Severian of Gabala (355 – 408/425) provided a simple and concise commentary on most of the text of Colossians. Severian’s commentaries on the Pauline Epistles are provided with extensive textual notes and variant readings in Karl Staab’s 1933 work, Pauluskommentare aus der Griechischen Kirche aus Katenenhandschriften gesammelt und herausgegeben. This translation is formatted to follow the pagination of Staab, which admittedly makes following the variant readings more difficult. Please consult the source material below the text for more details or for Staab’s work as a reference point.
Text
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Colossians Prologue
Variant 1: D f. 123 rv; F f. 149-150r
Much of this epistle is difficult to understand because many do not know the background.
Variant 2: Pf. 139-140r; П f. 208r
It is worthwhile to state the background which we have found from the epistle; for it is otherwise among the majority.
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Variant 1: D f. 123 rv; F f. 149-150r
of the letter and the purpose of the apostle. And this is the background. The believers from the Greeks had the still-Greeks drawing them away to the Greek observances, while those from the Jews had the Jews urging them to keep the law, as if grace were less perfect without the law. The argument of the Greeks to them was that it is right also to worship angels, calling their own gods angels; for God, being great and inaccessible to men, supplies his energies to those in need through these angels as through mediators. And they say the scriptures also know the benefit of angels; for God established the boundaries of nations according to the number of the angels of God, and Michael is the ruler of the Jews, and the ruler of Persia is another angel. And again: “Behold, the ruler of the Greeks is coming,” and Jacob: “the angel who delivers me,” and in the Acts concerning the apostle Peter: “It is his angel,” they say, and the Lord concerning the children: “Do not hinder them from coming to me, for their angels always see-“.
Variant 2: Pf. 139-140r; П f. 208r
much of the epistle to the Colossians is understood, because the background and the purpose of the apostle are not well known. The believers from the Greeks also had the still-Greeks wanting to draw them back to the Greek observances, and the believers from the Jews persuading them to keep the law, as if grace were less perfect without the law. In addition to this, both Greeks and Jews were persuading the Colossians to pay attention to angels. The Greeks, on the one hand, said their gods were angels, and that since God is uncontained and great, not accessible to men, he supplies his benefits to those who receive them through these angels as through mediators. The Jews, on the other hand, said that God established the boundaries of nations according to the number of the angels of God; thus Michael is the ruler of the Jews, and thus the ruler of Persia opposed me. And again: “Behold, the ruler of the Greeks was coming,” and as Jacob said: “the angel who delivers me from my youth,” and in the general Acts concerning Peter: “It is his angel,” and the Lord: “See that you do not despise one of these little ones, for their angels [see] the face”.
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Variant 1: D f. 123 rv; F f. 149-150r
the face of my Father in heaven. From all these things which some believed and others disbelieved, both Jews and Greeks concluded that the grace through the Lord Jesus was superfluous, since the angels from of old were sufficient to bring those who obey to God. And they said it was imperfect to overlook all the observances among the Jews and Greeks. The purpose of the apostles in the present epistle is against these things.
Variant 2: Pf. 139-140r; П f. 208r
of my Father in heaven. From all these things which some believed and others disbelieved, both Jews and Greeks concluded that the grace through the Lord Jesus Christ was superfluous, since there were angels from of old leading those who obey. And it is imperfect to overlook the observances among both the Greeks and the Jews. The purpose for Paul is against these things, and these things are corrected. For this reason, he says at the beginning:
Col 1,2
It should be noted that in a few lines he mentions Christ many times; for he continually makes mention of the one who is being set aside, impressing the love for him upon their souls.
Col 1,5-6
Variant 1: D f. 124r; F f. 150rv; L f. 128
He already points out to them that the hope laid up of the resurrection and of the kingdom was not achieved by the administration of angels, but by the coming of our savior Jesus Christ. By saying “in the word of truth,” he shows that it is not without danger to overlook the gospel, since it is true and without deceit. By adding “as also in the whole world,” he confirms their faith; for not [only]…
Variant 2: P f. 140r; Π f. 209r
But the hope laid up of the resurrection and of the kingdom was not achieved by the administration of angels, but by the coming of Jesus Christ. And the gospel, he says, which is present to you is not false, that it should be overlooked; nor has it reached you alone, but all men. And it did not arrive and was ignored, but it is bearing fruit and growing.
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Variant 1: D f. 124r; F f. 150rv; L f. 128
…he says, has the gospel reached you, but already also the whole world, which is a sign of the power of Christ working in the preaching. For it was not neglected, but it bears fruit and grows.
Col 1,7
He commends Epaphras as being one of the saints who will instruct them, so that they might pay more attention to his teaching.
Col 1,9
And what was the will of God? That you might fully know and understand that it is not possible for you to be saved through angels but through Jesus Christ. How then shall we fully know? In spiritual, not worldly, wisdom.
Col 1,11
He especially added long-suffering to patience; for patience without long-suffering does not stand, and without joy patience has no reward. And there is a special need for joy in these things; for it is not the one who is grieved by the tribulations for Christ’s sake, but the one who rejoices in them who receives the reward from God. And what is the reward? Adoption as sons, the inheritance, the life with angels.
Col 1,13-14
Variant 1: D f. 124v; F f. 150v; L f. 128v
Both before the flood and after the flood, and before the law and in the law, the angels ministered to God for your salvation. But God did not transfer us into his kingdom, but now through our Lord, his only-begotten, the kingdom [has been given to us].
Variant 2: Pf. 142v-143r; Π f. 210r anonym
Both before the flood and after the flood, before the law and in the law, there were angels serving God for our salvation, but they accomplished nothing. But now God, through the economy of the Lord, has transferred us into his kingdom.
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Variant 1: D f. 124v; F f. 150v; L f. 128v
…of his has been given to us. And the phrase “of the Son of his love” does not mean that Christ is the Son of the love of God, but just as some are “sons of disobedience” and others “sons of Gehenna,” and the devil is “a son of destruction,” and another was named a son of this one whom he ran to and joined, not being a son by nature but by affinity of character, so also the Savior was called the Son of the love of God, because he is not only Son of God by nature but also by the genuineness of love. For, he says, “the Father loves the Son and has given all things into his hands”; or because loving us he suffered for us. It should be read thus: “into the kingdom of the love of his Son.”
Variant 2: Pf. 142v-143r; Π f. 210r anonym
…whom he loved. For he loves angels as ministers, but Christ as a son. He did not, therefore, lead you into the kingdom of the angels, but into the kingdom of the Son of his love. We are under the heir, not under the servants. He says, therefore, “son of love,” since he is loved as a son, not because he is of the love of God; for neither are the “sons of disobedience” sons of it by nature, nor are the “sons of Gehenna” children of it, nor is the devil a “son of destruction” by nature, nor is the adversary a “son of sin”; thus, neither is the Lord the Son of love. But since there are servants who are loved, while the son is loved as a son, he said: “of the Son of his love.” Thus: “he has transferred us into the kingdom of the love of his Son.” Since the Son, having loved us, suffered for us, that he might deem us worthy of his kingdom, for this reason he says: “he has transferred us into the kingdom of his Son”; for having the exact likeness to the one who begot him in loving and doing good to sinners, he is the image of the Father.
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Col 1,15-18
Variant 1: D f. 125r; F f. 151r; L f. 129r
He wants to say that he existed before. For if he did not exist before all things, how are all things created in him? He said that all things are created “in him” so that, ceasing to hope in angels, we might have hope in Christ; and “in him” is instead of “through him.” These things were said to the Jews, so that they would not think he existed only from the time he came to be in a body among them. “All things were created through him and for him.” This means the cause of creation runs back to him; or he said “for him” because nothing of the created things is outside of him, but all things are contained by him. And “in him all things hold together”: either through him, or instead of holding all things together in his will and power according to the mystery hidden in God who created all things.
Variant 2: P f. 143r anonym
To show you that he is also before all things, he has said that he was also begotten as the “firstborn of all creation.” And by what follows he shows this more, saying that “in him all things were created.” But if he were not before all things, how were all things created in him? So the term “firstborn” is not taken in its proper sense, since it is contrary to “only-begotten”; for by nature the “only-begotten” is the only one to a father, whereas the “firstborn” is one who has other brothers of whom he is the first. And it is not possible for both to be taken in their proper sense. He said that all things were created “in him” so that, ceasing to hope in angels, we might have our hopes in Christ. And this is the reason for Paul’s theology and for showing him to be the creator of all creation. The phrase “in him” is said instead of “through him.”
Col 1,18
Variant 1: D f. 125r; F f. 151r; L f. 129rv
Just as he called him “firstborn of all creation,” meaning he existed before creation, so he is “firstborn from the dead,” having risen to incorruption before the other dead. For no one could say that the resurrected dead will all be brothers of Christ, and for this reason it is said with respect to the end; for the majority are sinners and ungodly. So in the present case, time is superfluous just as it is here. “That he might become preeminent in all things.” In all what things? Those concerning the economy; for he was first in obedience, first in baptism, first in conduct, first…
Variant 2: Pf. 146r
“And he is the head of the body, the church.” He is the creator of [the first]…
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Variant 1: D f. 125r; F f. 151r; L f. 129rv
…in suffering, first from the dead, so that he is rightly preeminent in all things, having become the beginning for those who follow.
Variant 2: Pf. 146r
…creation, and also the creator of our conversion. “That he might become preeminent in all things.” For if he is the head of the church and the firstborn from the dead, and first in conduct, and first in sufferings, and first in obedience, and first in baptism, he is preeminent in all things according to the economy.
Col 1,19-20
Variant 1: D f. 125v; F f. 151v; L f. 129v
This follows from “he is the head of the church.” He called the church the “fullness” (πλήρωμα), and this was well and truly said by him because it has been filled with the Holy Spirit. He says that Christ was pleased that all the fullness should dwell in him and so through himself to reconcile and unite all things to himself.
