Cure of Greek Maladies 11.18–11.75
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 11
11.18Raeder, 277
ἐν τῷ δεκάτῳ τῆς Πολιτείας,ἐνταῦθα δὴ ἄνδρες ἄγριοι, διάπυροι ἰδεῖν, παρεστῶτες καὶ καταμανθάνοντες τὸ φθέγμα, τοὺς μὲν ἰδίᾳ παραλαμβάνοντες ἦγον, τὸν δὲ Ἀριδαῖον καὶ ἄλλους, ξυμποδίσαντες χεῖράς τε καὶ πόδας καὶ κεφαλήν, καταβαλόντες καὶ ἐκδείραντες εἷλκον παρὰ τὴν ὁδὸν ἐκτός,
en tǭ dekatǭ tēs Politeias,entautha dē andres agrioi, diapyroi idein, parestōtes kai katamanthanontes to phthegma, tous men idią paralambanontes ēgon, ton de Aridaion kai allous, xympodisantes cheiras te kai podas kai kephalēn, katabalontes kai ekdeirantes heilkon para tēn hodon ektos,
in the tenth book of the Republic: 'There, then, savage men, fiery to look upon, standing by and perceiving the sound, took some away and led them off separately; but Aridaeus and others they bound hand and foot and head, threw them down and flayed them, and dragged them outside along the road,
Notes and citation
Summary: Theodoret quotes Plato's myth of Er on the punishment of the wicked tyrant and others.
- Plato, Republic 10.615e–616a (Plato names him Ardiaeus).
Extrabiblical texts: Plato, Resp. 615e-616a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.18 (Raeder, 277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-18
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.19Raeder, 277
ἐπ᾽ ἀσπαλάθων κνάπτοντες. κἀν τῷ Φαίδωνι δὲ τὰ παραπλήσια λέγει" ο,τρίτος γάρ φησι ποταμὸς τούτων κατὰ μέσον ἐκβάλλει, καὶ ἐγγὺς τῆς ἐχβολῆς ἐχπίπτει εἰς τόπον μέγαν πυρὶ πολλῷ καιόμενον καὶ λίμνην ποιεῖ μείξω τῆς παρ᾽ ἡμῖν θαλάττης, ζέουσαν ὕδατος καὶ πηλοῦ. ἐντεῦθεν δὲ χωρεῖ κύκλῳ θολερὸς καὶ πηλώδης" περιξλιττόμενος δέ, ἄλλοσέ τε ἀφικνεῖται καὶ παρ᾽ ἔσχατα τῆς ᾿Αχερουσίας λίμνης καὶ οὐ ξυμμίγνυται τῷ ὕδατι" περιελιχθεὶς δὲ πολλάκις ὑπὸ γῆν, ἐμβάλλει κατωτέρω τοῦ Ταρτάρου.
ep᾽ aspalathōn knaptontes. kan tǭ Phaidōni de ta paraplēsia legei" o,tritos gar phēsi potamos toutōn kata meson ekballei, kai engys tēs echbolēs echpiptei eis topon megan pyri pollǭ kaiomenon kai limnēn poiei meixō tēs par᾽ hēmin thalattēs, zeousan hydatos kai pēlou. enteuthen de chōrei kyklǭ tholeros kai pēlōdēs" perixlittomenos de, allose te aphikneitai kai par᾽ eschata tēs ᾿Acherousias limnēs kai ou xymmignytai tǭ hydati" perielichtheis de pollakis hypo gēn, emballei katōterō tou Tartarou.
carding them on thorns.' And in the Phaedo too he says similar things: 'A third river issues between these, and near its source it falls into a great place burning with much fire, and makes a lake larger than our sea, boiling with water and mud. From there it goes round in a circle, turbid and muddy, and winding about it comes to other places and to the edge of the Acherusian lake, but does not mingle with its water; and having wound many times beneath the earth, it empties into Tartarus at a lower point.
Notes and citation
Summary: Plato's Phaedo describes the fiery river that winds beneath the earth into Tartarus.
- Plato, Republic 10.616a (end of the previous quotation); Phaedo 113a–b.
Extrabiblical texts: Plato, Phaed. 113a-b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.19 (Raeder, 277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-19
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.20Raeder, 277
οὗτος δέ ἐστιν, ὃν ἐπονομάζουσι Πυριφλεγέθοντα᾽ οὗ καὶ οἵ ῥύακες ἀποσπάὅματα ἀναφυσῶσιν, ὅπου ἂν τύχωσι τῆς γῆς. τούτου δ᾽ αὖ κατάντικρυ ὃ τέταρτος ἐκπίπτει εἰς τόπον δεινόν τε καὶ ἄγφιον. λέγεται δὲ χρῶμα ἔχειν ὅλον οἷον ὁ ἐνανός᾽ ὃν δὴ ἐπονομάξουσι Στύγιον᾽ καὶ τὴν λίμνην, ἣν ποιεῖ ὃ ποταμὸς ἐμβάλλων, Στύγα. ὁ δὲ ἐμπεσὼν ἐνταῦθα καί τινας δυνάμεις λαβὼν ἐν τῷ ὕδατι, δὺς κατὰ τῆς γῆς καὶ περιξ-. λιπτόμενος, χωρεῖ ἐναντίος τῷ Πυριφλεγέθοντι καὶ ἀπαντᾷ ἐν τῇ Ἀχερουσίᾳ λίμνῃ ἐξ ἐναντίας. καὶ οὐδὲ τὸ ταύτης ὕδωρ οὐδενὶ μίγνυται, ἀλλὰ καὶ οὗτος κύκλῳ περιελθὼν ἐμβάλλει εἰς τὸν Τάρταρον ἐναντίος τῷ Πυριφλεγέθοντι.":
houtos de estin, hon eponomazousi Pyriphlegethonta᾽ hou kai hoi rhyakes apospaomata anaphysōsin, hopou an tychōsi tēs gēs. toutou d᾽ au katantikry ho tetartos ekpiptei eis topon deinon te kai agphion. legetai de chrōma echein holon hoion ho enanos᾽ hon dē eponomaxousi Stygion᾽ kai tēn limnēn, hēn poiei ho potamos emballōn, Styga. ho de empesōn entautha kai tinas dynameis labōn en tǭ hydati, dys kata tēs gēs kai perix-. liptomenos, chōrei enantios tǭ Pyriphlegethonti kai apantą en tę̄ Acherousią limnę̄ ex enantias. kai oude to tautēs hydōr oudeni mignytai, alla kai houtos kyklǭ perielthōn emballei eis ton Tartaron enantios tǭ Pyriphlegethonti.":
This is the one they call Pyriphlegethon, whose streams blow up fragments wherever they happen to reach the earth. Opposite this, in turn, the fourth river falls out into a terrible and wild place, which is said to be all of the colour of lapis lazuli; they call it the Stygian, and the lake which the river makes by flowing in, the Styx. And having fallen in there and taken on certain powers in the water, it sinks beneath the earth and, winding round, goes in the opposite direction to Pyriphlegethon and meets it from the opposite side in the Acherusian lake. And its water too mingles with none, but this one also goes round in a circle and empties into Tartarus opposite Pyriphlegethon.'
Notes and citation
Summary: Plato's Phaedo describes Pyriphlegethon and the Stygian river and their courses into Tartarus.
- Plato, Phaedo 113b–c.
Extrabiblical texts: Plato, Phaed. 113b-c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.20 (Raeder, 277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-20
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.21Raeder, 278
καὶ ἵνα μὴ πάντα λέγων μακροτέραν ἐργάσωμαι τὴν διάλεξιν, ῥάδιον, ὦ ἄνδρες, ἐντυχεῖν. τῷδε τῷ διαλόγῳ καὶ γνῶναι σαφῶς, ὅπως καὶ τὸ δικαστήριον ἐπιδείπνυσι καὶ τῶν τὰ σμικρὰ ἡμαρτηκότων τὰ ξύμμετρα ἐπιτίμια καὶ τῶν τὰ μεγάλα καὶ πλεῖστα ἠσεβηκότων τὰς ἀνηκέστους κολάσεις. ὀλίγων δέ πῇ τινων ἀπομνημονεύσω κἀγώ" λέγει δὲ οὕτως"
kai hina mē panta legōn makroteran ergasōmai tēn dialexin, rhadion, ō andres, entychein. tǭde tǭ dialogǭ kai gnōnai saphōs, hopōs kai to dikastērion epideipnysi kai tōn ta smikra hēmartēkotōn ta xymmetra epitimia kai tōn ta megala kai pleista ēsebēkotōn tas anēkestous kolaseis. oligōn de pę̄ tinōn apomnēmoneusō kagō" legei de houtōs"
And so that I do not make the discourse longer by telling everything, it is easy, men, to read this dialogue and to learn clearly how he shows the court, and the penalties measured to those who have sinned in small things, and the incurable punishments of those who have committed great and very many impieties. I too will recall a few of his words. He speaks thus:
Notes and citation
Summary: Theodoret refers readers to the Phaedo for Plato's account of graded punishments and quotes a few lines.
Notes on the original text
- Digital text corrected (stray characters (page or line marker)): 1θὔ → .
Extrabiblical texts: Plato, Phaed. 113d-114c (Plato (works); allusion)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.21 (Raeder, 278; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-21
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.22Raeder, 278
..οδἱ δ᾽ ἃ ἂν ν δόξωσιν ἀνηκέστως ἔχειν διὰ τὰ μεγέθη τῶν ἁμαρτημάτων, ἢ. ἱεροσυλίας πολλὰς καὶ μεγάλας ἢ φόνους πολλοὺς ἀδίκους καὶ παρανόμους ἐξειργασμένοι ἢ ἄλλα, ὅσα τυγχάνει τοιαῦτα ὄντα, τούτους δὲ ἡ προσήκουσα μοῖρα ῥίπτει εἰς τὸν Τάρταρον, ὅθεν οὔποτ᾽ ἐκβαίνουσιν. οἱ δ᾽ ἂν ἰατὰ μέν, μεγάλα δὲ δόξωσιν ἡμαρτηπέναν ἁμαρτήματα, οἷον πρὸς πατέρα ἢ πρὸς μητέρα ὑπ᾽ ὀργῆς βίαιόν τι πράξαντες, καὶ μεταμέλον αὐτοῖς τὸν ἄλλον βίον βιῶσιν, ἢ ἀνδροφόνοι ἢ τοιούτῳ τινὶ ἄλλῳ τρόπῳ γένωνται, τούτους δεῖ ἐμπεσεῖν μὲν εἰς τὸν Τάρταρον, ἐμπεσόντας δὲ αὐτοὺς καὶ ἐνιαὐτὸν ἐκεῖ. γενομένους ἐκβάλλει τὸ κῦμα, τοὺς μὲν ἀνδροόνους κατὰ τὸν Κωχυτόν, τοὺς δὲ πατραλοίας κατὰ τὸν Πυριφλεγέθοντα κ΄.
..odi d᾽ ha an n doxōsin anēkestōs echein dia ta megethē tōn hamartēmatōn, ē. hierosylias pollas kai megalas ē phonous pollous adikous kai paranomous exeirgasmenoi ē alla, hosa tynchanei toiauta onta, toutous de hē prosēkousa moira rhiptei eis ton Tartaron, hothen oupot᾽ ekbainousin. hoi d᾽ an iata men, megala de doxōsin hēmartēpenan hamartēmata, hoion pros patera ē pros mētera hyp᾽ orgēs biaion ti praxantes, kai metamelon autois ton allon bion biōsin, ē androphonoi ē toioutǭ tini allǭ tropǭ genōntai, toutous dei empesein men eis ton Tartaron, empesontas de autous kai eniauton ekei. genomenous ekballei to kyma, tous men androonous kata ton Kōchyton, tous de patraloias kata ton Pyriphlegethonta k΄.
'But those who are judged to be incurable because of the greatness of their sins, having committed many great temple-robberies, or many unjust and lawless murders, or other things of that kind, these the fitting fate hurls into Tartarus, from which they never come out. But those who are judged to have committed sins that are curable but great, such as having done some violence to father or mother in anger and having lived the rest of their life in repentance, or who have become manslayers in some other such way, these must fall into Tartarus; and when they have fallen in and been there a year, the wave casts them out, the manslayers by way of Cocytus and the parricides by way of Pyriphlegethon.'
Notes and citation
Summary: Plato distinguishes incurable sinners, cast into Tartarus for ever, from curable ones who are released after a year.
- Plato, Phaedo 113e–114a.
Notes on the original text
- Digital text corrected (stray marks splitting the word ἀνδροφόνοι): ἀνφ᾽ Ἃ " μ Δ ῃ ᾽ “ Ί δροφόνοι → ἀνδροφόνοι.
Extrabiblical texts: Plato, Phaed. 113e-114a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.22 (Raeder, 278; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-22
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.23Raeder, 279
εἶτα διδάσκει, ὅπως βοῶσί τε καὶ κετεύουσι τοὺς ἠδικημένους δοῦναν σφίσι ξυγγνώμην᾽ ἔπειτα ἐκείνων ἀνανευόντων, ὅπως εἰς τὴν λίμνην αὖθις ἀναπεμπόμένοι τὰς αὐτὰς ὑπομένουσι τιμωρίας. οὕτω δὴ τὰ κολαστήρια δείξας» παραδηλοῖ καὶ τῶν εὖ βεβιωκότων τοὺς
eita didaskei, hopōs boōsi te kai keteuousi tous ēdikēmenous dounan sphisi xyngnōmēn᾽ epeita ekeinōn ananeuontōn, hopōs eis tēn limnēn authis anapempomenoi tas autas hypomenousi timōrias. houtō dē ta kolastēria deixas» paradēloi kai tōn eu bebiōkotōn tous
Then he teaches how they shout and beseech those they wronged to grant them pardon; and then, when those refuse, how they are sent back again into the lake and endure the same punishments. Having thus shown the places of punishment, he also indicates the
Notes and citation
Summary: Plato describes the curable sinners begging their victims for pardon, and then turns to the abodes of the righteous.
- Plato, Phaedo 114a–b (paraphrased).
Extrabiblical texts: Plato, Phaed. 114a-b (Plato (works); allusion)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.23 (Raeder, 279; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-23
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.24Raeder, 279
χώρους, ὧδέ πῃ λέγων" «οἱ δ᾽ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως διαβιῶναι προκεκρίσθαι, οὗτοί εἰσιν οἵ τῶνδε μὲν τῶν τόπων τῶν ἐν τῇ γῇ ἐλευθερούμενοι καὶ ἀπαλλαττόμενον ὥσπερ δεσμωτηρίων, ἄνω δὲ εἰς τὴν καθαρὰν οἴκησιν ἀφικνούμενοι καὶ ἐπὶ τῆς γῆς οἰκιζόμενοι. τούτων δὲ αὐτῶν οἱ φιλοσοφίᾳ ἱκανῶς καθηράμενον ἄνευ τε καμάτων ξῶσι τὸ παράπαν εἰς τὸν΄ ἔπειτα χρόνον καὶ εἰς οἰκήσεις ἔτι τούτῶν παλλίους ἀφικνοῦνται, ἃς οὔτε ῥῴδιον δηλῶσαι, οὔτε ὁ χφόνος ἱκανὸς ἐν τῷ παρόντι" ἀλλὰ τούτων δὴ εἵνεκα χρή; ὧν διεληλύθαμεν,, ὦ Σιμμία, πᾶν ποιεῖν, ὥστε ἀρετῆς καὶ φρονήσεως μετασχεῖν. καλὸν γὰρ τὸ ἄθλον, χαὶ ἡ
chōrous, hōde pę̄ legōn" «hoi d᾽ an doxōsi diapherontōs pros to hosiōs diabiōnai prokekristhai, houtoi eisin hoi tōnde men tōn topōn tōn en tę̄ gę̄ eleutheroumenoi kai apallattomenon hōsper desmōtēriōn, anō de eis tēn katharan oikēsin aphiknoumenoi kai epi tēs gēs oikizomenoi. toutōn de autōn hoi philosophią hikanōs kathēramenon aneu te kamatōn xōsi to parapan eis ton΄ epeita chronon kai eis oikēseis eti toutōn pallious aphiknountai, has oute rhǭdion dēlōsai, oute ho chphonos hikanos en tǭ paronti" alla toutōn dē heineka chrē? hōn dielēlythamen,, ō Simmia, pan poiein, hōste aretēs kai phronēseōs metaschein. kalon gar to athlon, chai hē
regions of those who have lived well, speaking somewhat thus: 'But those who are judged to have been outstanding for a holy life, these are the ones who are freed and released from these regions within the earth as from prisons, and come up above to the pure dwelling, and make their home upon the earth. And of these themselves, those who have been sufficiently purified by philosophy live altogether without toils for all time to come, and come to dwellings still more beautiful than these, which it is not easy to describe, nor is the time sufficient at present. But for the sake of these things which we have described, Simmias, one must do everything to share in virtue and wisdom. For the prize is fair, and the
Notes and citation
Summary: Plato's Phaedo promises the holy a pure dwelling above and the philosophers still finer abodes, as the prize of virtue.
