corpus suum uos per resurrectionem esse pronuntiaret, ilia quae deerant tribulationum eius ab illis quae pro uobis
erunt adimpleo ego.

quid erat quod deerat

ut discentes,

quae correcta sunt pro uobis, suscipiatis de

sine labore et tribulationibus
et
fieri

illis

promissionem.

quae sunt ilia hoc autem

nequaquam
ilia

potest,

pro his ergo patior

quae sunt circumiens illam quae ad eum propinquitatem affectu animi

ego
3

praedicans omnibus

directa, ita ut uos credentes

est accipiatis
;

horum enim
at'ro?.

extiti minister.'

10

Swete,
I.

I.

p.

284,
1.

1.

21

^avrjaojjievwv he rore drror^

dv ^aivrjrai Kal

p.

284,

uidebuntur autem tunc,

cum

adparuerit et ipse.

WITH THEODORE
II

139

II

Swete,
trinam.

I.

p.

285,1.

II:

pJdlosophiavi

elicit

uerborum pomposam docdicit

12

12
'

Swete,

I.

p.

285,

1.

18

secundum elementa inundi

dierum

et

13

13
14

temporum obseruantiam, eo quod ab elementis mundi perficiuntur ista. elementum enim mundi solem dicit et lunam, ex quibus dierum quoque et temporum cursus effici uidentur sic enim illud et Galatis scribens dixit. Swete, I. p. 286, 6 hoc est, ipsi coniuncta est, et quasi quoddam corpus in se retinet aptatum, propter illam copulationem quae ad eum est.
'

'

'

1.

14

Swete,

I.

p.

286,

1.

16

'

etenim

et

uos

eum

habentes

in nobis,

digni estis

habiti eius copulationi. qui et

capitis consistit,

omnibus inuisibilibus uirtutibus in ordine eo quod omnia ob cognationem ad ilium sicut corpus con1.

iuncta sunt.'
15

15
ei

Swete,

I.

p.

294,

10:

eTreiSr) 8l'

a-yyeXwv o vo/xo^ eXeycTo SeSoadac,

/jiaKapio^

ci)<?

av

SiaKovrjaa/jLevcov

avTov

irpo^ rrjv Soaiv {Ka6o}<i kui

llauXo?

(jyrjaiV

TAp 6

Ai'

ArreAojN /\AAH9e'ic Adpoc ereNero BsBaioc)" ol rov vo^ov (j^vXaTreiv

avrov<i

avaTreidovTe^
el /xt]

TrpoefSdXXovTO

tov^

dyy\ov<i,

co?

dv

koI

eKeivoiv

dyavaKTOvvTcov,

6 vofxoi; (fivXaTToiTO' elra Kai p^erpiorriTd

rr)'^

riva hrjOev
jJLrjhe

eTreheLKvvvTo, w? av heei
TOv<i

rov

i'6/xov
rijif

cf)u'\.aKfj<;

ovk e^iard/Mevoi rw
'

djyeXov^ Trepiopdv rov vofxou

Trpoae^^rjTe'
1.

KaTa(f>p6prjaip.

/jli]

tolvvv

{(f)T]criv)

Tol^ rrjv fjLeTpioTrjTa ravrrfv eTTi^eiKVVfxei'OL^ koI I3ov\oij,6i>oi<; rov<;

dyyeXov^

irpo^aXeadai
I.

viro

yap

TV(f)ov Siavola^ Xeyovcriv

fxr]

Icracnv'

p.

294,

eo quod per angelos lex dicebatur data esse, quasi

illis in tempore quo lex dabatur, sicut beatus Paulus dicit enim quod per angelos narratum est uerbum fuit firmum. illi ergo qui legem custodire eos suadebant, proponebant etiam angelos indignari, si non

ministrantibus

si

lex fuerit custodita.

deinde et humilitatem quandam simulantes ostendere

properabant, quasi qui ob timorem ab obseruantia legis [non discederent, eo

quod neque angeli sustinerent legis] contemptu[m]. nolite (inquit) intendere illis, qui humilitatem hanc ostendunt et uolunt angelos proponere elatione tamen sensus sui ilia dicunt quae nesciunt, et ostendunt quia non
'

iuste dicunt.'

16

^16

Swete,
Swete,

I.

p.

301,

1.

15: 'ex integro (inquit) conuenit uos mortalem

et actus

deponentes hominem deponere etiam

17 17
I.

consequentes

ilium.'

p. 301,

1.

19:

'

conscntanea agere debetis huic nouo

quem

induti estis, renouati et facti

secundum imaginem
'

eius, qui istius recreationis

nobis auctor extitit

18 18

'

ut dicat,
1.

Christi.'