Variant 2: Pf. 147r; Π f. 211v
In the letter to the Ephesians, he showed that the church is called the “fullness of God.” God was pleased, therefore, that his fullness, that is, the church which is filled by him, should dwell in Christ as in its own head, that is, to be aligned with him and attached to him, and not to angels – for he was pleased to reconcile all things through him, not through angels, for the achievements on behalf of the world also came through Christ.
Col 1,21-22
And through such things he teaches them that not angels will reconcile them to God but the Son; for he says: “he reconciled us in the body of his flesh.”
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Col 1,23
Not only to you, he says, has the gospel reached, but also to the whole world; yet no one anywhere has been moved away, but all remain steadfast. Therefore be secure now as well.
Col 1,24
If there is any lack, he says, with respect to suffering, I am filling up what is lacking of the tribulations for Christ’s sake, rejoicing as I suffer for your sake. And why for your sake? Because he was suffering for preaching to them. For if Christ is the head of the body, the church, the tribulations stirred up against the church by those who rise up against the word of truth are quite rightly called tribulations of Christ. He who is well-pleased and contends in these tribulations would not be off the mark in saying he is filling up what is lacking in the tribulations of Christ.
Col 1,26-27
Variant 1: D f. 126r; F f. 151v; L f. 130r
A mystery is the economy and the incarnation of Christ; the glory of the mystery is the resurrection from the dead; the wealth is the great mercy from the remission of sins in baptism, and it grants regeneration to those who are baptized. What is “the wealth of the glory of this mystery”? Do not become poor, he says, by running after the protection of angels.
Variant 2: P f. 150r; Π f. 212r
Christ was given to us as wealth, he says. Let us not become poor by turning to the protection of angels.
Col 2,3
If in Christ are hidden the treasures of knowledge, it is clear that we partake of them not through angels, but through Christ himself.
Col 2,6-7
Although “to walk” seems to be contrary to “being rooted,” yet in the present context it is not contrary; for it shows to us all that…
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…”being rooted” signifies the unshakable nature of the faith, while “to walk in Christ” signifies to proceed clearly in the same manner of life, in the footsteps of Christ.
Col 2,9-10
Variant 1: D f. 127r; F f. 152v; L f. 131v
He speaks of the church as being filled with the divinity of the Father. The meaning is this: the church is full, and it dwells in Christ bodily, that is, as a body united to a head, and everywhere he calls Christ the head of the church. “And you are in him, filled,” instead of “through him, filled.” Filled with what? Clearly, with the Holy Spirit. “Who is the head of all rule and authority.” Not only, he says, is he head of the church—for this is proper to the economy—but also of every invisible power, since he is also its creator.
Variant 2: P f. 151v-152r
He speaks of the church as being filled by his divinity, as he says elsewhere: “of him who fills all in all.” The word “bodily” here means as a body in a head. Why then did he not add: “which is the church”?
Col 2,11
That is, having circumcised us from the sin of the flesh through baptism, he made us alive for himself. So baptism in Christ is a spiritual circumcision, for it cuts off the sins of those who believe.
Col 2,12-13
For through baptism comes the removal and the circumcision of sins. “Buried with him in baptism, in which you were also raised with him.” Those who are baptized in the blood of Christ confess that they share in his death through baptism; and having shared in his death, they will consequently also enjoy the resurrection. The account of the resurrection is twofold: one is spiritual, the other is bodily. For all flesh of men will be raised because of Christ’s resurrection from the dead, but as many as were not baptized in Christ but died in their unbelief, these will partake of the common resurrection, but not of the redemption and the promise.
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…they will not enjoy. But as many as were baptized into Christ, these have gained the gift of another resurrection even before the common resurrection; for they have already risen from the death of sins. For this reason he said: “in which you were also raised with him,” not “in which you will be raised with him.” How then will those who have been raised from the death of sins still live as if they were to die again? Have they then risen in vain? But if they live as if to live forever, they do not live according to the flesh, serving the desires of the flesh, but they will live according to the spirit. He calls wicked deeds the “body of sin,” for these are accomplished through the body. The circumcision of Christ, therefore, is baptism, for it removes the foreskin, the body of sin. And as the foreskin is superfluous to a Jew, so is sin to soul and body. He has remained entirely in the trope. And he calls sin the “foreskin of the flesh.”
Col 2,14-15
Variant 1: D f. 128 rv; F f. 153v; L f. 132v
When the law was given that curses those who transgress it, all the people of Israel stood and cried out, and they consented to what was said, accepting it, and the consent became like a handwritten bond. This handwritten bond, therefore, the consent to the law, Christ erased with his own decrees; for he decreed against the observances of the law, as in the case of foods, that not what enters but what comes out defiles a person, and in the case of the observance of the Sabbath, that he healed on the Sabbath; and one will find many other such things upon examination. Therefore, he first abolished the punishments of the law against sinners by the decrees of sin, giving remission of sins and repentance for salvation. And since the people said “Amen” to the curses, a signed handwritten bond was, as it were, cast down. “Having stripped off the rulers and authorities, he made a public spectacle of them,”
Variant 2: P f. 152v; Π f. 215r
How did he erase the handwritten bond against us? When the law was given that curses those who transgress it, all the people of Israel cried out, accepting and consenting; thus the consent became like a handwritten bond. This handwritten bond, therefore, he erased by his decrees. By which ones? Those that release from the life according to the law, and provide the life in grace. Since he conducted himself as a citizen for us, destroying our disobedience
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Variant 1: D f. 128 rv; F f. 153; L f. 132v
“…triumphing over them on the cross.” Since through the stripping off and the putting away of the flesh he overthrew the hostile powers, “having stripped off the rulers and authorities, he made a public spectacle of them, triumphing over them in it.” For until the cross and death itself our Lord was hidden, that he was both God and the Son of God, and while he struck them with his miracles, he was veiled by the body; for this reason Satan also tempted him, wishing to learn if he was the one proclaimed by the prophets, so that if he learned that it was he, he might hinder the economy. But the evil one accomplished nothing, for he was not able to learn; so for a time Christ was hidden. But when he was nailed to the cross and died and was buried and rose and fulfilled all things of the economy, he stripped off his hiddenness, and showed the divinity to be seen with the body with unveiled head. The first work of God, then, was the resurrection from the dead, then the ascent into heaven, then the working of power through his servants and the other saints in his name. Having stripped off his hiddenness, therefore, he made a public spectacle of the hostile authorities. And what was this spectacle of them? That they have become weaker than men, that they are trodden upon, that they are mocked by them in the name of the Lord. Others took “having stripped off” to mean “having stripped.”
Variant 2: P f. 153r; Π f. 215v
and removing our sin, he was offered as a sacrifice and carried off our sins. And by demolishing these, he deposed the power of the Devil, which is to say, having stripped the rulers and authorities, he made a spectacle of them by stripping them off, and through this stripping off he triumphed over and made an example of the opposing powers. In himself, therefore, he stripped them off, and he triumphed over them by what he suffered and achieved.
Col 2,16-18a
Variant 1: D f. 128v; F f. 153v; L f. 132v-133r
“Therefore let no one judge you.” He teaches that the law has been abolished, since Christ erased the handwritten bond against us. He teaches also that the evil one has fallen, since the Lord stripped off and made an example of the rulers and authorities. He therefore commands them no longer to obey these things that were abolished through the power of Christ; so do not, he says, submit to the Jews who persuade you to keep the things in the law. For those things were a shadow of the body of Christ, which is the church. And the shadow runs before the body, but [has no]…
Variant 2: Р f. 154г; П f. 215v
“…is a shadow of the things to come, but the body is of Christ.”
p. 325
Variant 1: D f. 128v; F f. 153v; L f. 132v-133r
…substance of its own. Therefore, he says: do not obey the law. But neither should you follow the Greeks who lead you astray to the worship of angels or the elements of this world; for they intrude into things they have not seen, being puffed up by their own mind and their own reasoning. Therefore, “let no one judge you” is said concerning the Jews, but “let no one disqualify you” is said concerning the Greeks. And he says: let no one plot against you who are already conquering and contending against the evil one.
Variant 2: Р f. 154г; П f. 215v
When these things happened, he says, it was a shadow of the things to come; and the shadow runs before the body. Since, therefore, the shadow is the things of the law, what is the body? The things of Christ are not a shadow. When the body came, therefore, the shadow was superfluous.
Col 2,18b
Variant 1: D f. 129r; F f. 153v; L f. 133r
What humility? In saying that we are humble, but God is great and surpasses being served by us. Since, therefore, we do not reach him, we propitiate him and are brought to him through his angels. And he said above: “who is the head of all rule and authority,” and now he says: why do you go to the elements and angels, having abandoned their head, who is Christ?
Variant 2: P f. 154r; Π f. 215v
Since they were saying that God is great, he is incomprehensible, he is invisible, and we cannot reach there. For this reason, since we cannot contain the great one, we are brought near through the angels. And this he calls humility.
Col 2,19
From this he showed the purpose we speak of, that because some were advising to be brought near through angels, for this reason he was moved. One must, he says, hold fast to the head; for the head of all is God the Word. Why then, leaving the head, do you hold to the body? For even if the power of the angels has the function of a joint connecting two or more members…
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…[still], the benefit comes from the head to all, to angels as angels, to archangels as archangels, to visible things as visible things. Suppose for me that the heaven is the head for the world, the sun and moon are the eyes, and thus arranging each part of the world in the order of members, you will find one body of the universe. And just as soul is in body and body of soul, so are the invisible powers in the visible things. But the head is lord over all of these, from which the benefit comes to the whole body, being supplied, clearly, from the head.