- Plato, Phaedo 114b–c. Theodoret's text reads “without toils” where Plato has “without bodies”.
Extrabiblical texts: Plato, Phaed. 114b-c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.24 (Raeder, 279; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-24
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.25Raeder, 279
ἐλπὶς μεγάλη.“ χἀν τῷ ΓΙ Ὀργίᾳ δὲ τὰ παραπλήσια λέγει" μἄκουε δὴ μάλα παλοῦ λόγου, ὃν σὺ μὲν ἡγήσῃ μῦθον, ὡς ἐγὼ οἶμαι, ἐγὼ δὲ λόγον᾽ ὡς ἀληθῆ γὰρ ὄντα σοι λεγέσθω, ἃ μέλλω λέγειν καὶ μετ΄ ὀλίγα᾽..τὸν δὲ δικαίως τὸν βίον διεληλυθότα καὶ ὁσίως, ἐπειδὰν τελευτήσῃ, εἰς μακάρων γήσους ἀπιόντα οἰκεῖν ἐν πάσῃ εὐδαιμονίᾳ ἐκτὸς κακῶν" τὸν -δὲ ἀδίκως. καὶ ἀθέως εἰς τὸ τῆς πρίσεώρ τε καὶ δίκης
elpis megalē.“ chan tǭ GI Orgią de ta paraplēsia legei" makoue dē mala palou logou, hon sy men hēgēsę̄ mython, hōs egō oimai, egō de logon᾽ hōs alēthē gar onta soi legesthō, ha mellō legein kai met΄ oliga᾽..ton de dikaiōs ton bion dielēlythota kai hosiōs, epeidan teleutēsę̄, eis makarōn gēsous apionta oikein en pasę̄ eudaimonią ektos kakōn" ton -de adikōs. kai atheōs eis to tēs priseōr te kai dikēs
hope great.' And in the Gorgias too he says similar things: 'Listen, then, as they say, to a very fine account, which you will consider a myth, I think, but I consider an account; for what I am about to tell you I will tell you as true.' And a little later: 'The one who has gone through life justly and holily, when he dies, departs to the Isles of the Blessed to dwell in all happiness apart from evils; but the one who has lived unjustly and godlessly goes into the prison of judgement and penalty,
Notes and citation
Summary: In the Gorgias Plato tells as true the account of the righteous going to the Isles of the Blessed and the unjust to punishment.
- Plato, Phaedo 114c (end); Gorgias 523a–b.
Extrabiblical texts: Plato, Gorg. 523a-b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.25 (Raeder, 279; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-25
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.26Raeder, 280
δεσμωτήριον, ὃ δὴ Τάρταρον καλοῦσιν, ἰέναι.Ζ καὶ αὖθις᾽ ἔπειτα γυμνοὺς πριτέον ἁπάντων τούτων τεθνεῶτας γὰρ δεῖ κρίνεσθαι" καὶ τὸν πριτὴν δεῖ γυμνὸν εἶναι τεθνεῶτα, αὐτῇ τῇ ψυχῇ αὐτὴν τὴν ψυχὴν θεωροῦντα ἐξαίφνης ἀποθανόντος ἑκάστου, ἔφημον πάντων δυγγενῶν, καταλιπόντα ἐπὶ γῆς πάντα ἐκεῖνον τὸν κόσμον, ἵνα δικαία ἡ ἧ κρίσις ἢ.“
desmōtērion, ho dē Tartaron kalousin, ienai.Z kai authis᾽ epeita gymnous priteon hapantōn toutōn tethneōtas gar dei krinesthai" kai ton pritēn dei gymnon einai tethneōta, autę̄ tę̄ psychę̄ autēn tēn psychēn theōrounta exaiphnēs apothanontos hekastou, ephēmon pantōn dyngenōn, kataliponta epi gēs panta ekeinon ton kosmon, hina dikaia hē hē krisis ē.“
which they call Tartarus.' And again: 'Then they must be judged stripped of all these things; for they must be judged when dead. And the judge too must be naked, dead, beholding with his very soul the very soul of each one as soon as he has died, bereft of all his kin and having left behind on earth all that adornment, so that the judgement may be just.'
Notes and citation
Summary: Plato says the dead must be judged stripped of everything by a judge who looks at the bare soul, so that the judgement may be just.
- Plato, Gorgias 523b; 523e.
Extrabiblical texts: Plato, Gorg. 523e (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.26 (Raeder, 280; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-26
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.27Raeder, 280
οὕτως ἀκριβῶς ὃ Πλάτων ἐπίστευεν εἶναι τὰ ἐν “Διδου πριτήρια. ἐντυχὼν γὰρ Ἑβραίοις ἐν Αἰγύπτῳ, τῶν προφητικῶν πάντως λογίων ἐπήκουσε καὶ τὸν τοῦ πυρὸς ἔμαθε ποταμόν, ὃν ὁ θεσπέσιος ἐθεάσατο Δανιήλ, καὶ τοὺς Ἡσαΐου τοῦ θειοτάτου κατέμαθε λόγους. ἐκεῖνος γάρ που περὶ τῶν κολαξομένων φησίν᾽..ὃ σκώχηξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται.“ καὶ πάλιν", τίς ἀναγγελεῖ ἡμῖν, ὅτι πῦρ καίεται; τίς ἀναγγελεῖ ἡμῖν τὸν τόπον τὸν αἰώνιον
houtōs akribōs ho Platōn episteuen einai ta en “Didou pritēria. entychōn gar Hebraiois en Aigyptǭ, tōn prophētikōn pantōs logiōn epēkouse kai ton tou pyros emathe potamon, hon ho thespesios etheasato Daniēl, kai tous Hēsaïou tou theiotatou katemathe logous. ekeinos gar pou peri tōn kolaxomenōn phēsin᾽..ho skōchēx autōn ou teleutēsei, kai to pyr autōn ou sbesthēsetai.“ kai palin", tis anangelei hēmin, hoti pyr kaietai? tis anangelei hēmin ton topon ton aiōnion
So exactly did Plato believe that the judgements in Hades exist. For having met Hebrews in Egypt, he surely heard the prophetic oracles and learned of the river of fire which the divine Daniel saw, and studied the words of the most divine Isaiah. For he says somewhere of those who are punished: 'Their worm will not die, and their fire will not be quenched.' And again: 'Who will tell us that a fire is burning? Who will tell us of the everlasting place?'
Dan 7:10 (allusion, high confidence) · Isa 66:24 (quotation, high confidence) · Isa 33:14 (quotation, high confidence)
Notes and citation
Summary: Theodoret claims Plato learned of judgement after death from the Hebrew prophets in Egypt, citing Daniel's river of fire and Isaiah's undying worm and fire.
- Dan 7:10; Isa 66:24; Isa 33:14 LXX. That Plato met Hebrews in Egypt and learned from their Scriptures is Theodoret's view, shared with earlier apologists (e.g. Eusebius, Preparation for the Gospel 11).
Notes on the original text
- Digital text corrected (split word): Ἑ βραίοις → Ἑβραίοις.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.27 (Raeder, 280; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-27
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.28Raeder, 280
Καὶ ἄλλα δὲ τοιαῦτα πλεῖστα ἔστι παρὰ τοῖς προφήταις εὑρεῖν, ὁ δὲ φιλόσοφος τὰ μὲν ἐκεῖθεν λαβών, τὰ δὲ ἐκ τῶν Ἑλληνικῶν ἀναμίξας μύθων, τοὺς περὶ τούτων ἐποιήσατο λόγους" καὶ τὰ ἐφεξῆς δὲ τὴν. αὐτὴν ἔχει διάνοιαν" »Ττῶν" γάρ φησι δικαστῶν, ὅπερ ἔλεγον, πρῶτον μὲν ὁ Ῥαδάμανθυς ἐκεῖνος, ἂν τοιοῦτόν τινὰ λάβῃ, ἄλλο μὲν περὶ αὐτοῦ οὐκ οἶδεν οὐδέν, οὔτε ὅστις οὔτε ὠντινῶν, ὅτι δὲ πογνηρός τις᾽ καὶ τοῦτο κατιδὼν ἀπέπεμψεν εἰς τὸν Τάρταρον, ἐπισημαινόμενος, ἐάν τε ἰάσιμος, ἐάν τε ἀνίατος εἶναι δοκῇ" ὁ δὲ ἐκεῖσε ἀφικόμενος τὰ προσήχοντα πάσχει. ἐνίοτε δέ, ἄλλην ἰδὼν ὁσίως βεβιωκυῖαν καὶ μετὰ ἀληθείὰς, ἀνδρὺς ἰδιώτου ἢ ἄλλου τινός, μάλιστα μέν, ὡς ἔγωγέ φημι, Καλλίκλεις, φιλοσόφου τὰ αὑτοῦ πράξαντος καὶ οὐ κλυ. πραγμονήσαντος ἐν τῷ βίῳ, ἠγάσθη τε καὶ εἰς μακάρων
Kai alla de toiauta pleista esti para tois prophētais heurein, ho de philosophos ta men ekeithen labōn, ta de ek tōn Hellēnikōn anamixas mythōn, tous peri toutōn epoiēsato logous" kai ta ephexēs de tēn. autēn echei dianoian" »Ttōn" gar phēsi dikastōn, hoper elegon, prōton men ho Rhadamanthys ekeinos, an toiouton tina labę̄, allo men peri autou ouk oiden ouden, oute hostis oute ōntinōn, hoti de pognēros tis᾽ kai touto katidōn apepempsen eis ton Tartaron, episēmainomenos, ean te iasimos, ean te aniatos einai dokę̄" ho de ekeise aphikomenos ta prosēchonta paschei. eniote de, allēn idōn hosiōs bebiōkuian kai meta alētheias, andrys idiōtou ē allou tinos, malista men, hōs egōge phēmi, Kallikleis, philosophou ta hautou praxantos kai ou kly. pragmonēsantos en tǭ biǭ, ēgasthē te kai eis makarōn
And many other such things can be found in the prophets. The philosopher took some things from there and mixed in others from the Greek myths, and so made his accounts of these matters; and what follows has the same meaning: 'Of the judges,' he says, 'as I said, first that Rhadamanthys, if he gets such a one, knows nothing else about him, neither who he is nor of what family, but only that he is a wicked man; and seeing this he sends him away to Tartarus, marking whether he seems curable or incurable; and he, arriving there, suffers what is fitting. But sometimes, seeing another soul that has lived holily and in truth, of a private man or of someone else, but most of all, Callicles, as I say, of a philosopher who did his own business and was no busybody in life, he admired it and sent it off to the Isles
Notes and citation
Summary: Plato mixed what he took from the prophets with Greek myth, as in the Gorgias passage on Rhadamanthys judging souls.
- Plato, Gorgias 526b–c.
Notes on the original text
- Digital text corrected (OCR misreading of ἄλλην (Plato's text)): Ἕλληνος ἰδὼν → ἄλλην ἰδὼν.
Extrabiblical texts: Plato, Gorg. 526b-c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.28 (Raeder, 280; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-28
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.29Raeder, 281
γήσους ἀπέπεμψεν.“ καὶ μετὰ βραχέα ἐπήγαγεν" «ἐγὼ μέν, ὦ ὦ Καλλίμλεις, ὑπὸ τούτων τῶν λόγων πέπεισμαι καὶ σκοπῶ, ὕπως ἀποφανοῦμαι τῷ πριτῇ ὡς ὑγιεστάτην τὴν ψυχήν. χαίρειν οὖν ἐάσας τὰς τιμὰς τῶν πολλῶν ἀνθρώπων, τὴν ἀλήθειαν ἀσκῶν πειράσομαι τῷ ὄντι, ὡς ἂν δύνωμαι, βέλτιστος ὥν, καὶ ζῆν, χαὶ ἐπειδὰν ἀποθνήσκω, ἀποθνήσκειν. παρακαλῶ δὲ χαὶ τοὺς ἄλλους ἅπαντας ἀνθρώπους, καθ' ὅσον δύναμαι᾽' καὶ δὴ σὲ ἀντιπαρακαλῶ ἐπὶ τοῦτον τὸν βίον, τὸν ἀγῶνα τοῦτον, ὅν φημι ἀντὶ πάντων τῶν ἐνθάδε ἀγώνων εἶναι" καὶ ὀνειδίξω. σε, ὅτι οὐχ οἷός τε εἶ σωυτῷ βοηθῆσαι; ὅταν ἡ δίκη σου ἢ καὶ ἡ κρίσις, ἣν ὃ νῦν ἔλεγον.
gēsous apepempsen.“ kai meta brachea epēgagen" «egō men, ō ō Kallimleis, hypo toutōn tōn logōn pepeismai kai skopō, hypōs apophanoumai tǭ pritę̄ hōs hygiestatēn tēn psychēn. chairein oun easas tas timas tōn pollōn anthrōpōn, tēn alētheian askōn peirasomai tǭ onti, hōs an dynōmai, beltistos hōn, kai zēn, chai epeidan apothnēskō, apothnēskein. parakalō de chai tous allous hapantas anthrōpous, kath' hoson dynamai᾽' kai dē se antiparakalō epi touton ton bion, ton agōna touton, hon phēmi anti pantōn tōn enthade agōnōn einai" kai oneidixō. se, hoti ouch hoios te ei sōytǭ boēthēsai? hotan hē dikē sou ē kai hē krisis, hēn ho nyn elegon.
of the Blessed.' And a little later he added: 'I, then, Callicles, am persuaded by these accounts, and I consider how I shall show my soul to the judge in the healthiest state. So, bidding farewell to the honours of the many and practising the truth, I will really try to live being as good as I can, and, when I die, to die so. And I call on all other men too, as far as I can; and I in turn call on you to this life and this contest, which I say is worth all the contests here; and I reproach you that you will not be able to help yourself when your trial and the judgement come which I was just now describing,
Notes and citation
Summary: Plato's Socrates resolves to present a healthy soul to the judge and urges Callicles to the contest of a good life.
- Plato, Gorgias 526c–e.
Extrabiblical texts: Plato, Gorg. 526d-e (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.29 (Raeder, 281; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-29
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.30Raeder, 281
ἀλλ᾽ ἐλθὼν παρὰ τὸν δικαστὴν ἐμεῖνον, τὸν τῆς Αἰγίνης υἱόν, ἐπειδάν σὲ ἐπιλαβόμενος ἐχεῖνος ἄγῃ, χασμήσει καὶ ἰλιγγιάσεις οὐδὲν ἧττον ἢ ἐγὼ ἐνθάδε καὶ σὺ ἐκεῖ" καί σε ἴσως τυπτήσει καὶ ἐπὶ κόρρης ἀτίμως καὶ πάντως προπηλακιεῖ, τάχα δ᾽ οὖν ταυτὶ μῦθός σοι δοκεῖ λέγεσθαι, ὥσπερ ὑπὸ γραύς, καὶ καταφρονεῖς αὐτῶν᾽ καὶ οὐδέν γ᾽ ἂν ἦν θαυμαστὸν καταφρονεῖν τούτων, εἰ ἐπιξητοῦντες εἴχομεν τούτων βελτίω καὶ ἀληθέστερα εὑρεῖν" γῦν δὲ ὁρᾷς, ὅτι τρεῖς ὄντες ὑμεῖς, οἵπερ σοφώτατοί ἐστε τῶν Ἑλλήνων, σύ τε καὶ Πῶλος καὶ Γοργίας, οὐκ ἔχετε ἀποδεῖξαι; ὡς χρὴ ἄλλον τινὰ βίον ἐξῆν ἢ τοῦτον, ὕσπερ ἐκεῖσε φαίνεται ξυμφέ
all᾽ elthōn para ton dikastēn emeinon, ton tēs Aiginēs huion, epeidan se epilabomenos echeinos agę̄, chasmēsei kai ilingiaseis ouden hētton ē egō enthade kai sy ekei" kai se isōs typtēsei kai epi korrēs atimōs kai pantōs propēlakiei, tacha d᾽ oun tauti mythos soi dokei legesthai, hōsper hypo graus, kai kataphroneis autōn᾽ kai ouden g᾽ an ēn thaumaston kataphronein toutōn, ei epixētountes eichomen toutōn beltiō kai alēthestera heurein" gyn de horąs, hoti treis ontes hymeis, hoiper sophōtatoi este tōn Hellēnōn, sy te kai Pōlos kai Gorgias, ouk echete apodeixai? hōs chrē allon tina bion exēn ē touton, hysper ekeise phainetai xymphe
but when you come before that judge, the son of Aegina, and he takes hold of you and leads you off, you will gape and grow dizzy there no less than I here, and perhaps someone will even strike you dishonourably on the jaw and insult you in every way. Perhaps, then, this seems to you a myth, as if told by an old woman, and you despise it; and it would be no wonder to despise it, if by searching we could find something better and truer; but as it is, you see that you three, who are the wisest of the Greeks, you and Polus and Gorgias, cannot show that one should live any other life than this, which appears advantageous there too.'
