Cure of Greek Maladies 11.76–12.63
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 11
11.76Raeder, 296
..ἐπὶ ταύτῃ“ γὰρ ἔφη τῇ πέτρῳ οἰκοδομήσω μου τὴν ἐκκλησίαν, παὶ πύλαι “Ἄιδου οὐ κατισχύσουσιν αὐτῆς.“ ἔστι δὲ ἰδεῖν καὶ κατὰ τὴν πρόρρησιν μεμερισμένας τὰς. οἰκίας᾽ ἢ γὰρ οἵ ἄνδρες ὑπὸ τῆς πίστεως ξωγρηθέντες ἀπιστούσαις ἔτι ταῖς γυναιξὶ διαμάχονται, ἢ αἵ γυναῖκες τὸν τῆς εὐσεβείας δεξάμεναι ξυγὸν ἀλωμένους ἔτι τοὺς ἄνδρας σαγηνεύειν σπουδάξουσιν. καὶ ἣ ἀναγκαία διαίρεσις ἕνωσιν ἀξιέπαινον πραγματεύεται.
..epi tautę̄“ gar ephē tę̄ petrǭ oikodomēsō mou tēn ekklēsian, pai pylai “Aidou ou katischysousin autēs.“ esti de idein kai kata tēn prorrēsin memerismenas tas. oikias᾽ ē gar hoi andres hypo tēs pisteōs xōgrēthentes apistousais eti tais gynaixi diamachontai, ē hai gynaikes ton tēs eusebeias dexamenai xygon alōmenous eti tous andras sagēneuein spoudaxousin. kai hē anankaia diairesis henōsin axiepainon pragmateuetai.
'For on this rock,' he said, 'I will build my church, and the gates of Hades will not prevail against it.' And one can also see households divided according to the prediction. For either the husbands, captured by the faith, contend with wives who still disbelieve, or the wives, having taken on the yoke of piety, are eager to net their husbands who are still wandering. And the necessary division works a praiseworthy union.
Matt 16:18 (quotation, high confidence) · Matt 10:35 (allusion, medium confidence)
Notes and citation
Summary: Christ also foretold the Church's victory, and households divided by faith, where believing spouses strive to win the others, also fulfil his words.
- Matt 16:18; Matt 10:35 recalled.
Cite (SBL): Theodoret, Graec. aff. cur. 11.76 (Raeder, 296; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-76
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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.
11.77Raeder, 296
καὶ ἵνα τὰς ἄλλας καταλίπω προρρήσεις, γυνή τις ἀλάβαστρον μύρου τοῖς ἁγίοις αὐτοῦ ποσὶ προσενήνοχεν. ταύτης τὴν πίστιν ἀποδεχόμενος πρὸς τὸν τῶν μαθητῶν ἔφη χορόν᾽ οὐμὴν λέγω ὑμῖν, ὅτι ὕπου ἂν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο τῆς βασιλείας, κηρυχθήσεται καί, ὃ ἐποίησεν ἣ γυνὴ αὕτη, εἰς μαρτύριον αὐτῆς.“ ταύτην δὲ τὴν πρόρρησιν καὶ νῦν ἔστι περατουμένην ἰδεῖν" πανταχοῦ γὰρ γῆς καὶ θαλάττης καὶ τὸ εὐαγγέλιον τὸ θεῖον ἀναγινώσκεται,. καὶ τῆς γυναικὸς ἡ πίστις ἀνακηρύττεται.
kai hina tas allas katalipō prorrēseis, gynē tis alabastron myrou tois hagiois autou posi prosenēnochen. tautēs tēn pistin apodechomenos pros ton tōn mathētōn ephē choron᾽ oumēn legō hymin, hoti hypou an kērychthę̄ to euangelion touto tēs basileias, kērychthēsetai kai, ho epoiēsen hē gynē hautē, eis martyrion autēs.“ tautēn de tēn prorrēsin kai nyn esti peratoumenēn idein" pantachou gar gēs kai thalattēs kai to euangelion to theion anaginōsketai,. kai tēs gynaikos hē pistis anakēryttetai.
And, to leave the other predictions aside: a certain woman brought an alabaster flask of ointment to his holy feet. Accepting her faith, he said to the choir of disciples: 'Truly I say to you, wherever this gospel of the kingdom is preached, what this woman has done will also be told as a testimony to her.' And this prediction too one can see being fulfilled now; for everywhere on land and sea the divine gospel is read and the woman's faith is proclaimed.
Matt 26:7 (allusion, high confidence) · Matt 26:13 (quotation, high confidence) · Mark 14:9 (quotation, medium confidence) · Luke 7:38 (allusion, low confidence)
Notes and citation
Summary: Christ's prediction that the anointing woman's deed would be told wherever the gospel is preached is fulfilled everywhere.
- Matt 26:7, 13 (Mark 14:9); the anointing of the feet recalls Luke 7:38.
Cite (SBL): Theodoret, Graec. aff. cur. 11.77 (Raeder, 296; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-77
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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.
11.78Raeder, 296
Ἐπειδὴ τοίνυν καὶ ταῦτα προεῖπεν ὃ δεσπότης καὶ τὰ ἐν ἐκείνῳ γε τῷ βίῳ γενησόμενα προηγόρευσεν, ὁρῶμεν δὲ ἀναφανδὸν τὴν τούτων ἀλήθειαν, ἀναμφισβητήτως κἀκεῖνα δεξώμεθα, ἀπὸ τῶν ἤδη γεγενημένων ποδηγούμενοι πρὸς ἐκεῖνα καὶ κεχρημένοι τούτοις τεκμηρίοις ἐκείνων.
Epeidē toinyn kai tauta proeipen ho despotēs kai ta en ekeinǭ ge tǭ biǭ genēsomena proēgoreusen, horōmen de anaphandon tēn toutōn alētheian, anamphisbētētōs kakeina dexōmetha, apo tōn ēdē gegenēmenōn podēgoumenoi pros ekeina kai kechrēmenoi toutois tekmēriois ekeinōn.
Since, then, the Master foretold both these things and what will happen in that other life, and we see the truth of these openly, let us accept those too without dispute, being led to them by what has already happened, and using these as proofs of those.
Notes and citation
Summary: Christ's fulfilled predictions are proofs that his promises about the life to come will also be fulfilled.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.78 (Raeder, 296; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-78
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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.
11.79Raeder, 296
τούτου γὰρ δὴ εὔνεκα καὶ ταῦτα κἀκεῖνα προείρηκεν. ἵνα διὰ τούτῶν ἐμπεδώσῃ κἀκεῖνα, καὶ τιμάς, ἃς οὐχ ὑπέσχετο, τοῖς εἰς αὐτὸν πεπιστευκόσι φιλοτίμως ἀπένειμεν᾽ καὶ οὐ μόνον τοῖς ζῶσι παμπόλλην ἔδωκε περιφάνειαν, ἀλλὰ καὶ τοῖς ἄριστα τετελευτηκόσι. πλεῖστον ξυνεχλήρωσε σέβας, ἵνα δὲ᾽ ὧν οὐχ ὑπέσχετο μέν, ἔδωκε δέ, πιστεύσωμεν οἷς ὑπέσχετο.
toutou gar dē euneka kai tauta kakeina proeirēken. hina dia toutōn empedōsę̄ kakeina, kai timas, has ouch hypescheto, tois eis auton pepisteukosi philotimōs apeneimen᾽ kai ou monon tois zōsi pampollēn edōke periphaneian, alla kai tois arista teteleutēkosi. pleiston xynechlērōse sebas, hina de᾽ hōn ouch hypescheto men, edōke de, pisteusōmen hois hypescheto.
For it was for this reason that he foretold both these things and those, so that through these he might confirm those. And honours which he did not promise he generously bestowed on those who believed in him; and not only did he give very great distinction to the living, but he also allotted the greatest reverence to those who ended their lives most nobly, so that through what he did not promise but gave, we might believe what he did promise.
Notes and citation
Summary: Christ has even given honours he never promised, such as the veneration of the martyrs, which strengthens belief in what he did promise.
- “Those who ended their lives most nobly” are the martyrs, honoured in their shrines (see 11.75).
Topics: Martyrdom
Cite (SBL): Theodoret, Graec. aff. cur. 11.79 (Raeder, 296; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-79
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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.
11.80Raeder, 297
ὁ γάς τοι τὰ ταῖς ξυνθήκαις οὐκ ἐγκείμενα θωρησάμενος καὶ φιλοτιμίᾳ τὰς ὑποσχέσεις ὑπερβαλὼν δώσει πάντως, ἅπερ ὑπέσχετο, καὶ ἃ τοῖς ἀγωνιζομένοις ἐπέδειξεν ἄθλα. σχέτλιον γὰρ τοὺς μὲν γυμνασιάρχους παρέχειν τοῖς ἀθληταῖς τὸν ὑπεσχημένον μισθόν, καὶ τοὺς ἐπί τῴ τινας μισθουμένους μετὰ τὸν πόνον «πληροῦν τὰ ξυγκείμενα, τὸν δὲ τῶν ὅλων δημιουργόν, ὃς δι ἀγαθότητα μόνην καὶ τοῖς μὴ οὖσι τὸ εἶναι παρέσχε καὶ τὸ τῆς οἰκονομίας μυστήριον ἐπετέλεσε παὶ τοῖς οὐχ ὁρῶσι τὸ φῶς τὸ τῆς θεογνωσίας ἐχαρίσατο φῶς, τοῦτον φάναι τὰς οἰκείας μὴ πληρώδειν ἐπαγγελίας.
ho gas toi ta tais xynthēkais ouk enkeimena thōrēsamenos kai philotimią tas hyposcheseis hyperbalōn dōsei pantōs, haper hypescheto, kai ha tois agōnizomenois epedeixen athla. schetlion gar tous men gymnasiarchous parechein tois athlētais ton hypeschēmenon misthon, kai tous epi tǭ tinas misthoumenous meta ton ponon «plēroun ta xynkeimena, ton de tōn holōn dēmiourgon, hos di agathotēta monēn kai tois mē ousi to einai paresche kai to tēs oikonomias mystērion epetelese pai tois ouch horōsi to phōs to tēs theognōsias echarisato phōs, touton phanai tas oikeias mē plērōdein epangelias.
For he who has given what was not contained in the agreements, and in his generosity has gone beyond his promises, will surely give what he promised and the prizes he showed to those who contend. For it would be monstrous that the masters of the games provide the athletes with the promised reward, and that those who hire men for some work fulfil the agreed terms after the labour, while the Creator of all — who through goodness alone gave being even to things that did not exist, and accomplished the mystery of the dispensation, and gave the light of the knowledge of God to those who did not see the light — should be said not to fulfil his own promises.
Notes and citation
Summary: If masters of games and employers keep their promises, God, who created out of goodness and brought the incarnation, will certainly keep his.
- “The mystery of the dispensation” is the incarnation.
Notes on the original text
- Digital text corrected (stray mark): τῶν | ὅλων → τῶν ὅλων.
Cite (SBL): Theodoret, Graec. aff. cur. 11.80 (Raeder, 297; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-80
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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.
11.81Raeder, 297
εἰ δὲ ἀληθής, ὥσπερ, οὖν ἀληθής --- θεία γάρ --- ἡ ὑπόσχεσις, οὐκ ἀνόνητα, ὦ φίλοι ἄνδρες, τὰ τῆς θείας διδασκαλίας μαθήματα. οὐρανῶν. γὰρ βασιλείαν καὶ ἑωὴν τέλος οὐ δεχομένην καὶ φῶς νοερὸν καὶ τὴν μετὰ τῶν ἀσωμάτων χορείαν τοῖς πειθομένοις ὑπέσχετο, ὥσπερ αὖ. κόλασιν αἰώνιον τοῖς ἀπιστοῦσιν ἠπείλησε τοῦτο γὰρ δὴ κἀν τῇ παραβολῇ τῶν ζξιξανίων δεδήλωκεν.
ei de alēthēs, hōsper, oun alēthēs --- theia gar --- hē hyposchesis, ouk anonēta, ō philoi andres, ta tēs theias didaskalias mathēmata. ouranōn. gar basileian kai heōēn telos ou dechomenēn kai phōs noeron kai tēn meta tōn asōmatōn choreian tois peithomenois hypescheto, hōsper au. kolasin aiōnion tois apistousin ēpeilēse touto gar dē kan tę̄ parabolę̄ tōn zxixaniōn dedēlōken.
But if the promise is true — and it is true, for it is divine — then the teachings of divine instruction are not unprofitable, my friends. For he promised the kingdom of heaven, a life that has no end, spiritual light, and a place in the choir of the bodiless beings to those who obey, just as, on the other hand, he threatened eternal punishment to those who disbelieve. For he made this plain in the parable of the tares too.
Matt 13:24 (allusion, medium confidence)
Notes and citation
Summary: God's true promises make Christian teaching profitable: the kingdom and endless life for the obedient, eternal punishment for unbelievers.
- Matt 13:24–30 recalled.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.81 (Raeder, 297; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-81
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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.
11.82Raeder, 297
ταύτην γὰρ ἕρμηνεύσας ἐπήγαγεν᾽ οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος τούτου᾽ ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συνάξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοὔντας τὴν ἀνομίαν, καὶ βαλοῦσιν αὐτοὺς εἰς τὴν πάμινον τοῦ πυρός᾽ ἐκεῖ ἔσται ὁ χλαυθμὺς καὶ ὁ βρυγμὸς τῶν ὀδόντῶν. τότε οἵ δίκαιον ἐμλάμψουσιν "ὡς ὃ ἥλιος ἐν. τῇ βασίλείᾳ τοῦ πατρὸς αὐτῶν - ταῦτα εἰπὼν ἐπήγαγεν". »Ἀ ἔχων ὦτα ἀκούειν ἀκουέτω.“..
tautēn gar hermēneusas epēgagen᾽ houtōs estai en tę̄ synteleią tou aiōnos toutou᾽ apostelei ho huios tou anthrōpou tous angelous autou, kai synaxousin ek tēs basileias autou panta ta skandala kai tous poiountas tēn anomian, kai balousin autous eis tēn paminon tou pyros᾽ ekei estai ho chlauthmys kai ho brygmos tōn odontōn. tote hoi dikaion emlampsousin "hōs ho hēlios en. tę̄ basileią tou patros autōn - tauta eipōn epēgagen". »A echōn ōta akouein akouetō.“..
For having interpreted it he added: 'So it will be at the end of this age. The Son of Man will send his angels, and they will gather out of his kingdom all the stumbling blocks and those who do lawlessness, and will throw them into the furnace of fire; there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father.' Having said this he added: 'He who has ears to hear, let him hear.'
Matt 13:40 (quotation, high confidence) · Matt 13:41 (quotation, high confidence) · Matt 13:42 (quotation, high confidence) · Matt 13:43 (quotation, high confidence)
Notes and citation
Summary: Christ's explanation of the parable of the tares: the lawless cast into the furnace, the righteous shining like the sun.
- Matt 13:40–43.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 11.82 (Raeder, 297; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-82
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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.
11.83Raeder, 298
ταῦτα καὶ ἡμεῖς. ὑμῖν, ὦ φίλοι ἄνδρες, παραινοῦντές φαμεν. οὐ γὰρ. δὴ ἄκοντας: τὸς. θείας λαβεῖν ἀναγκάξομεν δωρεάς, ἀλλὰ. παρακαλοῦντες καὶ λιπαφοῦντες καὶ τὸ ᾿μέγεθος, τούτων ἐπιδεικνύντες, διά τοι τοῦτο χαὶ τὴν δεσποτικὴν ταύτηὐ καὶ. θαυμασίαν ἐπιλέγομεν ῥῆσιν"
tauta kai hēmeis. hymin, ō philoi andres, parainountes phamen. ou gar. dē akontas: tos. theias labein anankaxomen dōreas, alla. parakalountes kai lipaphountes kai to ᾿megethos, toutōn epideiknyntes, dia toi touto chai tēn despotikēn tautēu kai. thaumasian epilegomen rhēsin"
We too say this to you, my friends, by way of exhortation. For we do not compel you to receive the divine gifts against your will, but we exhort and entreat you and show their greatness; and for this reason we also add this wonderful saying of the Master:
Notes and citation
Summary: Theodoret ends the discourse by urging, not compelling, his readers to accept God's gifts.
Cite (SBL): Theodoret, Graec. aff. cur. 11.83 (Raeder, 298; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-83
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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.
11.84Raeder, 298
οὁ ἔχων ὦτα ἀκούειν ἀκουέτω“ -.-,
hoo echōn ōta akouein akouetō“ -.-,
'He who has ears to hear, let him hear.'
Matt 13:43 (quotation, high confidence)
Notes and citation
Summary: The discourse closes with Christ's call to hear.
- Matt 13:43.
Cite (SBL): Theodoret, Graec. aff. cur. 11.84 (Raeder, 298; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/11-84
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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.
Chapter 12
12.1Raeder, 298
Τὰ δένδρα φέρουσι μὲν αἱ ῥίζαν καὶ τρέφουσι, κοσμοῦσι δὲ οἱ κλάδοι καὶ τὰ φύλλα καὶ ὃ μεταξὺ τούτων ἠωρημένος καρπός. εἶ γὰρ δή τις ἐκτέμνοι τοὺς κλάδους καὶ ψιλώσοι τὴν κόμην, ἄχρηστα γίνεται καὶ γυμνοῦται τῆς εὐπρεπείας, καὶ περιττὴ παντελῶς ἡ τῶν ῥιζῶν ἀποφαίνεται βάσις.
Ta dendra pherousi men hai rhizan kai trephousi, kosmousi de hoi kladoi kai ta phylla kai ho metaxy toutōn ēōrēmenos karpos. ei gar dē tis ektemnoi tous kladous kai psilōsoi tēn komēn, achrēsta ginetai kai gymnoutai tēs euprepeias, kai perittē pantelōs hē tōn rhizōn apophainetai basis.