Col 2,20-22
If for this reason, he says, you die with Christ, so as not to worship or live among the elements of this world, why do you tolerate those who lay down rules for you according to the ways of this world, as if you were living in it? Why, as if living in the world, are you subject to regulations: “Do not taste, do not touch, do not handle,” which are all destined to perish with use? These are set forth as Greek doctrines; for these people, in their own error, command not to touch or taste any living thing. For all these things were given to men for consumption, that is, to be consumed and used up in the course of life. Therefore, do not handle the things given by God according to their own commandments and their teachings.
Col 2,23
Instead of these fears—I mean, “do not handle, do not taste, do not touch”—seeming to have some reason, since it is the mark of those who are humble and discipline the body by abstaining from foods and not honoring their own flesh with indulgence. But even if the practice of self-control is good, the second part is impious; for they abstain not only as being superior to the stomach, but also as not being obligated to harm living things, which were given for consumption in the course of life, and they wish to be more merciful than God concerning irrational creatures.
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Col 3,3
“Our life is hidden,” that is, the blessedness of eternal life which will be revealed to all, when the glory of Christ is also revealed at his second coming.
Col 3,5
Variant 1: D f. 129v; F f. 154r; L f. 133v
Just as he often calls sin “flesh,” so now, enumerating the members of the flesh, he speaks of fornication and impurity and the rest; for these are members of sin.
Variant 2: Pf. 156v-157r; Π f. 217r
He calls sin “flesh,” whose members he also enumerates. And having numbered the man composed of these members, he commands to put off the old man with his deeds; so that the old man is the mindset of sin, and its members are the deeds of sins.
Col 3,9-10
He calls the mindset of sin the “old man,” and wicked deeds its members; and the “new man” the spiritual mindset, and its members good deeds. and just as there is an old man, so also there is a new, that is, the spiritual mindset; and its members are good deeds, as he also enumerates, speaking of kindness, long-suffering and the rest.
Col 3,11
Variant 1: D f. 130r; F f. 154v; L f. 134r
This is similar to “that God may be all in all.” What he says is this: that in all who think the things of God, God may work all things. For when you think and do the things of Christ, he is the one doing them through you and is in you.
Variant 2: Pf. 157r
It is similar to: “that God may be all in all”; not heaven in heaven, nor earth in earth. But what he says is this: when you think and do his things, it is God who is doing them through you, and he himself is in you by making you do what seems good to him.
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Col 3,14
When love does not lead the way, none of the necessary things are perfected; for then we both refrain from doing evil to one another and take thought for doing good, when we love one another.
Col 3,15
Variant 1: D f. 130r; F f. 155r; L f. 134v
Let not those who deceive you, he says, disqualify you, but let the peace of Christ rule as umpire in you for being united to Christ; and be thankful. To whom? Clearly to Christ who called you, and do not run after angels.
Variant 2: P f. 157v
Let not those who deceive disqualify you, but let the peace of Christ rule as umpire in your hearts, that is, in being united to Christ and thinking his thoughts. Then again, an exhortation.
Col 4,1
When your slaves serve you with goodwill, he says, you masters also reward them according to what is just and equal, with appropriate care. Equality, therefore, according to goodwill.
Greek Text
Source Link: https://archive.org/details/MN41481ucmf_2/page/n369/mode/2up
p. 314
Severian von Gabala
Kol: Prolog
(Note: The following section presents two variant readings from different manuscripts in two columns.)
Variant 1: D f. 123 rv; F f. 149-150r
Τὰ πολλὰ τῆς ἐπιστολῆς ταύτης δυσχερῆ ἔχει τὴν κατανόησιν διὰ τὸ πολλοὺς μὴ γινώσκειν τὴν ὑπόθεσιν
Variant 2: Pf. 139-140r; П f. 208r
Ἄξιον δὲ τὴν ὑπόθεσιν εἰπεῖν ἣν ἐκ τῆς ἐπιστολῆς εὕρομεν· ἑτέρως γὰρ παρὰ τοῖς πολλοῖς
p. 315
Variant 1: D f. 123 rv; F f. 149-150r
τοῦ γράμματος καὶ τὸν σκοπὸν τοῦ ἀποστόλου. ἡ δὲ ὑπόθεσίς ἐστιν· αὕτη.
Οἱ ἀπὸ Ἑλλήνων πιστεύσαντες εἶχον τοὺς ἔτι Ἕλληνας ἀφέλκοντας αὐτοὺς εἰς τὰς παρατηρήσεις τὰς Ἑλληνικάς, οἱ δὲ ἀπὸ Ἰουδαίων τοὺς Ἰουδαίους παρακελεύοντας τὸν νόμον τηρεῖν, ὡς τῆς χάριτος ἀτελεστέρας οὔσης ἄνευ τοῦ νόμου. ὁ δὲ λόγος ἦν τοῖς Ἕλλησι πρὸς αὐτοὺς ὅτι δίκαιον καὶ ἀγγέλοις προσκυνεῖν, τοὺς θεοὺς αὐτῶν ἀγγέλους λέγοντες εἶναι· τὸν γὰρ θεὸν μέγαν ὄντα καὶ ἀνθρώποις ἀνέφικτον, διὰ τῶν ἀγγέλων τούτων ὥσπερ μεσιτῶν χορηγεῖν τὰς ἐνεργείας τοῖς δεομένοις. ἴσασι δέ, φασί, καὶ αἱ γραφαὶ τὴν τῶν ἀγγέλων ὠφέλειαν· καὶ γὰρ ὁ θεὸς ἔστησεν ὅρια ἐθνῶν κατ᾿ ἀριθμὸν ἀγγέλων θεοῦ, καὶ Μιχαὴλ ἄρχων τῶν Ἰουδαίων, καὶ ὁ ἄρχων τῆς Περσίδος ἕτερος ἄγγελος. καὶ πάλιν· ἰδοὺ ὁ ἄρχων τῶν Ἑλλήνων ἔρχεται, καὶ Ἰακώβ· ὁ ἄγγελος ὁ ῥυόμενός με, καὶ ἐν ταῖς Πράξεσι περὶ τοῦ ἀποστόλου Πέτρου· ὁ ἄγγελος αὐτοῦ, φασίν, ἔστιν, καὶ ὁ κύριος περὶ τῶν παιδίων· μή κωλύετε αὐτὰ ἔρχεσθαι πρός με, ὅτι οἱ ἄγγελοι αὐτῶν διὰ παντὸς βλέ-
Variant 2: Pf. 139-140r; П f. 208r
νοεῖται πολλὰ τῆς πρὸς Κολοσσαεῖς διὰ τὸ τὴν ὑπόθεσιν μὴ πάνυ γινώσκεσθαι μηδὲ τὸν σκοπὸν τοῦ ἀποστόλου.
Οἱ ἀπὸ Ἑλλήνων πιστεύσαντες εἶχον καὶ τοὺς ἔτι Ἕλληνας ἀνθέλκειν εἰς τὰς παρατηρήσεις τὰς Ἑλληνικὰς βουλομένους, καὶ τῶν Ἰουδαίων τοὺς πιστεύσαντας πείθοντας τὸν νόμον τηρεῖν, ὡς τῆς χάριτος ἀτελεστέρας οὔσης ἄνευ τοῦ νόμου. πρὸς τούτοις καὶ Ἕλληνες καὶ Ἰουδαῖοι τοὺς Κολοσσαέας ἔπειθον ἀγγέλοις προσέχειν· Ἕλληνες μὲν τοὺς θεοὺς αὐτῶν λέγοντες ἀγγέλους εἶναι, ὅτι τε ὁ μὲν θεὸς ἀχώρητος καὶ μέγας, οὐκ ἐφικτὸς ἀνθρώποις, διὰ δὲ τῶν ἀγγέλων τούτων ὥσπερ μεσιτῶν χορηγεῖ τὰς εὐεργεσίας τοῖς δεχομένοις· οἱ δὲ Ἰουδαῖοι, ὅτι ὁ θεὸς ἔστησεν ὅρια ἐθνῶν κατ᾿ ἀριθμὸν ἀγγέλων θεοῦ· οὕτω καὶ Μιχαὴλ ἄρχων τῶν Ἰουδαίων, οὕτω καὶ ὁ ἄρχων Περσίδος ἀντέστη μοι. καὶ πάλιν· ἰδοὺ ὁ ἄρχων τῶν Ἑλλήνων ἤρχετο, ὡς καὶ ὁ Ἰακώβ· ὁ ἄγγελος ὁ ῥυόμενός με ἐκ νεότητός μου, καὶ ἐν ταῖς καθόλου Πράξεσι περὶ Πέτρου· ἄγγελος αὐτοῦ ἐστιν, καὶ ὁ κύριος· ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, ὅτι οἱ ἄγγελοι αὐτῶν τὸ πρόσωπον
p. 316
Variant 1: D f. 123 rv; F f. 149-150r
πουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. ἀπὸ γὰρ τούτων ἁπάντων ὧν οἱ μὲν ἐπίστευον οἱ δὲ ἠπίστουν, συνήγοντο καὶ Ἰουδαῖοι καὶ 5 Ἕλληνες, φάσκοντες περιττὴν εἶναι τὴν διὰ τοῦ κυρίου Ἰησοῦ χάριν ἀρκούντων τῶν ἀγγέλων τῶν ἀπ᾿ αἰῶνος τοὺς παιθομένους προσάγειν 10 τῷ θεῷ. ἀτελὲς δὲ ἔλεγον πάσας τὰς παρατηρήσεις παρορᾶν τὰς παρὰ Ἰουδαίοις καὶ Ἕλλησιν. πρὸς ταῦτα ὁ σκοπὸς τῶν ἀποστόλων τῆς ἐν χερσὶν ἐπιστολῆς. 15
Variant 2: Pf. 139-140r; П f. 208r
ὁρῶσι τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. ἀπὸ γὰρ τούτων ἁπάντων ὧν τοῖς μὲν ἐπίστευον τοῖς δὲ ἠπίστουν, συνῆγον καὶ Ἰουδαῖοι καὶ Ἕλληνες τὸ περιττὴν εἶναι τὴν διὰ τοῦ κυρίου Ἰησοῦ Χριστοῦ χάριν ὄντων ἀγγέλων τῶν ἀπ αἰῶνος τοὺς πειθομένους προσαγόντων. ἀτελὲς δὲ καὶ τὸ τὰς παρατηρήσεις παρορᾶν τάς τε παρ’ Ἕλλησι καὶ παρὰ Ἰουδαίοις. πρὸς ταῦτα ὁ σκοπὸς τῷ Παύλῳ, καὶ ταῦτα διορθοῦται. διὰ τοῦτο καὶ ἀρχόμενός φησίν·
Kol 1,2
Ἐπισημήνασθαι χρὴ διότι ἐν ὀλίγοις στίχοις πολλάκις τοῦ Χριστοῦ μέμνηται· τοῦ γὰρ ἀθετουμένου συνεχῶς ποιεῖται τὴν μνήμην ἐντυπῶν ταῖς ψυχαῖς τὸν εἰς αὐτὸν πόθον.