Notes and citation
Summary: Plato warns Callicles of his helplessness before the judge Aeacus and says no one can show a better life than the just one.
- Plato, Gorgias 526e–527b.
Extrabiblical texts: Plato, Gorg. 526e-527b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.30 (Raeder, 281; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-30
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.31Raeder, 282
ρων.“ τοιαῦτα κἀν τῷδε τῷ διαλόγῳ καὶ περὶ τῶν αὖτόθι διεξῆλθε καὶ σοφῶς μάλα παρήνεσεν ἐπιμεληθῆναι τούτων, ἃ τῶν ἐκεῖ πολαστηρίων ἐλευθεροῖ. πὰν τῷ Κρίτῶνι δὲ τοὺς νόμους εἰσάγει λέγοντας τῷ Σωκράτει" ἀλλ᾽ ὦ “Σώκρατες, πειθόμενος ἡμῖν τοῖς σοῖς τροφεῦσι, μήτε παῖ- δὰς περὶ πλείονος ποιοῦ μήτε τὸ ξῆν μήτε ἄλλο μηδὲν πρὸ τοῦ δικαίου, ἵνα εἰς “Διδου ἐλθὼν ἔχῃς ταῦτα πάντα
rōn.“ toiauta kan tǭde tǭ dialogǭ kai peri tōn autothi diexēlthe kai sophōs mala parēnesen epimelēthēnai toutōn, ha tōn ekei polastēriōn eleutheroi. pan tǭ Kritōni de tous nomous eisagei legontas tǭ Sōkratei" all᾽ ō “Sōkrates, peithomenos hēmin tois sois tropheusi, mēte pai- das peri pleionos poiou mēte to xēn mēte allo mēden pro tou dikaiou, hina eis “Didou elthōn echę̄s tauta panta
Such things he went through in this dialogue too about what happens there, and very wisely urged care for the things that set one free from the punishments there. And in the Crito he brings in the laws saying to Socrates: 'But, Socrates, obey us, who brought you up, and do not value children, or life, or anything else above what is just, so that when you come to Hades you may have all this
Notes and citation
Summary: Plato urges care for what frees from punishment hereafter, and in the Crito the laws tell Socrates to put justice first so as to answer for himself in Hades.
- Plato, Crito 54b.
Notes on the original text
- Digital text corrected (stray mark): μήτε | ἄλλο → μήτε ἄλλο.
Extrabiblical texts: Plato, Crit. 54b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.31 (Raeder, 282; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-31
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.32Raeder, 282
ἀπολογήσασθαι τοῖς ἐκεῖ ἄρχουσιν“ ἐν δὲ τῇ ᾿Απολογίᾳ καὶ ἀγαθὸν εἶναν λέγει τὸν θάνατον᾽ »ἐννοήσωμεν γὰρ ἔφη »»αὶ τῇδε, ὡς πολλὴ ἐλπίς ἐστιν ἀγαθὸν αὐτὸ εἶναι. δυοῖν γὰρ θάτερόν ἐστι τὸ τεθνάναι᾽ ἢ γὰρ οἷον μηδέν τι εἶναι μηδὲ αἴσθησιν μηδεμίαν μηδενὸς ἔχειν τὸν τεθνεῶτα᾽ ἢ καὶ κατὰ τὰ λεγόμενα μεταβολή τις τυγχάνει οὖσα καὶ μετοἔκησις τῆς ψυχῆς τοῦ τόπου τοῦ ἐνθένδε εἰς ἄλλον.
apologēsasthai tois ekei archousin“ en de tę̄ ᾿Apologią kai agathon einan legei ton thanaton᾽ »ennoēsōmen gar ephē »»ai tę̄de, hōs pollē elpis estin agathon auto einai. dyoin gar thateron esti to tethnanai᾽ ē gar hoion mēden ti einai mēde aisthēsin mēdemian mēdenos echein ton tethneōta᾽ ē kai kata ta legomena metabolē tis tynchanei ousa kai metoekēsis tēs psychēs tou topou tou enthende eis allon.
to say in your defence to the rulers there.' And in the Apology he says that death is even a good: 'Let us consider,' he said, 'in this way too, that there is much hope that it is a good. For to be dead is one of two things: either it is as it were to be nothing, and the dead man has no perception of anything; or, as is said, it happens to be a change and a migration of the soul from this place here to another.'
Notes and citation
Summary: In the Apology Plato's Socrates argues that death is either nothingness or a migration of the soul, and so may be a good.
- Plato, Crito 54b (end); Apology 40c.
Extrabiblical texts: Plato, Apol. 40c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.32 (Raeder, 282; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-32
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.33Raeder, 282
Δλλὰ ταῦτα μὲν αὐτοῦ ἐπαινετέον, εἰ καί τινα ἐπιμιξίαν ἔχει τῶν νόθων δογμάτων, τὸν Ῥαδάμανθυν καὶ τὸν Μίνω καὶ τὰς μαπάρων νήσους, καὶ μέντοι καὶ τὸ μόνας κολάξεσθαι τὰς ψυχὰς τῶν σωμάτων κεχωρισμένας. ταῦτα γάρ που τῶν τῆς ἀληθείας δογμάτων ἀλλότρια᾽ ἔχει δέ τινα σμικρὰν ἀμηγέπη ξυγγνώμην, τῆς ἀποστολικῆς διδασκαλίας οὐ μετασχών.
Dlla tauta men autou epaineteon, ei kai tina epimixian echei tōn nothōn dogmatōn, ton Rhadamanthyn kai ton Minō kai tas maparōn nēsous, kai mentoi kai to monas kolaxesthai tas psychas tōn sōmatōn kechōrismenas. tauta gar pou tōn tēs alētheias dogmatōn allotria᾽ echei de tina smikran amēgepē xyngnōmēn, tēs apostolikēs didaskalias ou metaschōn.
These things of his, then, deserve praise, even if they contain some admixture of spurious doctrines: Rhadamanthys and Minos and the Isles of the Blessed, and also that souls alone, separated from their bodies, are punished. For these are foreign to the doctrines of the truth; but he has some small excuse in a way, not having shared in the apostolic teaching.
Notes and citation
Summary: Plato's teaching on judgement deserves praise, though mixed with myths and with the error that souls are punished without bodies, which he may be pardoned for lacking the apostles' teaching.
- Theodoret faults Plato for teaching punishment of souls apart from bodies, against the Christian teaching of bodily resurrection.
Extrabiblical texts: Plato (Plato (works); allusion)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.33 (Raeder, 282; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-33
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.34Raeder, 283
τὰς δὲ μετενσωματώσεις, ἃς ἐκ τῶν Πυθαγόρου δογμάτων ἐκεῖνος ὑφείλετο, παντάπασιν, ὦ ἄνδρες, φευκτέον. κομιδῇ γάρ τοι ἐκεῖνα τὰ δόγματα καταγέλαστα. περὶ γὰρ δὴ τῶν ψυχῶν τῶν εἰς τὰ σώματα καταπεμπομένων ἐν τῷ Φαίδωνι ἔφη, ὡς ἐνδοῦνται αὗται, ὥσπερ εἰκός, εἰς τὰ τοιαῦτα ἤθη, οἷα ἄττα ἂν καὶ μεμελετηκυῖαι
tas de metensōmatōseis, has ek tōn Pythagorou dogmatōn ekeinos hypheileto, pantapasin, ō andres, pheukteon. komidę̄ gar toi ekeina ta dogmata katagelasta. peri gar dē tōn psychōn tōn eis ta sōmata katapempomenōn en tǭ Phaidōni ephē, hōs endountai hautai, hōsper eikos, eis ta toiauta ēthē, hoia atta an kai memeletēkuiai
But the reincarnations, which he stole from the doctrines of Pythagoras, must be shunned altogether, men. For those doctrines are utterly laughable. For about the souls sent down into bodies he said in the Phaedo that these are bound, as is likely, into such characters as they had practised
Notes and citation
Summary: Plato's doctrine of reincarnation, borrowed from Pythagoras, is laughable, as the Phaedo shows.
- Plato, Phaedo 81e.
Extrabiblical texts: Plato, Phaed. 81e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 11.34 (Raeder, 283; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-34
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.35Raeder, 283
τυγχάνωσιν ἐν τῷδε τῷ βίῳ᾽ «τὰ ποῖα δὴ ταῦτα λέγεις, ὦ Σώκρατες; οἷον τοὺς μὲν γαστριμάργους τε καὶ ὕβρεις καὶ φιλοποσίας μεμελετηκότας καὶ μὴ διευλαβουμένους εἰς τὰ τῶν ὄνων γένη καὶ τὰ τῶν τοιούτων θηρίων εἰκὸς ἐνδύεὔθαι. ἢ οὐχί; πάνυ γε εἰκὸς λέγεις. τοὺς δὲ ἀδικίας καὶ τυραννίδας καὶ ἁρπαγὰς προτετιμηκπότας εἰς τὰ τῶν λύκων τε καὶ ἱεράκων καὶ ἰμτίνων γένη, ἢ ποῖ ἂν ἄλλοσε φαῖμεν τὰς τοιαύτας ἰέναι; ἀμέλει, ἔφη ὃ Κέβης, εἰς τὰ τοιαῦτα.“
tynchanōsin en tǭde tǭ biǭ᾽ «ta poia dē tauta legeis, ō Sōkrates? hoion tous men gastrimargous te kai hybreis kai philoposias memeletēkotas kai mē dieulaboumenous eis ta tōn onōn genē kai ta tōn toioutōn thēriōn eikos endyeuthai. ē ouchi? pany ge eikos legeis. tous de adikias kai tyrannidas kai harpagas protetimēkpotas eis ta tōn lykōn te kai hierakōn kai imtinōn genē, ē poi an allose phaimen tas toiautas ienai? amelei, ephē ho Kebēs, eis ta toiauta.“
in this life: 'What sort do you mean, Socrates?' 'For example, those who have practised gluttony and insolence and love of drink and taken no heed, it is likely, put on the kinds of asses and of such beasts. Or not?' 'What you say is very likely.' 'And those who have preferred injustice and tyrannies and robberies, the kinds of wolves and hawks and kites; or where else would we say such souls go?' 'Certainly,' said Cebes, 'into such.'
Notes and citation
Summary: Plato's Phaedo says gluttons become asses and the unjust become wolves, hawks and kites.
- Plato, Phaedo 81e–82a.
Extrabiblical texts: Plato, Phaed. 81e-82a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 11.35 (Raeder, 283; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-35
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.36Raeder, 283
καὶ ἵνα μὴ πάντα λέγων μηκύνω, ἔστιν εὑρεῖν αὐτὸν λέγοντὰ τῶν τὴν πολιτικὴν ἀρετὴν ἠσκηκότων τὰς ψυχὰς εἰς μελίττας μετενσωματουμένας καὶ σφῆκας καὶ μύρμηκας καὶ εἴς γε τὸ ἀνθρώπειον γένος. ταῦτα δὲ οὐ μόνον γέλωτος ἄξια, ἀλλὰ καὶ οἷς ἤδη εἴρηκεν ἄντικρυς ἐναντία.
kai hina mē panta legōn mēkynō, estin heurein auton legonta tōn tēn politikēn aretēn ēskēkotōn tas psychas eis melittas metensōmatoumenas kai sphēkas kai myrmēkas kai eis ge to anthrōpeion genos. tauta de ou monon gelōtos axia, alla kai hois ēdē eirēken antikrys enantia.
And so as not to lengthen the discourse by telling everything, one may find him saying that the souls of those who practised civic virtue are reincarnated into bees and wasps and ants, and also into the human race. These things are not only worthy of laughter, but also directly contrary to what he had already said.
Notes and citation
Summary: Plato even has the civically virtuous reborn as bees, wasps and ants, which contradicts his own account of judgement.
- Plato, Phaedo 82a–b (Plato names bees, wasps and ants).
Extrabiblical texts: Plato, Phaed. 82a-b (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 11.36 (Raeder, 283; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-36
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.37Raeder, 283
ἐν ἐκείγοις μὲν γὰρ ἔφη πολάξεσθαι τὰς ψυχάς, τὰς μὲν εἰς τὸν Ἀχέροντα καὶ εἰς τὴν Ἀχερουσίαν λίμνην, τὰς δὲ εἰς τὴν Συύγα χαὶ Κωκυτὸν καὶ Πυριφλεγέθοντα βαλλομένας" χαὶ τοὺς μὲν ἀνίατα ἐπταικότας ἐν τῷ Ταρτάρῳ τοῖς τοῦ Πυριφλεγέθοντος ἀεὶ ξυμπεριφέρεσθαι φούμασι, τοὺς δέ γ᾽ ἰάσιμα πλημμελήσαντας, φερομένους ὑπὸ τοῦ πύματος, ἀντιβολεῖν τοὺς ὑπὸ σφῶν ἠδικημένους, ἐπὶ τῆς ὄὕχθης φαινομένους, καὶ πάλιν ὑπὸ τοῦ κύματος εἰς τὴν λίμνην ἀπάγεσθαι᾽ ἐνταῦθα δὲ τοὺς μὲν ταῖς ἡδυπαθείαις δεδουλευκότας ὄνους γίνεσθαι ἔφη, τοὺς δὲ τυραννικὸν καὶ ἁρπαρτικὸν βίον ἠγαπηκότας εἰς τὰ τῶν λύκων τε καὶ ἱεράκων καὶ ἰχνίνων εἰσάγεσθαν σώματα, τοὺς δέ γε τὴν πολιτικὴν ὡσκήσαντας ἀρετὴν τρισολβίων. ἀπολαύειν ἄθλων, σφῆκας γινομένους καὶ μελίττας καὶ μύρμηκας" τοιαῦτα γὰρ τοῖς ἀρετῆς ἐπιμελουμένοις ὁ φιλόσοφος ἀπένειμε γέρα.
en ekeigois men gar ephē polaxesthai tas psychas, tas men eis ton Acheronta kai eis tēn Acherousian limnēn, tas de eis tēn Syyga chai Kōkyton kai Pyriphlegethonta ballomenas" chai tous men aniata eptaikotas en tǭ Tartarǭ tois tou Pyriphlegethontos aei xymperipheresthai phoumasi, tous de g᾽ iasima plēmmelēsantas, pheromenous hypo tou pymatos, antibolein tous hypo sphōn ēdikēmenous, epi tēs houchthēs phainomenous, kai palin hypo tou kymatos eis tēn limnēn apagesthai᾽ entautha de tous men tais hēdypatheiais dedouleukotas onous ginesthai ephē, tous de tyrannikon kai harpartikon bion ēgapēkotas eis ta tōn lykōn te kai hierakōn kai ichninōn eisagesthan sōmata, tous de ge tēn politikēn hōskēsantas aretēn trisolbiōn. apolauein athlōn, sphēkas ginomenous kai melittas kai myrmēkas" toiauta gar tois aretēs epimeloumenois ho philosophos apeneime gera.