Roots bear trees and nourish them, but the branches and the leaves and the fruit hanging among them adorn them. For if one cuts off the branches and strips away the foliage, the trees become useless and bare of their beauty, and the foundation of the roots is shown to be wholly superfluous.
Notes and citation
Summary: Theodoret opens his discourse on practical virtue with the image of a tree, whose roots are useless without branches, leaves and fruit.
Cite (SBL): Theodoret, Graec. aff. cur. 12.1 (Raeder, 298; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-1
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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.
12.2Raeder, 298
καὶ τὸ σῶμα δὲ ὡσαύτως δεῖται μὲν ὀφθαλμῶν ὁρώντων καὶ τὰς ἄλλας ποδηγούντων αἰσθήσεις, δεῖται δὲ καὶ ποδῶν μεταβαινόντων καὶ τὸ σῶμα. φερόντων καὶ χειρῶν ἐργαξομένων καὶ τοῖς μορίοις ἅπασι καὶ τροφὴν καὶ πόσιν καὶ τὴν ἄλλην χρείαν ποριζουσῶν.
kai to sōma de hōsautōs deitai men ophthalmōn horōntōn kai tas allas podēgountōn aisthēseis, deitai de kai podōn metabainontōn kai to sōma. pherontōn kai cheirōn ergaxomenōn kai tois moriois hapasi kai trophēn kai posin kai tēn allēn chreian porizousōn.
And the body likewise needs eyes to see and to guide the other senses, but it needs also feet to move about and carry the body, and hands to work and to provide food and drink and every other need to all the members.
Notes and citation
Summary: The body needs not only eyes but also feet and hands.
Cite (SBL): Theodoret, Graec. aff. cur. 12.2 (Raeder, 298; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-2
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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.
12.3Raeder, 298
καὶ μέντοι καὶ χιτῶνας καὶ χλαίνας καὶ ἐφεστρίδας καὶ ξυλλήβδην ὅπαντα τὰ ἐσθήματα οὐ μόνοι ποιοῦσιν οἵ στήμονες᾽ χρεία γάρ που καὶ κρόκης ἐνυφαινομένης καὶ ξυναρμοξομένης τοῖς στήμοσιν.
kai mentoi kai chitōnas kai chlainas kai ephestridas kai xyllēbdēn hopanta ta esthēmata ou monoi poiousin hoi stēmones᾽ chreia gar pou kai krokēs enyphainomenēs kai xynarmoxomenēs tois stēmosin.
And indeed tunics and cloaks and mantles, and in short all garments, are not made by the warp threads alone; for the woof too is needed, woven in and fitted to the warp.
Notes and citation
Summary: Cloth needs woof as well as warp.
Cite (SBL): Theodoret, Graec. aff. cur. 12.3 (Raeder, 298; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-3
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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.
12.4Raeder, 298
τί δήποτε ταῦτα διεξῆλθον; οὐ τὸν ὕθλον, ὦ ἄνδρες, στέργων, ἀλλὰ διὰ τῶνδε τῶν εἰκόνων τῆς τελεωτάτης φιλοσοφίας τὰς ὕλας ἐπιδειενύς. μέγιστον μὲν γὰρ ἀληθῶς καὶ παμμέγεθες ἀγαθὸν. τῶν θείων ἡ γνῶσις" ἀλλ᾽ οὐκ ἀπόχρη τέλειον ἀποφῆναι τὸν.ταύτης ἀξιούμενον.
ti dēpote tauta diexēlthon? ou ton hythlon, ō andres, stergōn, alla dia tōnde tōn eikonōn tēs teleōtatēs philosophias tas hylas epideienys. megiston men gar alēthōs kai pammegethes agathon. tōn theiōn hē gnōsis" all᾽ ouk apochrē teleion apophēnai ton.tautēs axioumenon.
Why have I gone through these things? Not out of love of idle talk, men, but to show through these images the materials of the most perfect philosophy. For truly the greatest and all-surpassing good is the knowledge of divine things; but it is not enough to make perfect the one who is counted worthy of it.
Notes and citation
Summary: These images show that knowledge of God, though the greatest good, does not by itself make a person perfect.
Cite (SBL): Theodoret, Graec. aff. cur. 12.4 (Raeder, 298; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-4
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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.
12.5Raeder, 299
δεῖ. γάρ. που τὴν ἀγαθὴν πρᾶξιν ξυναφθῆναι τῇ γνώσει. ὅπερ γάρ ἐστι δένδρῳ ῥίζα καὶ ὀφθαλμὸς σώματι καὶ οἵ στήμονες τοῖς ὑφάσμασι, τοῦτο ταῖς ψυχαῖς τῆς ἀληθείας ἡ γνῶσις καὶ ἡ βεβαία γίνεται πίστις.
dei. gar. pou tēn agathēn praxin xynaphthēnai tę̄ gnōsei. hoper gar esti dendrǭ rhiza kai ophthalmos sōmati kai hoi stēmones tois hyphasmasi, touto tais psychais tēs alētheias hē gnōsis kai hē bebaia ginetai pistis.
For good action must be joined to knowledge. What the root is to a tree, the eye to the body and the warp to woven cloth, that the knowledge of the truth and firm faith are to souls.
Notes and citation
Summary: Knowledge of truth and faith are the root, eye and warp of the soul, to which good action must be joined.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.5 (Raeder, 299; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-5
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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.
12.6Raeder, 299
χρὴ δὲ οὐ μόνον εἰδέναι, τί προσήκει περὶ τοῦ θείρυ δοξάξειν, ἀλλὰ καὶ κατὰ τοὺς. ἐπείτόνου πολιτεύεσθαν νόμους. ὥσπερ γὰρ οἱ ζωγραφικὴν ἢ σπυτοτομικὴν ἢ ἄλλην τινὰ παιδευόμενοι τέχνην, οὐχ ὕπως μόνον: ἐπίστωνται. ταῦτα μανθάνειν σπουδάξουσιν, ἀλλ᾽ ἵνα καὶ χειρουργῶσι. καὶ μιμητὰς σφᾶς αὐτοὺς τῶν διδασκάλων τοῖς ἔργοις δειμνύωσιν, οὕτω δεῖ καὶ τῆς εὐσεβείας τοὺς ἐραστὰς μὴ μόνον θεολογίαν καὶ φυσιολογίαν παιδεύεσθαι, ἀλλὰ καὶ τοὺς τῆς πρακτικῆς ἀρετῆς ἐκπαιδεύεσθαι νόμους καὶ τούτους φυλάττειν εἰς δύναμιν καὶ πρὸς τούτους πειρᾶσθαι τῆς ψυχῆς ἐκτυποῦν καὶ διασκευάξειν τὸ εἶδος.
chrē de ou monon eidenai, ti prosēkei peri tou theiry doxaxein, alla kai kata tous. epeitonou politeuesthan nomous. hōsper gar hoi zōgraphikēn ē spytotomikēn ē allēn tina paideuomenoi technēn, ouch hypōs monon: epistōntai. tauta manthanein spoudaxousin, all᾽ hina kai cheirourgōsi. kai mimētas sphas autous tōn didaskalōn tois ergois deimnyōsin, houtō dei kai tēs eusebeias tous erastas mē monon theologian kai physiologian paideuesthai, alla kai tous tēs praktikēs aretēs ekpaideuesthai nomous kai toutous phylattein eis dynamin kai pros toutous peirasthai tēs psychēs ektypoun kai diaskeuaxein to eidos.
One must not only know what one ought to believe about the divine, but also live according to his laws. For just as those who are trained in painting or shoemaking or some other art are eager to learn not only so that they may know these things, but also so that they may practise them with their hands and show themselves imitators of their teachers in deeds, so too the lovers of piety must be taught not only theology and natural philosophy, but must also be trained in the laws of practical virtue, keep these as far as they can, and try to mould and shape the form of the soul according to them.
Notes and citation
Summary: As craftsmen learn in order to practise, lovers of piety must not only learn theology but also live by the laws of practical virtue.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.6 (Raeder, 299; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-6
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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.
12.7Raeder, 299
- ὃ γὰρ δὴ οὕτω ῥυθμίξων τε καὶ διαμορφῶν τὴν ψυχὴν οὐ μόνον τῶν θείων νόμων. τοὺς χαρακτῆρας ἐκμάττεται, ἀλλὰ καὶ αὐτοῦ γε τοῦ νομοθέτου ζῶσά τις εἰκὼν καὶ λογικὴ γίνεται, τοῦτό τοι διδάσκων καὶ ὁ μέγας κῆρυξ τῆς ἀληθείας βοᾷ"..γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ“. καὶ μέντοι καὶ ὃ τούτου δεσπότης παραινεῖ λέγων.»γίνεσθε μιμηταὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς. καὶ πάλιν᾽,,)λἕίνεσθε τέλειοι, καθὼς ὃ πατὴρ ὑμῶν ὃ οὐράνιος τέλειός ἐστιν.“
- ho gar dē houtō rhythmixōn te kai diamorphōn tēn psychēn ou monon tōn theiōn nomōn. tous charaktēras ekmattetai, alla kai autou ge tou nomothetou zōsa tis eikōn kai logikē ginetai, touto toi didaskōn kai ho megas kēryx tēs alētheias boą"..ginesthe oun mimētai tou Theou“. kai mentoi kai ho toutou despotēs parainei legōn.»ginesthe mimētai tou patros hymōn tou en ouranois. kai palin᾽,,)leinesthe teleioi, kathōs ho patēr hymōn ho ouranios teleios estin.“
For he who so orders and shapes his soul not only takes on the impress of the divine laws, but also becomes a living and rational image of the Lawgiver himself. Teaching this, the great herald of the truth too cries out: 'Be, then, imitators of God.' And indeed his Master too exhorts, saying: 'Be imitators of your Father in heaven.' And again: 'Be perfect, as your heavenly Father is perfect.'
Eph 5:1 (quotation, high confidence) · Luke 6:36 (allusion, low confidence) · Matt 5:48 (quotation, high confidence)
Notes and citation
Summary: One who lives by God's laws becomes a living image of the Lawgiver, as Paul and Christ bid us imitate God.
- Eph 5:1; the saying “Be imitators of your Father in heaven” is not found in this form (compare Luke 6:36); Matt 5:48.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.7 (Raeder, 299; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-7
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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.
12.8Raeder, 300
μιμεῖται δέ, ὡς ἔνεστι, τὸν τῶν ὕλων Θεὸν ὃ ποθῶν ἐκεῖνα καὶ ἐχθραίνων ὁμοίως, ὅπερ καὶ αὐτὸς ὁ δεσπότης ἐχθραίνει τε καὶ φιλεῖ, τίνα δὲ αὐτῷ δυσμενῆ, καὶ τίνα αὖ προσφιλῆ, διαρρήδην οἵ θεῖοι διδάσκουσι νόμοι.
mimeitai de, hōs enesti, ton tōn hylōn Theon ho pothōn ekeina kai echthrainōn homoiōs, hoper kai autos ho despotēs echthrainei te kai philei, tina de autǭ dysmenē, kai tina au prosphilē, diarrēdēn hoi theioi didaskousi nomoi.
He imitates the God of all, as far as one can, who longs for and hates in the same way the things that the Master himself hates and loves; and what is hateful to him and what in turn is dear, the divine laws teach expressly.
Notes and citation
Summary: We imitate God by loving what he loves and hating what he hates, as his laws teach.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.8 (Raeder, 300; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-8
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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.
12.9Raeder, 300
ἀκούομεν γὰρ 'τοῦ θεσπεσίου βοῶντος Ζ4αυίΐδ᾽ οὔτι οὐχὶ Θεὸς θέλων ἀνομίαν σὺ εἶ, οὐδὲ παροικήσει σοι πονηρευόμενος, οὐδὲ διαμενοῦσι παράνομοι κατέναντι τῶν ὀφθαλμῶν σου" ἐμίσησας, Κύριε, πάντας τοὺς ἐργαζομένους τὴν ἀνομίων᾽ ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος. ἄνδρα αἱμάτων καὶ
akouomen gar 'tou thespesiou boōntos Z4auiïd᾽ outi ouchi Theos thelōn anomian sy ei, oude paroikēsei soi ponēreuomenos, oude diamenousi paranomoi katenanti tōn ophthalmōn sou" emisēsas, Kyrie, pantas tous ergazomenous tēn anomiōn᾽ apoleis pantas tous lalountas to pseudos. andra haimatōn kai
For we hear the divine David crying out: 'For you are not a God who wills lawlessness, nor will the evildoer dwell beside you, nor will the lawless abide before your eyes. You have hated, Lord, all who work lawlessness; you will destroy all who speak falsehood. A man of blood and
Ps 5:4 (5:5 LXX) (quotation, high confidence) · Ps 5:5 (5:6 LXX) (quotation, high confidence) · Ps 5:6 (5:7 LXX) (quotation, high confidence)
Notes and citation
Summary: David says God hates lawlessness, falsehood and violence.
- Ps 5:4–6 (LXX 5:5–7).
Cite (SBL): Theodoret, Graec. aff. cur. 12.9 (Raeder, 300; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-9
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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.
12.10Raeder, 300
δόλιον βδελύσσεται Κύριος.“ ἐν τούτοις δὲ ἡμῖν ἐπιδείξας τὴν τοῦ νομοθέτου διάθεσιν, ἐν ἑτέρᾳ μελῳδίᾳ πρόσωπον εἰσήγαγε τούσδε τοὺς χαρακτῆρας ἀκριβῶς ἐκμαξάμενον καὶ τῷ νομοθέτῃ προσευχόμενον καὶ λέγοντα οδιεπορευόμην ἐν ἀπακίᾳ καρδίας μου ἐν μέσῳ τοῦ οἴκου σου οὐ προετιθέμὴν πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον. ποιοῦντας παραβάσεις ἐμίσησα. οὐχ ἐκολλήθη μον καρδία σχαμβή᾽ ἐκκλίνοντος ἀπ᾿ ἐμοῦ τοῦ πονηροῦ, οὐ» ἐγίνωσκον. τὸν καταλαλοῦντα λάθρᾳ τὸν πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον᾽ ὑπερηφάνῳ ὀφθαλμῷ καὶ ἀπλήστῳ καρδίᾳ, τούτῳ οὐ συνήσθιον. οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς. γῆς, τοῦ συγχαθῆσθαι αὐτοὺς μετ᾽ ἐμοῦ" πορευόμενος ἐν ὁδῷ ἀμώμῳ οὗτός μοι ἐλειτούργει" οὐ κατῴκει ἐν μέσῳ τῆς οἰκίας μου ποιῶν ὑπερηφανίαν. λαλῶν ἄδικα οὐ κατεύθυνεν ἐνώπίον τῶν ὀφθολμῶν μου.
dolion bdelyssetai Kyrios.“ en toutois de hēmin epideixas tēn tou nomothetou diathesin, en heterą melǭdią prosōpon eisēgage tousde tous charaktēras akribōs ekmaxamenon kai tǭ nomothetę̄ proseuchomenon kai legonta odieporeuomēn en apakią kardias mou en mesǭ tou oikou sou ou proetithemēn pro ophthalmōn mou pragma paranomon. poiountas parabaseis emisēsa. ouch ekollēthē mon kardia schambē᾽ ekklinontos ap᾿ emou tou ponērou, ou» eginōskon. ton katalalounta lathrą ton plēsion autou, touton exediōkon᾽ hyperēphanǭ ophthalmǭ kai aplēstǭ kardią, toutǭ ou synēsthion. hoi ophthalmoi mou epi tous pistous tēs. gēs, tou synchathēsthai autous met᾽ emou" poreuomenos en hodǭ amōmǭ houtos moi eleitourgei" ou katǭkei en mesǭ tēs oikias mou poiōn hyperēphanian. lalōn adika ou kateuthynen enōpion tōn ophtholmōn mou.
deceit the Lord abhors.' Having shown us in these words the disposition of the Lawgiver, in another song he brought in a person who had taken on these features exactly, praying to the Lawgiver and saying: 'I walked in the innocence of my heart in the midst of your house. I set no lawless thing before my eyes; I hated those who commit transgressions. A crooked heart did not cleave to me; when the wicked man turned away from me, I did not know him. Whoever slandered his neighbour in secret, him I drove out; with the proud eye and the insatiable heart, with him I did not eat. My eyes were on the faithful of the land, that they might sit with me; the one who walked in a blameless way, he served me. The one who acted proudly did not dwell in the midst of my house; the one who spoke unjust things did not prosper before my eyes.'
Ps 5:6 (5:7 LXX) (quotation, high confidence) · Ps 101:2 (100:2 LXX) (quotation, high confidence) · Ps 101:3 (100:3 LXX) (quotation, high confidence) · Ps 101:4 (100:4 LXX) (quotation, high confidence) · Ps 101:5 (100:5 LXX) (quotation, high confidence) · Ps 101:6 (100:6 LXX) (quotation, high confidence) · Ps 101:7 (100:7 LXX) (quotation, high confidence)
Notes and citation
Summary: In Psalm 101 David portrays a man who shares God's hatred of evil and love of the faithful.
- Ps 5:6 (LXX 5:7, end); Ps 101:2–7 (LXX 100:2–7).
Cite (SBL): Theodoret, Graec. aff. cur. 12.10 (Raeder, 300; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-10
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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.