Kol 1,5-6
Variant 1: D f. 124r; F f. 150rv; L f. 128
Ἤδη αὐτοὺς ὑποδείκνυσιν, ὅτι τὴν ἐλπίδα τὴν ἀποκειμένην τῆς ἀναστάσεως καὶ τῆς βασιλείας οὐκ ἀγγέλων διοίκησις κατώρθωσεν, ἀλλ᾽ ἡ παρουσία τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.
Διὰ τοῦ εἰπεῖν τῷ λόγῳ τῆς ἀληθείας δείκνυσιν ὡς οὐκ ἀκίνδυνον παροφθῆναι τὸ εὐαγγέλιον ἀληθὲς ὂν καὶ ἀψευδές.
Διὰ τοῦ προσθεῖναι καθὼς καὶ ἐν παντὶ τῷ κόσμῳ τὴν πίστιν αὐτῶν βεβαιοῖ· οὐ γὰρ
Variant 2: P f. 140r; Π f. 209r
Τὴν ἐλπίδα δὲ τὴν ἀποκειμένην τῆς ἀναστάσεως καὶ τῆς βασιλείας οὐκ ἀγγέλων διοίκησις κατώρθωσεν, ἀλλὰ Ἰησοῦ Χριστοῦ παρουσία.
Καὶ τὸ εὐαγγέλιον δὲ τοῦ παρόντος εἰς ὑμᾶς, φησίν, οὐκ ἔστι ψεῦδος, ἵνα παροφθῇ· οὐδὲ εἰς μόνους ὑμᾶς ἔφθασεν, ἀλλ᾽ εἰς πάντας ἀνθρώπους. καὶ οὐκ ἔφθασε μέν, παρηκούσθη δέ, ἀλλ᾽ ἔστι καρποφορούμενον καὶ αὐξανόμενον.
p. 317
Variant 1: D f. 124r; F f. 150rv; L f. 128
μόνον φησὶν μέχρις ὑμῶν ἔφθασε τὸ εὐαγγέλιον, ἀλλ᾽ ἤδη καὶ εἰς πάντα τὸν κόσμον, ὅπερ σημεῖον τῆς τοῦ Χριστοῦ δυνάμεώς ἐστι τῆς ἐνεργούσης ἐν τῷ κηρύγματι. Οὐ γὰρ ἠμελήθη, ἀλλὰ καρποφορεῖ καὶ αὔξεται.
Kol 1,7
Συνίστησι τὸν Ἐπαφρᾶν ἕνα ὄντα τῶν ἁγίων καὶ κατηχήσοντα αὐτούς, ἵνα μᾶλλον αὐτοῦ τῇ διδασκαλίᾳ προσέχωσιν.
Kol 1,9
Τί δὲ ἦν τὸ θέλημα τοῦ θεοῦ; τὸ ἐπιγνῶναι ὑμᾶς καὶ εἰδέναι ὅτι οὐ δι’ ἀγγέλων σωθῆναι ὑμᾶς δυνατὸν ἀλλὰ διὰ Ἰησοῦ Χριστοῦ. πῶς οὖν ἐπιγνωσόμεθα; ἐν σοφίᾳ πνευματικῇ, οὐ κοσμικῇ.
Kol 1,11
Μάλιστα ἐπήγαγεν τῇ ὑπομονῇ τὴν μακροθυμίαν· ὑπομονὴ γὰρ ἄνευ μακροθυμίας οὐχ ἵσταται καὶ ἄνευ χαρᾶς ὑπομονὴ μισθὸν οὐκ ἔχει. δεῖ δὲ μάλιστα ἐν τούτοις καὶ χαρᾶς· οὐ γὰρ ὁ λυπούμενος ἐπὶ ταῖς θλίψεσι ταῖς διὰ Χριστόν, ἀλλ᾽ ὁ χαίρων ἐπ᾿ αὐταῖς ὑποδέχεται παρὰ τοῦ θεοῦ τὸν μισθόν. τίς δὲ ὁ μισθός; ἡ υἱοθεσία, ἡ κληρονομία, ἡ μετ᾿ ἀγγέλων διαγωγή.
Kol 1,13-14
Variant 1: D f. 124v; F f. 150v; L f. 128v
Καὶ πρὸ τοῦ κατακλυσμοῦ καὶ μετὰ τὸν κατακλυσμόν, καὶ πρὸ τοῦ νόμου καὶ ἐν τῷ νόμῳ διηκόνουν οἱ ἄγγελοι τῷ θεῷ πρὸς τὴν ὑμετέραν σωτηρίαν. ἀλλ᾽ οὐκ μετέστησεν ἡμᾶς ὁ θεὸς εἰς τὴν βασιλείαν αὐτοῦ, ἀλλὰ νῦν διὰ τοῦ κυρίου ἡμῶν, τοῦ μονογενοῦς αὐτοῦ, ἡ βασιλεία
Variant 2: Pf. 142v-143r; Π f. 210r anonym
Καὶ πρὸ τοῦ κατακλυσμοῦ καὶ μετὰ κατακλυσμόν, πρὸ τοῦ νόμου καὶ ἐν τῷ νόμῳ ἦσαν ἄγγελοι ὑπηρετούμενοι τῷ θεῷ πρὸς τὴν ἡμετέραν σωτηρίαν, ἀλλ᾽ οὐδὲν κατώρθωσαν. νυνὶ δὲ ὁ θεὸς διὰ τῆς οἰκονομίας τοῦ κυρίου μετέστησεν ἡμᾶς εἰς τὴν βασιλείαν αὐτοῦ.
p. 318
Variant 1: D f. 124v; F f. 150v; L f. 128v
αὐτοῦ ἡμῖν δεδώρηται. τὸ δὲ τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, οὐχ ὅτι τῆς ἀγάπης τοῦ θεοῦ υἱός ἐστι ὁ Χριστός, ἀλλ᾽ ὥσπερ υἱοὶ τῆς ἀπειθείας τινὲς καὶ υἱοὶ γεέννης ἕτεροι καὶ υἱὸς ἀπωλείας ὁ διάβολος καὶ ἄλλος υἱὸς τούτου ὠνομάσθη ᾧ προσέδραμε καὶ προσέθετο, οὐ φύσει ὢν υἱὸς ἀλλὰ τῇ τοῦ τρόπου οἰκειότητι, οὕτω καὶ ὁ σωτὴρ υἱὸς τῆς ἀγάπης τοῦ θεοῦ προσηγορεύθη, ὅτι οὐ μόνον τῇ φύσει υἱὸς θεοῦ ἀλλὰ καὶ τῇ τῆς ἀγάπης γνησιότητι· ἀγαπᾷ γάρ, φησίν, τὸν υἱὸν ὁ πατήρ, καὶ πάντα δέδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας αὐτοῦ· ἢ ὅτι ἀγαπήσας ἡμᾶς ἔπαθεν ὑπὲρ ἡμῶν. οὕτω δὲ ἀναγνωστέον· εἰς τὴν βασιλείαν τῆς ἀγάπης τοῦ υἱοῦ αὐτοῦ.
Variant 2: Pf. 142v-143r; Π f. 210r anonym
ὃν ἠγάπησεν· ἀγγέλους μὲν γὰρ ὡς λειτουργοὺς ἀγαπᾷ, Χριστὸν δὲ ὡς υἱόν. οὐκ ἤγαγεν οὖν ὑμᾶς εἰς τὴν τῶν ἀγγέλων, ἀλλ᾽ εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ. ὑπὸ τὸν κληρονόμον ἐσμέν, οὐχ ὑπὸ τοὺς οἰκέτας. υἱὸν οὖν ἀγάπης λέγει, ἐπειδὴ ὡς υἱὸς ἀγαπᾶται, οὐκ ἐπειδὴ τῆς ἀγάπης τοῦ θεοῦ ἐστιν, οὐδὲ γὰρ οἱ υἱοὶ τῆς ἀπειθείας 10 ταύτης υἱοὶ φύσει, οὐδὲ οἱ υἱοὶ τῆς γεέννης ταύτης τέκνα, οὐδὲ υἱὸς φύσει ἀπωλείας ὁ διάβολος, οὐδὲ υἱὸς ἁμαρτίας ὁ ἀντικείμενος· οὕτως οὐδὲ τῆς ἀγάπης υἱὸς ὁ κύριος. ἀλλ᾽ ἐπειδή εἰσιν ἀγαπώμενοι δοῦλοι, ὁ δὲ υἱὸς ὡς υἱὸς ἀγαπᾶται, εἶπεν· τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ. — οὕτως· μετέστησεν ἡμᾶς εἰς τὴν βασιλείαν τῆς ἀγάπης τοῦ υἱοῦ αὐτοῦ. ἐπειδὴ ἀγαπήσας ἡμᾶς ὁ υἱὸς ἔπαθεν ὑπὲρ ἡμῶν, ἵνα τῆς βασιλείας αὐτοῦ καταξιώσῃ ἡμᾶς, διὰ τοῦτό φησιν· μετέστησεν ἡμᾶς εἰς τὴν βασιλείαν τοῦ υἱοῦ αὐτοῦ· τὸ γὰρ ἀπαράλλακτον ἔχων πρὸς τὸν γεγεννηκότα κατὰ τὸ ἀγαπῆσαι καὶ εὐεργετῆσαι τοὺς ἁμαρτωλούς, εἰκών ἐστι τοῦ πατρός.
