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Fragments on Matthew

1 Mt 1, 8 The question is raised for what reason the evangelist mentioned these in this way. It was necessary then, if indeed he said that Joram begat, to say Ahaziah; and Ahaziah begat Joash, and Joash begat Amaziah, then to speak in the true and proper order: and Amaziah begat Uzziah. 3 Mt 1, 16 But Theodore of Mopsuestia, rejecting the previous <reason> and approving this one, says: In my judgment, it is necessary to be persuaded by these things; for if someone examines the phrase 'as was supposed' found in Luke not according to the letter, but according to the meaning and the purpose of those who wrote, it is not at all discordant with what is found in Matthew; for just as this one said 'as was supposed,' since he was not truly the son of Joseph, but was supposed so by the many, so also Matthew, having said 'begat' up to Joseph, no longer added that Joseph begat the Christ, but 'Joseph the husband of Mary, of whom was born Jesus the Christ.' Just as he thus showed by the change, that he was born of Mary, not of Joseph, this Luke also showed by the addition 'as was supposed'; for it is clear that 'as was supposed' is said only concerning Christ and in relation to Joseph, that he was supposed to be the son of Joseph, but was not; but it cannot be understood in the same way concerning the rest in the sequence; for he went up as far as David, and from there to Abraham, then to Adam. And who would say of Christ according to the flesh, that he was supposed to be the son of these? But surely it is not possible for one tracing the lineage from there to say that each one was supposed to be the son of the one before him, for example Nathan of David or David of Jesse and the rest in order, but were not truly their sons. 4 Mt 1, 18 But that the Holy Spirit is not Father, not Son, but a third hypostasis besides these, so called by the Savior, is clear from his saying to his own disciples after he rose from the dead: Go, make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit; for it is clear that here also the Holy Spirit is meant, since it is impossible for us to speak of and call it otherwise, not having received another name proper to its <the> hypostasis from the divine Scripture. And in these things the evangelist clearly showed us its worth, as it partakes and assists in the creation of all things, if indeed it also fashioned the temple of the God-Logos. The Holy Spirit is one hypostasis of the Trinity and is called neither Father nor Son, but has the distinct name of being called Holy Spirit, as the Savior says to his own disciples: Go, make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit; for just as it is a partner with the Father and the Son in the creation of everything, so also it fashioned the Savior's body from the virgin. 5 Mt 1, 21 That is, he will make men immortal and immutable, freeing them from sin and from mortality. 6 Mt 2, 1 The patriarch Jacob precisely describes this time: 'For a ruler,' he says, 'shall not fail from Judah, nor a leader from his loins, until he comes for whom it is reserved, and he himself.' And he brought forward these testimonies so as to show from these also, that all things happened according to the prophetic voices. For the prophet said that he would be from Bethlehem, while the prophecy of Jacob signified that it would be in the days of Herod. First of them, those from David, from the tribe of Judah, Levi's <brother>, reigned until the events concerning Babylon. And after these things, the high priests themselves also held the leadership of the nation. And these were from the tribe of Levi, but they traced their lineage from Judah through intermarriage with the levitical tribe and especially with the high priests towards the