12.11Raeder, 301
διὰ δὲ τούτων οὐ μόνον ἡμᾶς ἐδίδαξεν, ὅτε μιμήσασθαι δυνατὸν τὸν παναλκμῆ καὶ πάνφοῦφον Κύριον, ἀλλὰ καὶ αὐτὸν ἡμῖν ὑπέδειξε τὸν τῆς μιμήσεως τρόπον. οὐ γάρ τοι οὐρανὸν ἡμᾶς καὶ γῆν καὶ ἥλιον καὶ σελήνην καὶ τἄλλα δημιουργεῖν ἐκέλευσεν οὐδὲ ἁπλῆν ἔχειν καὶ ἀπερίγραφον φύσιν, ἀλλὰ μόνον ἐχθραίνειν, ἅπερ ἐκεῖνος μεμίσηκε, καὶ φιλεῖν, ἅπερ δὴ μάλα πεφίληκεν.
dia de toutōn ou monon hēmas edidaxen, hote mimēsasthai dynaton ton panalkmē kai panphouphon Kyrion, alla kai auton hēmin hypedeixe ton tēs mimēseōs tropon. ou gar toi ouranon hēmas kai gēn kai hēlion kai selēnēn kai talla dēmiourgein ekeleusen oude haplēn echein kai aperigraphon physin, alla monon echthrainein, haper ekeinos memisēke, kai philein, haper dē mala pephilēken.
By these words he taught us not only that it is possible to imitate the all-powerful and all-wise Lord, but he also showed us the very manner of the imitation. For he did not bid us make heaven and earth and sun and moon and the rest, nor have a simple and unbounded nature, but only to hate what he has hated and to love what he has dearly loved.
Notes and citation
Summary: We cannot imitate God's creative power or nature, but we can imitate his loves and hatreds.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.11 (Raeder, 301; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-11
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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.
12.12Raeder, 301
ταύτην κατορθώσας τὴν ἀρετὴν ὁ προφήτης πρὸς τὸν δεσπότην ξὺν παρρησίᾳ βοᾷ".»ἐμοὶ δὲ λίαν ἐτιμήθησαν οἵ φίλοι σου, ὁ Θεός" λίαν ἐκραταιώθησαν αἱ ἀρχαὶ αὐτῶν“ καὶ μετ᾽ ὀλίγα" «οὐχὶ τοὺς μισοῦντάς σε, Κύριε, ἐμίσησα καὶ ἐπὶ τοῖς ἐχθροῖς σου ἐξετηκόμην; τέλειον μῖσος ἐμίσουν αὐτούς" εἰς ἐχθροὺς ἐγένοντό μοι’ χαὶ πάλιν᾽ οι,ὔνδρες αἱμάτων, ἐκκλίνατε ἀπ᾽ ἐμοῦ. “Φ καὶ αὖθις᾽" ο,ἐκκλίνατε ἀπ᾽ ἐμοῦ πονηρευόμενοι, καὶ ἐξερευνήσω τὰς ἐντολὰς τοῦ Θεοῦ μου. καὶ πάλιν᾽ » παρανόμους ἐμίσησα, τὸν δὲ νόμον σου ἠγάπησα.“ καὶ πάλιν" οοὡς ἠγάπησα τὸν νόμον σου, Κύριε" ὕλην τὴν ἡμέραν μελέτη μού ἐστιν καί" υὡς γλυκέα τῷ λάρυγγί μου τὰ λόγιά σου" ὑπὲρ μέλι καὶ κηρίον τῷ στόμα
tautēn katorthōsas tēn aretēn ho prophētēs pros ton despotēn xyn parrēsią boą".»emoi de lian etimēthēsan hoi philoi sou, ho Theos" lian ekrataiōthēsan hai archai autōn“ kai met᾽ oliga" «ouchi tous misountas se, Kyrie, emisēsa kai epi tois echthrois sou exetēkomēn? teleion misos emisoun autous" eis echthrous egenonto moi’ chai palin᾽ oi,yndres haimatōn, ekklinate ap᾽ emou. “Ph kai authis᾽" o,ekklinate ap᾽ emou ponēreuomenoi, kai exereunēsō tas entolas tou Theou mou. kai palin᾽ » paranomous emisēsa, ton de nomon sou ēgapēsa.“ kai palin" ooōs ēgapēsa ton nomon sou, Kyrie" hylēn tēn hēmeran meletē mou estin kai" hyōs glykea tǭ laryngi mou ta logia sou" hyper meli kai kērion tǭ stoma
Having achieved this virtue, the prophet cries out to the Master with boldness: 'To me your friends have been greatly honoured, O God; their rule has been greatly strengthened.' And a little later: 'Did I not hate those who hate you, Lord, and waste away over your enemies? I hated them with a perfect hatred; they became enemies to me.' And again: 'Men of blood, turn away from me.' And again: 'Turn away from me, evildoers, and I will search out the commandments of my God.' And again: 'I hated the lawless, but I loved your law.' And again: 'How I loved your law, Lord; it is my meditation all the day.' And: 'How sweet to my throat are your words, more than honey and the honeycomb to my mouth.'
Ps 139:17 (138:17 LXX) (quotation, high confidence) · Ps 139:21 (138:21 LXX) (quotation, high confidence) · Ps 139:22 (138:22 LXX) (quotation, high confidence) · Ps 139:19 (138:19 LXX) (quotation, high confidence) · Ps 119:115 (118:115 LXX) (quotation, high confidence) · Ps 119:113 (118:113 LXX) (quotation, high confidence) · Ps 119:97 (118:97 LXX) (quotation, high confidence) · Ps 119:103 (118:103 LXX) (quotation, high confidence)
Notes and citation
Summary: The Psalms show the prophet honouring God's friends, hating his enemies, and loving his law.
- Ps 139:17, 21–22, 19 (LXX 138); Ps 119:115, 113, 97, 103 (LXX 118).
Cite (SBL): Theodoret, Graec. aff. cur. 12.12 (Raeder, 301; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-12
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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.
12.13Raeder, 301
τί μου καὶ ἕτερα δὲ τῶν εἰρημένων πολλαπλάσια εὕροι τις ἂν ἐν τῇδε τῇ μελῳδίᾳ᾽ ἔμπλεως γὰρ ἡ προφητεία τῆς τοιαύτης διδασκαλίας, καὶ “Μωῦσῆς δὲ ὁ νομοθέτης δείκνυσιν ἐν τοῖς νόμοις, τί μὲν ἀρέσκει τῷ τῶν ὕλων Θεῷ, τί δ᾽ αὖ πάλιν ἐχθραίνει. καὶ μέντοι καὶ Ἡσαΐας. καὶ Ἱερεμίας καὶ Ἰεζεκιὴλ καὶ Δανιὴλ καὶ πᾶς ὁ τῶν προφητῶν χορὸς ταύτὴν ἡμᾶς τὴν διαφορὰν ἐξεπαίδευσεν.
ti mou kai hetera de tōn eirēmenōn pollaplasia heuroi tis an en tę̄de tę̄ melǭdią᾽ empleōs gar hē prophēteia tēs toiautēs didaskalias, kai “Mōysēs de ho nomothetēs deiknysin en tois nomois, ti men areskei tǭ tōn hylōn Theǭ, ti d᾽ au palin echthrainei. kai mentoi kai Hēsaïas. kai Hieremias kai Iezekiēl kai Daniēl kai pas ho tōn prophētōn choros tautēn hēmas tēn diaphoran exepaideusen.
And one would find many times more than these in this song; for the prophecy is full of such teaching. And Moses the lawgiver too shows in the laws what pleases the God of all and what in turn he hates. And indeed Isaiah and Jeremiah and Ezekiel and Daniel and the whole choir of the prophets taught us this difference.
Notes and citation
Summary: Moses and all the prophets taught what God loves and what he hates.
- The section begins with the last syllables of “mouth” (Ps 119:103), divided between this section and the last in the digital text; they are translated in 12.12.
Cite (SBL): Theodoret, Graec. aff. cur. 12.13 (Raeder, 301; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-13
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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.
12.14Raeder, 302
καὶ αὐτὸς δὲ ὃ τούτῶν Θεὸς ἐν τοῖς εὐαγγελίοις ἔφη..οὐ πᾶς ὃ λέγων μοι Κύρις Κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ Θεοῦ, ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.“ καὶ πάλιν ἡ, πονήσας καὶ διδάξας μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.“ καὶ πάλιν'..ὃ ἀγαπῶν με τὰς
kai autos de ho toutōn Theos en tois euangeliois ephē..ou pas ho legōn moi Kyris Kyrie eiseleusetai eis tēn basileian tou Theou, all᾽ ho poiōn to thelēma tou patros mou tou en ouranois.“ kai palin hē, ponēsas kai didaxas megas klēthēsetai en tę̄ basileią tōn ouranōn.“ kai palin'..ho agapōn me tas
And their God himself said in the Gospels: 'Not everyone who says to me, Lord, Lord, will enter the kingdom of God, but the one who does the will of my Father in heaven.' And again: 'Whoever does and teaches them will be called great in the kingdom of heaven.' And again: 'The one who loves me will fulfil my commandments.'
Matt 7:21 (quotation, high confidence) · Matt 5:19 (quotation, high confidence) · John 14:15 (quotation, medium confidence) · John 14:21 (allusion, medium confidence)
Notes and citation
Summary: Christ requires doing God's will and keeping his commandments, not words alone.
- Matt 7:21; Matt 5:19; John 14:15, 21.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.14 (Raeder, 302; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-14
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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.
12.15Raeder, 302
ἐντολάς μου πληρώσει. καὶ μέντοι κἀν τῇ παραβολῇ τῶν ταλάντων ἔδειξεν, ὡς οὐ μόνον ὧν δέδωκεν. ἀπαιτήσει τὸν ἀριθμόν, ἀλλὰ καὶ τὴν ἐργασίαν εἰσπράξεται" καὶ τὸν ταύτὴν οὐκ ἔχοντα, γυμνώσας τῆς χάριτος, τῷ ζόφῳ παραδώσει πεπεδημένον. καὶ τὰς παρθένους δὲ τὰς ἀρκοῦν οὐκ ἐσχηκυίας τὸ ἔλαιον ἔξω τοῦ. νυμφῶνος κατέλιπε, καὶ ταῦτα παρθένους καλῶν. κχαὶ τὸν ἐσθῆτα περιβεβλημένον οὐχ ἁρμόττουσαν γάμῳ τῶν δαιτυμόνων ἐχώρισε καὶ τῆς εὐωχίας ἐξήλασε᾽ καίτοι κληθεὶς εἰσελήλυθεν, ἀλλ᾽ οὐκ αὐτόματος εἰσεπήδησεν᾽ ἀλλ᾽ ἐπειδὴ διὰ μόνην τὴν τοῦ νυμφίου φιλοτιμίαν ἀπολαύσας τῆς υλήσεως οὐκ ἤμὲένψε τὴν στολήν;
entolas mou plērōsei. kai mentoi kan tę̄ parabolę̄ tōn talantōn edeixen, hōs ou monon hōn dedōken. apaitēsei ton arithmon, alla kai tēn ergasian eispraxetai" kai ton tautēn ouk echonta, gymnōsas tēs charitos, tǭ zophǭ paradōsei pepedēmenon. kai tas parthenous de tas arkoun ouk eschēkuias to elaion exō tou. nymphōnos katelipe, kai tauta parthenous kalōn. kchai ton esthēta peribeblēmenon ouch harmottousan gamǭ tōn daitymonōn echōrise kai tēs euōchias exēlase᾽ kaitoi klētheis eiselēlythen, all᾽ ouk automatos eisepēdēsen᾽ all᾽ epeidē dia monēn tēn tou nymphiou philotimian apolausas tēs ylēseōs ouk ēmeenpse tēn stolēn?
And indeed in the parable of the talents he showed that he will not only demand the number of what he has given, but will also exact the working of it; and the one who does not have this he will strip of grace and hand over, bound, to the darkness. And he left outside the bridal chamber the virgins who did not have enough oil, though he calls them virgins. And the man wearing clothing not fitting for a wedding he separated from the guests and drove out of the feast; and yet he had come in being invited, not leaping in of his own accord. But since, having enjoyed the invitation through the bridegroom's generosity alone, he did not change his robe,
Matt 25:29 (allusion, high confidence) · Matt 25:30 (allusion, high confidence) · Matt 25:10 (allusion, high confidence) · Matt 22:11 (allusion, high confidence) · Matt 22:13 (allusion, high confidence)
Notes and citation
Summary: The parables of the talents, the virgins and the wedding garment show that God requires works as well as the gift received.
- Matt 25:14–30; 25:1–13; 22:11–13.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.15 (Raeder, 302; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-15
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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.
12.16Raeder, 302
ἔπαθεν, ἅπερ ἔπαθεν. διὰ τοῦτο καὶ δ᾽ θεῖος ἀπόστολος πέχραγε λέγων᾽ «ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτίας ἀπολείπεται θυσία, φοβερὰ δέ τις ἐκδοχὴ κρίσεως καὶ πυρὸς
epathen, haper epathen. dia touto kai d᾽ theios apostolos pechrage legōn᾽ «hekousiōs gar hamartanontōn hēmōn meta to labein tēn epignōsin tēs alētheias, ouketi peri hamartias apoleipetai thysia, phobera de tis ekdochē kriseōs kai pyros
he suffered what he suffered. For this reason the divine apostle too cried out, saying: 'For if we sin wilfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgement and a zeal of fire
Heb 10:26 (quotation, high confidence) · Heb 10:27 (quotation, high confidence)
Notes and citation
Summary: Paul warns that wilful sin after knowing the truth leaves only fearful judgement.
- Heb 10:26–27 (Theodoret, like most of his contemporaries, takes Hebrews as Paul's).
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 12.16 (Raeder, 302; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-16
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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.
12.17Raeder, 302
ζῆλος ἐσθίδιν μέλλοντος τοὺς ὑπεναντίους.“ εἶτα ἐκ παραδείγματος τόνδε κρατύνειν τὸν λόγον". «ἀθετήσας τις νόμον Μωυσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν ἀπο-θνήσηει. πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὃ τὸν υἱὸν τοῦ Θεοῦ καταπατήσας καὶ τὸ αἷμα τῆς διάθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη, καὶ τὸ πνεῦμα τῆς χάριἴος ἐνυβρίσας: οἴδαμεν γὰρ τὸν εἰπόντα᾽ ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει.. Κύριος. καὶ πάλιν᾽ Κύριος κρινεῖ
zēlos esthidin mellontos tous hypenantious.“ eita ek paradeigmatos tonde kratynein ton logon". «athetēsas tis nomon Mōyseōs chōris oiktirmōn epi dysin ē trisi martysin apo-thnēsēei. posǭ dokeite cheironos axiōthēsetai timōrias ho ton huion tou Theou katapatēsas kai to haima tēs diathēkēs koinon hēgēsamenos, en hǭ hēgiasthē, kai to pneuma tēs chariios enybrisas: oidamen gar ton eiponta᾽ emoi ekdikēsis, egō antapodōsō, legei.. Kyrios. kai palin᾽ Kyrios krinei
that will consume the adversaries.' Then he strengthens this word with an example: 'Anyone who has set aside the law of Moses dies without mercy on the testimony of two or three witnesses. How much worse punishment, do you think, will be thought fitting for the one who has trampled on the Son of God, and counted as common the blood of the covenant by which he was sanctified, and insulted the Spirit of grace? For we know him who said: Vengeance is mine, I will repay, says the Lord. And again: The Lord will judge
Heb 10:27 (quotation, high confidence) · Heb 10:28 (quotation, high confidence) · Heb 10:29 (quotation, high confidence) · Heb 10:30 (quotation, high confidence) · Deut 32:35 (quotation, medium confidence) · Deut 32:36 (quotation, medium confidence)
Notes and citation
Summary: Hebrews argues from the law of Moses to the worse punishment of those who trample on the Son of God.
- Heb 10:27–30 (quoting Deut 32:35–36).
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 12.17 (Raeder, 302; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-17
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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.
12.18Raeder, 303
τὸν λαὸν αὐτοῦ.“ εἶτα τοὺς ῥαᾳστώνῃ ξυζῶντας δεδίττεται καί φησιν᾽ φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ξῶντος.“ καὶ ἑτέρωθι, βοῦ »γάντες γὰρ. παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηταν ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν. εἴτε κακόν. “"
ton laon autou.“ eita tous rhaąstōnę̄ xyzōntas dedittetai kai phēsin᾽ phoberon to empesein eis cheiras Theou xōntos.“ kai heterōthi, bou »gantes gar. parastēsometha tǭ bēmati tou Christou, hina komisētan hekastos ta dia tou sōmatos pros ha epraxen, eite agathon. eite kakon. “"
his people.' Then he frightens those who live in ease, and says: 'It is a fearful thing to fall into the hands of the living God.' And elsewhere he cries: 'For we shall all stand before the judgement seat of Christ, so that each may receive according to what he has done through the body, whether good or bad.'
Heb 10:30 (quotation, high confidence) · Heb 10:31 (quotation, high confidence) · 2 Cor 5:10 (quotation, high confidence) · Rom 14:10 (quotation, medium confidence)
Notes and citation
Summary: Paul warns of falling into God's hands and of standing before Christ's judgement seat to be repaid for deeds.
- Heb 10:30–31; 2 Cor 5:10 combined with Rom 14:10.
Notes on the original text
- Digital text corrected (stray bracket): [φοβερὸν → φοβερὸν.
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 12.18 (Raeder, 303; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-18
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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.