p. 319
Kol 1,15-18
Variant 1: D f. 125r; F f. 151r; L f. 129r
Βούλεται εἰπεῖν ὅτι προῆν· εἰ γὰρ μὴ προῆν πάντων, πῶς τὰ πάντα ἐν αὐτῷ κτίζεται; ἐν αὐτῷ δὲ εἶπε κτίζεσθαι τὰ πάντα, ἵνα ἀποστάντες τοῦ ἐλπίζειν εἰς ἀγγέλους ἐλπίδα ἔχωμεν εἰς Χριστόν· τὸ δὲ ἐν αὐτῷ ἀντὶ τοῦ δι αὐτοῦ. ταῦτα δὲ εἴρηται πρὸς Ἰουδαίους, ἵνα μὴ ἐκ τότε νομίσωσιν εἶναι ἐξ οὗ γέγονεν ἐν σώματι μετ’ αὐτῶν. τὰ πάντα δι’ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται. ἀντὶ τοῦ εἰς αὐτὸν ἀνατρέχει τῆς κτίσεως ἡ αἰτία· ἢ εἰς αὐτὸν εἶπεν, ὅτι οὐδὲν τῶν κτισθέντων ἔξω αὐτοῦ, ἀλλὰ πάντα ὑπ᾽ αὐτοῦ περιέχεται. καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν· ἤτοι δι αὐτοῦ, ἢ ἀντὶ τοῦ ἐν βουλήσει αὐτοῦ καὶ δυνάμει διακρατεῖν τὰ πάντα κατὰ τὸ μυστήριον τὸ ἀποκεκρυμμένον ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι.
Variant 2: P f. 143r anonym
Ἵνα σοι δείξῃ ὅτι καὶ πρὸ πάντων ἐστίν, εἴρηκεν ὅτι καὶ πρωτότοκος πάσης κτίσεως γεγεννημένος. καὶ τῇ ἐπαγωγῇ πλέον τοῦτο δείκνυσιν, λέγων ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα. εἰ δὲ μὴ ἦν πρὸ πάντων, πῶς ἐν αὐτῷ τὰ πάντα ἐκτίζετο; ὥστε τὸ πρωτότοκος οὐ κυρίως εἴληπται, ἐπεὶ ἐναντίον ἐστὶ τῷ μονογενεῖ· φύσει γὰρ μέν μονογενής ἐστιν ὁ μόνος πατρί, πρωτότοκος δὲ ὁ ἔχων ἄλλους ἀδελφοὺς ὧν ἐστι πρῶτος. καὶ ἑκάτερα λαμβάνεσθαι κυρίως οὐκ ἐγχωρεῖ. ἐν αὐτῷ δὲ εἶπεν ἐκτίσθαι τὰ πάντα, ἵνα ἀποστάντες τοῦ ἐλπίζειν εἰς ἀγγέλους, τὰς ἐλπίδας ἔχωμεν ἐν Χριστῷ. καὶ ταύτην ἔχει τὴν αἰτίαν τῆς θεολογίας ὁ Παῦλος καὶ τοῦ δημιουργὸν αὐτὸν δεῖξαι πάσης κτίσεως. τὸ δὲ ἐν αὐτῷ ἀντὶ τοῦ δι᾽ αὐτοῦ λέγεται.
Kol 1,18
Variant 1: D f. 125r; F f. 151r; L f. 129rv
Ὥσπερ πρωτότοκον πάσης κτίσεως ἔλεγεν αὐτὸν πρὸ τῆς κτίσεως ὄντα, οὕτως πρωτότοκον ἐκ νεκρῶν πρὸ τῶν ἄλλων νεκρῶν εἰς ἀφθαρσίαν ἀναστάντα. οὐ γὰρ ἄν τις εἴποι ὅτι ἀναστάντες οἱ νεκροὶ ἀδελφοὶ πάντες ἔσονται τοῦ Χριστοῦ, καὶ διὰ τοῦτο πρὸς τὸ τέλος εἴρηται· οἱ γὰρ πλείους ἁμαρτωλοὶ καὶ ἀσεβεῖς. ὥστε καὶ ἐν τῷ προκειμένῳ ὁ χρόνος παρέλκει ὡς καὶ ἐνταῦθα. Ἵνα γένηται ἐν πᾶσι πρωτεύων. ἐν πᾶσι, ποίοις; τοῖς κατ᾿ οἰκονομίαν· πρῶτος γὰρ ἐν ὑπακοῇ, πρῶτος ἐν τῷ βαπτίσματι, πρῶτος ἐν πολιτείᾳ, πρῶτος
Variant 2: Pf. 146r
Καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας. δημιουργὸς μὲν τῆς
p. 320
Variant 1: D f. 125r; F f. 151r; L f. 129rv
ἐν πάθει, πρῶτος ἐκ νεκρῶν, ὥστε εἰκότως ἐν πᾶσι πρωτεύειν, τοῖς ἑπομένοις ἀρχὴ γεγονώς.
Variant 2: Pf. 146r
κτίσεως, δημιουργὸς δὲ καὶ τῆς ἡμετέρας ἐπιστροφῆς. Ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων. εἰ γὰρ κεφαλὴ τῆς ἐκκλησίας καὶ πρωτότοκος ἐκ τῶν νεκρῶν, καὶ ἐν πολιτείᾳ πρῶτος, καὶ ἐν παθήμασι πρῶτος, καὶ ἐν ὑπακοῇ πρῶτος, καὶ ἐν βαπτίσματι πρῶτος· ἐν πᾶσιν αὐτὸς πρωτεύει κατὰ τὴν οἰκονομίαν.
Kol 1,19-20
Variant 1: D f. 125v; F f. 151v; L f. 129v
Τοῦτο τὴν ἀκολουθίαν ἔχει πρὸς τὸ αὐτός ἐστι κεφαλὴ τῆς ἐκκλησίας. πλήρωμα δὲ εἶπε τὴν ἐκκλησίαν, καλῶς καὶ ἤδη αὐτῷ εἴρηται διὰ τὸ πεπληρῶσθαι αὐτὴν πνεύματος ἁγίου. φησὶ δὲ ὅτι ηὐδόκησεν ὁ Χριστὸς πᾶν τὸ πλήρωμα ἐν αὐτῷ κατοικεῖν καὶ οὕτω δι᾽ ἑαυτοῦ ἀποκαταλλάξαι καὶ ἑνωποιῆσαι τὰ πάντα εἰς ἑαυτόν.
Variant 2: Pf. 147r; Π f. 211v
Ἐν τῇ πρὸς Ἐφεσίους ἐδείκνυεν ὅτι πλήρωμα θεοῦ ἡ ἐκκλησία λέγεται. ηὐδόκησεν οὖν ὁ θεὸς τὸ πλήρωμα ἑαυτοῦ, τοῦτ᾽ ἔστι τὴν ἐκκλησίαν τὴν πεπληρωμένην αὐτοῦ, ἐν τῷ Χριστῷ οἷα ἐν κεφαλῇ ἰδίᾳ οἰκῆσαι, τοῦτ᾽ ἔστιν αὐτῷ στοιχεῖν καὶ αὐτοῦ ἐξῆφθαι, ἀλλὰ μὴ ἀγγέλων – ηὐδόκησε γὰρ δι’ αὐτοῦ ἀποκαταλλάξαι πάντα, οὐ δι’ ἀγγέλων καὶ γὰρ τὰ ὑπὲρ τοῦ κόσμου κατορθώματα διὰ τοῦ Χριστοῦ.
Kol 1,21-22
Καὶ διὰ τοιούτου αὐτοὺς διδάσκει ὅτι οὐκ ἄγγελοι αὐτοὺς καταλλάξουσι τῷ θεῷ ἀλλ᾽ ὁ υἱός· φησὶ γάρ· ἀποκατήλλαξεν ἡμᾶς ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ.
p. 321
Kol 1,23
Οὐ μέχρις ὑμῶν μόνον ἔφθασε τὸ εὐαγγέλιον ἀλλὰ καὶ εἰς πᾶσαν τὴν οἰκουμένην· ἀλλ᾽ οὐδεὶς οὐδαμοῦ μετακεκίνηται, ἀλλὰ μένουσι πάντες ἑδραῖοι. διὸ καὶ τὰ νῦν ἀσφαλίζεσθε.
Kol 1,24
Εἴ τι, φησίν, ὑστέρημα πρὸς τὸ παθεῖν, ἀλλ᾽ ἀναπληρῶ τὰ ὑπολειπόμενα τῶν θλίψεων διὰ τὸν Χριστόν, χαίρω πάσχων ὑπὲρ ὑμῶν. διὰ τί δὲ ὑπὲρ ὑμῶν; ὅτι διὰ τὸ κηρύττειν αὐτοῖς ἔπασχεν.