For in those passages he said that souls are punished, some being cast into Acheron and the Acherusian lake, others into the Styx and Cocytus and Pyriphlegethon; and that those who had erred incurably are carried round for ever in Tartarus with the streams of Pyriphlegethon, while those who had offended curably, carried along by the wave, entreat those they had wronged, who appear on the bank, and are carried back again by the wave into the lake. But here he said that those who had been slaves to pleasures become asses; that those who had loved a tyrannical and rapacious life enter the bodies of wolves and hawks and kites; and that those who had practised civic virtue enjoy thrice-blessed prizes, becoming wasps and bees and ants. For such are the rewards the philosopher assigned to those who care for virtue.
Notes and citation
Summary: Theodoret sets Plato's punishments in the rivers of the underworld against his reincarnations into animals, mocking the 'reward' of becoming insects.
- Plato, Phaedo 113d–114b and 81e–82b.
Extrabiblical texts: Plato, Phaed. 113d-114b (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 11.37 (Raeder, 283; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-37
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.38Raeder, 284
καὶ ταῦταῳ δὲ ἄντικρυς ἐναντία᾽ ἕν μὲν γὰρ τοῖς πρόσθεν εἰρημένοις εἰς μωχάρων αὐτοὺς ἀπέπεμψε νήσους. τὰς δὲ τῶν φιλοσόφων οἰκήσεις οὐδὲ λόγῳ δητὰς ἔφησεν εἶναι" ἐνταῦθα δὲ σφηκῶν αὐτοῖς καὶ μελιττῶν καὶ μυρμήκων ἀπεχλήρωσε βίον, καὶ τοὺς ἐν τῷ προτέρῳ βίῳ μηδὲν ἠδινηκότας ἄθλον ἔφη λαμβάνειν τὸ ἀδικεῖν καὶ λωβᾶσθαι τοῖς ἄλλοις.
kai tautaǭ de antikrys enantia᾽ hen men gar tois prosthen eirēmenois eis mōcharōn autous apepempse nēsous. tas de tōn philosophōn oikēseis oude logǭ dētas ephēsen einai" entautha de sphēkōn autois kai melittōn kai myrmēkōn apechlērōse bion, kai tous en tǭ proterǭ biǭ mēden ēdinēkotas athlon ephē lambanein to adikein kai lōbasthai tois allois.
And these too are directly contrary to each other. For in what he said before he sent them away to the Isles of the Blessed, and said that the dwellings of the philosophers could not even be told in words; but here he allotted them the life of wasps and bees and ants, and said that those who had done no wrong in their former life receive as a prize to do wrong and harm to others.
Notes and citation
Summary: Plato contradicts himself: the virtuous go to the Isles of the Blessed, yet are reborn as stinging and thieving insects.
Extrabiblical texts: Plato (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 11.38 (Raeder, 284; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-38
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.39Raeder, 284
καὶ γὰρ καὶ σφῆκες καὶ μέλιτται πλήττειν τῷ κέντρῳ πεφύκασι, μύρμηκες συλῶσι τὰ λήϊα καὶ τοῖς γηπόνοις ξυνδιανέμονται τοὺς καρπούς, ἥκιστα χεκοινωνηκότες τῶν πόνων᾽ καὶ οἱ σφῆκες δὲ τοῖς φυτουργοῖς πολεμοῦσι, τὸν τῶν φυτῶν καρπὸν διαφθείροντες᾽ τοῦτο δὲ ἀμηγέπη καὶ αἱ μέλιτται δρῶσιν. ἀλλὰ τούτων οὐδὲν ξυνεῖδε τῶν φιλοσόφων ἄριστος, ἀλλ᾽ εἰς μόνον ἐπεῖδε τοῦ πρώτου γε ταῦτα εἰρηκότος τὸ κλέος:
kai gar kai sphēkes kai melittai plēttein tǭ kentrǭ pephykasi, myrmēkes sylōsi ta lēïa kai tois gēponois xyndianemontai tous karpous, hēkista chekoinōnēkotes tōn ponōn᾽ kai hoi sphēkes de tois phytourgois polemousi, ton tōn phytōn karpon diaphtheirontes᾽ touto de amēgepē kai hai melittai drōsin. alla toutōn ouden xyneide tōn philosophōn aristos, all᾽ eis monon epeide tou prōtou ge tauta eirēkotos to kleos:
For wasps and bees are by nature apt to strike with the sting; ants plunder the crops and share the fruits with the farmers without having had any share in the labours; and wasps make war on the gardeners, destroying the fruit of the plants; and in some way bees do this too. But the best of the philosophers perceived none of this, but looked only to the fame of the one who first said these things.
Notes and citation
Summary: Wasps, bees and ants harm people, so the 'reward' is a punishment; Plato followed the fame of the doctrine's author without thinking.
Cite (SBL): Theodoret, Graec. aff. cur. 11.39 (Raeder, 284; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-39
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.40Raeder, 285
καὶ ἑτέρωθι δὲ τοιαῦτα ἄττα μυθολογεῖ καί φησιν᾽ οοεἷς μὲν γὰρ τὸ ὅθεν ἥκει ψυχὴ ἑκάστη, οὐκ ἀφικνεῖται ἐτῶν μυρίων. οὐ γὰρ πτεροῦταν πρὸ τοσούτου χρόνου, πλὴν ἣ τοῦ φιλοσοφήσαντος ἀδόλως ἢ παιδεραστήσαντος μετὰ φιλοσοφίας. αὗται δὲ τρίτῃ περιόδῳ τῇ χιλιετίᾳ ἐῶνται᾽ τρὶς δὲ ἐφεξῆς τὸν βίον τοῦτον οὕτω πτερωθεῖσαι, τῷ χιλιοστῷ ἔτει ἀπέρχονται. αἱ δὲ ἄλλαι, ὅταν τὸν πρῶτον βίον τελευτήσωσι, κρίσεως ἔτυχον᾽ κριθεῖσαν δέ, αἵ μὲν εἰς τὰ ὑπὸ γῆς δικαιωτήρια ἐλθοῦσαι, δίνην τίνουσιν᾽ αἱ δὲ εἰς τοῦ οὐρανοῦ τινα τόπον ὑπὸ τῆς δίμης κουφισθεῖσαι, διάγο
kai heterōthi de toiauta atta mythologei kai phēsin᾽ ooeis men gar to hothen hēkei psychē hekastē, ouk aphikneitai etōn myriōn. ou gar pteroutan pro tosoutou chronou, plēn hē tou philosophēsantos adolōs ē paiderastēsantos meta philosophias. hautai de tritę̄ periodǭ tę̄ chilietią eōntai᾽ tris de ephexēs ton bion touton houtō pterōtheisai, tǭ chiliostǭ etei aperchontai. hai de allai, hotan ton prōton bion teleutēsōsi, kriseōs etychon᾽ kritheisan de, hai men eis ta hypo gēs dikaiōtēria elthousai, dinēn tinousin᾽ hai de eis tou ouranou tina topon hypo tēs dimēs kouphistheisai, diago
And elsewhere too he tells some such myths and says: 'For to the place from which each soul comes, it does not arrive for ten thousand years. For it does not grow wings before so long a time, except the soul of one who has practised philosophy without guile, or loved boys together with philosophy. These, in the third period of a thousand years, if they have chosen this life three times in succession, having thus grown wings, depart in the thousandth year. But the others, when they have ended their first life, receive judgement; and when they have been judged, some go to the places of justice beneath the earth and pay the penalty, while others, lifted up by Justice into some place in heaven, live
Textual problem in this passage: see the notes.
Notes and citation
Summary: In the Phaedrus Plato says souls regain their wings only after ten thousand years, except philosophers and philosophic lovers of boys, who return after three thousand.
- Plato, Phaedrus 248e–249a. Theodoret's text reads “in the thousandth year” where Plato has “in the three-thousandth year”; the corrupt ἐῶνται is read as Plato's ἐὰν ἕλωνται, “if they have chosen”.
Extrabiblical texts: Plato, Phaedr. 248e-249a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 11.40 (Raeder, 285; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-40
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.41Raeder, 285
υσιν ἀξίως οὗ ἐν ἀνθρώπου εἴδει ἐβίωσαν βίου.“ καὶ τούτων δὲ τὴν ἀτοπίαν τῶν λόγων καταμαθεῖν εὐπετές. τίς γάρ που αὐτὸν τὰς τῶν ἐτῶν ἐδίδαξε μυριάδας, καὶ ὅτι μυρίων διεληλυθότων ἐτῶν, τότε τῶν ψυχῶν ξκάστη εἰς ἴδιον ἐπανέρχεται χῶρον; τὰ δὲ μεταξὺ τούτων οὐδὲ τοῖς ἄγαν ἀσελγεστάτοις ἥρμοττε λέγειν --- ἤπου γε φιλοσύφῳ; τοῖς γὰρ τὴν ἀκραιφνῆ φιλοσοφίαν κατωρθωπόσι τοὺς ἀκολάστους καὶ παιδεράστας ξυνέζευξε, καὶ τούτους κἀκείνους τῶν αὐὖτῶν ἄθλων ἔφησεν ἀπολαύσεσθαι.
ysin axiōs hou en anthrōpou eidei ebiōsan biou.“ kai toutōn de tēn atopian tōn logōn katamathein eupetes. tis gar pou auton tas tōn etōn edidaxe myriadas, kai hoti myriōn dielēlythotōn etōn, tote tōn psychōn xkastē eis idion epanerchetai chōron? ta de metaxy toutōn oude tois agan aselgestatois hērmotte legein --- ēpou ge philosyphǭ? tois gar tēn akraiphnē philosophian katōrthōposi tous akolastous kai paiderastas xynezeuxe, kai toutous kakeinous tōn auytōn athlōn ephēsen apolausesthai.
in a manner worthy of the life they lived in human form.' The absurdity of these words too is easy to see. For who taught him the tens of thousands of years, and that when ten thousand years have passed, then each of the souls returns to its own place? And what lies between these it would not have been fitting for even the most licentious to say, let alone a philosopher. For he yoked together with those who had achieved pure philosophy the licentious and the lovers of boys, and said that both the one and the other would enjoy the same prizes.
Notes and citation
Summary: Theodoret ridicules the Phaedrus myth for its invented reckoning of years and for giving lovers of boys the same reward as true philosophers.
- Plato, Phaedrus 249a–b.
Extrabiblical texts: Plato, Phaedr. 249a-b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 11.41 (Raeder, 285; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-41
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.42Raeder, 285
ἀλλὰ τούτων πάλιν τῶν λόγων ἐπιλαθόμενος (τὸν γὰρ οὐρανὸν ταῖς τοιαύταις ψυχαῖς αἷς ἀπεκλήρωσεν), ἐν τῇ Πολιτείᾳ τὴν Ὀρφέως ψυχὴν κύκνειον ἔφη σῶμα λαχεῖν, καὶ ἀετὸν μὲν ἔφη γενέσθαι τὸν Ἀγαμέμνονα, λέοντα δὲ τὸν Αἴαντα, ἀθλητὴν δὲ τὴν ᾿άταλάντην, καὶ πίθηκον τὸν Θερσίνην, οὐκ οἶδα ὕτου χάριν τήνδε τῶν δογμάτων. τὴν ἀλογίαν ἐνθεῖναι τοῖς λόγοις χαταδεξάμενος" δῆλος μέντοι ἐστὶ παίζων μᾶλλον ἢ σπουδάζων ἐν οἷς τὰς μετενσωματώσεις διέξεισι" πολλαχοῦ γὰρ τὰ ἐν “Ἅιδου πολαστήριω δείκνυσιν.
alla toutōn palin tōn logōn epilathomenos (ton gar ouranon tais toiautais psychais hais apeklērōsen), en tę̄ Politeią tēn Orpheōs psychēn kykneion ephē sōma lachein, kai aeton men ephē genesthai ton Agamemnona, leonta de ton Aianta, athlētēn de tēn ᾿atalantēn, kai pithēkon ton Thersinēn, ouk oida hytou charin tēnde tōn dogmatōn. tēn alogian entheinai tois logois chatadexamenos" dēlos mentoi esti paizōn mallon ē spoudazōn en hois tas metensōmatōseis diexeisi" pollachou gar ta en “Haidou polastēriō deiknysin.
But again forgetting these words (for he had allotted heaven to such souls), in the Republic he said that the soul of Orpheus received the body of a swan, that Agamemnon became an eagle, Ajax a lion, Atalanta an athlete, and Thersites an ape. I do not know for what reason he consented to put this irrationality of doctrine into his words. He is clearly, however, joking rather than being serious when he goes through the reincarnations; for in many places he shows the punishments in Hades.
Notes and citation
Summary: Plato's Republic has Orpheus reborn as a swan and Agamemnon as an eagle; Theodoret concludes Plato was joking about reincarnation, since he elsewhere teaches punishment in Hades.
- Plato, Republic 10.620a–c (in Plato, Atalanta chooses an athlete's life). A repeated passage in the scan (dittography) has been removed.
Notes on the original text
- Digital text corrected (repeated words (dittography) in the digital text): ἀπεκλήρωσεν), ἤρωσεν), ἐν ἔν τῇ τῇ Πολιτείς ᾧ τὴν τὴν Ὀρφέως Ὀρφέως ψυχὴ ψυχὴν → ἀπεκλήρωσεν), ἐν τῇ Πολιτείᾳ τὴν Ὀρφέως ψυχὴν.
Extrabiblical texts: Plato, Resp. 620a-c (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 11.42 (Raeder, 285; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-42
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.43Raeder, 286
ἐγὼ δ᾽ εἰς ταῦτα τρέψομαι πάλιν, ἵνα μὴ ἐπ᾽ ἐκείνων δὴ τῶν γελοίων τὸν φιλόσοφον καταλείπω λόγων. ἀκούσατε τοίνυν αὐτοῦ λέγοντος"..ἀλλ᾽ οὐ μέντοι σοι, ἦν δ᾽ ἐγώ, Ἀλοίνου γε ἀπόλογον ἐρῶ, ἀλλ᾽ ἀλκίμου μὲν ἀνδρός, Ηρὸς τοῦ Ἀρμενίου, τὸ γένος δὲ Παμφύλου" ὃς ἐν τῷ πολέμῳ τελευτήσας, ἀναιρεθέντων δεκαταίων νεκρῶν ἤδη διεφθαρμένων, ὑγιὴς μὲν ἀνῃρέθη, χομισθεὶς δὲ οἴκαδε. μέλλων θάπτεσθαι, δωδεκαταῖος ἐπὶ τῇ πυρᾷ κείμενος ἀνεβίω, ἀναβιοὺς δὲ ἔλεγεν, ἃ ἐκεῖ εἶδεν.
egō d᾽ eis tauta trepsomai palin, hina mē ep᾽ ekeinōn dē tōn geloiōn ton philosophon kataleipō logōn. akousate toinyn autou legontos"..all᾽ ou mentoi soi, ēn d᾽ egō, Aloinou ge apologon erō, all᾽ alkimou men andros, Ēros tou Armeniou, to genos de Pamphylou" hos en tǭ polemǭ teleutēsas, anairethentōn dekataiōn nekrōn ēdē diephtharmenōn, hygiēs men anę̄rethē, chomistheis de oikade. mellōn thaptesthai, dōdekataios epi tę̄ pyrą keimenos anebiō, anabious de elegen, ha ekei eiden.
But I will turn again to these things, so as not to leave the philosopher on those laughable words. Hear him, then, saying: 'Yet it is not a tale of Alcinous that I will tell you, but of a valiant man, Er son of Armenius, a Pamphylian by race. He died in war, and when the dead were taken up on the tenth day already decayed, he was taken up sound; and having been brought home, as he was about to be buried, lying on the pyre on the twelfth day, he came back to life, and having come back to life he told what he had seen there.
Notes and citation
Summary: Theodoret turns to Plato's serious teaching, the myth of Er, who returned to life and reported what he saw after death.
- Plato, Republic 10.614b. “Alcinous” (Ἀλκίνου) is printed Ἀλοίνου in the digital text.