12.19Raeder, 303
Ὅτι μὲν οὖν δεῖται ἡ γνῶσις τῆς πρακτικῆς ἀρετῆς, ἱκανὰ καὶ ταῦτα δηλῶσαι᾽ ἴδωμεν δέ, τίνα καὶ τῶνδε πέρι τοῖς “Ἑλλήνων ἔδοξε φιλοσόφοις. ὀψόμεθα γάρ τοι τὸν Πλάτωνα καί τινας ἄλλους, τὴν τούτου φιλοσοφίαν ἐξηλωκότας, τῷδε ξυμφωνοῦντας τῷ λόγῳ" καὶ γὰρ ἐν τοῖς Νόμοὲς οὕτω 'φησίν᾽ «τὸν οὖν τῷ θεῷ προσφιλῆ γενησόμενον, εἰς. δύναμιν ὅτι μάλιστα καὶ ἑαυτὸν τοιοῦτον ἀναγκαῖον γίνεσθαι" καὶ κατὰ τοῦτον τὸν τρόπον ὁ μὲν σώφρων ἡμῶν θεῷ φίλος" ὅμοιος γάρ᾽ ὁ δὲ μὴ σώφρων ἀνόμοιός τε καὶ
Hoti men oun deitai hē gnōsis tēs praktikēs aretēs, hikana kai tauta dēlōsai᾽ idōmen de, tina kai tōnde peri tois “Hellēnōn edoxe philosophois. opsometha gar toi ton Platōna kai tinas allous, tēn toutou philosophian exēlōkotas, tǭde xymphōnountas tǭ logǭ" kai gar en tois Nomoes houtō 'phēsin᾽ «ton oun tǭ theǭ prosphilē genēsomenon, eis. dynamin hoti malista kai heauton toiouton anankaion ginesthai" kai kata touton ton tropon ho men sōphrōn hēmōn theǭ philos" homoios gar᾽ ho de mē sōphrōn anomoios te kai
That knowledge needs practical virtue, these things are enough to show. But let us see what the philosophers of the Greeks thought about this too. For we shall see Plato and some others who emulated his philosophy agreeing with this teaching. For in the Laws he says thus: 'He who is to become dear to God must, as far as he can, become such himself; and in this way the temperate man among us is dear to God, for he is like him; but the man who is not temperate is unlike and
Notes and citation
Summary: Plato in the Laws agrees that one must become like God to be dear to him, and that the temperate man is like God.
- Plato, Laws 4.716c–d.
Extrabiblical texts: Plato, Leg. 716c-d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.19 (Raeder, 303; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-19
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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.
12.20Raeder, 303
διάφορος.“ οὐδὲν τοίνυν ἀλλοῖον οὐδὲ οὗτος εἴρηκεν, ἀλλὰ ξυνομολογεῖ καὶ αὐτός, ὡς δυνατόν, ἐν ταῖς περὶ τἀγαθοῦ διωθέσεσι τὸν πεπονηκότα μιμεῖσθανι Θεόν ἐνταῦθα μέντοι σώφρονα οὐ τὸν ἡδονῶν ἐκάλεσε κρείττονα, ἀλλὰ τὸν σῶον καὶ ἄρτιον τὸ λογικὸν διασώσαντα.
diaphoros.“ ouden toinyn alloion oude houtos eirēken, alla xynomologei kai autos, hōs dynaton, en tais peri tagathou diōthesesi ton peponēkota mimeisthani Theon entautha mentoi sōphrona ou ton hēdonōn ekalese kreittona, alla ton sōon kai artion to logikon diasōsanta.
different.' This man too, then, has said nothing different, but he also agrees that the one who has laboured in dispositions toward the good imitates God as far as is possible. Here, however, he called temperate not the man who is stronger than pleasures, but the one who has kept the rational part safe and sound.
Notes and citation
Summary: Plato agrees that the virtuous imitate God; by 'temperate' he means one who keeps reason sound.
- Theodoret plays on σώφρων (“temperate”) as one who keeps reason σῶον (“safe”).
Extrabiblical texts: Plato, Leg. 716d (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.20 (Raeder, 303; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-20
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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.
12.21Raeder, 303
παραπλήσια δὲ κἀν τῷ Θεαιτήτῳ ξυγγέγραφεν᾽ ἔφη γάρ᾽..ἀλλ᾽ οὔτε ἀπόλλυσθαι τὰ καχὰ δυνατόν, ὦ Θεόδωρε (ὑπεναντίον γάρ τι τῷ ᾿ἀγαθῷ ἀεὶ εἶναι ἀνάγκη), οὔτε ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης" διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν᾽ ὁμοίωσις δὲ δίχα
paraplēsia de kan tǭ Theaitētǭ xyngegraphen᾽ ephē gar᾽..all᾽ oute apollysthai ta kacha dynaton, ō Theodōre (hypenantion gar ti tǭ ᾿agathǭ aei einai anankē), oute en theois auta hidrysthai, tēn de thnētēn physin kai tonde ton topon peripolei ex anankēs" dio kai peirasthai chrē enthende ekeise pheugein hoti tachista. phygē de homoiōsis theǭ kata to dynaton᾽ homoiōsis de dicha
He has written similar things in the Theaetetus too. For he said: 'But it is not possible for evils to perish, Theodorus (for there must always be something opposed to the good), nor to be established among the gods; but of necessity they haunt mortal nature and this region. Therefore one must also try to flee from here to there as quickly as possible. And flight is becoming like God as far as possible; and becoming like is becoming just
Notes and citation
Summary: Plato's Theaetetus urges flight from the evils of this world by becoming like God as far as possible.
- Plato, Theaetetus 176a–b.
Extrabiblical texts: Plato, Theaet. 176a-b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.21 (Raeder, 303; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-21). (abbreviation not yet checked)
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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.
12.22Raeder, 304
ϊὸν “καὶ ὅσιον μετὰ φρονήσεως γενέδθαι.“ μάλα δὲ καὶ σαφῶς καὶ σοφῶς ἐν τούτοις τὸν τῆς μιμήσεως ἐξεπαίδευσε τρόπον. πρῶτον μὲν γὰρ φυγεῖν τὰ τῇδε ἐκέλευσεν, οὐκ ἔξω τῆς γῆς γινόμενον, ἀλλὰ τῶν περιγείων, πραγμάτων ἀπαλλαττόμενον᾽ τοῦτο γὰρ δεδήλωκεν, ἔν οἷς ἐπήγαγεν" »φυγήν“ γάρ φησιν,,ἐκάλεσα τὴν πρὸς τὸ θεῖον ὁμοίωσιν.“
ïon “kai hosion meta phronēseōs genedthai.“ mala de kai saphōs kai sophōs en toutois ton tēs mimēseōs exepaideuse tropon. prōton men gar phygein ta tę̄de ekeleusen, ouk exō tēs gēs ginomenon, alla tōn perigeiōn, pragmatōn apallattomenon᾽ touto gar dedēlōken, en hois epēgagen" »phygēn“ gar phēsin,,ekalesa tēn pros to theion homoiōsin.“
and holy with wisdom.' In these words he taught very clearly and wisely the manner of the imitation. For first he bade us flee the things here, not by leaving the earth, but by being freed from earthly affairs. For he made this plain in what he added: 'I called flight,' he says, 'becoming like the divine.'
Notes and citation
Summary: Plato's 'flight' means freedom from earthly affairs, not leaving the earth.
- Plato, Theaetetus 176b; the second saying paraphrases the same passage.
Extrabiblical texts: Plato, Theaet. 176b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.22 (Raeder, 304; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-22
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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.
12.23Raeder, 304
ἀξιέπαινος δὲ καὶ ἡ προσθήκη᾽ οὐ γὰρ ἁπλῶς ὁμοιωθῆναι γενομοθέτηκεν, ἀλλ᾽ ὡς ἀνθρώποις ἐστὶ δυνατόν. εἶτα τὸ τῆς ὁμοιώσεως ἐπέδειξεν εἶδος οὁμοίωσιν γάρ φησι,»ροσἡγόρευσα τὸ ὅσιον καὶ δίκαιον γενέσθαι μετὰ φρονήσεως.“ καὶ αὕτη δὲ ἀξιάγαστος ἢ προσθήκη. εἰσὶ γὰρ δή τινες πλείστην μὲν τοῦ δικαίου φροντίδα ποιούμενοι, σπαιότητι δὲ τῷ τοῦ κατορθώματος λυμαινόμενοι κάλλει.
axiepainos de kai hē prosthēkē᾽ ou gar haplōs homoiōthēnai genomothetēken, all᾽ hōs anthrōpois esti dynaton. eita to tēs homoiōseōs epedeixen eidos hoomoiōsin gar phēsi,»rosēgoreusa to hosion kai dikaion genesthai meta phronēseōs.“ kai hautē de axiagastos ē prosthēkē. eisi gar dē tines pleistēn men tou dikaiou phrontida poioumenoi, spaiotēti de tǭ tou katorthōmatos lymainomenoi kallei.
Praiseworthy too is the addition; for he did not lay down simply that we become like God, but as far as is possible for human beings. Then he showed the form of the likeness: 'I named likeness,' he says, 'becoming holy and just with wisdom.' And this addition too is admirable. For there are some who take very great care for justice, but spoil the beauty of the achievement by their clumsiness.
Notes and citation
Summary: Plato wisely limits likeness to God to what is possible for humans and joins justice and holiness to wisdom.
- Plato, Theaetetus 176b (paraphrased).
Extrabiblical texts: Plato, Theaet. 176b (Plato (works); allusion)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.23 (Raeder, 304; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-23
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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.
12.24Raeder, 304
ἔπειτα διὰ πλειόνων ἐν αὐτῷ γε τῷ διαλόγῳ τὴν τελειότητα διδάσκει τῆς ἀρετῆς, ὧδέ πῃ γράφων" «λέγωμεν δὴ περὶ τῶν κορυφαίων. τί γὰρ ἄν τις τοὺς παρανόμως ἐν φιλοσοφίᾳ διατρίβοντας λέγοις οὗτοι δέ που οὔτε εἰς ἀγορὰν ἴσασι τὴν ὁδόν, οὔτε ὕπου δικαστήριον ἢ βουλευτήριον ἤ τι κοινὸν ἄλλο τῆς πόλεως ξυνέδριον᾽ νόμους δὲ καὶ ψηφίσματα λεγόμᾶνα ἢ γραφόμενα οὔτε ὁρῶσιν οὔτε ἀκούουσιν᾽ σπουδαὶ δὲ ἐταιριῶν ἐπ᾽ ἀρχὰς καὶ ξύνοδοι καὶ δεῖπνα καὶ οἱ ξὺν αὐλητρίσι κῶμοι οὐδὲ ὄναρ πράττειν προσίσταται αὐτοῖς᾽ οὐδὲ εἰ κακῶς τις γέγονεν ἐν πόλει. ἤ τί τῷ κακόν ἐστιν ἐκ προγόνων γεγονὸς πρὸς ἀνδρῶν ἢ γυναικῶν, μᾶλλον αὐ-τὸν λέληθεν ἢ τῆς θαλάττης οἵ λεγόμενοι χόες.
epeita dia pleionōn en autǭ ge tǭ dialogǭ tēn teleiotēta didaskei tēs aretēs, hōde pę̄ graphōn" «legōmen dē peri tōn koryphaiōn. ti gar an tis tous paranomōs en philosophią diatribontas legois houtoi de pou oute eis agoran isasi tēn hodon, oute hypou dikastērion ē bouleutērion ē ti koinon allo tēs poleōs xynedrion᾽ nomous de kai psēphismata legomana ē graphomena oute horōsin oute akouousin᾽ spoudai de etairiōn ep᾽ archas kai xynodoi kai deipna kai hoi xyn aulētrisi kōmoi oude onar prattein prosistatai autois᾽ oude ei kakōs tis gegonen en polei. ē ti tǭ kakon estin ek progonōn gegonos pros andrōn ē gynaikōn, mallon au-ton lelēthen ē tēs thalattēs hoi legomenoi choes.
Then, at greater length in this same dialogue, he teaches the perfection of virtue, writing somewhat as follows: 'Let us speak, then, about the leaders; for why should one speak of those who spend their time in philosophy unlawfully? These do not know the way to the agora, nor where the court or the council-chamber is, or any other common assembly of the city; laws and decrees, spoken or written, they neither see nor hear. The efforts of political clubs for office, and meetings, and dinners, and revels with flute-girls, do not occur to them to do even in a dream. And whether someone in the city is of low birth, or what evil has come down to anyone from his ancestors on the men's or the women's side, escapes him more than the proverbial number of pints in the sea.
Notes and citation
Summary: Plato describes the true philosopher as ignorant of the agora, courts, political intrigue and revels.
- Plato, Theaetetus 173c–d (Plato's text has “badly” where Theodoret's has “unlawfully”).
Notes on the original text
- Digital text corrected (stray mark): δὲ | ἐταιριῶν → δὲ ἐταιριῶν.
Extrabiblical texts: Plato, Theaet. 173c-d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.24 (Raeder, 304; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-24). (abbreviation not yet checked)
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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.
12.25Raeder, 305
καὶ ταῦτα πάντα οὐδ᾽ ὅτι οὐκ οἶδεν, οἶδεν᾽ οὐδὲ γὰρ αὐτῶν ἀπέχεται τοῦ εὐδοκιμεῖν χάριν. τῷ ὄντι δὲ τὸ σῶμα μόνον ἐν τῇ πόλει κεῖται αὐτοῦ καὶ ἐπιδημεῖ, ἡ δὲ διάνοια, ταῦτα πάντα ἡγησαμένη σμιπρὰ καὶ ὡς οὐδὲν ἀτιμάσασα, πανταχῇ πέταται, κατὰ Πίνδαρον, τά τε γῆς ὑπένερθεν καὶ τὰ ἐπίπεδα γεωμετροῦσα, οὐρανοῦ τε ὕπερ ἀστρονομοῦσα καὶ πᾶσαν
kai tauta panta oud᾽ hoti ouk oiden, oiden᾽ oude gar autōn apechetai tou eudokimein charin. tǭ onti de to sōma monon en tę̄ polei keitai autou kai epidēmei, hē de dianoia, tauta panta hēgēsamenē smipra kai hōs ouden atimasasa, pantachę̄ petatai, kata Pindaron, ta te gēs hypenerthen kai ta epipeda geōmetrousa, ouranou te hyper astronomousa kai pasan
And he does not even know that he does not know all these things; for he does not keep away from them for the sake of reputation. In reality only his body lies and sojourns in the city, while his mind, having thought all these things small and of no account, and despising them, flies everywhere, as Pindar says, measuring the things beneath the earth and the surfaces, studying the stars above heaven, and
Notes and citation
Summary: Plato's philosopher lives in the city only in body, while his mind ranges over earth and heaven.
- Plato, Theaetetus 173e, citing Pindar (fr. 292).
Extrabiblical texts: Plato, Theaet. 173e (Plato (works); quotation); Pindar, fr. 292 (Pindar (odes and fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.25 (Raeder, 305; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-25). (abbreviation not yet checked)
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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.
12.26Raeder, 305
πάντῃ φύσιν διερευνωμένη.“ ἐν δὲ τούτοις ὁ Πλάτων τὴν τῶν ἡμετέρων φιλοσόφων ἐξωγράφησε. πολιτείαν" οὐ γὰρ δή τις παρ᾽ ἐκείνοις τοιοῦτος ἐγένετο. ὁ μὲν γὰρ Σωκράτης, τῶν φιλοσόφων ὃ χορυφαῖος, χἀν τοῖς γυμνασίοις κὰν τοῖς ἐργαστηρίοις διαλεγόμενος διετέλει" καὶ ποτὲ μὲν ἐν ἄστει διέτριβε, ποτὲ δὲ εἰς Πειραιᾶ κατιὼν τὰς πομπὰς᾽ ἐθεώρει" καὶ τοῖς ὁπλίταις δὲ ξυνταττόμενος καὶ ἐν Ποτιδαίᾳ καὶ ἐν Δηλίῳ παρετάττετο᾽ καὶ μέντοι καὶ εἰς ξυσσίτια ἀπιὼν ἠνείχετο καὶ Ἀριστοφάνους κωμῳδοῦντος καὶ ᾿Αλκιβιάδου κωμάξοντος (τοῦτο γὰρ διδάσχει τοῦ Πλάτωνος τὸ Ξυμπόσιον)" καὶ εἰς θέατρον ἀναβαίνων ξυνεθεᾶτο τῷ δήμῳ.
pantę̄ physin diereunōmenē.“ en de toutois ho Platōn tēn tōn hēmeterōn philosophōn exōgraphēse. politeian" ou gar dē tis par᾽ ekeinois toioutos egeneto. ho men gar Sōkratēs, tōn philosophōn ho choryphaios, chan tois gymnasiois kan tois ergastēriois dialegomenos dietelei" kai pote men en astei dietribe, pote de eis Peiraia katiōn tas pompas᾽ etheōrei" kai tois hoplitais de xyntattomenos kai en Potidaią kai en Dēliǭ paretatteto᾽ kai mentoi kai eis xyssitia apiōn ēneicheto kai Aristophanous kōmǭdountos kai ᾿Alkibiadou kōmaxontos (touto gar didaschei tou Platōnos to Xymposion)" kai eis theatron anabainōn xynetheato tǭ dēmǭ.
searching out every nature in every way.' In these words Plato painted the way of life of our philosophers; for no one among them was of that kind. For Socrates, the leader of the philosophers, continued discussing in the gymnasia and in the workshops; and sometimes he spent his time in the city, and sometimes he went down to the Piraeus and watched the processions; and serving with the hoplites he stood in the line of battle at Potidaea and at Delium; and moreover, going to common meals, he put up with Aristophanes making comedy and Alcibiades revelling (Plato's Symposium teaches this); and going up to the theatre he watched with the people.
Notes and citation
Summary: Plato's portrait of the philosopher fits Christian ascetics, not Greek philosophers: even Socrates lived amid the city's business, wars, feasts and theatre.
- Plato, Theaetetus 174a (end of the quotation); Republic 1.327a (the Piraeus); Symposium (Aristophanes and Alcibiades).
Extrabiblical texts: Plato, Theaet. 174a (Plato (works); quotation); Plato, Symp. (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.26 (Raeder, 305; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-26
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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.
