Fragmenta in epistulam ad Philippenses (in catenis)

Phil: Prolog

In this epistle he writes to clergy, not to laity; for which reason he had no need of many ethical instructions, but his concern through the epistle was that humility be established in them. Through this very exhortation he shows the exactness of their other life. For rarely does one both sin and become puffed up; for the matter of being puffed up affects those living best and who for this very reason are often lifted up. Phil 1,7 Everywhere and through all things it is shown that my sufferings and my defenses are not without profit. From your faith I make a demonstration of your steadfastness. For whether I defend myself when accused on account of the believers of whom you are a part, or whether I wish to confirm the gospel to some, from your steadfastness; or whether to show that I do not endure bonds without profit, from your faith. Phil 2,7 And being found in fashion as a man. The "as" is not of likeness but of intensification, as is the "how good God is to Israel," and "how I have loved your law, O Lord," instead of "I have loved very much." Phil 2,16 Meaning, paying attention to the word of life. And he also writes to Timothy: "Take heed to yourself," instead of "Pay attention to yourself." Phil 3,8a If for Christ's sake he considers them a loss, they were not evil things; for they were gains. And he said, "I have considered"; for it was not a loss, but in comparison with the excellence of the better things he considers it a loss. 314 Phil 3,8b The refuse is part of the stalk, and the stalk and the ear of grain were once from the seed. This refuse, therefore, was once most useful for the seed to be produced. For just as from a seed [come] root and stalk and ear of grain, so from the faith of Abraham, as from a seed, [comes] that which is from those in the law, and the stalk of the prophets and the ear of grain already proclaiming Christ in secret. But the harvest and threshing of these things [was] in the first coming of the Savior, whose winnowing fork is in his hand and he will clear his threshing floor. When, therefore, the stalk of the law ceased, and like refuse were separated circumcision, the observance of sabbaths, and the other things, and the pure wheat of faith that was hidden in the prophetic stalk was laid away in the storehouses of the common master. This name "refuse," therefore, shows the law to be fitting; and just as without the refuse it was not possible for the seed to come into being, so also without the law the perfection of grace could not be achieved. Phil 3,13 Forgetting what is behind, not as if they were evil things, but what he says is something like this: I am not occupied with remembering my past struggles, but with being anxious about what I will accomplish in the things to come. Phil 4,2 But some say that Euodia was the wife of the jailer, and Syntyche the husband.

Fragmenta in epistulam ad Philippenses (in catenis)