Extrabiblical texts: Plato, Resp. 614b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.43 (Raeder, 286; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-43
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.44Raeder, 286
ἔφη δέ, ἐπειδή. οἱ ἐκβῆναι τὴν ψυχήν, πορεύεσθαι ἤδη. μετὰ πολλῶν, καὶ ἀφιινεῖσθαι σφᾶς εἰς τόπον τινὰ δαιμόνιον, ἐν ᾧ τῆς τε γῆς εἶναι δύο χάσματα ἐχόμενα ἀλλήλοιν, καὶ τοῦ οὐρανοῦ αὐ ἐν τῷ ἄνω ἄλλα καταντικρύ" δικαστὰς δὲ μεταξὺ τούτων καθῆσθαι, οὖς, ἐπειδὰν δικάσαιεν, τοὺς μὲν δικαίους κελεύειν πορεύεσθαι τὴν εἰς δεξιάν τὸ καὶ ἄνω διὰ τοῦ οὐρανοῦ, σημεῖα περιρράψαντας τῶν δεδικασμένων ἐν τῷ πρόσθεν, τοὺς δὲ ἀδίκους τὴν εἰς ἀριστεράν τε καὶ κάτω, ἔχοντας καὶ τούτους ἐν τῷ ὄπισθεν σημεῖον ἁπάντων, ὧν ἔπραξαν. αὐτοῦ δὲ προσελθόντος, εἰπεῖν, ὅτι δέοι αὐτὸν ἄγγελον ἀνθρώποις γενέσθαι τῶν ἐκεῖ, καὶ διακελεύεσθαι
ephē de, epeidē. hoi ekbēnai tēn psychēn, poreuesthai ēdē. meta pollōn, kai aphiineisthai sphas eis topon tina daimonion, en hǭ tēs te gēs einai dyo chasmata echomena allēloin, kai tou ouranou au en tǭ anō alla katantikry" dikastas de metaxy toutōn kathēsthai, ous, epeidan dikasaien, tous men dikaious keleuein poreuesthai tēn eis dexian to kai anō dia tou ouranou, sēmeia perirrapsantas tōn dedikasmenōn en tǭ prosthen, tous de adikous tēn eis aristeran te kai katō, echontas kai toutous en tǭ opisthen sēmeion hapantōn, hōn epraxan. autou de proselthontos, eipein, hoti deoi auton angelon anthrōpois genesthai tōn ekei, kai diakeleuesthai
He said that when his soul went out, it journeyed with many others, and they came to a certain divine place, in which there were two openings in the earth next to each other, and in the heaven above two others opposite them; and judges sat between these, who, when they had judged, ordered the just to go the way to the right and upward through the heaven, having fastened signs of the judgements on their front, and the unjust the way to the left and downward, these also having on their back signs of all that they had done. And when he himself came forward, they said that he must become a messenger to men of the things there, and they bade him
Notes and citation
Summary: In the myth of Er, judges send the just upward to the right and the unjust downward to the left, marked with their deeds, and Er is made a messenger to men.
- Plato, Republic 10.614b–d.
Notes on the original text
- Digital text corrected (word broken by a line break and stray marks): δαιμό-γΙῸ», → δαιμόνιον,.
Extrabiblical texts: Plato, Resp. 614b-d (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.44 (Raeder, 286; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-44
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.45Raeder, 287
διακούειν τε καὶ θεᾶσθθαν πάντα τὰ ἐν τῷ τόπῳ.“ οὗτοι ἀληθῶς ἄξιοι τῆς φιλοσοφίας οἵ λόγοι. οὐ γὰρ εἰς ἀλόγων σώματα καταπέμπουσι τὰς ψυχάς, ἀλλ᾽ εἰς οὐρανὸν μὲν τὰς εὖ βεβιωκυίας, κάτω δὲ εἰς “Αιδου τὰς τἀναντία προελομένας. δῆλος τοίνυν ἐστίν, ὡς ἐκεῖνα μὲν παίζων, ταῦτα δὲ λέγει σπουδάζων.
diakouein te kai theasththan panta ta en tǭ topǭ.“ houtoi alēthōs axioi tēs philosophias hoi logoi. ou gar eis alogōn sōmata katapempousi tas psychas, all᾽ eis ouranon men tas eu bebiōkuias, katō de eis “Aidou tas tanantia proelomenas. dēlos toinyn estin, hōs ekeina men paizōn, tauta de legei spoudazōn.
listen and behold everything in the place.' These words are truly worthy of philosophy. For they do not send souls down into the bodies of brute beasts, but those that have lived well up to heaven, and those that chose the opposite down to Hades. It is clear, then, that he says those things in jest and these in earnest.
Notes and citation
Summary: Plato's myth of Er, sending the good to heaven and the wicked to Hades, is worthy of philosophy and shows that his reincarnation tales were jest.
- Plato, Republic 10.614d.
Extrabiblical texts: Plato, Resp. 614d (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.45 (Raeder, 287; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-45
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.46Raeder, 287
καὶ μέντοι καὶ ὃ Πλούταρχος, ἐν οἷς Περὶ ψυχῆς ἔγραψε, καὶ τὸν δικαστὴν ὑπέδειξε καὶ τοῦ δικαστηρίου τοὺς ὑπηρέτας, διήγημά τι τοιοῦτον ἐνθεὶς τῷ ξυγγράμματι »»Ἀντύλλῳ φησί »»τούτῷ “αἱ αὐτοί παρῆμεν ἅμα Σωσιτέλει καὶ Ἡρακλέωνι διηγουμένῳ. ὡς γὰρ ἀβιώτως ἔχειν ἐδόκδι τοῖς ἰατροῖς, ἀνενεχθεὶς. μικρὸν ἔν τινος οὐ βιαίου καταφορᾶς, ἄλλο μὲν οὔτε ἔπραξεν οὔτε εἶπε παραπινητικόν, ἔλεγε δὲ τεθνάναι καὶ πάλιν ἀφεῖσθαι καὶ μὴ τεθνήξεσθαι τὸ παράπαν ὑπὸ τῆς ἀρρωστίας ἐκείνης, ἀλλὰ καὶ κακῶς ἀκηκοέναι τοὺς ἀγαγόντας αὐτὸν ὑπὸ τοῦ κυρίου πεμφθέντας γὰρ ἐπὶ Νικανδᾶν, αὐτὸν ἥκειν ἀντ᾽ ἐκείνου κομίζοντας" ὁ δὲ Νικανδᾶς ἦν σκυτοτόμος.“ λέγει δὲ καί, ὡς τοῦ Νικανδᾶ τελευτήσαντος παραυτίκα ὁ ᾿ἄντυλλοὸς ἐρρώσθη.
kai mentoi kai ho Ploutarchos, en hois Peri psychēs egrapse, kai ton dikastēn hypedeixe kai tou dikastēriou tous hypēretas, diēgēma ti toiouton entheis tǭ xyngrammati »»Antyllǭ phēsi »»toutǭ “hai autoi parēmen hama Sōsitelei kai Hērakleōni diēgoumenǭ. hōs gar abiōtōs echein edokdi tois iatrois, anenechtheis. mikron en tinos ou biaiou kataphoras, allo men oute epraxen oute eipe parapinētikon, elege de tethnanai kai palin apheisthai kai mē tethnēxesthai to parapan hypo tēs arrōstias ekeinēs, alla kai kakōs akēkoenai tous agagontas auton hypo tou kyriou pemphthentas gar epi Nikandan, auton hēkein ant᾽ ekeinou komizontas" ho de Nikandas ēn skytotomos.“ legei de kai, hōs tou Nikanda teleutēsantos parautika ho ᾿antylloos errōsthē.
And indeed Plutarch too, in what he wrote On the Soul, pointed out both the judge and the servants of the court, putting into his treatise a story of this kind: 'Antyllus,' he says, '— for we ourselves were present, together with Sositeles and Heracleon, when he told it — since he seemed to the doctors to be past living, recovering a little from a stupor that was not violent, neither did nor said anything else that was deranged, but said that he had died and been released again, and would not die at all of that illness; and that those who had brought him had been sharply rebuked by their lord; for they had been sent for Nicandas, and had come bringing him instead. And Nicandas was a shoemaker.' And he also says that when Nicandas died, Antyllus at once recovered.
Notes and citation
Summary: Plutarch's On the Soul tells of Antyllus, brought before the judge by mistake for the shoemaker Nicandas and sent back, which shows belief in judgement after death.
- Plutarch, On the Soul (fragment), also quoted by Eusebius, Preparation for the Gospel 11.36. Stray letters in the digital text around the names Sositeles and Heracleon have been removed.
Notes on the original text
- Digital text corrected (stray letters and marks in the digital text; the words restored from the surviving letters): ΔΙ ὅμα μ ΖΣωσιτέλει Ν᾽ καὶ - “Ηρακλέωνι » διηγουμένῳ. »} ω μ ὡς ᾽ γὰρ Θ ἀβιώ- β, τῶς → ἅμα Σωσιτέλει καὶ Ἡρακλέωνι διηγουμένῳ. ὡς γὰρ ἀβιώτως.
Extrabiblical texts: Plutarch, De anima fr. (Plutarch; quotation); Eusebius, Praep. ev. 11.36 (Preparation for the Gospel; allusion)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.46 (Raeder, 287; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-46
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.47Raeder, 288
Ὁποῖα μὲν οὖν τῶν φιλοσόφων τὰ δόγματα; καὶ ὡς οἵ μὲν αὐτῶν τῇ γαστρὶ τὴν εὐδαιμονίαν ἐμέτρησαν, οἵ δὲ καὶ τελειοτέρων ἥψαντο λόγων, καὶ οἵ μὲν μέχρι τῶν τάφων ἐνόμισαν εἶναι τῶν ἀνθρώπων τὸν βίον, οἱ δὲ καὶ τὰς τῶν βεβιωμένων ὠνειροπόλησαν ἀντιδύσεις καὶ ὑπέδειξαν, ὡς ἐνῆν τῷ λόγῳς τὰ φρίνης γέμοντα μολαστήρια, οὐδὲ ταῦτα τῶν ᾿υύθων καταλελοιπότες ἐλεύθερα, δι᾿ ὧν εἰρήκαμεν, μεμαθήρματε.
Hopoia men oun tōn philosophōn ta dogmata? kai hōs hoi men autōn tę̄ gastri tēn eudaimonian emetrēsan, hoi de kai teleioterōn hēpsanto logōn, kai hoi men mechri tōn taphōn enomisan einai tōn anthrōpōn ton bion, hoi de kai tas tōn bebiōmenōn ōneiropolēsan antidyseis kai hypedeixan, hōs enēn tǭ logǭs ta phrinēs gemonta molastēria, oude tauta tōn ᾿yythōn kataleloipotes eleuthera, di᾿ hōn eirēkamen, memathērmate.
What, then, the doctrines of the philosophers are; how some of them measured happiness by the belly, while others laid hold of more perfect accounts; and how some thought that the life of men lasts until the tomb, while others dreamed of recompenses for the lives men have lived, and showed, as far as reason allowed, the places of punishment full of horror, though they did not leave even these free of myths — this you have learned from what we have said.
Notes and citation
Summary: Theodoret sums up the philosophers' views on the end and on judgement after death, some base, some nobler but mixed with myth.
Notes on the original text
- Digital text corrected (stray letters before the word): ὯΝ Ὅποϊα → Ὁποῖα.
Cite (SBL): Theodoret, Graec. aff. cur. 11.47 (Raeder, 288; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-47
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.48Raeder, 288
ὥρα δὲ λοιπὸν ὑμᾶς καὶ τὰ θεοπρεπῆ τῶν ἱερῶν εὐαγγελίων δόγματα θεωρῆσαι. ἀρχὴν τοίνυν τῶν ἀγαθῶν οὗτοί γε εἶναί φασι τὸν ἐπαινούμενον φόβον" »ἀρχὴ γὰρ σοφίας φύβος Κυρίου“, κατά τὸν “Σολομῶντα χαὶ τὸν ἐκείνου πατέρα᾽ τέλος δὲ τὸν τοῖς θείοις νόμοις διακοσμούμενον βίον᾽ »μαπάριοι, γάρ φήσιν οἷ ἄμωμοι ἐν ὁδῷ, οἱ πορευόμενον ἔν νόμῳ Κυρίου μακάφιοι οἵ ἐξερευγνῶντες τὰ μαρτύρια αὐτοῦ ἐν ὕλῃ καρδίᾳ ἐκξητήσουσιν
hōra de loipon hymas kai ta theoprepē tōn hierōn euangeliōn dogmata theōrēsai. archēn toinyn tōn agathōn houtoi ge einai phasi ton epainoumenon phobon" »archē gar sophias phybos Kyriou“, kata ton “Solomōnta chai ton ekeinou patera᾽ telos de ton tois theiois nomois diakosmoumenon bion᾽ »maparioi, gar phēsin hoi amōmoi en hodǭ, hoi poreuomenon en nomǭ Kyriou makaphioi hoi exereugnōntes ta martyria autou en hylę̄ kardią ekxētēsousin
It is time now for you to look also at the God-befitting doctrines of the holy Gospels. They say that the beginning of good things is the fear that is praised, for 'the fear of the Lord is the beginning of wisdom', according to Solomon and his father; and the end, the life ordered by the divine laws: 'Blessed,' it says, 'are the blameless in the way, who walk in the law of the Lord; blessed are those who search out his testimonies; with their whole heart they will seek
Prov 9:10 (quotation, high confidence) · Ps 111:10 (110:10 LXX) (quotation, high confidence) · Ps 119:1 (118:1 LXX) (quotation, high confidence) · Ps 119:2 (118:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Scripture makes the fear of the Lord the beginning of good things and a life ordered by God's law the end.
- Prov 9:10 (1:7); Ps 111:10 (LXX 110:10); Ps 119:1–2 (LXX 118:1–2).
Notes on the original text
- Digital text corrected (stray bracket): [ ὥρα → ὥρα.
Cite (SBL): Theodoret, Graec. aff. cur. 11.48 (Raeder, 288; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-48
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.49Raeder, 288
αὐτόν.“ τοῦτο δὲ κἀν τοῖς θείοις εὐαγγελίοις ὃ τῶν ὅλων Σωτὴρ ἐξεπαίδευσεν. μακαρίζει γὰρ οὐ τοὺς πλουτοῦντας καὶ τρυφῶντας καὶ κατὰ δοῦν φερομένους, ἀλλὰ τοὺς πτῶχοὺς τῷ πνεύματι καὶ τοὺς πραεῖς καὶ τοὺς ἐλεήμονας͵ καὶ τοὺς πεινῶντας καὶ ὄδνψῶντας τὴν δικαιοσύνην καὶ τοὺς ὑπὲρ ἀγαθοῦ τινος κακῶς πάσχειν ἀνεχομένους, καὶ τοῖς ταῦτα καὶ τὰ τοιαῦτα κατορθοῦσιν ὑπισχνεῖται τῶν οὐρανῶν τὴν βασιλείαν.
auton.“ touto de kan tois theiois euangeliois ho tōn holōn Sōtēr exepaideusen. makarizei gar ou tous ploutountas kai tryphōntas kai kata doun pheromenous, alla tous ptōchous tǭ pneumati kai tous praeis kai tous eleēmonas͵ kai tous peinōntas kai odnpsōntas tēn dikaiosynēn kai tous hyper agathou tinos kakōs paschein anechomenous, kai tois tauta kai ta toiauta katorthousin hypischneitai tōn ouranōn tēn basileian.
him.' And the Saviour of all taught this in the divine Gospels too. For he calls blessed not the rich and the luxurious and those borne along by the current, but the poor in spirit, the meek, the merciful, those who hunger and thirst for righteousness, and those who bear suffering evil for some good; and to those who accomplish these and such things he promises the kingdom of heaven.
Ps 119:2 (118:2 LXX) (quotation, high confidence) · Matt 5:3 (allusion, high confidence) · Matt 5:10 (allusion, high confidence)
Notes and citation
Summary: Christ in the Beatitudes calls blessed not the rich but the poor in spirit, the meek and the persecuted, and promises them the kingdom.