12.27Raeder, 305
ἥκιστα τοίνυν αὐτῷ προσήκει τὰ παρὰ Πλάτωνος εἰρημένα. εἰ δὲ τούτῳ οὐ προσῆκε, σχολῇ γ᾽ ἂν ἄλλῳ τῷ ἁρμόσειεν. οἱ δὲ τῆς εὐαγγελικῆς ἐφασθέντες φιλοσοφίας πόρρωθεν τῶν πολιτικῶν θορύβων γεγένηνται" τὰς δὲ τῶν ὀρῶν ἀκρωνυχίας κατειληφότες ἢ τὸν ἐν ἐρήμοις χωρίοις ἀγαπήσαντες βίον, τῇ θεωρίᾳ τῶν θείων καὶ τῷ ταύτῃ ξυνηρμοσμένῳ σφᾶς αὐτοὺς ἀπεκλήρωσαν βίῳ, οὐ γυναικῶν καὶ παίδων καὶ κτημάτων ἐπιμελούμενοι, ἀλλὰ τὰς ψυχὰς κατά γε τὸν κανόνα τῶν θείων διευθύνοντες νόμων καὶ οἷόν τινες ἄριστοι ζωγράφοι πρὸς τὰ ἀρχέτυπα τῆς ἀρετῆς τὰς νοερὰς αὐτῶν ξζωγραφοῦντες εἰκόνας.
hēkista toinyn autǭ prosēkei ta para Platōnos eirēmena. ei de toutǭ ou prosēke, scholę̄ g᾽ an allǭ tǭ harmoseien. hoi de tēs euangelikēs ephasthentes philosophias porrōthen tōn politikōn thorybōn gegenēntai" tas de tōn orōn akrōnychias kateilēphotes ē ton en erēmois chōriois agapēsantes bion, tę̄ theōrią tōn theiōn kai tǭ tautę̄ xynērmosmenǭ sphas autous apeklērōsan biǭ, ou gynaikōn kai paidōn kai ktēmatōn epimeloumenoi, alla tas psychas kata ge ton kanona tōn theiōn dieuthynontes nomōn kai hoion tines aristoi zōgraphoi pros ta archetypa tēs aretēs tas noeras autōn xzōgraphountes eikonas.
What Plato said, then, by no means fits him. And if it did not fit him, much less would it suit anyone else. But those who have loved the philosophy of the Gospel have gone far away from the tumults of the city; having taken possession of the peaks of the mountains, or having loved the life in desert places, they have given themselves wholly to the contemplation of divine things and to the life suited to it, not caring for wives and children and possessions, but directing their souls by the rule of the divine laws, and, like some excellent painters, painting their spiritual images after the archetypes of virtue.
Notes and citation
Summary: Plato's ideal fits the Christian monks, who live on mountains and in deserts in contemplation, free of family and property, shaping their souls by God's laws.
- Theodoret refers to the monks and hermits of Syria and elsewhere.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.27 (Raeder, 305; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-27). (abbreviation not yet checked)
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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.
12.28Raeder, 306
ὅτι γὰρ δὴ τούτοις ἁρμόττει τὰ παρὰ Πλάτωνος εἰρημένα, μάρτυς αὐτὸς μετὰ πλεῖστα εἰπών" «ἄγροικον δὲ καὶ ἀπαίδευτον ὑπ᾽ ἀσχολίας οὐδὲν ἧττον τῶν νομέων τὸν τοιοῦτον ἀναγκαῖον γίνεσθαι., σηκὸν ἐν ὄρει τὸ τεῖχος περιβαλλόμενον. γῆς δὲ ὅταν μυρία πλέθρα ἢ εἶ τι πλέον ἀκούσῃ ὥς τις ἄρα κερτημένος θαυμαστὰ πλήθη πέχτηται, πάνυ σμικρὰ δοκεῖ ἀκούειν, ὅπασαν εἰωθὼς τὴν γῆν βλέπειν“.
hoti gar dē toutois harmottei ta para Platōnos eirēmena, martys autos meta pleista eipōn" «agroikon de kai apaideuton hyp᾽ ascholias ouden hētton tōn nomeōn ton toiouton anankaion ginesthai., sēkon en orei to teichos periballomenon. gēs de hotan myria plethra ē ei ti pleon akousę̄ hōs tis ara kertēmenos thaumasta plēthē pechtētai, pany smikra dokei akouein, hopasan eiōthōs tēn gēn blepein“.
For that what Plato said fits these men, he himself is witness, saying after a great deal else: 'Such a one must become boorish and uncultivated for lack of leisure, no less than the herdsmen, having a fold on a mountain as the wall around him. And when he hears that someone, having acquired ten thousand acres of land or more, possesses an amazing amount, he thinks he hears of something very small, being accustomed to look at the whole earth.'
Notes and citation
Summary: Plato's philosopher, living like a herdsman with a fold on a mountain and despising large estates, resembles the monks.
- Plato, Theaetetus 174d–e.
Extrabiblical texts: Plato, Theaet. 174d-e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.28 (Raeder, 306; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-28
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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.
12.29Raeder, 306
ὅτι δὲ τῶν παρ᾽ “Ἕλλησι περφιλοσοφηκότων οὐδεὶς ἐν ὄρει σηκὸν δειμώμενος ᾧκησεν, ἱκανὰ μὲν καὶ τὰ παλαιὰ δηλῶσαι ξυγγράμματα, μαρτυρεῖτε δὲ καὶ ὑμεῖς. τοῖς τοῦτον μετιοῦσι νεμεσῶντες τὸν βίον. ἀλλ᾽ ὁ Πλάτων τοῦτον εἴρηκεν ἀξιαγαστότατον εἶναι. ξύμ-.
hoti de tōn par᾽ “Hellēsi perphilosophēkotōn oudeis en orei sēkon deimōmenos hǭkēsen, hikana men kai ta palaia dēlōsai xyngrammata, martyreite de kai hymeis. tois touton metiousi nemesōntes ton bion. all᾽ ho Platōn touton eirēken axiagastotaton einai. xym-.
That none of those who practised philosophy among the Greeks built a fold on a mountain and lived there, the ancient writings are enough to show, and you yourselves bear witness, resenting those who pursue this life. But Plato said that this is the most admirable life.
Notes and citation
Summary: No Greek philosopher lived on a mountain, and the Greeks resent the monks who do, though Plato praised that life.
Cite (SBL): Theodoret, Graec. aff. cur. 12.29 (Raeder, 306; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-29
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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.
12.30Raeder, 306
φωνα δὲ κἀν τῷ δευτέρῳ τῆς Πολιτείας ἔφη" τὸν γὰρ τοιοῦτόν“ φησι »θέντες, τὸν δίκαιον αὖ παρ᾿ αὐτὸν ἱστῶμεν τῷ λόγῳ, ἄνδρα ἁπλοῦν καὶ γενναῖον, κατ᾽ Αἰσχύλον, οὐ δοκεῖν, ἀλλ᾽ εἶναν ἀγαθὸν ἐθέλοντα. ἀφαιρετέον δὲ τὸ δοκεῖν᾽ εἰ γὰρ δόξαι δίκαιος εἶναι, ἔσονται αὐτῷ τιμαὶ καὶ δωρεαί, δοκοῦντι τοιούτῳ εἶναι' ἄδηλον οὖν, εἶτε τοῦ δικαίου εἶνε τῶν δωρεῶν καὶ τιμῶν ἕνεκα τοιοῦτος εἴῃ.
phōna de kan tǭ deuterǭ tēs Politeias ephē" ton gar toiouton“ phēsi »thentes, ton dikaion au par᾿ auton histōmen tǭ logǭ, andra haploun kai gennaion, kat᾽ Aischylon, ou dokein, all᾽ einan agathon ethelonta. aphaireteon de to dokein᾽ ei gar doxai dikaios einai, esontai autǭ timai kai dōreai, dokounti toioutǭ einai' adēlon oun, eite tou dikaiou eine tōn dōreōn kai timōn heneka toioutos eię̄.
And he said things in agreement with this in the second book of the Republic too: 'Having set up such a man,' he says, 'let us set the just man beside him in our argument, a simple and noble man, who, as Aeschylus says, wishes not to seem but to be good. Then we must take away the seeming; for if he seems to be just, there will be honours and gifts for him for seeming such; it would then be unclear whether he is such for the sake of justice or for the sake of the gifts and honours.
Notes and citation
Summary: Plato's Republic pictures the truly just man who wishes to be, not to seem, good, stripped of all reputation.
- Plato, Republic 2.361b–c, quoting Aeschylus, Seven against Thebes 592.
Extrabiblical texts: Plato, Resp. 361b-c (Plato (works); quotation); Aeschylus, Sept. 592 (Aeschylus (plays and fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.30 (Raeder, 306; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-30
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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.
12.31Raeder, 307
ψυμνωτέος δὴ πάντων πλὴν δικαιοσύνης, καὶ πονητέος ἐναντίως διακείμενος τῷ προτέρῳ. μηδὲν γὰρ ἔχων, δόξαν ἐχέτω μεγίστην ἀδικίας, ἵνα βεβασανισμένος ἢ εἰς δικαιοσύνην, τῷ μὴ τίθεσθαι ὑπὸ κακοδοξίας καὶ τῶν ἀπ᾽ αὐτῆς γινομένων' ἀλλ᾽ ἔστω ἀμετάστατος μέχρι θανάτου, δοκῶν εἶναι ἄδικος διὰ βίου.“
psymnōteos dē pantōn plēn dikaiosynēs, kai ponēteos enantiōs diakeimenos tǭ proterǭ. mēden gar echōn, doxan echetō megistēn adikias, hina bebasanismenos ē eis dikaiosynēn, tǭ mē tithesthai hypo kakodoxias kai tōn ap᾽ autēs ginomenōn' all᾽ estō ametastatos mechri thanatou, dokōn einai adikos dia biou.“
He must be stripped of everything except justice, and be put in the opposite condition to the former man. Having nothing, let him have the greatest reputation for injustice, so that he may be tested for justice by not being softened by ill repute and what comes from it; but let him be unchangeable until death, seeming unjust all his life.'
Notes and citation
Summary: Plato's just man must be stripped of everything but justice and keep it until death while thought unjust.
- Plato, Republic 2.361c–d. Theodoret's text reads “having nothing” where Plato has “doing no wrong”.
Extrabiblical texts: Plato, Resp. 361c-d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.31 (Raeder, 307; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-31
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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.
12.32Raeder, 307
καὶ ταῦτα δὲ ὡσαύτως τοῖς ἡμετέροις ἁρμόττει τῆς ἀρετῆς ἀθληταῖς. οὐ γὰρ Ἀντισθένει καὶ Διογένει καὶ Κράτητι παραπλησίως κενῆς ἕνεκα δόξης, ἀλλ᾽ αὐτοῦ γε εἵνεκα τοῦ τοχολοῦ ὁρῶσιν, ἃ δρῶσιν. διὸ δὴ καὶ πόλεων καὶ κωμῶν πόρρω διάγουσι, τὴν ἀρετὴν κατακρύπτοντες καὶ μόνῳ γε τῷ ταύτης ἀγωνοθέτῃ δεικνύντες.
kai tauta de hōsautōs tois hēmeterois harmottei tēs aretēs athlētais. ou gar Antisthenei kai Diogenei kai Kratēti paraplēsiōs kenēs heneka doxēs, all᾽ autou ge heineka tou tocholou horōsin, ha drōsin. dio dē kai poleōn kai kōmōn porrō diagousi, tēn aretēn katakryptontes kai monǭ ge tǭ tautēs agōnothetę̄ deiknyntes.
And these words too likewise fit our athletes of virtue. For they do what they do not, like Antisthenes and Diogenes and Crates, for the sake of empty glory, but for the sake of the good itself. That is why they live far from cities and villages, hiding their virtue and showing it only to the judge of its contest.
Notes and citation
Summary: Christian ascetics, unlike the Cynics, pursue virtue for its own sake, hiding it from all but God.
- Antisthenes, Diogenes of Sinope and Crates were Cynic philosophers.
Extrabiblical texts: Antisthenes (Antisthenes (fragments); allusion); Crates (Crates of Thebes; quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.32 (Raeder, 307; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-32
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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.
12.33Raeder, 307
ἀλλ᾽ ὑμεῖς τοὺς μὲν οὔτῶς ἀγωνιζομένους οὔτε θεωρεῖν οὔτε θαυμάξενν ἐθέλετε. εἰ δέ τινας ἴδοιτε τὸ μὲν πρόσχημα τοῦτο περικειμένους, οὐ πάντα δὲ ξυνομολογοῦντα τῷ σχήματι βίον ἀσπαζομένους, εὐθὺς εἰς λοιδορίαν "ενεῖτε τὴν γλῶτταν. καὶ εἰ μὲν ἐκείνους ἐβάλλετε μόνους, εἶχεν ἄν τινὰ τὸ γινόμενον λόγον᾽ ἐπειδὴ δὲ μετ᾽ ἐκείνων καὶ τοὺς ἄντικρυς ἐναντίως διακειμένους ἐκείνοις καὶ ἀληθῶς φιλοσοφοῦντας κωμῳδεῖν πειρᾶσθε καὶ διασύρειν, τὸν ἀδικώτατον ὑμῶν δῆλον ποιεῖτε σκοπόν᾽ οὐ γὰρ τοῖς πονηροῖς ἀπεχθάνεσθε, ἀλλὰ τὸν ἀξιέπαινον διαβάλλετε βίον, ὅμοιον ποιοῦντες, ὥσπερ ἂν εἴ τις πίθηκον ἰδὼν μιμούμενον ἄνθρωπον, δι᾿ ἐκείνην τὴν μίμησιν καὶ τῶν ἀνθρώπων μισήσοι τὴν φύσιν.
all᾽ hymeis tous men outōs agōnizomenous oute theōrein oute thaumaxenn ethelete. ei de tinas idoite to men proschēma touto perikeimenous, ou panta de xynomologounta tǭ schēmati bion aspazomenous, euthys eis loidorian "eneite tēn glōttan. kai ei men ekeinous eballete monous, eichen an tina to ginomenon logon᾽ epeidē de met᾽ ekeinōn kai tous antikrys enantiōs diakeimenous ekeinois kai alēthōs philosophountas kōmǭdein peirasthe kai diasyrein, ton adikōtaton hymōn dēlon poieite skopon᾽ ou gar tois ponērois apechthanesthe, alla ton axiepainon diaballete bion, homoion poiountes, hōsper an ei tis pithēkon idōn mimoumenon anthrōpon, di᾿ ekeinēn tēn mimēsin kai tōn anthrōpōn misēsoi tēn physin.
But you are willing neither to look at nor to admire those who contend in this way. If you see some who wear this outward garb but do not embrace a life wholly in keeping with the garb, at once you let loose your tongue in abuse. And if you struck at those alone, what you do would have some reason; but since together with them you try to ridicule and disparage also those who are directly opposite to them and who truly practise philosophy, you make plain your most unjust aim. For you are not hostile to the wicked, but you slander the praiseworthy life, doing something like a man who, seeing an ape imitating a man, would because of that imitation hate the nature of men too.
Notes and citation
Summary: The Greeks ignore true ascetics and condemn the whole monastic life because of a few unworthy monks, like hating humans because of an ape that mimics them.
Cite (SBL): Theodoret, Graec. aff. cur. 12.33 (Raeder, 307; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-33). (abbreviation not yet checked)
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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.
12.34Raeder, 307
ταύτης δέ τοι τῆς γνώμης οὐκ ἐγὼ μόνος, ἀλλὰ καὶ Πλάτων κατηγορεῖ" ἐν γάρ τοι τῷ Θεαιτήτῳ φησίν' οδπεψώμεθα δέ πῃ τῇδε. φέρ᾽. εἶς τιβ αἰγῶν τροφὴν καὶ τὸ ὀῷον αὐτό, "πῆμα ὡς καλόν ἔστιν, ἐπαινοῖ, ἄλλος δὲ τις, ἑωρακὼς αἶγας χωρὶς νεμομένας αἰπόλου ἐν ἐργασίμοις χωρίοις δρώσας κακά, διαψέγοι, καὶ πᾶν θρέμμα. ἄναρχον ἢ μετὰ κακῶν ἀρχόντων ἰδών, οὕτω μέμφοιτο, τὸν τοιοῦτον ψόγον ἡγούμεθα ὑγιὲς ἄν ποτε ψέξαι καὶ ὁτιοῦν;
tautēs de toi tēs gnōmēs ouk egō monos, alla kai Platōn katēgorei" en gar toi tǭ Theaitētǭ phēsin' odpepsōmetha de pę̄ tę̄de. pher᾽. eis tib aigōn trophēn kai to oǭon auto, "pēma hōs kalon estin, epainoi, allos de tis, heōrakōs aigas chōris nemomenas aipolou en ergasimois chōriois drōsas kaka, diapsegoi, kai pan thremma. anarchon ē meta kakōn archontōn idōn, houtō memphoito, ton toiouton psogon hēgoumetha hygies an pote psexai kai hotioun?
Not I alone, but Plato too condemns this judgement. For in the Theaetetus he says: 'Let us consider it in this way. Come: if someone praised the rearing of goats and the animal itself, how fine a possession it is, and another, having seen goats grazing without a goatherd in cultivated places and doing harm, blamed it, and, seeing any flock without a ruler or with bad rulers, found fault in this way, do we think that such a one would ever blame anything soundly?'
Notes and citation
Summary: Plato too says it is unsound to condemn a whole kind because of those badly led.
- The passage is in Plato, Laws 1.639a; Theodoret says “in the Theaetetus”.
Extrabiblical texts: Plato, Leg. 639a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.34 (Raeder, 307; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-34
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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.