Swete, Swete,
alio aliquo,

I.

p.

308,
edicit

14: deinde salutat

esse,

eos ab Aristarcho,
sibi.

quem

et

captiuum suum
iQ
ig
I.

utpote conligatum
dicit
illo

p.

308,

1.

17:

autem eos accepisse mandatum non ab

qui praedicauerat eis euangelium.

neque a

se,

sed ab

3 4 2 5 I

; '

I40

CORRESPONDENCES

THESSALONIANS
2
:

Swete, Vol.
ciuitates

il.

p.

i,

1.

diuina uero monitus reuelatione uenit ad

et

Macedoniac, exinde uero uenit

Thessalonicae, sicut est cautissime

aduersariis uero super hoc indigin

discere ex libro

Actuum apostolorum

praedicauit ergo inter ceteras etiam

Thessalonicensibus pietatis doctrinam.

nantibus, euenit ut multa pateretur

idem apostolus

eadem

ciuitate

Thes-

salonicensium

in

qua

et

illi

qui crediderunt Christo multa sustinuerunt

mala a contribulibus

suis, ita ut

cogeretur beatus Paulus a Thessalonica

illis

discedens Athenis proficiscere.

pertimescens uero de

qui crediderant,

ne forte atrocitate aduersariorum inpulsi a suo deuiarent proposito, coactus Timotheum misit ad eos, simul ut et ilia quae gesta fuerant disceret, et
fidelium animos tarn sua praesentia confirmaret,
salubri

quam
ilia

etiam exhortatione

moneret

in fide persistere

qui etiam cuncta

implens quae
ei

sibi

beato apostolo fuerant iniuncta, reuersus ad

eum

nuntiabat

quoniam

multa ab aduersariis perpessi mala sustinuerint, nee a fide discesserint. inter cetera uero nuntiauit ei esse aliqua apud illos quae corrigi debeant.
haec a Timotheo discens apostolus scribit ad Thessalonicenses primam banc
epistolam, laudans eos,
fide decertantes.
2

quod

in aduersis

rebus

ita fideliter

sustinuerunt pro

quoniam quidam eorum etiam uxores habentes, non sint contenti suis uxoribus quosdam uero eorum etiam alienis uxoribus permiscere nuntiauit 9 nam dum dicit ab omni
Swete,
II.

p. 22,

1.

nuntiauit enim

ei

Timotheus

inter cetera,
ita ut

indififerentes sunt

erga permixtionem, lasciue uiuentes,

;

1.

fornicationc, differentes fornicationis species euidentius ostendere uoluit

nee enim
3

erat

aliter

possibile
illis

adiuuare eos qui

corrigi conueniebant.

delinquebant,

si

non
sn

specialiter dixisset

de
1.

quae
:

Swete,
^riACM(p

II.

p.

22,

19

CKGYf'C t)]V ISlav efcaarou yafierip'

oi'Ofxdi^ei'

ktacGai

avTo

elp')]fC(o^,

orav

fii]

7rpo<i
(iv

erepav pviraivrirai.

ificfiaTi-

Kwrepov he to mh eN nA0ei eniByMiAC,

ryvvaiKL

oj?

tovto nTOLovvro<; ovKert ravrrj

a5?

avvovTO'i,

aWa

Sia /xi^iv ^^ovrjv d7rX(o<i'

oirep irddo'i 7riOvfXia<;

iKuXecrev.
II.

p.

22,
23,
ista

1.

16: dixit smiDi

I
:

7ias,

propriam eius uxorem

7ion

sic

nominans

p.

1.

apertius

uero

dixit

in passioie

concupiscentiae^

eo quod

agens non quasi uxori suae iunctus esse uidetur, sed propter permixtionem solam id agitur absolute, quam passionem concupiscentiae
'

nuncupauit.
4

et

Swete, Swete,

II.

p. 23,
illius

1.

19: et

quod

dixit /ra/n'jn,

maius crimen aggerauit,

rov
^]i](Tov

si

cum uxore
II.

qui per fidem frater est permisceatur.

1.

p.

27,

23

irpoaeKriov he

on

eirl p,ev

to AneBANeN

6 9

WITH THEODORE
elTrev,

I4I

eVt Se roiv Xocttmi' Toyc K0iMH9eNTAC-

ooq eKei fiev

tJSt)
illi
'

Oavdrov

vvTO<i Sta to

/u,r)8e7rco
II..

\e\uadai'
p.

evravda 8e
21
:

Kotfj,)'/aa)<i,

Sui ro
est

XeXvaOai.
rei,

27,

1.

intendendum uero
erat,

quoniam de lesu
'

dicens \jnortuus est dixit, de ceteris uero dicens]

dormientes

dixit

eo

quod
6

ibi

quidem adhuc mors

II.

nee enim fuerat soluta.