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Fragmenta in Matthaeum

1 Mt 1, 8 Ζητεῖται τίνος ἕνεκεν τούτων οὕτως ἐμνήσθη ὁ εὐαγγελιστής. δέον ἄρα, εἴπερ ἔφη ὅτι Ἰωρὰμ ἐγέννησεν, τὸν Ὀχοζίαν εἰπεῖν· Ὀχοζίαςδὲ ἐγέννησεν τὸν Ἰωάς, Ἰωὰς δὲ ἐγέννησεν τὸν Ἀμασίαν, εἶτα κατὰτάξιν τὴν ἀληθῆ καὶ προσήκουσαν εἰπεῖν· Ἀμασίας δὲ ἐγέννησεν τὸν Ὀζίαν. 3 Mt 1, 16 Θεόδωρος δὲ ὁ Μοψουεστίας τὴν πρὸ ταύτης ἀποδοκιμάζων <αἰτίαν> καὶ ταύτην ἐγκρίνων φησίν· τούτοις κατὰ τὴν ἐμὴν κρίσιν πείθεσθαι ἀναγκαῖον· τὸ γάρ τοι ὡς ἐνομίζετο παρὰ τῷ Λουκᾷ κείμενον εἴ τις μὴ κατὰ τὴν προφορὰν ἐξετάζοι τὰ ῥητά, τὴν διάνοιαν δὲ καὶ τὸν τῶν γεγραφότων σκοπόν οὐδὲν ἀπᾴδει τῶν παρὰ τῷ Ματθαίῳ κειμένων· ὥσπερ γὰρ οὗτος εἶπεν τὸ ὡς ἐνομίζετο, ἐπειδὴ μὴ ἀληθῶς υἱὸς ἦν τοῦ Ἰωσήφ, ἀλλ' ἐνομίζετο παρὰ τοῖς πολλοῖς, οὕτως καὶ ὁ Ματθαῖος τὸ ἐγέννησεν μέχρι τοῦ Ἰωσὴφ εἰπὼν οὐκέτι ἐπήγαγεν, ὅτι Ἰωσὴφ ἐγέννησεν τὸν Χριστόν, ἀλλ' Ἰωσὴφ τὸν ἄνδρα Μαρίας , ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ Χριστός. ὥσπερ οὕτως ἐνέφηνε τῇ μεταβάσει, ὅτι ἐκ Μαρίας γεγέννηται, οὐκ ἐξ Ἰωσήφ, τοῦτο καὶ ὁ Λουκᾶς τῇ προσθήκῃ ὡς ἐνομίζετο ἔδειξεν· δῆλον γὰρ ἐκεῖνο, ὅτι τὸ ὡς ἐνομίζετο περὶ τοῦ Χριστοῦ μόνον εἴρηται καὶ ἐπὶ τοῦ Ἰωσήφ, ὅτι ἐνομίζετο μὲν υἱὸς τοῦ Ἰωσήφ, οὐκ ἦν δέ· οὐ μὴν δὲ καὶ ἐπὶ τῶν λοιπῶν κατὰ τὴν αὐτὴν ἀκολουθίαν νοεῖσθαι δύναται· ἀνέβη γὰρ μέχρι τοῦ ∆αβίδ, κἀκεῖθεν ἐπὶ τὸν Ἀβραάμ, εἶτα ἐπὶ τὸν Ἀδάμ. τίς δ' ἂν εἴποι τὸν κατὰ σάρκα Χριστόν, ὅτι τούτων ἐνομίζετο υἱός; οὐχὶ δὲ ἦν ἐκεῖθεν κατάγων τὸ γένος οἷός τε εἰπεῖν, ὅτι ἕκαστος μὲν ἐνομίζετο εἶναι τοῦ προκειμένου υἱὸς οἷον ὁ Ναθὰν τοῦ ∆αβὶδ ἢ ὁ ∆αβὶδ τοῦ Ἰεσσαὶ καὶ οἱ λοιποὶ καθ' ἑξῆς, οὐκ ἦσαν δὲ ἀληθῶς αὐτῶν υἱοί. 4 Mt 1, 18 Ὅτι δὲ τὸ πνεῦμα τὸ ἅγιον οὐ πατήρ, οὐχ υἱός, ἀλλὰ τρίτη τις παρὰ ταῦτα ὑπόστασις οὕτως ὑπὸ τοῦ σωτῆρος κληθεῖσα, δῆλον εἰπόντος τοῖς ἑαυτοῦ μαθηταῖς μετὰ τὸ ἀναστῆναι ἐκ νεκρῶν· πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος· δῆλον γάρ, ὅτι κἀνταῦθα τὸ ἅγιον πνεῦμα σημαίνεται, ἐπειδὴ ἡμῖν ἑτέρως εἰπεῖν καὶ καλέσαι αὐτὸ ἀδύνατον μὴ παρειληφόσιν ἑτέραν ὀνομασίαν ἰδίαν αὐτοῦ <τῆς> ὑποστάσεως ἐκ τῆς θείας γραφῆς. σαφῶς δὲ ἡμῖν αὐτοῦ τὴν ἀξίαν ἐν τούτοις ὁ εὐαγγελιστὴς ἐδήλωσε κοινωνοῦντός τε καὶ συνεφαπτομένου τῆς τῶν ἁπάντων δημιουργίας, εἴπερ δὴ καὶ τὸν ναὸν τοῦ θεοῦ λόγου κατεσκεύασεν. Τὸ πνεῦμα τὸ ἅγιον μία τίς ἐστι τῆς τριάδος ὑπόστασις καὶ οὔτε πατὴρ ὀνομάζεται οὔτε υἱός, ἀλλ' ἐξαίρετόν τι ὄνομα ἔχει τὸ καλεῖσθαι πνεῦμα ἅγιον, ὥς φησιν ὁ σωτὴρ πρὸς τοὺς ἑαυτοῦ μαθητάς· πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος· ὥσπερ γὰρ κοινωνόν ἐστι πατρί τε καὶ υἱῷ εἰς τὴν παντὸς δημιουργίαν, οὕτω καὶ τὸ ἐκ τῆς παρθένου τοῦ σωτῆρος σῶμα κατεσκεύασεν. 5 Mt 1, 21 Ἀντὶ τοῦ ἀθανάτους ποιήσει τοὺς ἀνθρώπους καὶ ἀτρέπτους ἀπαλλάττων αὐτοὺς τῆς ἁμαρτίας καὶ τῆς θνητότητος. 6 Mt 2, 1 τόνδε ὁ πατριάρχης Ἰακὼβ ἀκριβῶς χαρακτηρίζει τὸν χρόνον· οὐκ ἐκλείψει γάρ, φησίν, ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται καὶ αὐτός. ταύτας δὲ παρήγαγεν τὰς μαρτυρίας ὥστε δεῖξαι καὶ ἀπὸ τούτων, ὅτι κατὰ τὰς προφητικὰς φωνὰς ἅπαντα ἐγένοντο. τὸ μὲν γὰρ ὅτι ἀπὸ Βηθλεὲμ εἴρηκεν ὁ προφήτης, τὸ δὲ ὅτι ἐν ἡ μέραις Ἡρώδου ἡ τοῦ Ἰακὼβ ἐσήμανεν πρόρρησις. πρῶτον μὲν αὐτῶν ἐβασίλευσαν οἱ ἐκ τοῦ ∆αβίδ, ἐκ τῆς Ἰούδα φυλῆς, τοῦ Λευὶ <ἀδελφοῦ> ἄχρι τῶν κατὰ Βαβυλῶνα πραγμάτων. μετὰ δὲ ταῦτα οἱ ἀρχιερεῖς αὐτοὶ καὶ τὴν ἡγεμονίαν εἶχον καὶ τοῦ γένους. οὗτοι δὲ ἦσαν μὲν ἐκ τῆς φυλῆς τοῦ Λευί, κατῆγον δὲ ἐκ τοῦ Ἰούδα τὸ γένος ἐπιμιξίας τῇ λευιτικῇ φυλῇ καὶ μάλιστα τοῖς ἀρχιερεῦσιν πρὸς τὴν