12.35Raeder, 308
καὶ πῶςς ταῦτα τοῦ Πλάτωνος, ὦ ἄνδρες, οὐκ ἐμὰ τὰ ῥήματα. ἐδίδαξε δὲ μὴ ἅπαντα σκώπτειν τὰ ᾿θρέμματα διὰ τὰ κακῶς ὑπὸ κακῶν ἀρχόντων ἀγόμενα ἢ ἄρχοντος πάμπαν ἐστερημένα. καὶ ἀλλαχοῦ δὲ πάλιν διαρρήδην διδάσκει, ὡς φιλοσόφων πλῆθος ἀδύνατον γενέσθαι᾽ ωναρθηκοφόροι μὲν γὰρ πολλοίζς φησι, βάκχοι δέ τε παῦροι." τοῦτο δὲ καὶ ὁ δεσπότης ἔφη Χριστός" »»Μολλοίξ' “γὰρ εἶπε »»λητοί, ὀλίγοι δὲ ἐκλεκτοί."
kai pōss tauta tou Platōnos, ō andres, ouk ema ta rhēmata. edidaxe de mē hapanta skōptein ta ᾿thremmata dia ta kakōs hypo kakōn archontōn agomena ē archontos pampan esterēmena. kai allachou de palin diarrēdēn didaskei, hōs philosophōn plēthos adynaton genesthai᾽ ōnarthēkophoroi men gar polloizs phēsi, bakchoi de te pauroi." touto de kai ho despotēs ephē Christos" »»Molloix' “gar eipe »»lētoi, oligoi de eklektoi."
These are Plato's words, men, not mine. And he taught that one should not mock all flocks because of those that are badly led by bad rulers, or are wholly without a ruler. And elsewhere again he teaches expressly that a multitude of philosophers cannot exist: 'For the wand-bearers are many,' he says, 'but the bacchants few.' And the Master Christ said this too: 'For many are called, but few are chosen.'
Matt 22:14 (quotation, high confidence)
Notes and citation
Summary: Plato said true philosophers are few, as the Orphic saying has it, and Christ said many are called but few chosen.
- Plato, Phaedo 69c, quoting an Orphic saying; Matt 22:14 (20:16).
Notes on the original text
- Digital text corrected (stray bracket): ] τοῦτο → τοῦτο.
Extrabiblical texts: Plato, Phaed. 69c (Plato (works); quotation); Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.35 (Raeder, 308; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-35). (abbreviation not yet checked)
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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.
12.36Raeder, 308
ξυνῳδὰ δὲ τούτοις ὁ Πλάτων κἀν τῇ ἘἘπινομίδι φησίν" οὔ φημι: εἶναι ἀνθρώποις δυνατὸν μακαρίοις τε καὶ εὐδαίμοσι γενέσθαι, πλὴν ὀλίγων. μέχρι περ ἂν ξῶμεν, τοῦτο διορίξομα
xynǭda de toutois ho Platōn kan tę̄ EEpinomidi phēsin" ou phēmi: einai anthrōpois dynaton makariois te kai eudaimosi genesthai, plēn oligōn. mechri per an xōmen, touto diorixoma
In agreement with these, Plato says in the Epinomis too: 'I say that it is not possible for men to become blessed and happy, except for a few, as long as we live; this I lay down;
Notes and citation
Summary: In the Epinomis Plato says few can be blessed in this life.
- Plato, Epinomis 973c (the Epinomis is of disputed authorship; Theodoret treats it as Plato's).
Extrabiblical texts: Plato, Epin. 973c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.36 (Raeder, 308; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-36
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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.
12.37Raeder, 308
ι καλὴ δὲ ἐλπὶς τελευτήσαντι τυχεῖν ἁπάντων.“ τί δήσοτε τοίνυν χαλεπαίνετε, παρ᾽ ἡμῖν ὁρῶντές τινας ψευδομένους, ὃν ἐπαγγέλλονται βίον; ἀνθ᾽ ὅτου δὲ μὴ θαυμάζετε τοὺς. τὸν ὑπερφυᾶ βίον ἠγαπηκότας καὶ ἐν σώματι μὲν ἀγωνιζομένους, τὴν ἀσώματον δὲ πολιτείαν ἐξζηλωπότας; πᾶν γὰρ τοὐναντίον ἔδει ποιεῖν τοὺς μὲν ἄγαν θαυμάζειν ὡς ὑπεραλλομένους τὰ τῆς φύσεως σπάμματα, τοῖς δὲ νέμειν τινὰ ξυγγνώμην, ὡς ὑπὸ τῶν ἐμφύτων κατασυρομένοις παθῶν.
i kalē de elpis teleutēsanti tychein hapantōn.“ ti dēsote toinyn chalepainete, par᾽ hēmin horōntes tinas pseudomenous, hon epangellontai bion? anth᾽ hotou de mē thaumazete tous. ton hyperphya bion ēgapēkotas kai en sōmati men agōnizomenous, tēn asōmaton de politeian exzēlōpotas? pan gar tounantion edei poiein tous men agan thaumazein hōs hyperallomenous ta tēs physeōs spammata, tois de nemein tina xyngnōmēn, hōs hypo tōn emphytōn katasyromenois pathōn.
but there is a fair hope, when one has died, of obtaining all.' Why, then, are you angry when you see some among us belying the life they profess? And why do you not admire those who have loved the life above nature and, while contending in the body, have emulated the bodiless way of life? You ought to do the very opposite: greatly admire the latter as leaping beyond the bounds of nature, and grant the former some pardon as dragged down by the passions born in us.
Notes and citation
Summary: The Greeks should admire ascetics who live above nature and pardon those who fall through innate passions, rather than the reverse.
- Plato, Epinomis 973c (end).
Extrabiblical texts: Plato, Epin. 973c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.37 (Raeder, 308; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-37
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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.
12.38Raeder, 309
ὅτι γὰρ δὴ ταῦτα παγχάλεπα, ἴστε καὶ ὑμεῖς,,»οὐ γὰρ ἐκ δρυός“, κατὰ τὸν ποιητικὸν λόγον,,.ἢ ἀπὸ πεύκης" γεγένησθε. δεδήλωκε δὲ τοῦτο καὶ ὁ Πλάτων ἐν τῷ τῆς Πολιτείας πρώτῳ διαλόγῳ, τὸν Κέφαλον εἰσαγαγὼν τῷ Σωκράτει διαλεγόμενον καὶ λέγοντα᾽.,εὖ ἴσθι, ὅτι ἔμοιγε ὅσον αἵ. ἄλλαι αἵ κατὰ τὸ σῶμα ἡδοναὶ ἀπομαραίνονται. τοσοῦτον αὔξονται αἵ περὶ τοὺς λόγους ἐπιθυμίαι τε καὶ
hoti gar dē tauta panchalepa, iste kai hymeis,,»ou gar ek dryos“, kata ton poiētikon logon,,.ē apo peukēs" gegenēsthe. dedēlōke de touto kai ho Platōn en tǭ tēs Politeias prōtǭ dialogǭ, ton Kephalon eisagagōn tǭ Sōkratei dialegomenon kai legonta᾽.,eu isthi, hoti emoige hoson hai. allai hai kata to sōma hēdonai apomarainontai. tosouton auxontai hai peri tous logous epithymiai te kai
For that these things are very hard, you too know; 'for you were not born from an oak,' as the poet's word has it, 'or from a pine.' Plato too showed this in the first dialogue of the Republic, bringing in Cephalus conversing with Socrates and saying: 'Know well that for me, as much as the other pleasures of the body wither away, so much do the desires and pleasures of discussion increase.'
Notes and citation
Summary: Virtue is hard for beings of flesh, as Homer and Plato's Cephalus, whose bodily pleasures faded with age, acknowledge.
- Homer, Odyssey 19.163 (“not from an oak … or from a rock”; Theodoret's text has “pine”); Plato, Republic 1.328d.
Extrabiblical texts: Homer, Od. 19.163 (Homer, Odyssey; allusion); Plato, Resp. 328d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.38 (Raeder, 309; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-38
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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.
12.39Raeder, 309
ἡδοναί“ εἶτα πυθομένου τοῦ Σωκράτους, εἰ ἔτι τὸ τῶν ἡδονῶν ἐπανίσταται πάθος, ὑπολαβὼν ἔφη".»οεὐφήμει ἄνθρῶπε᾽ ἀσμενέστατα μέντοι αὐτὰ ἀπέφυγον, ὥσπερ λυττῶντά τινὰ καὶ ἄγριον δεσπότην ἀποφυγών.“ ἐνταῦθα μὲν οὖν περὶ τῆς αἰσχρᾶς ἡδονῆς τοιαῦτα διεξελήλυθεν᾽ ἐν δὲ τῷ
hēdonai“ eita pythomenou tou Sōkratous, ei eti to tōn hēdonōn epanistatai pathos, hypolabōn ephē".»oeuphēmei anthrōpe᾽ asmenestata mentoi auta apephygon, hōsper lyttōnta tina kai agrion despotēn apophygōn.“ entautha men oun peri tēs aischras hēdonēs toiauta diexelēlythen᾽ en de tǭ
Then, when Socrates asked whether the passion for pleasures still rose up in him, he replied: 'Hush, man; most gladly did I escape them, as one escaping a raging and savage master.' Here, then, he went through such things about shameful pleasure; and in the
Notes and citation
Summary: Plato's Cephalus rejoices to have escaped bodily pleasures as from a raging master.
- Plato, Republic 1.329b–c, where Cephalus reports the saying of Sophocles; Theodoret gives it as Cephalus's own answer.
Extrabiblical texts: Plato, Resp. 329c (Plato (works); quotation); Sophocles (Sophocles (plays and fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.39 (Raeder, 309; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-39
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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.
12.40Raeder, 309
Τοργίᾳ περὶ δικαιοσύνης καὶ ἀδικίας ὧδέ φησιν" "χαλεπὸν ι5.γάρ, ὦ Καλλίκλεις, καὶ πολλοῦ ἐπαίνου ἄξιον, ἔν μεγάλῃ ἐξουσίᾳ γενόμενον τοῦ ἀδικεῖν, δικαίως διαβιῶναι" ὀλίγοι δὲ γίνονται οἵ τοιοῦτοι. ἐπεὶ καὶ ἐνθάδε καὶ ἄλλοθι γεγόνασιν, οἶμαι δὲ ἔσονται καλοὶ καὶ ἀγαθοὶ ταύτην τὴν ἀρετή
Torgią peri dikaiosynēs kai adikias hōde phēsin" "chalepon i5.gar, ō Kallikleis, kai pollou epainou axion, en megalę̄ exousią genomenon tou adikein, dikaiōs diabiōnai" oligoi de ginontai hoi toioutoi. epei kai enthade kai allothi gegonasin, oimai de esontai kaloi kai agathoi tautēn tēn aretē
Gorgias he speaks thus about justice and injustice: 'For it is hard, Callicles, and worthy of much praise, for one who has come into great power to do wrong to live his life justly; and such men are few. For both here and elsewhere there have been, and I think there will be, men fine and good in this virtue,
Notes and citation
Summary: Plato's Gorgias praises the rare man who lives justly though he has power to do wrong.
- Plato, Gorgias 526a.
Extrabiblical texts: Plato, Gorg. 526a (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.40 (Raeder, 309; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-40
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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.
12.41Raeder, 309
ν, ἤν τοι δικαίως διαχειρίξζωσιν, ἃ ἄν τις ἐπιτρέπῃ.“ καὶ αὖ πόάλιν᾽ ἀλλ᾽ ἔν τοσούτοις λόγοις πολλῶν ἐλεγχομένων. μόνος οὗτος ἠρεμεῖ ὃ λόγος, ὡς εὐλαβητέον ἐστὶ τὸ ἀδικεῖν μᾶλλον ἢ τὸ ἀδικεῖσθαι, καὶ παντὸς μᾶλλον ἀνδρὶ μελετητέον οὐ τὸ δοκεῖν εἶναι ἀγαθόν, ἀλλὰ τὸ ἀγαθὸν εἶναι καὶ
n, ēn toi dikaiōs diacheirixzōsin, ha an tis epitrepę̄.“ kai au poalin᾽ all᾽ en tosoutois logois pollōn elenchomenōn. monos houtos ēremei ho logos, hōs eulabēteon esti to adikein mallon ē to adikeisthai, kai pantos mallon andri meletēteon ou to dokein einai agathon, alla to agathon einai kai
of administering justly whatever anyone entrusts to them.' And again: 'But among so many arguments, while the others were refuted, this argument alone stands firm: that doing wrong is more to be guarded against than being wronged, and that a man must practise above all not seeming to be good but being good, both
Notes and citation
Summary: Plato's Gorgias concludes that doing wrong is worse than suffering it and that one must be, not seem, good.
- Plato, Gorgias 526a (end); 527b.
Extrabiblical texts: Plato, Gorg. 527b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.41 (Raeder, 309; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-41
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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.
12.42Raeder, 309
ἰδίᾳ καὶ δημοσίᾳ.“ χαὶ τούτους δὲ πάλιν τοὺς λόγους ὃ Σωκράτης τῷ Κρίτωνι προσενήνοχε᾽ μετὰ γὰρ πολλοὺς ἑτέρους καὶ τάδε: προστέθειπεν᾽ οὐδαμῶς ἄρα δεῖ ἀδικεῖν. οὐδὲ ἀδικούμενον ἄρα ἀνταδικεῖν, ὡς οἵ πολλοὶ οἴονται, ἐπειδήπερ οὐδαμῶς δεῖ ἀδικεῖν. τί δὲ δής κακουργεῖν δεῖ. ὦ Κρίτων, ἢ οὔς οὐ δεῖ δήπου, ὦ Σώκρατες. δεῖ δὲ ἀντικακουργεῖν κακῶς πάσχοντας ὡς οἱ πολλοί φασις δίκαιον ἢ οὐ δίκαιον; οὐδαμῶς. τὸ γάρ που κακὸν ποιεῖν ἀνθρώποις τοῦ ἀδικεῖν οὐδὲν διαφέρει. καλῶς λέγεις. οὔτε οὖν ἄρα ἀνταδικεῖν δεῖ οὔτε κακῶς ποιεῖν οὐδένα ἀνθρώπων, οὐδ᾽ ἂν ὁτιοῦν
idią kai dēmosią.“ chai toutous de palin tous logous ho Sōkratēs tǭ Kritōni prosenēnoche᾽ meta gar pollous heterous kai tade: prostetheipen᾽ oudamōs ara dei adikein. oude adikoumenon ara antadikein, hōs hoi polloi oiontai, epeidēper oudamōs dei adikein. ti de dēs kakourgein dei. ō Kritōn, ē ous ou dei dēpou, ō Sōkrates. dei de antikakourgein kakōs paschontas hōs hoi polloi phasis dikaion ē ou dikaion? oudamōs. to gar pou kakon poiein anthrōpois tou adikein ouden diapherei. kalōs legeis. oute oun ara antadikein dei oute kakōs poiein oudena anthrōpōn, oud᾽ an hotioun
in private and in public.' And Socrates also put these words to Crito; for after many others he added these: 'One must in no way do wrong, then; nor, then, when wronged, return wrong, as the many think, since one must in no way do wrong. — What then? Must one do harm, Crito, or not? — Surely one must not, Socrates. — And is it just, as the many say, to do harm in return when one suffers harm, or not just? — Not at all. — For doing evil to men differs in no way from doing wrong. — You speak rightly. — Then one must neither return wrong nor do evil to any man, whatever
Notes and citation
Summary: In the Crito Socrates teaches that one must never return wrong or harm for harm.
- Plato, Gorgias 527b (end); Crito 49b–c.
Extrabiblical texts: Plato, Crit. 49b-c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.42 (Raeder, 309; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-42
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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.
12.43Raeder, 310
πάσχῃ τις ὑπ᾽ αὐτῶν.“ τοιαύτην μὲν οὖν ἀδιρίας πέρι καὶ δικαιοσύνης Σωκράτης καὶ Πλάτων διδασκαλίαν ἐποιησάτην, ἀξιέπαινον ἀληθῶς καὶ λογυνὴν καὶ τῇ φύσει τῇ ἀνθρωπίνῃ ξυμβαίνουσαν᾽ τὰ γὰρ ἠθιπμὰ μαθήματα πάντας ἀνθρώπους ἡ φύσις ἐπαίδευσεν. διωπλάσας γάρ τοι τῶν ἀνθρώπων τὸ γένος ὁ ποιητὴς ἐντέθεικις τῇ φύσει τὴν τῶν ἀγαθῶν καὶ τὴν τῶν ἐναντίων διάγνωσιν. ὅθεν οὐ μόνον Σωκράτης καὶ Πλάτων καὶ Ἀριστείδης ὁ “υσιμάχου καὶ ἄλλοι τινὲς τῶν Ἑλλήνων τὸν ἄδικον ἐβδελύξαντο βίον, ἀλλὰ καὶ τῶν βαρβάρων πολλοί.
paschę̄ tis hyp᾽ autōn.“ toiautēn men oun adirias peri kai dikaiosynēs Sōkratēs kai Platōn didaskalian epoiēsatēn, axiepainon alēthōs kai logynēn kai tę̄ physei tę̄ anthrōpinę̄ xymbainousan᾽ ta gar ēthipma mathēmata pantas anthrōpous hē physis epaideusen. diōplasas gar toi tōn anthrōpōn to genos ho poiētēs entetheikis tę̄ physei tēn tōn agathōn kai tēn tōn enantiōn diagnōsin. hothen ou monon Sōkratēs kai Platōn kai Aristeidēs ho “ysimachou kai alloi tines tōn Hellēnōn ton adikon ebdelyxanto bion, alla kai tōn barbarōn polloi.
one may suffer from them.' Such, then, was the teaching that Socrates and Plato gave about injustice and justice, truly praiseworthy and reasonable and in accord with human nature; for nature has taught all men the moral lessons. For the Maker, having fashioned the human race, placed in its nature the discernment of good things and of their opposites. Hence not only Socrates and Plato and Aristides son of Lysimachus and some others of the Greeks abhorred the unjust life, but also many of the barbarians.
Rom 2:14 (allusion, low confidence) · Rom 2:15 (allusion, low confidence)
Notes and citation
Summary: Socrates' and Plato's moral teaching accords with nature, for God placed knowledge of good and evil in human nature, and so many Greeks and barbarians hated injustice.