Καὶ γὰρ εἰ ὁ Χριστός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας, αἱ διὰ τῶν ἐπανισταμένων τῷ λόγῳ τῆς ἀληθείας ἐπεγειρόμεναι θλίψεις τῇ ἐκκλησίᾳ, Χριστοῦ θλίψεις καὶ μάλα εἰκότως ὀνομάζονται, ὁ ταῖς θλίψεσι ταύταις ἐνευδοκιμῶν καὶ ἐναθλῶν οὐκ ἔξω σκοποῦ φήσειεν ἀνταναπληροῦν τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ.
Kol 1,26-27
Variant 1: D f. 126r; F f. 151v; L f. 130r
Μυστήριον μέν ἐστιν ἡ οἰκονομία καὶ ἡ ἐνανθρώπησις τοῦ Χριστοῦ, δόξα δὲ τοῦ μυστηρίου ἡ ἀνάστασις ἡ ἐκ νεκρῶν, πλοῦτος δὲ ὁ πολὺς ἔλεος ὁ ἐκ τῆς ἀφέσεως τοῦ βαπτίσματος, καὶ δωρεῖται τοῖς βαπτιζομένοις τὴν ἀναγέννησιν. τίς ὁ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου; μὴ πτωχοί, φησί, γένησθε προστασίαις ἀγγέλων ὑποτρέχοντες.
Variant 2: P f. 150r; Π f. 212r
Πλοῦτος ἡμῖν, φησί, Χριστὸς ἐδόθη. μὴ γενώμεθα πτωχοὶ εἰς ἀγγέλων προστασίας τραπέντες.
Kol 2,3
Εἰ ἐν τῷ Χριστῷ εἰσιν ἀπόκρυφοι τῆς γνώσεως θησαυροί, δῆλον ὡς οὐ δι’ ἀγγέλων μετασχεῖν αὐτῶν, ἀλλὰ δι’ αὐτοῦ τοῦ Χριστοῦ.
Kol 2,6-7
Εἰ καὶ τὸ περιπατῆσαι τῷ ἐρριζῶσθαι ἐναντίον εἶναι δοκεῖ, ἀλλ᾽ ἐν τῷ προκειμένῳ οὐκ ἐναντίον ἐστίν· δηλοῖ γὰρ ἡμῖν πᾶσι τὸ
p. 322
ἐρριζῶσθαι τὸ ἀσάλευτον τῆς πίστεως, τὸ δὲ ἐν Χριστῷ περιπατεῖν τὸ ἐναργῶς (τῇ) αὐτῇ πολιτείᾳ κατ’ ἴχνος βαδίζειν Χριστοῦ.
Kol 2,9-10
Variant 1: D f. 127r; F f. 152v; L f. 131v
Τὴν ἐκκλησίαν λέγει ἅτε δὴ πεπληρωμένην τῆς θεότητος τοῦ πατρός. ὁ δὲ νοῦς ἐστι τοιοῦτος· ἡ ἐκκλησία πλήρης ἐστίν, ἐν τῷ Χριστῷ δὲ κατοικεῖ σωματικῶς, τοῦτ᾽ ἔστιν ὡς σῶμα ἡνωμένον κεφαλῇ, καὶ πανταχοῦ κεφαλὴν τῆς ἐκκλησίας τὸν Χριστὸν λέγει. καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ἀντὶ τοῦ δι αὐτοῦ πεπληρωμένοι. πεπληρωμένοι δὲ τίνος; δηλονότι τοῦ ἁγίου πνεύματος. ὅς ἐστι κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας. οὐ μόνον, φησί, τῆς ἐκκλησίας ἐστὶ κεφαλὴ — τοῦτο γὰρ τῆς οἰκονομίας ἴδιον — ἀλλὰ καὶ πάσης ἀοράτου δυνάμεως, ἐπεὶ καὶ δημιουργὸς αὐτῆς ἐστιν.
Variant 2: P f. 151v-152r
Τὴν ἐκκλησίαν λέγει πεπληρωμένην ὑπὸ τῆς θεότητος αὐτοῦ, καθὼς ἀλλαχοῦ φησιν· τοῦ τὰ πάντα ἐν πᾶσι πληρουμένου. τὸ δὲ σωματικῶς ἐνταῦθα ὡς ἐν κεφαλῇ σῶμα. πῶς οὖν οὐκ ἐπήγαγεν· ἥτις ἐστὶν ἡ ἐκκλησία;
Kol 2,11
Τοῦτ᾽ ἔστι περιτεμὼν ἡμᾶς ἐκ τῆς ἁμαρτίας τῆς σαρκὸς διὰ τοῦ βαπτίσματος ἐζωοποίησεν ἑαυτῷ. ὥστε τὸ ἐν Χριστῷ βάπτισμα περιτομὴ πνευματική· περικόπτει γὰρ τῶν πιστευόντων τὰς ἁμαρτίας.
Kol 2, 12-13
Διὰ γὰρ τοῦ βαπτίσματος ἡ περιαίρεσις καὶ ἡ περιτομὴ τῶν ἁμαρτιῶν. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε. οἱ βαπτιζόμενοι ἐν τῷ αἵματι τοῦ Χριστοῦ κοινωνεῖν αὐτῷ τοῦ θανάτου ὁμολογοῦσι διὰ τοῦ βαπτίσματος· κοινωνήσαντες δὲ αὐτῷ τοῦ θανάτου, ἀκολούθως καὶ τῆς ἀναστάσεως ἀπολαύσουσιν. ἔστι δὲ διπλοῦς ὁ τῆς ἀναστάσεως λόγος· ὁ μὲν γὰρ εἷς πνευματικός, ὁ δὲ ἕτερος σωματικός. ἀναστήσεται μὲν γὰρ πᾶσα σάρξ ἀνθρώπων διὰ τὴν Χριστοῦ ἐκ νεκρῶν ἀνάστασιν, ἀλλ᾽ ὅσοι μὲν οὐκ ἐβαπτίσθησαν ἐν Χριστῷ, ἀλλ᾽ ἐναπέθανον αὐτῶν τῇ ἀπιστίᾳ, οὗτοι τῆς μὲν κοινῆς ἀναστάσεως μεθέξουσιν, τῆς δὲ ἀπολυτρώσεως καὶ τῆς ἐπαγγελίας οὐκ
p. 323
ἀπολαύσουσιν. ὅσοι δὲ εἰς Χριστὸν ἐβαπτίσθησαν, οὗτοι καὶ πρὸ τῆς κοινῆς ἀναστάσεως ἑτέρας ἀναστάσεως δωρεὰν ἐκέρδαναν· ἤδη γὰρ ἀπὸ τοῦ θανάτου τῶν ἁμαρτιῶν ἐξανέστησαν. διὸ καὶ εἶπεν· ἐν ᾧ καὶ συνηγέρθητε, οὐκ ἐν ᾧ συνεγερθήσεσθε. οἱ οὖν ἐγερθέντες ἀπὸ τοῦ θανάτου τῶν ἁμαρτιῶν πῶς ἔτι πολιτεύσονται ὡς πάλιν ἀποθανούμενοι; οὐκοῦν μάτην ἀνέστησαν; εἰ δὲ ὡς ἀεὶ ζήσοντες, οὐκ ἄρα κατὰ σάρκα διαζῶσι ταῖς ἐπιθυμίαις τῆς σαρκὸς δουλεύοντες, ἀλλὰ κατὰ πνεῦμα πολιτεύσονται. σῶμα ἁμαρτίας καλεῖ τὰς πράξεις τὰς ἀτόπους· αὗται γὰρ διὰ σώματος τελοῦνται. περιτομὴ οὖν Χριστοῦ τὸ βάπτισμα· περιαιρεῖ γὰρ τὸ σῶμα τῆς ἁμαρτίας τὴν ἀκροβυστίαν. ὡς περιττὸν δὲ ἀκροβυστία Ἰουδαίῳ, οὕτως ἁμαρτία ψυχῇ καὶ σώματι. διόλου δὲ τῇ τροπῇ παρέμεινεν. ἀκροβυστίαν δὲ σαρκὸς τὴν ἁμαρτίαν λέγει.
Kol 2,14-15
Variant 1: D f. 128 rv; F f. 153v; L f. 132v
Ὅτε ἐδόθη ὁ νόμος ὁ καταρώμενος τοὺς παραβαίνοντας, πᾶς ὁ λαὸς Ἰσραὴλ ἑστὼς ἐβόα, καὶ συγκατετίθετο τοῖς λεγομένοις καταδεχόμενος αὐτά, καὶ ἡ συγκατάθεσις ὥσπερ χειρόγραφον γέγονεν. τοῦτο οὖν τὸ χειρόγραφον, τὴν συγκατάθεσιν τὴν πρὸς τὸν νόμον, ἐξήλειψε τοῖς ἑαυτοῦ δόγμασιν ὁ Χριστός· ἐδογμάτισε γὰρ κατὰ τῶν ἐπιτηρήσεων τοῦ νόμου, ὡς ἐπὶ τῶν βρωμάτων ὅτι οὐ τὰ εἰσερχόμενα ἀλλὰ τὰ ἐξερχόμενα κοινοῖ τὸν ἄνθρωπον, καὶ ἐπὶ τῆς τηρήσεως τοῦ σαββάτου, ὅτι ἐν τῷ σαββάτῳ ἐθεράπευσεν· καὶ ἕτερα τοιαῦτα πολλά τις ἐπιτηρήσας εὑρήσει. προηγουμένως οὖν τοῦ νόμου τὰς τιμωρίας τὰς κατὰ τῶν ἁμαρτωλῶν τοῖς δόγμασι τῆς ἁμαρτίας κατήργησεν, δοὺς ἄφεσιν ἁμαρτιῶν καὶ μετάνοιαν εἰς σωτηρίαν. ἐπειδὴ δὲ ἐν ταῖς κατάραις ὁ λαὸς ἔλεγε τὸ ἀμήν, ὥσπερ ὑπόγραφον χειρόγραφον ἐβλήθη.
Ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ,
Variant 2: P f. 152v; Π f. 215r
Τὸ καθ᾽ ἡμῶν δὲ χειρόγραφον πῶς ἐξήλειψεν; ὅτε ἐδόθη ὁ νόμος ὁ καταρώμενος τοὺς παραβαίνοντας, πᾶς ὁ λαὸς Ἰσραὴλ ἐπεβόησεν δεχόμενος καὶ συντιθέμενος· ὥσπερ οὖν χειρόγραφον ἡ συγκατάθεσις γέγονεν. τοῦτο οὖν τὸ χειρόγραφον ἐξήλειψε τοῖς δόγμασιν. ποίοις; τοῖς ἀπαλλάττουσι μὲν τῆς κατὰ νόμον πολιτείας, παρέχουσι δὲ τὴν ἐν χάριτι πολιτείαν.
Ἐπειδὴ ὑπὲρ ἡμῶν ἐπολιτεύσατο, τὴν παρακοὴν λύων καὶ τὴν
p. 324
Variant 1: D f. 128 rv; F f. 153; L f. 132v
θριαμβεύσας ἐν τῷ σταυρῷ. ἐπειδὴ διὰ τῆς ἀπεκδύσεως καὶ τῆς ἀποθέσεως τῆς σαρκὸς τὰς ἐναντίας δυνάμεις καθεῖλεν, ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ. μέχρι γὰρ τοῦ σταυροῦ καὶ αὐτοῦ τοῦ θανάτου ἐλάνθανεν ὁ κύριος ἡμῶν ὅτι καὶ θεὸς ἦν καὶ θεοῦ υἱός, καὶ ταῖς μὲν θαυματουργίαις ἔπληττεν, τῷ δὲ σώματι ἐκαλύπτετο· διὸ καὶ ἐπείρασεν αὐτὸν ὁ σατανᾶς, βουλόμενος μαθεῖν εἰ αὐτός ἐστιν ὁ ὑπὸ τῶν προφητῶν κηρυττόμενος, ἵνα εἰ μάθῃ ὅτι αὐτός ἐστιν, ἐμποδίσῃ τὴν οἰκονομίαν. ἀλλ᾽ οὐδὲν ἤνυεν ὁ πονηρός, οὐδὲ γὰρ ἠδυνήθη μαθεῖν· τέως οὖν ἐλάνθανεν ὁ Χριστός. ἐπειδὴ δὲ προσηλώθη καὶ ἀπέθανε καὶ ἐτάφη καὶ ἀνέστη καὶ πάντα τὰ τῆς οἰκονομίας ἐπλήρωσεν, ἀπεξεδύσατο μὲν τὸ λανθάνειν, γυμνῇ δὲ τῇ κεφαλῇ ὁρᾶν τὴν θεότητα μετὰ τοῦ σώματος οὖσαν ἐδείκνυεν. πρῶτον μὲν οὖν ἦν ἔργον θεοῦ ἡ ἐκ νεκρῶν ἀνάστασις, εἶτα ἡ εἰς οὐρανοὺς ἄνοδος, ἔπειτα ἡ διὰ τῶν ὑπηρετῶν καὶ τῶν ἄλλων ἁγίων ἐν τῷ ὀνόματι αὐτοῦ ἐνέργεια. ἀπεκδυσάμενος οὖν τὸ λανθάνειν ἐν παρρησίᾳ τὰς ἐναντίας ἐδειγμάτισεν ἐξουσίας. καὶ τίς τούτων ὁ δειγματισμός; ὅτι ἀσθενέστεροι τῶν ἀνθρώπων γεγόνασιν, ὅτι πατοῦνται, ὅτι ὑπ᾿ αὐτῶν ἐμπαίζονται ἐν τῷ ὀνόματι τοῦ κυρίου. ἄλλοι δὲ τὸ ἀπεκδυσάμενος ἀντὶ τοῦ ἐκδύσας ἐξέλαβον.
Variant 2: P f. 153r; Π f. 215v
ἁμαρτίαν ἀναιρῶν, προσηνέχθη καὶ τὰς ἁμαρτίας ἡμῶν ἐβάστασεν. ταύτας δὲ ἀπολλὺς καθεῖλε τὴν δύναμιν τὴν διαβολικήν, ἀντὶ τοῦ εἰπεῖν ἐκδύσας τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἀπεκδυσάμενος, καὶ διὰ ταύτης τῆς ἐκδύσεως θριαμβεύσας καὶ παραδειγματίσας τὰς ἀντικειμένας δυνάμεις. ἐν ἑαυτῷ οὖν ἐκείνας ἀπεξεδύσατο, καὶ ἐκείνας ἐθριάμβευσεν δι ὧν ἔπαθεν καὶ κατώρθωσεν.
Kol 2,16-18a
Variant 1: D f. 128v; F f. 153v; L f. 132v-133r
Μὴ οὖν τις ὑμᾶς κρινέτω. διδάσκει ὅτι ὁ νόμος κατήργηται, ἐξαλείψαντος τὸ καθ’ ἡμῶν χειρόγραφον τοῦ Χριστοῦ. διδάσκει δὲ ὅτι καὶ ὁ πονηρὸς καταπέπτωκεν ἀπεκδυσαμένου τοῦ κυρίου καὶ παραδειγματίσαντος τὰς ἀρχὰς καὶ τὰς ἐξουσίας. παραγγέλλει λοιπὸν μηκέτι τούτοις ὑπακούειν τοῖς καταργηθεῖσι διὰ τῆς τοῦ Χριστοῦ ἐνεργείας· ὥστε μήτε Ἰουδαίοις, φησίν, ἀναπείθουσιν ὑμᾶς φυλάττειν τὰ ἐν τῷ νόμῳ ὑπάγεσθε. σκιὰ γὰρ ἦν ἐκεῖνα τοῦ σώματος τοῦ Χριστοῦ, ὅ ἐστιν ἡ ἐκκλησία. ἡ δὲ σκιὰ προτρέχει μὲν τοῦ σώματος, ὑπό-
Variant 2: Р f. 154г; П f. 215v
ἐστι σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα Χριστοῦ.
p. 325
Variant 1: D f. 128v; F f. 153v; L f. 132v-133r
στασιν δὲ δι᾽ ἑαυτῆς οὐκ ἔχει. διό φησιν· νόμῳ μὴ ὑπακούετε. ἀλλὰ μὴν μηδὲ Ἕλλησι μετάγουσιν ὑμᾶς εἰς τὸ προσκυνεῖν ἀγγέλοις ἢ τοῖς στοιχείοις τοῦ κόσμου τούτου· ἐμβατεύουσι γὰρ ἃ μὴ ἑωράκασιν ἀπ᾿ ἰδίου νοὸς καὶ ἀπ᾿ ἰδίου λογισμοῦ καθαιρόμενοι. τὸ οὖν μή τις ὑμᾶς κρινέτω περὶ Ἰουδαίων εἴρηται, τὸ δὲ μὴ τις ὑμᾶς καταβραβευέτω περὶ Ἑλλήνων. φησὶ δέ· μηδεὶς ὑμῖν ἐπιβουλευέτω νικῶσιν ἤδη καὶ καταγωνιζομένοις τὸν πονηρόν.
Variant 2: Р f. 154г; П f. 215v
ὅτε ἐγένετο ταῦτα, φησί, σκιὰ ἦν τῶν μελλόντων· ἡ δὲ σκιὰ προτρέχει τοῦ σώματος. ἐπειδὴ τοίνυν ἡ σκιὰ τὰ νόμιμα, τί τὸ σῶμα; οὐ σκιὰ τὰ Χριστοῦ. ἐλθόντος οὖν τοῦ σώματος, περιττὴ ἡ σκιά.
Kol 2, 18b
Variant 1: D f. 129r; F f. 153v; L f. 133r
Ποία ταπεινοφροσύνη; ἐν τῷ λέγειν ὅτι ἡμεῖς μὲν ταπεινοί ἐσμεν, ὁ δὲ θεὸς μέγας καὶ ὑπερβαίνων τὸ ὑφ᾽ ἡμῶν θεραπεύεσθαι. ἐπεὶ οὖν μέχρις αὐτοῦ οὐ φθάνομεν, διὰ τῶν ἀγγέλων αὐτοῦ ἐξιλεούμεθα αὐτὸν καὶ προσαγόμεθα αὐτῷ. καὶ ἀνωτέρω δὲ ἔλεγεν· ὅς ἐστι κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, καὶ νῦν φησιν· διὰ τί ἐπὶ τὰ στοιχεῖα καὶ ἀγγέλους ἔρχεσθε, καταλελοιπότες τούτων τὴν κεφαλήν, ὅπερ ἐστὶν ὁ Χριστός;
Variant 2: P f. 154r; Π f. 215v
Ἐπειδὴ ἔλεγον ὅτι ὁ θεὸς μέγας ἐστίν, ἀκατάληπτός ἐστιν, ἀόρατός ἐστιν, καὶ οὐ φθάνομεν ἐκεῖ. διὰ τοῦτο ἐπειδὴ οὐ χωροῦμεν τὸν μέγαν, διὰ τῶν ἀγγέλων προσαγόμεθα. καὶ ταύτην ταπεινοφροσύνην φησίν.