- Ps 119:2 (end); Matt 5:3–10 summarized.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 11.49 (Raeder, 288; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-49
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.50Raeder, 288
προύργου δὲ οἶμαν καὶ αὐτοὺς ὑμῖν τοὺς ἐν εὐφημίας εἴδει γραφέντας ἀναγνῶναι νόμους «ιμακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. μακάριοι οὗ πραεῖς, ὅτε αὐτοὶ πληρονομήσουσι τὴν γῆν. μακάριοι οἵ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην. ὅτι αὐτοὶ χορτασθήσονται. μακάριοι οἵ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. μακάριοι οἵ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. μακάριοι οἵ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ Θεοῦ πκληθήσονται. μακάριοι οἵ δὲδιωγμένοι ἕνεκεν δικαιοσύνης. ὅτι αὐτῶν ἐστιν ἡ βασιλεία
prourgou de oiman kai autous hymin tous en euphēmias eidei graphentas anagnōnai nomous «imakarioi hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn. makarioi hou praeis, hote autoi plēronomēsousi tēn gēn. makarioi hoi peinōntes kai dipsōntes tēn dikaiosynēn. hoti autoi chortasthēsontai. makarioi hoi eleēmones, hoti autoi eleēthēsontai. makarioi hoi katharoi tę̄ kardią, hoti autoi ton Theon opsontai. makarioi hoi eirēnopoioi, hoti autoi huioi Theou pklēthēsontai. makarioi hoi dediōgmenoi heneken dikaiosynēs. hoti autōn estin hē basileia
I think it useful to read you also the laws themselves, written in the form of blessings: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they will obtain mercy. Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called sons of God. Blessed are those who have been persecuted for righteousness' sake, for theirs is the kingdom
Matt 5:3 (quotation, high confidence) · Matt 5:5 (quotation, high confidence) · Matt 5:6 (quotation, high confidence) · Matt 5:7 (quotation, high confidence) · Matt 5:8 (quotation, high confidence) · Matt 5:9 (quotation, high confidence) · Matt 5:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret quotes the Beatitudes.
- Matt 5:3, 5–10 (5:4 is not quoted).
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 11.50 (Raeder, 288; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-50
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.51Raeder, 289
τῶν οὐρανῶν.“ καὶ τἄλλα δέ, ὦ ἄνδρες, τὴν αὐτὴν ἔχει διάνοιαν᾽ ἀλλ᾽ ἀρκεῖ καὶ ταῦτα δηλῶσαι τὸν τοῦ νομοθέτου σκοπόν, καὶ πρὸς ποῖον ἡμᾶς ἀφορᾶν ἐδίδαξε τέλος. οὔτε γὰρ πλοῦτον καραδοκεῖν ἐκέλευσεν οὔτε σώματος ὥραν καὶ ὑγείαν, ἀλλὰ τῆς ἀρετῆς τοὺς ἰδρῶτας καὶ τοὺς ὑπὲρ ταύτῆς κινδύνους καὶ τὰ μέγιστα αὐτῆς ἄθλα καὶ ἄρρητα.
tōn ouranōn.“ kai talla de, ō andres, tēn autēn echei dianoian᾽ all᾽ arkei kai tauta dēlōsai ton tou nomothetou skopon, kai pros poion hēmas aphoran edidaxe telos. oute gar plouton karadokein ekeleusen oute sōmatos hōran kai hygeian, alla tēs aretēs tous idrōtas kai tous hyper tautēs kindynous kai ta megista autēs athla kai arrēta.
of heaven.' And the rest too, men, has the same meaning; but these suffice to show the aim of the Lawgiver and the end to which he taught us to look. For he did not bid us expect wealth, nor bodily beauty and health, but the sweat of virtue, the dangers undergone for its sake, and its greatest and unspeakable prizes.
Matt 5:10 (quotation, high confidence)
Notes and citation
Summary: The Beatitudes show that Christ directs us not to wealth or health but to the toils of virtue and its unspeakable rewards.
- Matt 5:10 (end).
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 11.51 (Raeder, 289; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-51
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.52Raeder, 289
τίς γὰρ ἱκανὸς λόγος τεκμηριῶσαι βασιλείαν οὐρανῶν ἀνώλεθρόν τε καὶ ἄπειρον καὶ βίον ἀγήρω καὶ ἄλυπον καὶ φροντίδων ἐλεύθερον; περὶ τούτων ὁ θεσπέσιος Παῦλος βοᾷ᾽..«ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὖν ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ» ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.“ εἰ δὲ ὁ τούτων αὐτόπτης οὐκ ἴσχυσεν εἰπεῖν, ἅπερ ἰδεῖν ἠξιώθη, σχολῇ γ᾽ ἂν ἄλλος τῶν ἀφράστων κατατολμήσοι.
tis gar hikanos logos tekmēriōsai basileian ouranōn anōlethron te kai apeiron kai bion agērō kai alypon kai phrontidōn eleutheron? peri toutōn ho thespesios Paulos boą᾽..«ha ophthalmos ouk eide, kai ous oun ēkouse, kai epi kardian anthrōpou ouk» anebē, ha hētoimasen ho Theos tois agapōsin auton.“ ei de ho toutōn autoptēs ouk ischysen eipein, haper idein ēxiōthē, scholę̄ g᾽ an allos tōn aphrastōn katatolmēsoi.
For what word is sufficient to give proof of a kingdom of heaven that is indestructible and boundless, and a life without age, without pain and free from cares? About these things the divine Paul cries out: 'What eye has not seen, and ear has not heard, and has not entered into the heart of man, what God has prepared for those who love him.' And if the eyewitness of these things could not tell what he was counted worthy to see, much less would another venture on what cannot be told.
1 Cor 2:9 (quotation, high confidence) · 2 Cor 12:4 (allusion, medium confidence)
Notes and citation
Summary: The heavenly kingdom is beyond words; even Paul, who saw it, could not describe it.
- 1 Cor 2:9; 2 Cor 12:4 recalled (Paul's vision).
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.52 (Raeder, 289; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-52
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.53Raeder, 289
ὅτι δὲ καὶ οὗτος τέλος ὡρίσατο τῶν ἀγαθῶν τὴν ζωὴν τὴν αἰώνιον ᾽ ἀκούσατε, αὐτοῦ Ῥωμαίοις γράφοντος" οὗτε γὰρ ἦτε δοῦλοι τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. τίνα οὖν καρπὸν εἴχετε τότε, ἐφ᾽ οἷς νῦν ἐπαισχύνεσθε; τὸ μὲν γὰρ τέλος ἐκείνων θάνατος᾽ νυνὶ δέ, ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ξωὴν. αἰώνιον: - τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος᾽ τὸ δὲ χάρισμα τοῦ Θεοῦ δά ξωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν“ };
hoti de kai houtos telos hōrisato tōn agathōn tēn zōēn tēn aiōnion ᾽ akousate, autou Rhōmaiois graphontos" houte gar ēte douloi tēs hamartias, eleutheroi ēte tę̄ dikaiosynę̄. tina oun karpon eichete tote, eph᾽ hois nyn epaischynesthe? to men gar telos ekeinōn thanatos᾽ nyni de, eleutherōthentes apo tēs hamartias, doulōthentes de tǭ Theǭ, echete ton karpon hymōn eis hagiasmon, to de telos xōēn. aiōnion: - ta gar opsōnia tēs hamartias thanatos᾽ to de charisma tou Theou da xōē aiōnios en Christǭ Iēsou tǭ kyriǭ hēmōn“ }?
That he too defined the end of good things as eternal life, hear him writing to the Romans: 'For when you were slaves of sin, you were free in regard to righteousness. What fruit, then, did you have at that time from the things of which you are now ashamed? For the end of those things is death. But now, having been freed from sin and enslaved to God, you have your fruit for sanctification, and the end, eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.'
Rom 6:20 (quotation, high confidence) · Rom 6:21 (quotation, high confidence) · Rom 6:22 (quotation, high confidence) · Rom 6:23 (quotation, high confidence)
Notes and citation
Summary: Paul makes eternal life the end for those freed from sin and enslaved to God.
- Rom 6:20–23.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.53 (Raeder, 289; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-53
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.54Raeder, 290
ἀρκεῖ μέν, φησί, καὶ αὐτὴ καθ' ἑαυτὴν ἡ τῆς ἐλευθερίας. δωρεὰ τὸν τῆς εὐσεβείας ὑμῖν ἐπιδεῖξαν καρπόν, ἐκ φιλοτιμίας δὲ ὅμως ὁ φιλόδωρος καὶ μεγαλόδωρος Κύριος καὶ τὴν αἰώνιον ἡμῖν δωρεῖται ζωήν, ἵνα ἁμαρτίας καὶ δικαιοσύνης τὸ διάφορον χκαταμάθητε. ἡ μὲν γὰρ τέλος ἔσχε τὸν θάνατον, ἡ δὲ τὴν ζωὴν τὴν αἰώνιον.
arkei men, phēsi, kai autē kath' heautēn hē tēs eleutherias. dōrea ton tēs eusebeias hymin epideixan karpon, ek philotimias de homōs ho philodōros kai megalodōros Kyrios kai tēn aiōnion hēmin dōreitai zōēn, hina hamartias kai dikaiosynēs to diaphoron chkatamathēte. hē men gar telos esche ton thanaton, hē de tēn zōēn tēn aiōnion.
The gift of freedom by itself, he says, is enough to show you the fruit of piety; yet out of generosity the bountiful and munificent Lord also gives us eternal life, so that you may learn the difference between sin and righteousness. For the one has death as its end, the other eternal life.
Rom 6:22 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains Paul: freedom from sin would suffice, but God generously adds eternal life, showing the difference between sin and righteousness.
Cite (SBL): Theodoret, Graec. aff. cur. 11.54 (Raeder, 290; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-54
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.55Raeder, 290
εἶτα ἐὐτὰ πλεῖστα καὶ τὸ μέγιστον ἐπιδείανυσι, τῶν δωρεῶν" ονσοι(" γάρ φησι οοπνεύματι Θεοῦ ἄγονται. οὗτοί εἰσιν υἱοὶ Θεοῦ᾽ οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ᾽ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ πράξομεν Ἀββὰ ὁ πατήφ᾽ αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ. εἰ δὲ τέκνα, καὶ κληρονόμοι" κληρονόμον μὲν Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ, εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν.
eita euta pleista kai to megiston epideianysi, tōn dōreōn" onsoi(" gar phēsi oopneumati Theou agontai. houtoi eisin huioi Theou᾽ ou gar elabete pneuma douleias palin eis phobon, all᾽ elabete pneuma huiothesias, en hǭ praxomen Abba ho patēph᾽ auto to pneuma symmartyrei tǭ pneumati hēmōn, hoti esmen tekna Theou. ei de tekna, kai klēronomoi" klēronomon men Theou, synklēronomoi de Christou, eiper sympaschomen, hina kai syndoxasthōmen.
Then he shows the greatest of his very many gifts: 'For all who are led by the Spirit of God,' he says, 'these are sons of God. For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, by which we cry, Abba, Father. The Spirit himself bears witness with our spirit that we are children of God; and if children, also heirs: heirs of God and fellow heirs with Christ, if indeed we suffer with him so that we may also be glorified with him.'
Rom 8:14 (quotation, high confidence) · Rom 8:15 (quotation, high confidence) · Rom 8:16 (quotation, high confidence) · Rom 8:17 (quotation, high confidence)
Notes and citation
Summary: Paul names the greatest gift: adoption as God's children and heirs with Christ through the Spirit.
- Rom 8:14–17.
Cite (SBL): Theodoret, Graec. aff. cur. 11.55 (Raeder, 290; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-55
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.56Raeder, 290
καὶ Ταλάταις δὲ ἐπιστέλλων τὰ παραπλήσια ἔφη..ὥστε οὐκέτι εἶ δοῦλος, ἀλλὰ υἱός" εἰ δὲ υἷός, καὶ »ληρονόμος Θεοῦ διὰ Χριστοῦ.“ καὶ Τιμοθέῳ δὲ τὴν αὐτὴν διάνοιαν γέγραφεν" πιστὸς ὁ λόγος᾽ εἰ γὰρ συναπεθάνομεν, καὶ συξήσομεν᾽
kai Talatais de epistellōn ta paraplēsia ephē..hōste ouketi ei doulos, alla huios" ei de huios, kai »lēronomos Theou dia Christou.“ kai Timotheǭ de tēn autēn dianoian gegraphen" pistos ho logos᾽ ei gar synapethanomen, kai syxēsomen᾽
And writing to the Galatians he said similar things: 'So you are no longer a slave, but a son; and if a son, also an heir of God through Christ.' And to Timothy too he wrote with the same meaning: 'Faithful is the word: for if we have died with him, we will also live with him;
Gal 4:7 (quotation, high confidence) · 2 Tim 2:11 (quotation, high confidence)
Notes and citation
Summary: Paul repeats the promise of sonship and life with Christ in Galatians and to Timothy.
- Gal 4:7; 2 Tim 2:11.
Cite (SBL): Theodoret, Graec. aff. cur. 11.56 (Raeder, 290; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-56
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.57Raeder, 290
εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν. καὶ ἄλλην δὲ γράψας αὐτῷ ἐπιστολήν, καὶ ταῦτα ἐντέθεικεν᾽., ἐγὼ γὰρ ἤδη σπένδομαν καὶ ὃ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν. τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηπα᾽ λοιπὸν ἀπόκειταί μοι ὃ τῆς δικαιοσύνης στέφανρὺ, ὃν ἀποδώσει μοι ὃ Κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ ὁ ὃί-᾿ ἤαίος πριτήφ᾽ οὐ μόνον δὲ ἐμοί, ἀλλὰ καὶ πᾶσι τοῖς ἦγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.
ei hypomenomen, kai symbasileusomen. kai allēn de grapsas autǭ epistolēn, kai tauta entetheiken᾽., egō gar ēdē spendoman kai ho kairos tēs analyseōs mou ephestēken. ton kalon agōna ēgōnismai, ton dromon teteleka, tēn pistin tetērēpa᾽ loipon apokeitai moi ho tēs dikaiosynēs stephanry, hon apodōsei moi ho Kyrios en ekeinę̄ tę̄ hēmerą ho hoi-᾿ ēaios pritēph᾽ ou monon de emoi, alla kai pasi tois ēgapēkosi tēn epiphaneian autou.
if we endure, we will also reign with him.' And writing another letter to him, he put this in as well: 'For I am already being poured out as an offering, and the time of my departure has come. I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day; and not only to me, but also to all who have loved his appearing.'
2 Tim 2:12 (quotation, high confidence) · 2 Tim 4:6 (quotation, high confidence) · 2 Tim 4:7 (quotation, high confidence) · 2 Tim 4:8 (quotation, high confidence)
Notes and citation
Summary: Paul looks to reign with Christ and to the crown of righteousness laid up for all who love his appearing.
- 2 Tim 2:12; 2 Tim 4:6–8. Theodoret speaks of “another letter” to Timothy, though both passages are in 2 Timothy.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.57 (Raeder, 290; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-57
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.58Raeder, 291
οὗτος καὶ περὶ τῆς τῶν σωμάτων ἀναστάσεως “αὶ Κορινθίοις καὶ Θεσσαλονικεῦσι χαὶ “Φιλιππησίοις καὶ πολλοῖς ἄλλοις ἐπέστειλεν᾽.«καὶ νῦν μέν“ φησι σπείρεται. ἐν. φθορᾷ, ἐ ἐγείρεται ἐν ἀφθαρσίᾳ" σπείφέται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ" σπείρεται ἐν ἀσθενείᾳ, ᾿ ἐγείρεται ἐν δυνάμει᾽ σπείρεται σῶμα - ψυχικόν, ἐγείρεται
houtos kai peri tēs tōn sōmatōn anastaseōs “ai Korinthiois kai Thessalonikeusi chai “Philippēsiois kai pollois allois epesteilen᾽.«kai nyn men“ phēsi speiretai. en. phthorą, e egeiretai en aphtharsią" speiphetai en atimią, egeiretai en doxę̄" speiretai en astheneią, ᾿ egeiretai en dynamei᾽ speiretai sōma - psychikon, egeiretai
He also wrote about the resurrection of bodies to the Corinthians and the Thessalonians and the Philippians and many others: 'And now,' he says, 'it is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised
1 Cor 15:42 (quotation, high confidence) · 1 Cor 15:43 (quotation, high confidence) · 1 Cor 15:44 (quotation, high confidence)
Notes and citation
Summary: Paul teaches the resurrection of the body, sown in corruption and raised incorruptible.