Swete,
II.

p.
1.

28,

1.

24

avrX rov

Kara
'

cnroKaXv-y^iv.

p.

28,

17: hoc
in

bene posuit

enim icobis dicimus in uerbo Domini. uerbo Domini, hoc est, secundum reuelationem quae
in
1.

inoperatione diuina

nobis facta esse uidetur.'

II
:

77

Swete,
fideles qui

II.

p. 29,

uult dicere
illi

quoniam tempore assumptionis

illos

iam sunt mortui

11.

qui tunc in uita inuenientur non praeuenient.

88

Swete,

p. 35,

aduentu
9

et qui

2 (uult enim dicere, ut illi qui tunc uiuunt in Christi iam sunt mortui), omnes aeternam uitam et incorruptam
1.
:

adquiramus.

Swete,

II.

p.

37,

1.

et et

illis

praecipiens compendiose ut

'

instruerent

indisciplinatos,'

ad

quos
illos

ipse

uidetur

scripsisse

consolamini

uero

pnsillanimes,

qui

ob

qui decedebant flebiliter

eorum separationem

ferebant

sustinete infirmos

dicit

autem de

illis

qui fornicatione detur-

pabantur.

II

THESSALONIANS
:

Swete, Vol.

II.

p.

41,

1.

Beatus apostolus Paulus, postquam primam ad

Thessalonicenses scripserat epistolam, cognouit quod

quamquam

aduer-

sariorum pertinacia
[inlata, uirtute]

in

eadem

perstiterit

saeuitia,
ilia

uariis

temptationibus
fuerint

adgressa eos qui crediderant, tamen ad omnia

aspera quae isdem fuerant

Dei

in fide persistentes,

superiores

omni temptatione
suasi

demonstrati.

cognouit uero quod

adiecto

quibusdam
illi

aestiment finem

praesenti incumbere saeculo, hocquc aliqui quasi ab ipso apostolo edocti

ceteris

nuntiabant

illo,

quod

qui

indisciplinate uersabantur

nulla ex parte ex litteris prioribus apostoli meliores sui fuerant effecti, sed

perseuerauerint in pristino suo prauo proposito.

scribit igitur

sccundam

banc epistolam.
/u,/; ireldeaOe toI<; ^ou\o/j.evoi<; (iTraTup vfjufi'^, &)? av Swete, II. p. 49, 1. 9 iyyvdev irapouToq tKeivov rov icaipou' dXX' ecre w? tiTro Trveu/ji,aTLK)]<; ivepyeiat;
'
:

\eyeiv ri^ eTrayyeXXerai, eire w? fnrb Xuyou

fir]

rj

eTr/crroA,?;? rjjjbeTepa'^

rovro

/xadcou,

TTeiaeade.'
II.

p.
sit

49,
illud

1.

I:

'nolite
;

suaderi
sine

illis

qui
se

uos

seducunt, quasi
id
sit

quia

prope
suaderi

tempus

sed

quis

de

spiritali

inoperatione

promittat dicere, sine quasi ex uerbo et cpistola nostra

ei.'

edoctus, nolite

5 6 7 2 3 5 6 7

142
2 2

CORRESPONDENCES
Swete,
Swete,
II.

p.

50,

1.

6
8

'
:

apostasiam

'

uero uocauit tempus

illud,

eo quod

paulo minus omnes tunc discedent a pietate, et adcurrent ad eum.

4

II.

p. 50,

1.

eo quod et
5

homo
II.

erit,

Swete,

p.

51,

1.

hominctn equidem eum nominauit iusta ratione, daemone in eo omnia inoperante. eo quod omnes homines a propria eorum secta II
'
'
:

discedere suadens,
6

adorare, seipsum dicens esse Christum, cui et ab omnibus honorem Dei tribui ut iustum uindicabit. 20 dvrl tov' el kuI /xtj kutcl to aacf)^ rjBTj rrjv Swete, II. p. 54,
sibi faciet
1.
' :

diroaraaiav

efjyd^erai, 6 8id^o\o<i,

dXk" ovv ye
t)]<;

to?

ev /jLvarTjpiM irXelcrTa kui

vvv SiaTTpdTTerai, e/cdaroTe Sid rrvv olKelwv

TOV(; Trpoai6vTa<i rrj Triarei.'
II.

evae^eia^; n(f>icrrav ireipcofievo^

p.

54,

1.

11:

hoc

est

'

etsi

non

aperte

apostasiam

operatur
per suos

diabolus, sed quasi in mysterio

nunc

peragit, per singula

momenta

a pietate temptans diuellere eos qui ad fidem accedunt.'