Kol 2, 19
Ἐντεῦθεν ἔδειξε τὸν σκοπὸν ὃν λέγομεν, ὅτι διὰ τὸ τινὰς παραινεῖν δι᾽ ἀγγέλων προσάγεσθαι, διὰ τοῦτο ἐκινήθη. δεῖ, φησί, τῆς κεφαλῆς ἔχεσθαι· κεφαλὴ γάρ ἐστι τοῦ παντὸς ὁ θεὸς λόγος. τί οὖν ἀφεὶς τὴν κεφαλὴν κρατεῖς τὸ σῶμα; κἂν γὰρ ἁρμονίας ἔχῃ λόγον συναπτούσης
p. 326
δύο μέλη ἢ πλείονα τῶν ἀγγέλων ἡ δύναμις. ἀλλ᾽ οὖν ἀπὸ τῆς κεφαλῆς ἔρχεται εἰς πάντας ἡ ὠφέλεια, εἰς ἀγγέλους ὡς ἀγγέλους, εἰς ἀρχαγγέλους ὡς ἀρχαγγέλους, εἰς τὰ ὁρατὰ ὡς ὁρατά. θές μοι τὸν οὐρανὸν ἀντὶ κεφαλῆς εἶναι τῷ κόσμῳ, ἀντὶ ὀφθαλμῶν ἥλιον καὶ σελήνην, καὶ οὕτως ἕκαστον μέρος τοῦ κόσμου ἐν μελῶν τάξει συντιθείς, εὑρήσεις ἓν σῶμα τοῦ παντός. καὶ καθάπερ ψυχὴ ἐν σώματι καὶ σῶμα ψυχῆς, οὕτω τὰς ἀοράτους δυνάμεις ἐν τοῖς ὁρατοῖς. πάντων δὲ τούτων κυριωτέρα ἡ κεφαλή, ἀφ᾿ ἧς ἡ ὠφέλεια εἰς ὅλον ἔρχεται τὸ σῶμα, ἐπιχορηγουμένη δηλονότι ἀπὸ τῆς κεφαλῆς.
Kol 2,20-22
Εἰ διὰ τοῦτο, φησίν, ἀποθνήσκετε σὺν Χριστῷ, ὥστε μὴ τοῖς στοιχείοις τοῦ κόσμου τούτου προσκυνεῖν μήτε ἐμπολιτεύεσθαι, τί ἀνέχεσθε τῶν δογματιζόντων ὑμῖν κατὰ τὴν τοῦ κόσμου τούτου πολιτείαν ὡς κατ᾿ αὐτὴν ζῶντες; τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε· μὴ γεύσῃ, μὴ θίγῃς, μὴ ἅψῃ· ἅ ἐστι πάντα εἰς φθορὰν τῇ καταχρήσει; ταῦτα ὡς δόγματα Ἑλληνικὰ ἐκτίθεται· παραγγέλλουσι γὰρ οὗτοι ἐν τῇ ἰδίᾳ πλάνῃ μηδὲ ἅπτεσθαι μηδὲ γεύεσθαι παντὸς ἐμψύχου. πάντα γὰρ ταῦτα ἐδόθη τοῖς ἀνθρώποις εἰς φθοράν, οἷον ἐπὶ τῷ φθείρειν αὐτὰ καὶ καταναλίσκειν ἐν τῇ ἀποχρήσει καὶ τῇ βίᾳ τοῦ βίου. μὴ οὖν ἅψῃ τῶν δοθέντων παρὰ τοῦ θεοῦ κατὰ τὰ αὐτῶν ἐντάλματα καὶ τὰς διδασκαλίας αὐτῶν.
Kol 2,23
Ἀντὶ τοῦ ταῦτα φοβοῦ — λέγω δὴ τὸ μὴ ἅψῃ, μὴ γεύσῃ, μηδὲ θίγῃς – λόγον τινὰ ἔχειν δοκοῦντα, ἐπειδὴ ταπεινοφρονούντων ἐστὶ καὶ ἀφειδούντων σώματος τῷ ἐγκρατεύεσθαι ἀπὸ βρωμάτων καὶ μὴ τιμᾶν τῇ πλησμονῇ τὴν ἰδίαν σάρκα. ἀλλ᾽ εἰ καὶ τὸ τῆς ἐγκρατείας καλόν, ἀλλὰ τὸ δεύτερον ἀσεβές· οὐ γὰρ μόνον ὡς κρείττους γαστρὸς ἀπέχονται, ἀλλὰ καὶ ὡς οὐκ ὀφείλοντες ἀδικεῖν τὰ ἔμψυχα, ἃ ἐδόθη εἰς φθορὰν τῇ τοῦ βίου ἀποχρήσει, καὶ μᾶλλον τοῦ θεοῦ ἐλεήμονες παρὰ τὰ ἄλογα εἶναι βούλονται.
p. 327
Kol 3,3
Ἡ ζωὴ ἡμῶν κέκρυπται, ἀντὶ τοῦ ἡ μακαριότης τῆς αἰωνίου ζωῆς ἥτις πᾶσι φανερωθήσεται, ὅταν καὶ ἡ δόξα τοῦ Χριστοῦ φανερωθῇ ἐν τῇ δευτέρᾳ αὐτοῦ παρουσίᾳ.
Kol 3,5
Variant 1: D f. 129v; F f. 154r; L f. 133v
Ὥσπερ πολλάκις σάρκα καλεῖ τὴν ἁμαρτίαν, οὕτω καὶ μέλη τῆς σαρκὸς νῦν καταριθμῶν πορνείαν λέγει καὶ ἀκαθαρσίαν καὶ τὰ ἑξῆς· ταῦτα γὰρ μέλη τῆς ἁμαρτίας.
Variant 2: Pf. 156v-157r; Π f. 217r
Σάρκα καλεῖ τὴν ἁμαρτίαν, ἧς καὶ τὰ μέλη καταριθμεῖ. καὶ ἀριθμήσας τὸν ἐκ τούτων τῶν μελῶν συνεστῶτα ἄνθρωπον, παρακελεύεται ἀπεκδύσασθαι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ· ὥστε ὁ παλαιὸς ἄνθρωπός ἐστι τὸ φρόνημα τὸ τῆς ἁμαρτίας, μέλη δὲ αὐτοῦ αἱ πράξεις τῶν ἁμαρτημάτων. καὶ ὥσπερ ἐστὶ παλαιὸς ἄνθρωπος, οὕτως ἐστὶ καὶ νέος, τοῦτ᾽ ἔστι τὸ φρόνημα τὸ πνευματικόν· καὶ μέλη αὐτοῦ αἱ ἀγαθαὶ πράξεις, ὡς καὶ ἀριθμεῖ λέγων χρηστότητα, μακροθυμίαν καὶ τὰ ἑξῆς.
Kol 3,9-10
Παλαιὸν μὲν ἄνθρωπον λέγει τὸ φρόνημα τῆς ἁμαρτίας, μέλη δὲ τὰς πονηρὰς πράξεις· νέον δὲ ἄνθρωπον τὸ φρόνημα τὸ πνευματικόν, καὶ μέλη αὐτοῦ τὰς ἀγαθὰς πράξεις.
Kol 3,11
Variant 1: D f. 130r; F f. 154v; L f. 134r
Τοῦτο ὅμοιόν ἐστι τῷ ἵνα ᾖ τὰ πάντα ἐν πᾶσιν. ὃ δὲ φησιν τοιοῦτόν ἐστιν· ἵνα ἐν πᾶσι τοῖς φρονοῦσι τὰ τοῦ θεοῦ τὰ πάντα ὁ θεὸς ἐνεργῇ. ὅταν γὰρ τὰ τοῦ Χριστοῦ φρονῆς καὶ ποιῇς, αὐτός ἐστιν ὁ ποιῶν διὰ σοῦ καὶ · ἔστιν ἐν σοί.
Variant 2: Pf. 157r
Ὅμοιόν ἐστιν· ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν· οὐκ οὐρανὸς ἐν οὐρανῷ, οὐδὲ γῆ ἐν γῇ. ἀλλ᾽ ὅ φησιν τοιοῦτόν ἐστιν· ὅταν τὰ τούτου φρονῆς καὶ ποιῇς, θεός ἐστιν ὁ ποιῶν διὰ σοῦ, καὶ αὐτός ἐστιν ἐν σοὶ τῷ ποιεῖν σε ἃ ἐκείνῳ δοκεῖ.
p. 328
Kol 3,14
Ἀγάπης μὴ προηγουμένης οὐδὲν τῶν δεόντων τελειοῦται· τότε γὰρ καὶ τοῦ κακῶς ποιεῖν ἀλλήλους ἀπεχόμεθα καὶ τοῦ εὖ ποιεῖν φροντίζομεν, ὅταν ἀλλήλους ἀγαπῶμεν.
Kol 3,15
Variant 1: D f. 130r; F f. 155r; L f. 134v
Μὴ οἱ πλανῶντες ὑμᾶς, φησί, καταβραβευέτωσαν, ἀλλ᾽ ἡ εἰρήνη τοῦ Χριστοῦ βραβευέτω ἐν ὑμῖν εἰς τὸ ἡνῶσθαι Χριστῷ· καὶ εὐχάριστοι γίνεσθε. τίνι; δηλονότι τῷ καλέσαντι ὑμᾶς Χριστῷ, καὶ μὴ ἀγγέλοις ὑποτρέχητε.
Variant 2: P f. 157v
Μὴ οἱ πλανῶντες καταβραβευέτωσαν, ἀλλ᾽ ἡ εἰρήνη τοῦ Χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, τοῦτ᾽ ἔστι τῷ ἡνῶσθαι Χριστῷ καὶ τὰ αὐτοῦ φρονεῖν. εἶτα πάλιν προτροπή.
Kol 4, 1
Τῶν δούλων ὑμῖν, φησί, μετ᾿ εὐνοίας ὑπηρετούντων, καὶ ὑμεῖς οἱ δεσπόται κατὰ τὸ δίκαιον καὶ τὸ ἶσον αὐτοὺς ἀμείβεσθε ἐν τῇ προσηκούσῃ κηδεμονίᾳ. τὴν ἰσότητα οὖν κατὰ τὴν εὔνοιαν.
Institute for Colossians Studies 