Phil: Prolog

̓Εν ταύτῃ τῇ ἐπιστολῇ κληρικοῖς γράφει οὐ λαϊκοῖς· δι' οπερ οὐδὲ πλειόνων ἐδεήθη ἠδικῶν, σπουδὴ δὲ αὐτῷ διὰ τῆς ἐπιστολῆς τὸ τῆς ταπεινοφροσύνης κατορθωθῆναι ἐν αὐτοῖς. δι' αὐτῆς δὲ τῆς παραινέσεως δείκνυσιν αὐτῶν τὸ ἀκριβὲς τοῦ αλλου βίου. σπανίως γάρ τις καὶ ἁμαρτάνει καὶ φυσιοῦται· τὸ γὰρ τῆς φυσιώσεως απτεται τῶν κάλλιστα βιούντων καὶ ὑπ' αὐτοῦ τούτου ὡς τὰ πολλὰ ἐπαιρομένων. Phil 1,7 Πανταχοῦ καὶ διὰ πάντων δείκνυται οὐκ ἀνόνητά μου τὰ παθήματα οὐδὲ αἱ ἀπολογίαι. ἀπὸ τῆς ὑμετέρας πίστεως ἀπόδειξιν ποιοῦμαι τὴν ὑμετέραν ενστασιν. ἐάν τε γὰρ ἀπολογοῦμαι ἐγκαλούμενος διὰ τοὺς πιστεύοντας ων καὶ ὑμεῖς ἐστε, ἐάν τε βεβαιοῦν βούλομαι τὸ εὐαγγέλιόν τισιν, ἀπὸ τῆς ὑμετέρας ἐνστάσεως· ἐάν τε δεικνύναι οτι οὐκ ἀνονήτως ὑπομένω δεσμούς, ἀπὸ τῆς ὑμετέρας πίστεως. Phil 2,7 Καὶ σχήματι εὑρεθεὶς ὡς ανθρωπος. τὸ ὡς οὐχ ὁμοιώσεώς ἐστιν ἀλλ' ἐπιτάσεως, οιόν ἐστι τὸ ὡς ἀγαθὸς ὁ θεὸς τῷ ̓Ισραήλ, καὶ ὡς ἠγάπησα τὸν νόμον σου, κύριε, ἀντὶ τοῦ πάνυ ἠγάπησα. Phil 2,16 ̓Αντὶ τοῦ προσέχοντες τῷ λόγῳ τῆς ζωῆς. καὶ τῷ Τιμοθέῳ δὲ γράφει· επεχε σεαυτῷ, ἀντὶ τοῦ πρόσεχε σεαυτῷ. Phil 3,8a Εἰ διὰ τὸν Χριστὸν ζημίαν ἡγεῖται, οὐκ ην κακά· ην γὰρ κέρδη. καὶ ηγημαι ειπεν· οὐ γὰρ ην ζημία, ἀλλὰ κατὰ παράθεσιν τῆς ὑπερβολῆς τῶν κρειττόνων ἡγεῖται ζημίαν. 314 Phil 3,8b Τὸ σκύβαλον μέρος ἐστι καλάμης, ἡ δὲ καλάμη καὶ ὁ στάχυς ποτὲ ἀπὸ τοῦ σπόρου. τοῦτο ουν τὰ σκύβαλον ποτὲ χρησιμώτατον εἰς τὸ τεχθῆναι τὸν σπόρον. ωσπερ γὰρ ἀπὸ σπόρου ῥίζα καὶ καλάμη καὶ στάχυς, ουτως ἀπὸ τῆς πίστεως τοῦ ̓Αβραὰμ ὡσπερεὶ ἀπὸ σπόρου ἡ ἀπὸ τῶν ἐν νόμῳ, καὶ ἡ καλάμη τῶν προφητῶν καὶ ὁ στάχυς ηδη τὸν Χριστὸν ἐν τῷ κρυπτῷ προκαταγγέλλων. ὁ δὲ τούτων θερισμὸς καὶ ὁ ἁλοητὸς ἐν τῇ πρώτῃ παρουσίᾳ τοῦ σωτῆρος, ου  τὸ πτύον ἐν τῇ χειρὶ καὶ διακαθαριεῖ τὴν αλωνα. οτε λοιπὸν ἐπαύσατο μὲν ἡ καλάμη τοῦ νόμου, ωσπερ δὲ σκύβαλον ἐχωρίσθη περιτομή, σαββάτων τήρησις καὶ τῶν αλλων, καὶ καθαρὸς ὁ τῆς πίστεως σῖτος ὁ ἐναποκεκρυμμένος τῇ προφητικῇ καλάμῃ ἀπετέθη ταῖς ἀποθήκαις τοῦ κοινοῦ δεσπότου. τοῦτο ουν τὸ τοῦ σκυβάλου ονομα δείκνυσιν οἰκεῖον τὸν νόμον· καὶ ωσπερ ανευ τοῦ σκυβάλου οὐχ οιόν τε ην γενέσθαι σπόρον, ουτως οὐδὲ ανευ τοῦ νόμου τὸ τέλειον τῆς χάριτος κατορθωθῆναι. Phil 3,13 Τὰ μὲν ὀπίσω ἐπιλανθανόμενος, οὐχ ὡς κακά, ἀλλ' ο  λέγει τοιοῦτόν ἐστιν· οὐκ ἀσχολοῦμαι εἰς τὸ ἀναμιμνήσκεσθαι τοὺς ἀγῶνάς μου τοὺς παρελθόντας, ἀλλ' εἰς τὸ μεριμνᾶν, τί κατορθώσω εἰς τὰ ἑξῆς. Phil 4,2 Τινὲς δὲ Εὐοδίαν ειναί φασι τὴν γυναῖκα τοῦ δεσμοφύλακος, Συντύχην δὲ τὸν ανδρα.