7

Swete,

II.

p. 57,

1.

'
:

multa (inquit)

et

magna

signa quoque et prodigia

demonstrabit per eum.'

TIMOTHY
peragrans Asiam uniuersas quae
explicans instruxit
illo

Swete, Vol.

II.

p. 6y,

1.

Sanctus apostolus Paulus beatum Timotheum

sunt

Ephesi
2

reliquit, scilicet ut

omnem

ecclesias gubernaret.

Swete,
Swete,

II.

p. 68,

1.

quod

et cautissime

eum de

illis

quae presbyterum agere, quae uel diaconum.

3
II.

p. 7I)

1-

24

Xeyet Toivvv 'irdatv /xev TrapdyyeXe,

7rpo7]yov/iieua)<;

Be ToZ? diro edvwv,

Tal<; yeveaXoyiai'i.'

/xr;

irpoae'^eLv Tot? /nvOot^ rol<i Jtt' eKeivcov \yofievni<; kuI

17: in commune quidem de omnibus dixit, maxime 71, ex gentibus sunt qui intendentes illis quae a ludaeis dicebantur, saepe in dogmate pietatis noceri uidebantur p. 72, 1. 9: dicentes quemadmodum ille ortus est ex illo, quemadmodum uero ille ab illo natus est. Swete, II. p. 75, 4 15: haec autem adsero non legem incusans, sed
II.

p.

1.

his qui

1.

insipientiam illorum arguens, qui nesciunt earn abuti.

5

Swete,

II.

p.

76,

1.

13:

'

itaque nobis qui credidimus et per

;

formam

iam extitimus, superflua est legis definitio qui ultra a peccatis nos abstinere non ex lege instruimur, sed docemur imitari illas res in quarum formam iam nunc consistimus.' Swete, II. p. yy, 9 iure beatum Deum hoc in loco uocat, eo quod idem in natura beatitudinem habeat propter suam inuertibilitatem, nobis
baptismatis in
illis
1.
:
'
'

uero gratis
7

id tribuat.
II.

Swete,

p. 82,

1.

1 1

hoc est
tibi

' :

[secundum] reuelationem diuinam

tui

faciens electionem

commisi

doctrinae opus.'

9 8

WITH THEODORE
8

143
;

erit

Swete, H.

p.

82,

1.

17:

'

prophetia quidem eliganter gratiam ostendit

uero tuo

in

opere ipsam electionem firmare.'

nee autem electio uim

arbitrii

inferre nostro consueuit arbitrio, eo electio aliquid potuit adiuuare.

9

quod nee ludam praui

'

extantem
;

Swete, H.

p.

83,

1.

19: hoc

est,

abalienaui eos ab ecclesia

'

sicuti et

Corinthiis scribens dixisse uidetur: tradere euni qui talis est Satnnae, eo

quod
10

illi

qui ab ecclesia excluduntur sub Satanae

'

potestate positi esse

uidentur

10 II 12 13

ecclesiae alienationem
p. 84,
1.

traditionem Satanae' uocans.

Swete, H.

eorum correctionem, sed

II

9: 'exclusi (inquit) eos ab ecclesia, non intercludens et ualde id fieri expectans, si quo modo ab increpasimile est dictum

tione meliores effecti didicerint

Swete, H. Swete,

p. 97,

1.

1 1

non blasphemare sed reuerti ad ueritatem.' quod in euangelio est expressum:

et

amen, amen dico

12
II.

nobis.

p.

97,

1.

16:

bene opns dixit

eireiBj]

non 'dignitatem,' nee enim

Kara ravrov hvo
vo/xL/xovi

dignitates sunt ecelesiastieae functiones, sed opus.

13

Swete,

II.

p. 102,

1.

19

rore iroWol

fjiev

et^of yvvaiKa<i, b koi arro rov

Mfotrai'/coi) vo/xov iroLelv avrol<;

eirererpaTno'

TToWol he
eT6pai<;

vo/jLL/xtjv

e')(ovTe<i fxiav,

ravrr] fxev ovk i^pKovvro, eK')(pi]vTo 8e Kai

rj

rjroL

7raiSLaKai<i

eaurcov,

koI

et?

ra? TV)^ov(Ta^ iroWa.KL'i

aheu)<i

dfiaprdvovTe'^.
II.

p. ei

103,

1.

multi

uero

unam legitimam habentes uxorem non

erant

contenti, permiscebantur uero et aliis sine ancillis suis sine et aliis

mulieribus absolute lasciuientes.

14

-14

Swete,
vo/uiLfi(o<;

II.

p.

103,

1.