- Plato, Crito 49c (end). Compare Rom 2:14–15.
Notes on the original text
- Digital text corrected (stray mark): | τοιαύτην → τοιαύτην.
Extrabiblical texts: Plato, Crit. 49c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.43 (Raeder, 310; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-43
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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.
12.44Raeder, 310
καὶ γὰρ “Ἑλλάνικος ἐν ταῖς ἱστορίαις ἔφη τοὺς Ὑπερβορέους οἰκεῖν μὲν ὑπὲρ τὰ Ῥίπαια ὄρη, ἀσκεῖν δὲ δικαιοσύνην, μὴ πρηφαγοῦντας, ἀλλ ἀπροδρύοις χρωμένους. καὶ τοὺς Βραχμᾶνας ἱστοροῦσιν ἕτεροι ἐν ταῖς ὕλαις διάγειν, φύλλοις τὸ σῶμα παλύπτοντας.
kai gar “Hellanikos en tais historiais ephē tous Hyperboreous oikein men hyper ta Rhipaia orē, askein de dikaiosynēn, mē prēphagountas, all aprodryois chrōmenous. kai tous Brachmanas historousin heteroi en tais hylais diagein, phyllois to sōma palyptontas.
For Hellanicus said in his histories that the Hyperboreans live beyond the Rhipaean mountains and practise justice, not eating meat but living on the fruits of trees. And others relate that the Brahmans live in the woods, covering their bodies with leaves.
Notes and citation
Summary: Barbarian examples of justice and simplicity: the Hyperboreans and the Brahmans.
- Hellanicus (fragment), probably through Clement of Alexandria, Miscellanies 1.15.72. No controlled id exists for Hellanicus.
Extrabiblical texts: Clement of Alexandria, Strom. 1.15.72 (Miscellanies; allusion); Hellanicus (Hellanicus; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.44 (Raeder, 310; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-44
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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.
12.45Raeder, 310
καὶ ᾿ἀνάχαρσιν δὲ τὸν Σεύθην φιλόσοφον γεγενῆσθαί φασιν. οὕτως δὲ αὐτὸν ὃ τῆς φιλοσοφίας ἐπυρπόλησεν ἔρως, ὡς ὀνομαστότατον γενέσθαι καὶ παρὰ πᾶσιν ἀοίδιμον... οὐ γὰρ μόνον ἐγρηγορὼς πρὸς τὰ τῆς ψυχῆς ἠγωνίζετο πάθη, ἀλλὰ καὶ καθεύδων τὰ τῆς ἐγκρατείας παρεδήλου σημεῖα". εἰώθει γὰρ τῇ μὲν λαιᾷ τὰ αἰδοῖα κατέχειν, τῇ δεξιᾷ δὲ τὰ χείλη ξυνέχειν, ταύτῃ πῃ δηλῶν, ὡς πολλῷ μείζων ἐστὶν ἡ ἀγωνία τῆς γλώττης καὶ μείζονος ἐπικουρίας εἰς ἀσφάλειαν δεῖται.
kai ᾿anacharsin de ton Seuthēn philosophon gegenēsthai phasin. houtōs de auton ho tēs philosophias epyrpolēsen erōs, hōs onomastotaton genesthai kai para pasin aoidimon... ou gar monon egrēgorōs pros ta tēs psychēs ēgōnizeto pathē, alla kai katheudōn ta tēs enkrateias paredēlou sēmeia". eiōthei gar tę̄ men laią ta aidoia katechein, tę̄ dexią de ta cheilē xynechein, tautę̄ pę̄ dēlōn, hōs pollǭ meizōn estin hē agōnia tēs glōttēs kai meizonos epikourias eis asphaleian deitai.
And they say that Anacharsis the Scythian became a philosopher. The love of philosophy so set him on fire that he became most famous and celebrated among all. For not only when awake did he contend against the passions of the soul, but even when asleep he showed signs of self-control. For he used to hold his private parts with his left hand and keep his lips closed with his right, showing in this way that the struggle with the tongue is much greater and needs greater help for safety.
Notes and citation
Summary: The Scythian Anacharsis showed self-control even in sleep, guarding his tongue more carefully than his body.
- The story of Anacharsis's sleeping posture is told elsewhere in antiquity; Theodoret introduces it with “they say”.
Cite (SBL): Theodoret, Graec. aff. cur. 12.45 (Raeder, 310; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-45
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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.
12.46Raeder, 311
καὶ Χείρωνα δὲ τὸν Κένταυρον Ἕρμιππός φησιν ὃ Βηφύτιος δικαιοσύνης γενέσθαι διδάσμαλον, καὶ Ὅμηρος δὲ αὐτὸν »δικαιότατον τῶν Κενταύρων“ ἐκάλεσεν. οὐ τοίνυν μάλα προσήκει θαυμάξειν οὔτε Ἡσίοδον, τραχεῖαν λέγοντα τῆς ἀρετῆς τὴν ὁδὸν καὶ προσάντη καὶ δύσβατον, οὔτε Σιμωνίδην «τὰν ἀρετὰν“ εἰρηκότα ναίειν δυσβάτοις ἐπὶ πέτραις. “ὁ
kai Cheirōna de ton Kentauron Hermippos phēsin ho Bēphytios dikaiosynēs genesthai didasmalon, kai Homēros de auton »dikaiotaton tōn Kentaurōn“ ekalesen. ou toinyn mala prosēkei thaumaxein oute Hēsiodon, tracheian legonta tēs aretēs tēn hodon kai prosantē kai dysbaton, oute Simōnidēn «tan aretan“ eirēkota naiein dysbatois epi petrais. “ho
And Hermippus of Berytus says that Chiron the Centaur became a teacher of justice, and Homer called him 'the most just of the Centaurs'. One should not, then, greatly wonder either at Hesiod saying that the way of virtue is rough and steep and hard to tread, or at Simonides saying that 'virtue' dwells on rocks hard to climb.
Notes and citation
Summary: Chiron was a teacher of justice; Hesiod and Simonides describe virtue's path as steep and hard.
- Hermippus of Berytus, probably through Clement, Miscellanies 1.15.73; Homer, Iliad 11.832; Hesiod, Works and Days 289–292; Simonides, fr. 579 PMG. No controlled ids exist for Hermippus or Simonides.
Extrabiblical texts: Homer, Il. 11.832 (Homer, Iliad; quotation); Hesiod, Op. 289-292 (Hesiod, Works and Days; allusion); Clement of Alexandria, Strom. 1.15.73 (Miscellanies; allusion); Simonides (Simonides; quotation); Hermippus (Hermippus of Berytus; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.46 (Raeder, 311; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-46
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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.
12.47Raeder, 311
ἃ γὰρ δὴ τῷ Χείρωνι καὶ τοῖς Ἱππημολγοῖς προσεμαρτύρησεν Ὅμηρος, καὶ ἅπερ ᾿Ανάχαρσις ἔργῳ μετῆλθεν ὃ Σιύθης, ταῦτα λόγῳ παρήνεσαν οἵ ἐπαινούμενοι ποιηταί. καὶ ᾿Αντισθένης δὲ ὁ Κυνικὸς (Σωκρατικὸς δὲ καὶ οὗτος) τοῦ ἥδεσθαι τὸ μαίνεσθαι πρεῖττον εἴρηκεν εἶναι" διὸ καὶ παραἰνεῖ τοῖς γνωρίμοις μηδὲ δάκτυλον ἐπτεῖναί ποτε εἵνεκα ἡδονῆς.
ha gar dē tǭ Cheirōni kai tois Hippēmolgois prosemartyrēsen Homēros, kai haper ᾿Anacharsis ergǭ metēlthen ho Siythēs, tauta logǭ parēnesan hoi epainoumenoi poiētai. kai ᾿Antisthenēs de ho Kynikos (Sōkratikos de kai houtos) tou hēdesthai to mainesthai preitton eirēken einai" dio kai parainei tois gnōrimois mēde daktylon epteinai pote heineka hēdonēs.
For what Homer bore witness to in Chiron and in the Hippemolgi, and what Anacharsis the Scythian pursued in deed, these things the praised poets urged in word. And Antisthenes the Cynic (he too was a disciple of Socrates) said that it is better to be mad than to feel pleasure; therefore he urges his pupils never to stretch out even a finger for the sake of pleasure.
Notes and citation
Summary: The poets urged the virtue Homer saw in Chiron and the Hippemolgi; Antisthenes preferred madness to pleasure.
- Homer, Iliad 13.5–6 (the Hippemolgi “most just of men”); Antisthenes, compare Clement, Miscellanies 2.20.107.
Extrabiblical texts: Homer, Il. 13.5-6 (Homer, Iliad; allusion); Antisthenes (Antisthenes (fragments); quotation); Clement of Alexandria, Strom. 2.20.107 (Miscellanies; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.47 (Raeder, 311; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-47
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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.
12.48Raeder, 311
τῆς τούτου διδασκαλίας τετύχηκε Διογένης ὁ Σινωπεύς, λόγῳ μὲν καὶ αὐτὸς τὴν φιλοσοφίαν ζηλώσας, ἡδονῆς δὲ δοῦλος γενόμενος καὶ δημοσίᾳ ταῖς ἑταίραις μιγνύμενος καὶ κάκιστον τοῖς θεωμένοις προσφέρων παράδειγμα. φασὶ δὲ αὐτόν, μεμψαμένου τινὸς τὸ γινόμενον καὶ εἰρηκότος",,τί ποιεῖς, ὦ Διόγενες φάναι ἐκεῖνον, τῇ ξυνήθει λοιδορίᾳ χρησάμενον᾽ ὦ κάθαρμα, εἰ ἐπιτύχοιμι, ἄνθρωπον.“ οὕτως ἀνέδην ἐλάγνευεν.
tēs toutou didaskalias tetychēke Diogenēs ho Sinōpeus, logǭ men kai autos tēn philosophian zēlōsas, hēdonēs de doulos genomenos kai dēmosią tais hetairais mignymenos kai kakiston tois theōmenois prospherōn paradeigma. phasi de auton, mempsamenou tinos to ginomenon kai eirēkotos",,ti poieis, ō Diogenes phanai ekeinon, tę̄ xynēthei loidorią chrēsamenon᾽ ō katharma, ei epitychoimi, anthrōpon.“ houtōs anedēn elagneuen.
Diogenes of Sinope received his teaching; he too emulated philosophy in word, but became a slave of pleasure, consorting publicly with courtesans and setting a most evil example before those who watched. They say that when someone blamed what was going on and said, 'What are you doing, Diogenes?', he answered, using his customary abuse: 'A man, you scum, if I succeed.' So shamelessly did he indulge his lust.
Notes and citation
Summary: Diogenes the Cynic, Antisthenes' pupil, professed philosophy but was a slave of pleasure, coupling in public.
- The answer is a known saying of Diogenes (“I am planting a man”); the verb is missing in the text printed here, and the reply is translated as it stands.
Extrabiblical texts: Diogenes Laertius, 6.69 (Diogenes Laertius, Lives of the Eminent Philosophers; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.48 (Raeder, 311; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-48
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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.
12.49Raeder, 312
τούτου Κράτης ὃ Θηβαῖος τὸν βίον ἐξήλωσε καὶ πολλαῖς μὲν εὐφημίαις τὴν ἀρετὴν ἐστεφάνωσεν᾽ αὐτοῦ γὰρ δὴ ὅδε ὁ λόγος᾽ «ἡδονῇ ἀνδραποδώδει ἀδούλωτοι καὶ ἄκαμπτοι ἀθάνατον βασιλείαν ἐλευθερίαν τ᾽ ἀγαπῶσιν.“ οὗτος εἰώθει λέγειν, τῆς εἰς τὰ ἀφροδίσια ὁρμῆς κατάπλασμα λιμὸν εἶναι, εἰ δὲ μή, βρόχον. ἀλλὰ τοῦ πάθους ἐπαναστάντος, Ἱππαρχίαν τὴν Μαρωνῖτιν θημοσίᾳ ἔγημε καὶ τὰ πυνογάμια ἐν τῇ Ποικίλῃ ἐτέλεσεν, ἐρρῶσθαι πολλὰ φράσας.
toutou Kratēs ho Thēbaios ton bion exēlōse kai pollais men euphēmiais tēn aretēn estephanōsen᾽ autou gar dē hode ho logos᾽ «hēdonę̄ andrapodōdei adoulōtoi kai akamptoi athanaton basileian eleutherian t᾽ agapōsin.“ houtos eiōthei legein, tēs eis ta aphrodisia hormēs kataplasma limon einai, ei de mē, brochon. alla tou pathous epanastantos, Hipparchian tēn Marōnitin thēmosią egēme kai ta pynogamia en tę̄ Poikilę̄ etelesen, errōsthai polla phrasas.
Crates of Thebes emulated his life and crowned virtue with many praises; for this saying is his: 'Unenslaved and unbending to slavish pleasure, they love an immortal kingdom and freedom.' He used to say that the remedy for the urge to sex is hunger, or if not that, a noose. But when the passion rose up in him, he married Hipparchia of Maroneia in public and performed the dog-wedding in the Painted Stoa, having bidden a long farewell
Notes and citation
Summary: Crates praised freedom from pleasure and prescribed hunger or a noose against lust, yet married Hipparchia publicly in the Cynic manner.
- Crates' verses, compare Clement, Miscellanies 2.20.121; his saying on hunger or the noose, Diogenes Laertius 6.86. No controlled id exists for Crates.
Extrabiblical texts: Clement of Alexandria, Strom. 2.20.121 (Miscellanies; allusion); Diogenes Laertius, 6.86 (Diogenes Laertius, Lives of the Eminent Philosophers; allusion); Crates (Crates of Thebes; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.49 (Raeder, 312; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-49
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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.
12.50Raeder, 312
τῇ ὑψηγορίᾳ τῶν λύγων. καὶ Ἀρίστιππος δὲ ὃ Κυρηναϊκός, ὀνειδιζόμενος, ὅτι δὴ θαμὰ ξυνεγίνετο τῇ ἑταίρᾳ τῇ Κορινθίᾳ,,,ἔχω“ ἔλεγε..Λαΐδα, καὶ οὐκ ἔχομαι ὑπ᾽ αὐτῆς.“ καὶ οἱ Περιπατητικοὶ δὲ λόγῳ μὲν εὐφήμουν τὴν ἀρετήν, ἐκύδαινον δὲ ἔργῳ τὴν ἡδονήν᾽ καὶ ταῦτα αὐτῶν οὖχ ἄλλοι κατηγοροῦσιν, ἀλλ᾽ αὐτοὶ περὶ τοῦ σφῶν διδασκάλου ξυγγράφουσιν.
tę̄ hypsēgorią tōn lygōn. kai Aristippos de ho Kyrēnaïkos, oneidizomenos, hoti dē thama xynegineto tę̄ hetairą tę̄ Korinthią,,,echō“ elege..Laïda, kai ouk echomai hyp᾽ autēs.“ kai hoi Peripatētikoi de logǭ men euphēmoun tēn aretēn, ekydainon de ergǭ tēn hēdonēn᾽ kai tauta autōn ouch alloi katēgorousin, all᾽ autoi peri tou sphōn didaskalou xyngraphousin.
to the loftiness of his words. And Aristippus of Cyrene, reproached because he often consorted with the Corinthian courtesan, said: 'I have Lais, and I am not had by her.' And the Peripatetics praised virtue in word but glorified pleasure in deed; and it is not others who accuse them of this, but they themselves who write it about their own teacher.
Notes and citation
Summary: Aristippus kept company with the courtesan Lais, and the Peripatetics praised virtue while honouring pleasure, as they themselves report of Aristotle.
- Diogenes Laertius 2.75 (Aristippus and Lais).
Notes on the original text
- Digital text corrected (OCR slip (4 for Λ)): ..4αἴδα → ..Λαΐδα.
Extrabiblical texts: Diogenes Laertius, 2.75 (Diogenes Laertius, Lives of the Eminent Philosophers; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.50 (Raeder, 312; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-50
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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.
12.51Raeder, 312
Ἀριστοχλῆς γάρ που ὁ Περιπατητικὸς Λύκωνα ἔφη τὸν Πυθαγόρειον περὶ ᾽άριστοτέλους φάναι, ὅτι ἐν ἐλαίῳ θερμῷ λουόμενος τοῦτο ὕστερον ἀπεδίδοτο᾽ καὶ ἡνίκα δὲ εἰς Χαλκίδα ἀπήει, τοὺς τελώνας ἔφη διερευνωμένους τὸ πλοῖον εὑρεῖν (ἐν) αὐτῷ λοπάδια χαλκᾶ τέτταρα καὶ ἑβδομήκοντα᾽ ἄλλους δέ τινας εἰρηκέναι, τριακοσίας ἐσχηκέναι λοπάδας.
Aristochlēs gar pou ho Peripatētikos Lykōna ephē ton Pythagoreion peri ᾽aristotelous phanai, hoti en elaiǭ thermǭ louomenos touto hysteron apedidoto᾽ kai hēnika de eis Chalkida apēei, tous telōnas ephē diereunōmenous to ploion heurein (en) autǭ lopadia chalka tettara kai hebdomēkonta᾽ allous de tinas eirēkenai, triakosias eschēkenai lopadas.
For Aristocles the Peripatetic says that Lycon the Pythagorean said of Aristotle that he bathed in warm oil and afterwards sold the oil; and that when he went off to Chalcis, the customs officers, searching the ship, found in it seventy-four bronze dishes; and that others had said he had three hundred dishes.
Notes and citation
Summary: Aristocles reports the charge that Aristotle bathed in oil he then sold and travelled with dozens of bronze dishes.
- Aristocles of Messene, as quoted by Eusebius, Preparation for the Gospel 15.2.8–9.