- 1 Cor 15:42–44.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.58 (Raeder, 291; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-58
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.59Raeder, 291
σῶμα πνευματιμόν.“ αὖθις δέ.ο,οσαλπίσει γάρ, καἱ οἵ γεπροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα᾽ δεῖ γὰρ τὸ φθαρτὸν τοῦτο ᾿ἐνδύσασθαι ἀφθαρσίαν, παἱ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.Κ καὶ πάλιν ἡμῶν δὲ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαν αὐτὸ σύμμορφον τῷ
sōma pneumatimon.“ authis de.o,osalpisei gar, kai hoi geproi egerthēsontai aphthartoi, kai hēmeis allagēsometha᾽ dei gar to phtharton touto ᾿endysasthai aphtharsian, pai to thnēton touto endysasthai athanasian.K kai palin hēmōn de to politeuma en ouranois hyparchei ex hou kai sōtēra apekdechometha kyrion Iēsoun, hos metaschēmatisei to sōma tēs tapeinōseōs hēmōn eis to genesthan auto symmorphon tǭ
a spiritual body.' And again: 'For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.' And again: 'But our citizenship is in heaven, from which we also await a Saviour, the Lord Jesus, who will transform the body of our humiliation so that it may be conformed to the
1 Cor 15:44 (quotation, high confidence) · 1 Cor 15:52 (quotation, high confidence) · 1 Cor 15:53 (quotation, high confidence) · Phil 3:20 (quotation, high confidence) · Phil 3:21 (quotation, high confidence)
Notes and citation
Summary: Paul on the trumpet, the incorruptible resurrection, and the transformation of our body into the likeness of Christ's glorious body.
- 1 Cor 15:44 (end); 1 Cor 15:52–53; Phil 3:20–21.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.59 (Raeder, 291; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-59
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.60Raeder, 291
σώματι τῆς δόξης αὐτοῦ“ καὶ αὐτὸς δὲ ὃ Κύριος πρὸς τοὺς Ιουδαίους ἔφη" οὔτι υἱὸς ἀνθρώπου ἐστί, μὴ θαυμάξετε τοῦτο᾽ ὅτί ἔρχεται ὥρα, ἐν ἧ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ, καὶ ἐκπορεύσονται οἵ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν. ξωῆς, οἱ δὲ τὰ φαῦλα
sōmati tēs doxēs autou“ kai autos de ho Kyrios pros tous Ioudaious ephē" outi huios anthrōpou esti, mē thaumaxete touto᾽ hoti erchetai hōra, en hē pantes hoi en tois mnēmeiois akousontai tēs phōnēs autou, kai ekporeusontai hoi ta agatha poiēsantes eis anastasin. xōēs, hoi de ta phaula
body of his glory.' And the Lord himself said to the Jews: 'Because he is the Son of Man, do not marvel at this; for an hour is coming in which all who are in the tombs will hear his voice, and they will come out, those who have done good to a resurrection of life, and those who have done evil
Phil 3:21 (quotation, high confidence) · John 5:27 (quotation, high confidence) · John 5:28 (quotation, high confidence) · John 5:29 (quotation, high confidence)
Notes and citation
Summary: Christ himself foretold that all in the tombs will hear his voice and rise, to life or to judgement.
- Phil 3:21 (end); John 5:27–29.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.60 (Raeder, 291; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-60
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.61Raeder, 291
πράξαντες εἰς ἀνάστασιν κρίσεως.“ καὶ πάλιν, τὰ περὶ τοῦ κοινοῦ διηγούμενος τέλους, καὶ ταῦτα προστέθεικεν᾽.»εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων ὃ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ ἀΐ δυνάμεις τῶν οὐρανῶν σαλευθήσονται᾽ καὶ τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ" καὶ τότε κόψονται πᾶσαι αἵ φυλαὶ τῆς γῆς.“ διὰ δὲ τούτων δηλοῖ τῶν ἠπιστηκότῶν τὸν θρῆνον.
praxantes eis anastasin kriseōs.“ kai palin, ta peri tou koinou diēgoumenos telous, kai tauta prostetheiken᾽.»eutheōs de meta tēn thlipsin tōn hēmerōn ekeinōn ho hēlios skotisthēsetai, kai hē selēnē ou dōsei to phengos autēs, kai hoi asteres pesountai apo tou ouranou, kai aï dynameis tōn ouranōn saleuthēsontai᾽ kai tote phanēsetai to sēmeion tou huiou tou anthrōpou en tǭ ouranǭ" kai tote kopsontai pasai hai phylai tēs gēs.“ dia de toutōn dēloi tōn ēpistēkotōn ton thrēnon.
to a resurrection of judgement.' And again, telling of the common end, he added this too: 'Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. And then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn.' By this he shows the lament of those who did not believe.
John 5:29 (quotation, high confidence) · Matt 24:29 (quotation, high confidence) · Matt 24:30 (quotation, high confidence)
Notes and citation
Summary: Christ's prophecy of the signs of the end and of the mourning of the tribes of the earth, which Theodoret takes as the lament of unbelievers.
- John 5:29 (end); Matt 24:29–30.
Notes on the original text
- Digital text corrected (stray mark): | διὰ → διὰ.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.61 (Raeder, 291; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-61
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.62Raeder, 292
εἶτα τὴν περὶ τῶν παρθένων παραβολὴν εἰπών, καὶ ὡς αἵ μὲν εἰσῆλθον εἰς τὸν νυμφῶνα φέρουσαι τὰς λαμπάδας, αἱ δὲ μωραὶ τῆς παστάδος ἀπεστερήθησαν. ἐπειδήπερ αἵ λαμπάδες ἐσβέσθησαν, προσθεὶς δὲ καὶ τὰ τῶν ταλάντων καὶ τῶν οἰκετῶν τῶν σπουδαίων καὶ τοῦ ἀργοῦ τοῦ τὸ τάλαντον κατακρύψαντος καὶ τῷ ἐξωτάτῳ
eita tēn peri tōn parthenōn parabolēn eipōn, kai hōs hai men eisēlthon eis ton nymphōna pherousai tas lampadas, hai de mōrai tēs pastados apesterēthēsan. epeidēper hai lampades esbesthēsan, prostheis de kai ta tōn talantōn kai tōn oiketōn tōn spoudaiōn kai tou argou tou to talanton katakrypsantos kai tǭ exōtatǭ
Then, having told the parable of the virgins — how some went into the bridal chamber carrying their lamps, while the foolish were shut out of the bridal chamber because their lamps had gone out — and having added also the parable of the talents, of the diligent servants and of the idle one who hid his talent and was sent away into the outer
Matt 25:1 (allusion, high confidence) · Matt 25:10 (allusion, high confidence) · Matt 25:25 (allusion, high confidence) · Matt 25:30 (allusion, high confidence)
Notes and citation
Summary: Theodoret recalls the parables of the virgins and of the talents before Christ's account of the last judgement.
- Matt 25:1–13; 25:14–30.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.62 (Raeder, 292; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-62
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.63Raeder, 292
σκότει παραπεμφθέντος, ἐπήγαγεν᾽ οοὗταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ, καὶ πάντες οἵ ἅγιον ἄγγελον αὐτοῦ μετ’ αὐτοῦ, τότε καθήσεται ἐπὶ θρόνου δόξης αὐτοῦ, καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη. καὶ ἀφορίσει αὐτοὺς ἀπ᾽ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων᾽ καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. τότε ἐρεῖ ὃ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ" δεῦτε οἵ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου" ἐπείνασα γάρ, καὶ ἐδώκατέ μοι φαγεῖν᾽ ἐδίψησα, καὶ ἐποτίσατέ με᾽ ξένος ἤμην, καὶ συνηγάγετέ με γυμνός, καὶ περιεβάλετέ με ἀσθενής, καὶ ἐπεσκέψασθέ με ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρός μείς
skotei parapemphthentos, epēgagen᾽ ooutan de elthę̄ ho huios tou anthrōpou en tę̄ doxę̄ autou, kai pantes hoi hagion angelon autou met’ autou, tote kathēsetai epi thronou doxēs autou, kai synachthēsontai emprosthen autou panta ta ethnē. kai aphorisei autous ap᾽ allēlōn, hōsper ho poimēn aphorizei ta probata apo tōn eriphōn᾽ kai stēsei ta men probata ek dexiōn autou, ta de eriphia ex euōnymōn. tote erei ho basileus tois ek dexiōn autou" deute hoi eulogēmenoi tou patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou" epeinasa gar, kai edōkate moi phagein᾽ edipsēsa, kai epotisate me᾽ xenos ēmēn, kai synēgagete me gymnos, kai periebalete me asthenēs, kai epeskepsasthe me en phylakę̄ ēmēn, kai ēlthete pros meis
darkness, he added: 'When the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory, and all the nations will be gathered before him; and he will separate them from one another as the shepherd separates the sheep from the goats; and he will set the sheep at his right hand and the goats at his left. Then the King will say to those at his right: Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you took me in; naked and you clothed me; sick and you visited me; I was in prison and you came to me.'
Matt 25:31 (quotation, high confidence) · Matt 25:32 (quotation, high confidence) · Matt 25:33 (quotation, high confidence) · Matt 25:34 (quotation, high confidence) · Matt 25:35 (quotation, high confidence) · Matt 25:36 (quotation, high confidence)
Notes and citation
Summary: Theodoret quotes Christ's account of the last judgement and the blessing of those who served him in the needy.
- Matt 25:31–36.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.63 (Raeder, 292; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-63
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.64Raeder, 292
ἐκείνων δὲ φάντων μηδέν τι τούτων πώποτε δεδρακέναι (ἴδιον γὰρ τὸ μετριάζειν τῶν τῆς ἀρετῆς ἀθλητῶν͵ καὶ καταπρύπτειν τὸν πλοῦτον),,,»ἐρεῖζς φησι πρὸς αὐτοὺς ὁ βασιλεύς᾽ ἀμὴν λέγω ὑμῖν, ἐφ᾽ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων τῶν πιστευόντων εἰς ἐμέ, ἐμοὶ ἐποιήσατε οὕτω τούτους ἀνακηρύξας καὶ δεδωκὼς τὰ γέρα τῶν πόνων, (ἐρεῖς φὴσι «καὶ τοῖς ἐξ εὐωνύμων᾽ πορεύεσθε ἀπ᾽ ἐμοῦ οἵ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ. καὶ τοῖς ἀγγέλοις αὐτοῦ.“
ekeinōn de phantōn mēden ti toutōn pōpote dedrakenai (idion gar to metriazein tōn tēs aretēs athlētōn͵ kai katapryptein ton plouton),,,»ereizs phēsi pros autous ho basileus᾽ amēn legō hymin, eph᾽ hoson epoiēsate heni toutōn tōn adelphōn mou tōn elachistōn tōn pisteuontōn eis eme, emoi epoiēsate houtō toutous anakēryxas kai dedōkōs ta gera tōn ponōn, (ereis phēsi «kai tois ex euōnymōn᾽ poreuesthe ap᾽ emou hoi katēramenoi eis to pyr to aiōnion to hētoimasmenon tǭ diabolǭ. kai tois angelois autou.“
And when they say that they had never done any of these things (for it is the mark of the athletes of virtue to be modest and to hide their wealth), 'the King,' he says, 'will say to them: Truly I say to you, inasmuch as you did it to one of these least of my brothers who believe in me, you did it to me.' Having thus proclaimed these and given them the rewards of their labours, 'he will say,' he says, 'to those on his left too: Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.'
Matt 25:37 (allusion, high confidence) · Matt 25:40 (quotation, high confidence) · Matt 25:41 (quotation, high confidence)
Notes and citation
Summary: The righteous modestly deny their good deeds, but Christ counts what they did for the least as done for him, and sends the cursed into eternal fire.
- Matt 25:37–41. Theodoret's text adds “who believe in me” to Matt 25:40.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.64 (Raeder, 292; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-64
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.65Raeder, 293
δήλας δὲ καὶ τούτοις τῶν τιμωριῶν τὰς αἰτίας ποιεῖ" οὐδεὶς γὰρ ἔδρασεν ἐκείνων, ἃ τῶν δικαίων ἐπετέλεσεν ὃ χορός, καὶ οὐδὲ τὴν ἐσχάτην ἐκείνων ξηλοῦσιν εὐλάβειαν. ἐκεῖνοι μὲν γάρ, πάντα ἐκεῖνα πεποιηκότες, ἠρνήθησαν᾽" οὗτοι δέ, καὶ μὴ δεδρακότες, πεποιηκέναι φασίν᾽ ἀλλὰ καὶ τὸν ἔλεγχον δέξονται καὶ τῇ τιμωρίᾳ παραδοθήσονται.
dēlas de kai toutois tōn timōriōn tas aitias poiei" oudeis gar edrasen ekeinōn, ha tōn dikaiōn epetelesen ho choros, kai oude tēn eschatēn ekeinōn xēlousin eulabeian. ekeinoi men gar, panta ekeina pepoiēkotes, ērnēthēsan᾽" houtoi de, kai mē dedrakotes, pepoiēkenai phasin᾽ alla kai ton elenchon dexontai kai tę̄ timōrią paradothēsontai.
And to these too he makes plain the causes of their punishments; for none of them did what the choir of the righteous accomplished, and they do not even emulate their utmost reverence. For those, having done all those things, denied it; but these, though they have not done them, say that they have; yet they will both receive the refutation and be handed over to punishment.
Matt 25:44 (allusion, high confidence) · Matt 25:46 (allusion, high confidence)
Notes and citation
Summary: The condemned did none of the works of mercy, and unlike the modest righteous they claim to have done them, so they are refuted and punished.
- Matt 25:42–46.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.65 (Raeder, 293; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-65
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.66Raeder, 293
Ταῦτα, ὦ ἄνδρες, παραβάλετε τοῖς ἐπαινουμένοις τοῦ Πλάτωνος λόγοις. ὁ γάρ τοι ἄλλος λῆρος καὶ τοῦδε καὶ τῶν ἄλλων τοῦ σκότους ἐκείνου γε ἄξιος᾽ ἃ δέ γε καὶ ἡμεῖς ἐπῃνέσαμεν, ἔχει τινὰ πρὸς ταῦτα ξυγγένειαν.
Tauta, ō andres, parabalete tois epainoumenois tou Platōnos logois. ho gar toi allos lēros kai toude kai tōn allōn tou skotous ekeinou ge axios᾽ ha de ge kai hēmeis epę̄nesamen, echei tina pros tauta xyngeneian.
Compare these things, men, with the much-praised words of Plato. For the rest of the nonsense, his and the others', is worthy of that darkness; but what we too have praised has a certain kinship with these.
Notes and citation
Summary: Theodoret invites the Greeks to compare the Gospel with Plato, whose better teachings resemble it.
Extrabiblical texts: Plato (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 11.66 (Raeder, 293; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-66
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.67Raeder, 293
τὰς γάρ τοι κολάσεις καὶ τὰς τῶν ἀγαθῶν ἀντιδόσεις κἀκεῖνος εἶναι. ξυνωμολόγησε, καὶ τὰ θεῖα ἐπέδειξε λόγια, καὶ τὰ καινὰ καὶ τὰ παλαιά" δικαστὰς δὲ ἐκεῖνος μὲν ἑτέρους εἰσήγαγε, τὸν Αἰακὸν καὶ τὸν Μίνω καὶ τὸν Ῥαδάμανθυν, ἄνδρας οὐδὲ πάντα ἐπαινουμένους, τοῦ δὲ Μίνω καὶ πολλὰ ἄττα πατηγοροῦσί τινερ᾽ ἡμεῖς δὲ προσμένομεν δικαστὴν τὸν ἡμέτερον ποιητήν, τὸν καὶ τὴν φύσιν, ἣν ἔπλασεν, ἀκριβῶς ἐπιστάμενον καὶ ταύτης οὐ μόνον τὰς πράξεις καὶ τοὺς λόγους γινώσκοντα, ἀλλὰ καὶ αὐτὰ τὰ τῆς ἐννοίας κινήμα
tas gar toi kolaseis kai tas tōn agathōn antidoseis kakeinos einai. xynōmologēse, kai ta theia epedeixe logia, kai ta kaina kai ta palaia" dikastas de ekeinos men heterous eisēgage, ton Aiakon kai ton Minō kai ton Rhadamanthyn, andras oude panta epainoumenous, tou de Minō kai polla atta patēgorousi tiner᾽ hēmeis de prosmenomen dikastēn ton hēmeteron poiētēn, ton kai tēn physin, hēn eplasen, akribōs epistamenon kai tautēs ou monon tas praxeis kai tous logous ginōskonta, alla kai auta ta tēs ennoias kinēma
For he too agreed that there are punishments and recompenses for the good, and indicated the divine oracles, both the new and the old. But he brought in other judges, Aeacus and Minos and Rhadamanthys, men not praised in everything — some even accuse Minos of a great many things. We, however, await as judge our Maker, who knows exactly the nature he formed, and knows not only its deeds and words but also the very movements of its thought;
Notes and citation
Summary: Plato's judges, Aeacus, Minos and Rhadamanthys, were flawed men; Christians await as judge their Creator, who knows even their thoughts.