23

&>?

eiVi?

o'vrco's

^7]aa^, diro^oKoiv rrjv irporepav

/uLera

dydyoiTO BeuTepav, rov avrov

8t]

rpoirov ^tov^ Kat

vofxoOeaiav
r?}?

Tavrr]^,

/xrj

eipyecrdac

avrov Kara

rrjV

rov

UavXov

et?

rrjv

em.rrKOTrrjv

irapoBov.
II.

p.

103,

1.

qui

si

sic

uiuens post amissionem

et

primae seeun-

dam
15

legitime acceperit,

eodemque modo
:

cum

ilia

uiuere perstiterit, non

debere prohibere

eum ad episcopatum
1.

transire.

15
16

Swete,
Swete,

II.

p.

109,

20

ne absolute aut sine causa, aut adsidua increpasi

tione, feriat

quemquam.
II.

16

p.

Ill,

1.

4:

autem

patris

tali

existente arbitrio,

filii

in

deterius persistere uoluerint arbitrii sui prauitate, non patris culpa

est,

eo

quod ad praesens de eius proposito loquitur ita ut erga suos sollicitudinem expendat ut cum modestia et disciplina et grauitate instituentur ex hoc nam et ostendi potest quoniam eodem modo et de omnibus erit sollicitus. et filii Samuelis perspiciuntur, quod amore pecuniae iustitiam prodiderint non utique Samuelem incusamus ob eorum tale propositum.
; ;

ij

Swete,
si

II. p.

12,

1.

nam

fidem

'

plantationem

'

uocat, sicut et scribens

dixit ego plantaui, hoc est, 'ad fidem adduxi.' et de baptismate similiter scribit

enim conplantati facti sumiis similitudini mortis

eius,

de baptismate dicens.

144
i8
iS

CORRESl'ONDENCKS
Swete,
II.

p. 112,

1.

12

uult ergo
et

cum

qui in episcopatum producitur ex

;

multo tempore fidelem esse

huic
rei

baptizatum

undc

ct

multas causas

dicit

necessarias ct ualde dignas.

II.

10 in

quidam hoc in loco existin:iauerunt secundum aetatem est iuuenis. iieopJiytiim quos conueniebat ctiam etsi nihil aliud saltem illud perspicere, quoniam ipse Timotheus cui haec scribebat non modo iuuenis erat, uerum etiam scripsit ergo et nimium iuuenis, ita ut per hoc contempni posse uideretur
Swetc,
p.

Ill,

1.

14: ualde fatue ilium

diccrc apostolum

qui

ei

nciiio

iuuoitntcm
II.

tiiavi coiitcmpnat.
1.

2020
ct

Swete,

p.

113,

2:

nuper ergo crcdens

et

baptism! gratiam potitus

secundum ordinem quae ad se conueniunt, si productus fuerit ad hoc ut alios qui et quasi ipse doceat, ab ipsa ordinatione elatus magna desipiet. patietur, eo quod doctor sit non interdum aliquo magister discere ab quod primitus non didicit. nescit, eo docere autem ipse constitutus uero extitit in illis quae sibi secundum ueritatem minime elatus

necdum

sui

propositi probationem praebens neque

doctus de

illis

adsunt
se
illis

nihil differre uidebitur diabolo, qui

uane uero extollens se propter inpositam magisterii speciem, minister Dei creatus quae magna de
est

sapere
se

adnisus,

Dei
sibi

sibi

adsciscens

et

nomen
iustam

et

extollens

quae
15

non

adhaerent

iudicis

honorem in poenam
;

expectat.
21 21

Swete,

II.

p.

134,
est

1.

quod de Christo
22

quoniam mysterium saepe illud dogma dicit deitas Unigeniti inerat in homine, et quod eo
: '

propter hoc facile non ad cognitionem poterat uenire multorum.

22

autem hoc in loco non dixit in homine' nam illo in tempore contra pietatis doctrinam dogma 1 sed in came Simonis magi pullulare uidebatur quod dogma uniuersa ista quae uidentur propter hoc etiam carnis deneab opificatione Dei alienare temptabat. dicebat enim phantasmate solo gabat factam fuisse adsumptionem
Swete,
II.

p.

135,

1.

7: optime

1.

dominum
23

adparuisse in carne.
II.

23
24
illis

Swete,

p. 138,
;

1.

enim

dicit

adparuit

4: hoc est, perspicuus et angelis factus est' hoc ut ostendat quemadmodum magnitudo eius et angelis
'

existeret mirabilis.

24

Swete,

II.

p.

145,

1.

si

igitur quis libris

illi

apocryphis intendere uoluerit,

quos

habere

uidentur

qui

ista

dogmata
1.

profitentur,

quidem beatissimorum editos apostolorum

25
:

13

spurcitias

nomine enim et im-

munditias continent quae nee aures hominum sustinere potuerunt. Swete, II. p. 150, 1. 16 tov twv dirocnoXwv avXkoyov ^rjaiv, o't avvtjeadv 25 avTM koX avve^riTrrovro w? et/co? Troiovfievrp ttjv eV avru) ^eiporovlav, re tovto Se Kal vvv uo<i iv irpea^vreptov avro 6vofjbdaa<i (itto tov ivri/jiou.
' '

Tai<i ru)V eiria-KOTrmv jivea-dat

irpo^okah, ro

fjurj

v(j>

ei/o?,

dW

vtto TrXeuovcov

ra? TOiavTa<; iv

r/y

eKKkrja'ia ^eipoTovia<i TrXrjpova-dai.

WITH THEODORE
1.
:

T45

II. 6 presbyterii uero hoc in loco non eos p. 1 50, nunc nominauit qui nunc nominantur presbyteri nee autem res admittebat istos manus inponere ad ordinationem ipsius functionis; sed apostolorum

dicit
in

eius

conuentum qui aderat apostolo Paulo et cum eo manus inponebant ordinationem. presbyterium autem illud nominauit contem'
'

platione honoris.

2626
27

Swete, Swete,
dat, eo

H.

p.

151,

1.

12: seniorem dicit

est,

non secundum ordinationis

illi

rationem, sed secundum aetatem, hoc

senem.

27
28

II. p. 172, euidens est quoniam et super hoc consilium 15 quod ualde infirmum eum corpore esse perspiciebat.
1.
:

28

Swete,

II.

p.

173,

1.

^ovKerai
Kal

elirelv

on

wairep rd rwv ovk ev jSiovvrwv

ni'dpco^cov TTTala/jLara irpoSrjXd iariv nvayKal(0<; rrjv eirt rov

TCfjLcopLav avTOL<i

fieWovTO^

al(vvo<;

eTrdyovTa,

et

(oj? et/co?)

Tivd Trap" avToov XavOdvei Tov<i

to.

TroX\ov<i'
dv6pco7rot<;

ovTco'i

Kal

iirl

tcov

euae/SovvTcov

TroWa
'

/nev

rrpoSrjXa

Toi<i

eariv
ov

ocra he iaTCv
ov')(^

TA aAAcoc Ixonta)
Be8icb<;
fit]

ttoWov^ {ravra yap Xeyei olov re irdvTa dhrfXa elvai. ware {(prjalv) fxr) tovto
tov<;

Xavddvovra

')(^pT]aTr]v

evrevOev Tvapa

Tol<i

dudp(07roi<i VTroXrjyjrcv KTijaj), rf}

vhpoirocTLa
vTToXrjyjn.'i ,

aavrov KaravaXiaKe''
iav
r)fiel<i

eiSco^

on

Kal

rj

irapd

Tot<;

dv6pcu7roi<i

Kara

ro

irpocrriKov

iSiwfiev,

Kard

ye

to

irXelaTov

KaXXiaTT] yiverai, ovhev diro tovtcov 7rapa/3Xa7rTo/jievr], kciv SoKrj TroXXd roiv

Kad
et

r)fxd<i
II.

Tov<i

iroXXovi Xavddveiv.
1.

p.

173,

uult

dicere
delicta

quoniam

sicut

delinquentium
et

hominum
illis

non

recte uiuentium

manifesta sunt,
licet
si

quae necessarie
faciant recte

in

futuro
miultos

saeculo
latere

poenas sunt
poterunt
;

prouisura,
et

aliqua

quae

sic

de

illis

qui

uiuere

instituerunt,

plurima quidem illorum manifesta sunt hominibus, sunt etiam et aliqua quae lateant multos haec enim significat dicens similiter et quae sc aliter itaque ne hoc pertimescas habent nee enim possunt omnia incerta esse. ne quando non bonam hinc opinionem adquiras, teipsum aquae potu expendens utere uero exiguo uino pro ipsa infirmitatis necessitate, ualde sciens quoniam et ilia quae homines coniciunt, si tamen recte uiuamus, bona esse plurima ex parte perspicientur nee ullam ex his nociuitatem sustine-

'

bimus,
29

licet

uideantur multi actus nostri a multis ignorari.'

II.

29

Swete,
negotiatio

p.

178,
est,

1.

12:
ut

pietas

'magnum lucrum, magnae diuitiae, lucratiua erga eam solliciti simus, necessitatibus nostris
:

sufficientes.'

bene uero adieeit

pietas

cum

sufficientia, ita ut

necessitatem

non uideretur
30

intercipere, et nimietatis

studium excluderet,
avTov eKdXeaev

et

omni ex parte
ava-rdcrei

sollicitudinem peeuniarum adimeret.