Notes on the original text
- Digital text corrected (stray bracket): [ ἀλλὰ → ἀλλὰ.
Extrabiblical texts: Plato, Gorg. 523e-524a (Plato (works); allusion)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.67 (Raeder, 293; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-67
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.68Raeder, 293
τα, δικάσει δὲ τὴν τῆς ἡμετέρας φύσεως στολὴν περικείμενος" ἀόρατος γὰρ ἡ τῆς θεότητος φύσις. τῷ τοι καὶ υἱὸν ἀνθρώπου ἑαυτὸν προσηγόρευσεν, ἐπειδὴ ταύτην οἵ κρινόμενοι θεωροῦσι τὴν φύσιν. διὸ δὴ καὶ ὁ θεῖος ἀπόστολος᾽ ἐν ᾿Ιθηναίοις δημηγορῶν οὕτως ἔφη" τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς τὰ νῦν παρανγέλλει πᾶσι πανταχοῦ μετανοεῖν, καθότι ἔστησεν ἡμέραν, ἐν ῃ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρί, ᾧ ὥρισε, σίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν."
ta, dikasei de tēn tēs hēmeteras physeōs stolēn perikeimenos" aoratos gar hē tēs theotētos physis. tǭ toi kai huion anthrōpou heauton prosēgoreusen, epeidē tautēn hoi krinomenoi theōrousi tēn physin. dio dē kai ho theios apostolos᾽ en ᾿Ithēnaiois dēmēgorōn houtōs ephē" tous men oun chronous tēs agnoias hyperidōn ho Theos ta nyn parangellei pasi pantachou metanoein, kathoti estēsen hēmeran, en ę̄ mellei krinein tēn oikoumenēn en dikaiosynę̄, en andri, hǭ hōrise, sistin paraschōn pasin, anastēsas auton ek nekrōn."
and he will judge clothed in the robe of our nature; for the nature of the Godhead is invisible. For this reason he also called himself Son of Man, since those who are judged behold this nature. Therefore the divine apostle too, addressing the Athenians, spoke thus: 'The times of ignorance God overlooked, and now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, having given assurance to all by raising him from the dead.'
John 5:27 (allusion, medium confidence) · Acts 17:30 (quotation, high confidence) · Acts 17:31 (quotation, high confidence)
Notes and citation
Summary: Christ will judge in the human nature he assumed, since the Godhead is invisible; hence he calls himself Son of Man, and Paul told the Athenians God will judge by a man raised from the dead.
- John 5:27 recalled; Acts 17:30–31. Theodoret says the judge, God the Maker, will judge “clothed in the robe of our nature”, because the divine nature cannot be seen.
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.68 (Raeder, 293; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-68
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.69Raeder, 294
Εἰ δέ τις ἀπιστεῖ τοῖς λεγομένοις καὶ λῆρον ἡγεῖται τῶν ἀποστόλων τὰ βήματα, τῇδε μαθέτω τὴν τούτων.ἀλήθειαν, πολλὰ περὶ τοῦ μέλλοντος βίου καὶ ὁ δεσπότης Χριστὸς καὶ οἱ τούτου 7ε κήρυκες προηγόρευσαν᾽ ἐθέσπισαν δὲ καὶ ἄλλα ἄττα, ἐκείνῳ μὲν οὐδαμῶς, τῷδε δὲ τῷ βίῳ προσήκοντα. ἐξετάσατε τοίνυν, ὦ ἄνδρες. τὰς τοῦδε πέρι γεγενημένας “προρρήσεις κἂν εὕρητε ἀληθεῖς μπαὶ τοῖς πράγμασιν ἐναργῶς. ξυμβαινούσας, δέξασθε ἀδηρίτως ἐκεῖνα τὰ
Ei de tis apistei tois legomenois kai lēron hēgeitai tōn apostolōn ta bēmata, tę̄de mathetō tēn toutōn.alētheian, polla peri tou mellontos biou kai ho despotēs Christos kai hoi toutou 7e kērykes proēgoreusan᾽ ethespisan de kai alla atta, ekeinǭ men oudamōs, tǭde de tǭ biǭ prosēkonta. exetasate toinyn, ō andres. tas toude peri gegenēmenas “prorrēseis kan heurēte alētheis mpai tois pragmasin enargōs. xymbainousas, dexasthe adēritōs ekeina ta
But if anyone disbelieves what is said and thinks the words of the apostles nonsense, let him learn their truth in this way. The Master Christ and his heralds foretold many things about the life to come; but they also prophesied certain other things, belonging not at all to that life but to this one. Examine, then, men, the predictions made about this life; and if you find them true and clearly fulfilled in events, accept without dispute those
Notes and citation
Summary: Theodoret argues that Christ's fulfilled predictions about this life prove his predictions about the life to come.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.69 (Raeder, 294; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-69
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.70Raeder, 294
περὶ τῶν μελλόντων τεθεσπισμένα, τοῦτο δὲ ὧδέ πῃ διασκεπτέον" τὴν τῶν Ἱεροσολύμων ὁ ὁ δεσπότης Χριστὸς προεῖπε πολιορκίαν, καὶ ὡς ὃ νεὼς ἐκεῖνος ὁ περιβόητος ἄρδην καταλυθήσεται, καὶ ὡς εἰς ἅπασαν τὴν οἰκουμένην τὸ τῶν ἐσταυρωκότων. αὐτὸν κατασπαρήσεται γένος. ἴδωμεν τοίνυν, εἰ μὴ τὸ.
peri tōn mellontōn tethespismena, touto de hōde pę̄ diaskepteon" tēn tōn Hierosolymōn ho ho despotēs Christos proeipe poliorkian, kai hōs ho neōs ekeinos ho periboētos ardēn katalythēsetai, kai hōs eis hapasan tēn oikoumenēn to tōn estaurōkotōn. auton katasparēsetai genos. idōmen toinyn, ei mē to.
prophecies about the things to come. This is to be considered somewhat as follows. The Master Christ foretold the siege of Jerusalem, and that that famous temple would be utterly destroyed, and that the race of those who crucified him would be scattered into the whole world. Let us see, then, whether the
Luke 21:20 (allusion, high confidence) · Luke 21:24 (allusion, high confidence) · Matt 24:2 (allusion, high confidence) · Luke 19:43 (allusion, medium confidence)
Notes and citation
Summary: Christ foretold the siege of Jerusalem, the destruction of the temple and the dispersion of the Jews.
- Luke 19:43–44; 21:20–24; Matt 24:2. The claim about the dispersion of “those who crucified him” is Theodoret's polemical argument, translated as written.
Cite (SBL): Theodoret, Graec. aff. cur. 11.70 (Raeder, 294; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-70
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.71Raeder, 294
πέρας ὃ λόγος ἐδέξατο. καὶ περὶ μὲν Ἰουδαίων οὐκ οἶμαι ὑμᾶς ἀμφισβητήσειν" ἐκείνης τε γὰρ τῆς πόλεως ἐξελήλάνται καὶ τῆς οἰκουμένης γεγένηνται μέτοικοι᾽ τοῦ νεὼ. δὲ καὶ τὴν ἐρημίαν. καὶ τὴν. ἐκ βάθρων κατάλυσιν οἱ μὲν τεθεαμένοι φιλαλήθως ὁμολογήσατε, οὗ δὲ λοιποὶ τοῖς διηγουμένοις πιστεύσατε. αὐτόπτης γάρ που κἀγὼ τῆς ἐρημίας ἐκείνης γεγένημαι. καὶ τὴν πρόρρησιν, ἣν ταῖς ἀκοαῖς ἐδεξάμην. ἐθεασάμην «τοῖς ὀφθαλμοῖς καὶ τὴν ἀλήθειαν ὕμνησά τε καὶ προσεκύνησα.
peras ho logos edexato. kai peri men Ioudaiōn ouk oimai hymas amphisbētēsein" ekeinēs te gar tēs poleōs exelēlantai kai tēs oikoumenēs gegenēntai metoikoi᾽ tou neō. de kai tēn erēmian. kai tēn. ek bathrōn katalysin hoi men tetheamenoi philalēthōs homologēsate, hou de loipoi tois diēgoumenois pisteusate. autoptēs gar pou kagō tēs erēmias ekeinēs gegenēmai. kai tēn prorrēsin, hēn tais akoais edexamēn. etheasamēn «tois ophthalmois kai tēn alētheian hymnēsa te kai prosekynēsa.
word has not received its fulfilment. About the Jews I do not think you will dispute; for they have been driven out of that city and have become sojourners throughout the world. And as for the desolation of the temple and its destruction from the foundations, those of you who have seen it confess it with love of truth, and the rest, believe those who tell of it. For I too have been an eyewitness of that desolation, and the prediction which I received by hearing I beheld with my eyes, and I praised and worshipped the truth.
Matt 24:2 (allusion, medium confidence)
Notes and citation
Summary: The Jews' exile and the ruin of the temple, which Theodoret saw himself, fulfil Christ's prediction.
- Theodoret claims to have seen the ruined temple site in person. His argument from the dispersion of the Jews is translated as written.
Cite (SBL): Theodoret, Graec. aff. cur. 11.71 (Raeder, 294; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-71
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.72Raeder, 295
ὅτι μὲν οὖν ἀψευδὴς οὗτος ὃ λόγος, τὰϊ ιπράγματα βοᾷ, μεγίστῃ. κεγρημένα φωνῇ" ἐπιξητήσωμεν δὲ καὶ ἄλλης προφητείας τὸ πέρας. προεῖπε τοῖς ἀποστόλοι δι. δεσπότης Χριστὸς τοὺς ἀγῶνας καὶ τοὺς κινδύνους, οὃς- ἔμελλον πείσεσθαι, καὶ τοῖς ἔθνεσι καὶ Ἰουδαίοις τὴν
hoti men oun apseudēs houtos ho logos, taï ipragmata boą, megistę̄. kegrēmena phōnę̄" epixētēsōmen de kai allēs prophēteias to peras. proeipe tois apostoloi di. despotēs Christos tous agōnas kai tous kindynous, hoos- emellon peisesthai, kai tois ethnesi kai Ioudaiois tēn
That this word is without falsehood, the facts cry out with the loudest voice. But let us look for the fulfilment of another prophecy too. The Master Christ foretold to the apostles the contests and the dangers they would suffer in bringing the teaching both to the nations and to the Jews.
Notes and citation
Summary: Theodoret turns to Christ's prediction of the apostles' sufferings.
Cite (SBL): Theodoret, Graec. aff. cur. 11.72 (Raeder, 295; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-72
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.73Raeder, 295
διδασκαλίαν προσφέροντες".οεἰδού γὰρ ἔφη πρὸς αὐτούς οὐποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων. καὶ πάλιν᾽ »παραδώσουσιν. ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς, καὶ ἐπὶ ἡγεμόνας καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν καὶ μετ᾽ ὀλίγα᾽ οπαραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον, καὶ πατὴρ τέκνα᾽ καὶ ἐπαναστήσεται τέπνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς᾽ καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου.. ὃ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται...
didaskalian prospherontes".oeidou gar ephē pros autous oupostellō hymas hōs probata en mesǭ lykōn. kai palin᾽ »paradōsousin. hymas eis synedria, kai en tais synagōgais autōn mastigōsousin hymas, kai epi hēgemonas kai basileis achthēsesthe heneken emou eis martyrion autois kai tois ethnesin kai met᾽ oliga᾽ oparadōsei adelphos adelphon eis thanaton, kai patēr tekna᾽ kai epanastēsetai tepna epi goneis kai thanatōsousin autous᾽ kai esesthe misoumenoi hypo pantōn dia to onoma mou.. ho de hypomeinas eis telos, houtos sōthēsetai...
'For behold,' he said to them, 'I send you out as sheep in the midst of wolves.' And again: 'They will hand you over to councils, and in their synagogues they will scourge you, and you will be brought before governors and kings for my sake, as a testimony to them and to the nations.' And after a little: 'Brother will hand over brother to death, and a father his child; and children will rise against parents and put them to death; and you will be hated by all for my name's sake; but the one who endures to the end will be saved.'
Matt 10:16 (quotation, high confidence) · Matt 10:17 (quotation, high confidence) · Matt 10:18 (quotation, high confidence) · Matt 10:21 (quotation, high confidence) · Matt 10:22 (quotation, high confidence)
Notes and citation
Summary: Christ foretold that the apostles would be sent like sheep among wolves, handed over, scourged and hated.
- Matt 10:16–18, 21–22.
Topics: Persecution
Cite (SBL): Theodoret, Graec. aff. cur. 11.73 (Raeder, 295; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-73
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.74Raeder, 295
καὶ αὖθις᾽,»εἱ τὸν οἰκοδεσπότην Βεελξεβοὺλ ἐπεκάλεσαν, πόσῳ μᾶλλον τοὺς οἰκειακοὺς αὐτοῦτ' καὶ πάλιν" γμὴ νομίσητε, ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν. οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. ἦλθον. γὰρ διχάσαι ὄνθρωπον κατὰ. τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην. “κατὰ τῆς πενθερᾶς αὐτῆς" καὶ
kai authis᾽,»hei ton oikodespotēn Beelxeboul epekalesan, posǭ mallon tous oikeiakous autout' kai palin" gmē nomisēte, hoti ēlthon balein eirēnēn epi tēn gēn. ouk ēlthon balein eirēnēn, alla machairan. ēlthon. gar dichasai onthrōpon kata. tou patros autou kai thygatera kata tēs mētros autēs kai nymphēn. “kata tēs pentheras autēs" kai
And again: 'If they have called the master of the house Beelzebul, how much more those of his household!' And again: 'Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. For I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and
Matt 10:25 (quotation, high confidence) · Matt 10:34 (quotation, high confidence) · Matt 10:35 (quotation, high confidence)
Notes and citation
Summary: Christ foretold that his followers would be reviled and that the gospel would divide families.
- Matt 10:25, 34–35.
Notes on the original text
- Digital text corrected (stray bracket): ] πόσῳ → πόσῳ.
Cite (SBL): Theodoret, Graec. aff. cur. 11.74 (Raeder, 295; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-74
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.75Raeder, 295
ἐχθροὶ τοῦ ἀνθρώπου οἵ οἰκειακοὶ αὐτοῦ.“ τούτων ἕκαστον, ὦ φιλότης, ἔργῳ πεπληρωμένον ἔστιν ἰδεῖν. μετὰ γὰρ τῶνδε τῶν κινδύνων καὶ οἱ ἀπόστολοι τὴν οἰκουμένην ἐφώτισαν, καὶ οἱ μετ᾽ ἐκείνους, ἣν παρέλαβον, διεφύλαξαν πίστιν᾽ καὶ μαρτυροῦσι τῶν μαρτύρων αἵ θῆπαι; πανταχοῦ γῆς καὶ θαλάττης ἀστράπτουσαι καὶ τῶν θείων προρρήσεων κηρύττουσαν τὴν ἀλήθειαν. οὐ γὰρ δὴ μόνον τοὺς κινδύνους, ἀλλὰ καὶ τὴν νίκην αὐτοῖς προηγόρευσεν.
echthroi tou anthrōpou hoi oikeiakoi autou.“ toutōn hekaston, ō philotēs, ergǭ peplērōmenon estin idein. meta gar tōnde tōn kindynōn kai hoi apostoloi tēn oikoumenēn ephōtisan, kai hoi met᾽ ekeinous, hēn parelabon, diephylaxan pistin᾽ kai martyrousi tōn martyrōn hai thēpai? pantachou gēs kai thalattēs astraptousai kai tōn theiōn prorrēseōn kēryttousan tēn alētheian. ou gar dē monon tous kindynous, alla kai tēn nikēn autois proēgoreusen.
a man's enemies will be those of his own household.' Each of these things, my friend, can be seen fulfilled in deed. For it was amid these dangers that the apostles enlightened the world, and those after them kept the faith they received; and the tombs of the martyrs bear witness, flashing out everywhere on land and sea and proclaiming the truth of the divine predictions. For he foretold to them not only the dangers but also the victory.
Matt 10:36 (quotation, high confidence)
Notes and citation
Summary: The apostles' mission amid dangers and the shrines of the martyrs everywhere show Christ's predictions fulfilled.
- Matt 10:36.
Topics: Martyrdom
Cite (SBL): Theodoret, Graec. aff. cur. 11.75 (Raeder, 295; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-75
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.