30

Swete,

II.

p.

184,

1.

17:
i-jixlv

'

/MaKupLou'

eirl

r^f

fMeXXovar}'; irpocrecrecrdaL
II.

dTpeTrr6Triro<i.

p.

184,

1.

II

'beatum' ilium uocauit ad eonfirmationem

aderit.

futurae

inuertibilitatis
G. H. s.

quae nobis

XI.

19

3 2 I 6 7 9

146

CORRESPONDENCES
II

TIMOTHY
memor lacrimarum
est,
'

Swete, Vol. Swete,

Swete,

11.

p. 194,

1.

18

illarum quas effundebas

eo tempore quo a
2
II. II.

me
1.

discedebas.
16
1.
:

p. 195,
p.

hoc
:

talis es et ipse.'

196,

21

ov toLvvv ovhe SetXtau TrpoarJKCi rd Trapa rSiv

tl
;

e^oodev eTrayo/jieva

kukci'

Bid

on

17

ivovaa

I'j/xlv

rod

7rv6v/j,aT0<;

Xa/ct?

iKavTf KoX ivLa'xyeLv /;/xa9, Koi irpo^ rriv dyuTrriv e7ria(f)Lyyeiv

II.

rod deov.
illis

p.

196,

1.

18

est

' :

nee enim formidare nos conuenit de

malis

quae ab exteris nobis inferuntur.

est in nobis, sufficiens est per
caritate.'

quare

quoniam

ilia

gratia Spiritus, qui

omnia nos confortare

et in

Dei constringere

4
5

Swete, Swete,

II.

p.

205,

1.

uult ergo dicere

quoniam
et

'

quae ad usum tuum

tibi.'

necessarie pertinent, indiscrete adsequere a fidelibus, qui praestant

5
II.

p.

208,

1.

19

ad similitudinem

autem passionis

cancer[is]

qui solet serpere in gregem, etiam ipsi multos fidelium suis sermonibus

inescantes adtrahunt ad impietatem.

6

Swete,'

II.

p.

209.

1.

'
:

sicut

resurrectionem

abnegantes,

aliam

Hymenaeus et Filetus, qui ueram Christi quandam resurrectionem somniantur,

quam
7

et in

successionem aiunt nostram constare.'

II.

Swete,
prorupisse
in

p. 210,

1.

ea ratione qua multos ex suis uidebat in deterius

ei

hac de causa adiecit et aliam

(inquit)

consolationem

magna
;

domo non sunt

sola iiasa aurea et argentea, sed et lignea

et fictilia
'

et

qiiaedam qttidem sunt in honorem^ alia uero in contiimeliam.

magna

(inquit) est

necesse est ergo non

domus Dei ecclesia, ex multis consistens hominibus omnes ibi esse aequos. nam et in magna domo non
repperiri.'
elati.

possunt omnia uasa similia

88

Swete,

li.

p. 213,
ilia

1.

13

qui iactant se
superbi.

habere quae non habent.

qui
9

magna

sapiunt pro
218,
1.
:

illis

quae habere uidentur.

interrogant quidam unde poterit beatus 3 illorum qui restiterunt Moysi, multae stultitiae nomina Paulus cognoscere est 9 nam et secundum traditionem antiquorum ista ilium scire nihil

Swete,

II. p.

nam quod

1.

noui
10

fuit.
II.

10

Swete,

p,

223,

1.

non hoc

dicit ut

inportune

instet,

nam
' :

inpor-

tunum quodcumque
existimes.'
II

est, illud
;

nulla ratione agi debet,

sed dicit
tibi

nullum

tempus relinquas doctrinae

omne tempus opportunum

ad hoc esse

II

Swete,
confessione

II.

p.

225,

1.

3:

non absolute
subiturus,

dixit libor, sed quia pro Christi dixit

;

mortem
quae
fit

erat

libationem

nam

libatio

uini

dicitur effusio

in diuini honoris expiatione.

I 2 3 5

WITH THEODORE
12

I47
uocauit
illam

12

Swete, n.

p.

225,

I.

14: bene

histitiae

corojiam

quae

contemplatione laborum datur.

13

13 14 15
16

Swete, n.

p.

227,

1.

Titus in Dalmatiain.

hos non ad similitudinem hac sola

Demae
ratione
14
15

discessisse a se

memoratus
2
1.

est aut in deterius uersos, sed

qua non
II.
II.

sint praesentes.

Swete, Swete,

p.

230,

1.

p.

230,

21

non maledicebat hoc leonem

' :

ei.
'

in

loco

Neronem regem per

aenigmata
16

edicit.
II.

Swete,

p.

231,
in

1.

8: non ultra dixit:

'

liberabit

me

ab eo

'

praeerat

dixerat autem
interficiendus.

superioribus

quoniam non post multo tempore

TITUS
I

Swete, Vol.

II.

p.

233,

1.

Beatus apostolus Cretae accedens

sicuti

beatum Titum Cretae

reliquit,
illic

et

Timotheum

1. 4: Ephesi, praeponens

eum
ipsas

illis

ecclesiis

quae

erant.

scribit

ergo ad eum, ut compendiose

dicam, de ordinatione facienda, instruens

facere

eum quemadmodum

conueniat

memoratur uero et eorum qui ex circumcisione erant, sicuti et in epistola memoratus est quam ad Timotheum inprimis scripserat uehementer instruens eum ut ne quid pietati contrarium aut ipse doceret aut alios pateretur docentes. denique et multam similitudinem haec epistola ad illam uidetur habere epistolam nam et una causa erat pro qua et ad istum et ad ilium scribebat. Swete, II. p. 242, 19: proprium autem 'eorum poetam prophetam
ordinationes
1.

10

1.

'

'

'

dicit qui ista dixit.

3

Swete,

II.

p.

243,

1.

ea ratione

quam

promittebant se louis posse

sepulchrum
4

in suis

monstrare, non homine existente loue (ut poeta opina-

batur), sed deo.

Swete,

II.

p.

244,

1.

'
:

hoc idem adsero (inquit)

et

ego de

ipsis,

eo quod

dogmate

nullam expendunt sollicitudinem, sed contrario intendunt mendaciis eorum qui ex circumcisione sunt, qui nihil uerum docere eos
ueritatis

adnituntur.'
5

Swete,

II.

p.

246,
'

1.

deest

'

doce

'

uult

enim dicere quoniam

'

seniores

doce

'

ut

dicat,

eos qui in ecclesia antiquiores sunt aetatis.'

PHILEMON
I I

Swete, Vol.
et
religiosi

11.

p. 258,1. 2

Onesimus, seruus Philemonis cuiusdam

per

fidelis

uiri,

malum habens propositum

fugam a suo

discessit

domino.

148
2

CORRESPONDENCES WITH THEODORE

Swete, n.
9: quern placans atque instruens remisit ad Philenon solum obsequiis eius idoneum eum exhibens, sed et pietatis
p.

258,

1.

monem, eum habere

docuit diligentiam.
ipsi

scribit

ergo

in

hac epistola Philemoni

tribueret,

postulans ut

Onesimo pro quibus dudum deliquerat ueniam

in affectu
1.

reciperet uero
,

eum
p.

ob praesentem propositi eius correctionem.

'

Swete, n.

269,

13: kuI coairep

Zia<^epeiv

dyaTrrjTov' eKelvov eKaXeaev, ovtco^

KoX ravTTjv, are

Tiyov/jivo<i.

8r} /nrjSeu

Kara

rrjv

evcre^etav avhpSiv rrk yvvatKa<i

U. p. 269,

1.

Paulus equidem non solum marito

in suis scriptis iungit

'

uxorem, sed

et

aequum

eis salutationis tribuit officium,

'

carissimam

'

eam

uocans, sicuti et ilium

carissimum'; eo quod nulla in parte secundum

44

rationem pietatis dififerentiam uult esse inter uiros interque mulieres. vlw avrov \eyet, tov re ^i\7]/ji,ovo<i koI Swete, H. p. 270, 1. 15
:

t?}?

2: filium indicat Philemonis quoque et Affiae, quem et U. p. 270, 10 commilitonem uocauit ea ratione qua in fide erat ei communis ordinem uero naturae immobilem reliquit, primum memorans maritum, deinde uxorem, et tunc filium. Swete, H. p. 270, 14 nee ceteros qui pertinebant ad eos fraudauit 55 salutatione, sed in ipsa praefatione etiam eos connumerandos esse censuit, 12: et non dixit domui eo quod et illorum sit memoratus p. 271, tuae,' sed ecdesiae quae est in donio tua, ostendens quoniam ecclesiam esse existimat domum in qua omnes fideles haberi uidentur, et ita dignos eos existimabat suorum esse scriptorum quasi qui ecclesiae locum retinerent 22 ecclesia uero Dei uocatur etiamsi duo uel tres tantum intuitu pietatis in idipsum conuenerint, eo quod uerum est quod a Domino dictum
1.
' '

1.

1.

1.

'

1.

est

ubi fuerint duo ant tres in 7iojnine ineo,

illic

stun in medio eorum.

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