Notes on the original text
- Digital text corrected (OCR slip (initial letter lost)): “ύκωνα → Λύκωνα.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation); Eusebius, Praep. ev. 15.2.8 (Preparation for the Gospel; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.51 (Raeder, 312; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-51
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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.
12.52Raeder, 312
καὶ οἶμαι αὐτοὺς μὴ παντάπασι ψεύδεσθαι" ἐν τούτοις γὰρ δὴ ἐκεῖνος τὴν εὐδαιμονίαν ὡρίξετο. εἰώθει γὰρ λέγειν, οὐκ ἄλλως εὐδαίμονά τινα γίνεσθανι ἢ διὰ τῆς τοῦ σώματος εὐπαθείας καὶ τῆς τῶν ἐκτὸς περιουσίας, ὧν ἄνευ μηδὲν τὴν ἀρετὴν ὠφελεῖν. καὶ τοῦτο δὴ σαφῶς Ἀττικὸς ὁ Πλατωνικός, ἐν οἷς πρὸς Ἀριστοτέλην γράφει, δεδήλωκεν.
kai oimai autous mē pantapasi pseudesthai" en toutois gar dē ekeinos tēn eudaimonian hōrixeto. eiōthei gar legein, ouk allōs eudaimona tina ginesthani ē dia tēs tou sōmatos eupatheias kai tēs tōn ektos periousias, hōn aneu mēden tēn aretēn ōphelein. kai touto dē saphōs Attikos ho Platōnikos, en hois pros Aristotelēn graphei, dedēlōken.
And I think they are not wholly lying; for it was in these things that he defined happiness. For he used to say that no one becomes happy except through the well-being of the body and an abundance of external things, without which virtue is of no profit. And Atticus the Platonist made this plain in what he writes against Aristotle.
Notes and citation
Summary: Aristotle made happiness depend on bodily and external goods, as the Platonist Atticus showed.
- Atticus, Against Aristotle (fragment 2), as preserved by Eusebius, Preparation for the Gospel 15.4.
Extrabiblical texts: Atticus, fr. 2 (Atticus, Against Those Who Interpret Plato through Aristotle; allusion); Aristotle (Aristotle (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.52 (Raeder, 312; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-52
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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.
12.53Raeder, 313
τὰ τοίνυν κατ᾽ αὐτοῦ λεγόμενα βεβαιοῦσιν οἱ λόγοι" ὁ δὲ Πλάτων ἄντικρυς ἐναντία διδάσκει. ἐν γὰρ τῷ τρίτῳ τῆς Πολιτείας ἐπιμελεῖσθαι κελεύει τοῦ σώματος ψυχῆς εἵνεκα ἁρμονίας, δι᾽ οὗ βιοῦν τε ἔστι καὶ ὀρθῶς βιοῦν, καταγγέλλοντας τῆς ἀληθείας τὸ κήρυγμα.
ta toinyn kat᾽ autou legomena bebaiousin hoi logoi" ho de Platōn antikrys enantia didaskei. en gar tǭ tritǭ tēs Politeias epimeleisthai keleuei tou sōmatos psychēs heineka harmonias, di᾽ hou bioun te esti kai orthōs bioun, katangellontas tēs alētheias to kērygma.
Their words, then, confirm what is said against him; but Plato teaches the very opposite. For in the third book of the Republic he bids us care for the body for the sake of the harmony of the soul, through which it is possible to live and to live rightly, proclaiming the message of the truth.
Notes and citation
Summary: Plato, unlike Aristotle, says the body should be cared for only for the sake of the soul's harmony.
- Compare Plato, Republic 3.410c–412a (also 9.591c–d).
Extrabiblical texts: Plato, Resp. 410c-412a (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.53 (Raeder, 313; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-53
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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.
12.54Raeder, 313
τοῦτο καὶ ὃ θεῖος ἀπόστολος παραινεῖ λέγων᾽ »»ἡἦ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους καὶ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός" ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ξήλῳ᾽ ἀλλ᾽ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστὸν καὶ τῆς σαρκὸς
touto kai ho theios apostolos parainei legōn᾽ »»hēē nyx proekopsen, hē de hēmera ēngiken. apothōmetha oun ta erga tou skotous kai endysōmetha ta hopla tou phōtos" hōs en hēmerą euschēmonōs peripatēsōmen, mē kōmois kai methais, mē koitais kai aselgeiais, mē eridi kai xēlǭ᾽ all᾽ endysasthe ton kyrion Iēsoun Christon kai tēs sarkos
This the divine apostle too urges, saying: 'The night is far gone, and the day has drawn near. Let us, then, put off the works of darkness and put on the armour of light; let us walk decently, as in the day, not in revelling and drunkenness, not in debauchery and licentiousness, not in strife and jealousy; but put on the Lord Jesus Christ, and make no provision for the flesh
Rom 13:12 (quotation, high confidence) · Rom 13:13 (quotation, high confidence) · Rom 13:14 (quotation, high confidence)
Notes and citation
Summary: Paul likewise bids Christians put off the works of darkness and make no provision for the flesh.
- Rom 13:12–14.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.54 (Raeder, 313; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-54
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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.
12.55Raeder, 313
πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.“ οὐ γὰρ τοσαύτην αὐτῷ προσφέρειν δεῖ θεραπείαν, ὥστε κατασκιρτᾶν τῆς ψυχῆς. ἀλλ᾽ ἵνα ὑπουργῇ καὶ ξυνεργῇ καὶ τοῖς ἐκείνης ἕπηται γεύμασιν. ξυμπεφώνημε τοίνυν ἐν τούτοις ὃ Πλάτων τοῖς ἡμετέροις, τὴν ἀναγκαίαν ἐπιμέλειαν ποιεῖσθαι παρεγγυήσας τοῦ σώματος. ἐπέδειξε δὲ καί, ὕπως ἄρχεταί τε καὶ αὔξεται
pronoian mē poieisthe eis epithymias.“ ou gar tosautēn autǭ prospherein dei therapeian, hōste kataskirtan tēs psychēs. all᾽ hina hypourgę̄ kai xynergę̄ kai tois ekeinēs hepētai geumasin. xympephōnēme toinyn en toutois ho Platōn tois hēmeterois, tēn anankaian epimeleian poieisthai parengyēsas tou sōmatos. epedeixe de kai, hypōs archetai te kai auxetai
to gratify its desires.' For one must not give it so much care that it leaps up against the soul, but only so that it serves and works together with the soul and follows its nods. In this, then, Plato agreed with our teachers, urging the necessary care of the body. And he also showed how the passion of desire begins and grows:
Rom 13:14 (quotation, high confidence)
Notes and citation
Summary: The body should be cared for only so that it serves the soul, in which Plato agrees with Christian teaching.
- Rom 13:14 (end).
Extrabiblical texts: Plato (Plato (works); allusion)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.55 (Raeder, 313; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-55
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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.
12.56Raeder, 313
τῆς ἐπιθυμίας τὸ πάθος᾽,οἡμεῖς γὰρ ἔφη.»λέξοιμεν ἂν ἴσως οὐκ ἀτόπως, ὅτι ἄρχει μὲν ἔρωτος ὅρασις, αὔξει δὲ τὸ πάθος ἐλπίς, τρέφει δὲ μνήμη, τηρεῖ δὲ ξυνήθεια τοῦτο δὲ αὐτὸ καὶ περὶ τῆς ἀρετῆς εἴρηκεν᾽ παντός γὰρ ἔφη φυτοῦ ἡ πρώτη βλάστη, καλῶς ὀρθωθεῖσα πρὸς ἀρετήν, τῆς ἑαυτοῦ φύσεως κυριωτάτη τέλος ἐπιθεῖναι τὸ πρόσφορον. καὶ Σωκράτης δὲ φυλάττεσθαι ἐκέλευσε τὰ ἀναπείθοντα μὴ πεινῶντας ἐσθίδιν καὶ μὴ διψῶντας πίνειν, καὶ τὰ βλέμματα καὶ τὰ φιλήματα τῶν καλῶν, ὡς χαλεπώτερον σκορπίων ᾿ καὶ φαλαγγίων ἰὸν ἐνιέναι πεφυκότα.
tēs epithymias to pathos᾽,hoēmeis gar ephē.»lexoimen an isōs ouk atopōs, hoti archei men erōtos horasis, auxei de to pathos elpis, trephei de mnēmē, tērei de xynētheia touto de auto kai peri tēs aretēs eirēken᾽ pantos gar ephē phytou hē prōtē blastē, kalōs orthōtheisa pros aretēn, tēs heautou physeōs kyriōtatē telos epitheinai to prosphoron. kai Sōkratēs de phylattesthai ekeleuse ta anapeithonta mē peinōntas esthidin kai mē dipsōntas pinein, kai ta blemmata kai ta philēmata tōn kalōn, hōs chalepōteron skorpiōn ᾿ kai phalangiōn ion enienai pephykota.
'We might say,' he said, 'perhaps not absurdly, that sight begins love, hope increases the passion, memory nourishes it, and habit preserves it.' And he said this same thing about virtue too: 'For of every plant the first shoot, rightly directed toward virtue, is most decisive in bringing its own nature to a fitting end.' And Socrates bade us guard against the things that persuade us to eat when we are not hungry and to drink when we are not thirsty, and against the glances and kisses of the beautiful, as apt to inject a poison more harmful than that of scorpions and spiders.
Notes and citation
Summary: Desire begins with sight and grows by hope, memory and habit, as virtue grows from its first shoot; Socrates warned against needless eating and drinking and the kisses of the beautiful.
- The saying on love is not found in Plato's extant works; the saying on the first shoot is Plato, Laws 6.765e; Socrates' warnings are in Xenophon, Memorabilia 1.3.6, 1.3.12–13. Raeder's edition has no section 57 in this discourse; the next section is numbered 58.
Notes on the original text
- Digital text corrected (OCR slip in the name; word split by a line break and a stray letter): πρόσ- φορονΞ → πρόσφορον.; Σωπράϊνης → Σωκράτης.
Extrabiblical texts: Plato, Leg. 765e (Plato (works); quotation); Xenophon, Mem. 1.3.6 (Xenophon, Memorabilia; allusion); Xenophon, Mem. 1.3.12-13 (Xenophon, Memorabilia; allusion)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 12.56 (Raeder, 313; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-56
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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.
12.58Raeder, 314
ἀλλὰ ταῦτα ῥήματα ἦν ἄλλως ἔργων γεγυμνωμένα. εἰς γὰρ δὴ τὰ γυμνάσια τῶν νέων εἵνεκα καὶ καλῶν εἰώθει φοιτᾶν καὶ τοὺς ὀφθαλμοὺς εἱστία τῇ κακῇ θεωρίᾳ. καὶ μαρτυρεῖ Φίληβος καὶ Φαῖδρος καὶ Ἀντερασταὶ καὶ Χαρμίδης καὶ ἄλλοι πολλοὶ διάλογον τοιαῦτα ἔχοντες διηγήματα.
alla tauta rhēmata ēn allōs ergōn gegymnōmena. eis gar dē ta gymnasia tōn neōn heineka kai kalōn eiōthei phoitan kai tous ophthalmous heistia tę̄ kakę̄ theōrią. kai martyrei Philēbos kai Phaidros kai Anterastai kai Charmidēs kai alloi polloi dialogon toiauta echontes diēgēmata.
But these were merely words stripped of deeds. For he used to frequent the gymnasia for the sake of the young and beautiful, and to feast his eyes on the evil sight. And the Philebus and the Phaedrus and the Rivals and the Charmides and many other dialogues bear witness, containing such stories.
Notes and citation
Summary: Theodoret charges that Socrates' words were not matched by deeds, for Plato's dialogues show him seeking out beautiful youths in the gymnasia.
- There is no section 57 in Raeder's numbering of this discourse. The dialogues named are Plato's (Rivals is now generally thought spurious). Theodoret's polemic against Socrates is translated as written.
Extrabiblical texts: Plato, Charm. 153a-155e (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.58 (Raeder, 314; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-58
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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.
12.59Raeder, 314
ἃ δὲ Ἀμηβιάδης ἐν τῷ Ξυμποσίῳ περὶ Σωκράτους ἔφη, Πλάτων μὲν ἔγραψεν, ἐγὼ δὲ φειδοῖ τοῦ Σωκράτους εἰπεῖν οὐκ ἀνέξομαι" τοσαύτην ἔχουσιν ἀτοπίαν καὶ παροινίαν Σωκράτους καὶ λώβην τοῖς ὀξυρρόποις περὶ τὸ πταίειν ἐκεῖνοι οὗ λόγον ἐν ἐκείνῳ τῷ διαλόγῳ.
ha de Amēbiadēs en tǭ Xymposiǭ peri Sōkratous ephē, Platōn men egrapsen, egō de pheidoi tou Sōkratous eipein ouk anexomai" tosautēn echousin atopian kai paroinian Sōkratous kai lōbēn tois oxyrropois peri to ptaiein ekeinoi hou logon en ekeinǭ tǭ dialogǭ.
What Alcibiades said about Socrates in the Symposium Plato wrote down, but I, sparing Socrates, cannot bring myself to repeat it; so much absurdity and drunken insult to Socrates, and harm to those quick to fall, do those words in that dialogue contain.
Notes and citation
Summary: Theodoret declines to repeat Alcibiades' speech about Socrates in the Symposium as harmful.
- Plato, Symposium 215a–222b.
Extrabiblical texts: Plato, Symp. 215a-222b (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.59 (Raeder, 314; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-59
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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.
12.60Raeder, 314
καὶ ἑσπερίσαι αὐτὸν καὶ διανυκτερεῦσαι πίνοντα ἔφη, καὶ τῶν ἄλλων ἀπειρηκότων ἤδη καὶ τὸν ὕπνον ἀσπασαμένων, ἐγρηγορότα μεῖναν πίνοντα καὶ μεταξὺ διαλεγόμενον, ὀνησιφόρον μὲν οὐδέν, ἃ δὲ ᾿άλκιβιάδῃ καὶ Ἀριστοφάνει χαὶ τοῖς ἄλλοις ἥφμοττε κωμασταῖς.
kai hesperisai auton kai dianyktereusai pinonta ephē, kai tōn allōn apeirēkotōn ēdē kai ton hypnon aspasamenōn, egrēgorota meinan pinonta kai metaxy dialegomenon, onēsiphoron men ouden, ha de ᾿alkibiadę̄ kai Aristophanei chai tois allois hēphmotte kōmastais.
And he said that he spent the evening and the whole night drinking, and when the others had given up and embraced sleep, he stayed awake drinking and conversing meanwhile, about nothing profitable, but about the things that suited Alcibiades and Aristophanes and the other revellers.
Notes and citation
Summary: The Symposium shows Socrates drinking all night while the others slept.
- Plato, Symposium 223c–d.
Extrabiblical texts: Plato, Symp. 223c-d (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 12.60 (Raeder, 314; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-60
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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.
12.61Raeder, 314
καὶ ὁ Πορφύριος δέ, τὴν Φιλόσοφον. Ἰστορίαν ξυγγράψας, πρῶτον μὲν αὐτὸν ἀκρόχολον καὶ εὐόργητον εἴρηκε γεγενῆσθαι, Ἀριστοξένῳ μάρτυρι πδχρημένος τὸν Σωκφάτους βίον ξυγγεγραφότι.
kai ho Porphyrios de, tēn Philosophon. Istorian xyngrapsas, prōton men auton akrocholon kai euorgēton eirēke gegenēsthai, Aristoxenǭ martyri pdchrēmenos ton Sōkphatous bion xyngegraphoti.
And Porphyry, who wrote the Philosophical History, says first that he was quick-tempered and easily angered, using as his witness Aristoxenus, who wrote the life of Socrates.
Notes and citation
Summary: Porphyry, citing Aristoxenus, says Socrates was quick-tempered.
- Porphyry, Philosophical History (fragment), citing Aristoxenus's Life of Socrates. No controlled ids exist for these works.
Extrabiblical texts: Porphyry (Porphyry, Philosophical History; quotation); Aristoxenus (Aristoxenus; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.61 (Raeder, 314; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-61
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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.
12.62Raeder, 314
ἔφη γὰρ μηδενὶ ἑτέρῳ ἐντετυχηκέναι πιθανωτέρῳ ἐκείνου" τοιαύτην εἶναι τήν τὲ φωνὴν καὶ τὸ στόμα. καὶ τὸ ἐπιφαινόμενον ἦθος καὶ πρὸς ἅπασι δὲ τοῖς εἰρημένοις τὴν τοῦ εἴδους ἰδιότητα.
ephē gar mēdeni heterǭ entetychēkenai pithanōterǭ ekeinou" toiautēn einai tēn te phōnēn kai to stoma. kai to epiphainomenon ēthos kai pros hapasi de tois eirēmenois tēn tou eidous idiotēta.
For he said that he had met no one more persuasive than him: such were his voice and his mouth and the character that showed in him, and, besides all these, the peculiarity of his appearance.
Notes and citation
Summary: Aristoxenus found Socrates uniquely persuasive in voice, bearing and appearance.
- Porphyry, Philosophical History, citing Aristoxenus.
Extrabiblical texts: Porphyry (Porphyry, Philosophical History; quotation); Aristoxenus (Aristoxenus; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.62 (Raeder, 314; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-62
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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.
12.63Raeder, 314
γίνεσθαι δὲ τοῦτο, ὅτε μὴ ὀργίξοιτο᾽ ὕτε δὲ ληφθείη ὑπὸ τοῦ πάθους τούτου, δεινὴν εἶναι τὴν ἀσχημοσύνην οὐδενὸς γὰρ οὔτε ὀνόματος ἀπέχεσθαι οὔτε του πράγματος. καὶ ἄλλα δὲ τοιαῦτα διεξελθών, δείκνυσιν αὐτὸν καὶ ταῖς ἡδυπαθείαις δεδουλωμένον᾽
ginesthai de touto, hote mē orgixoito᾽ hyte de lēphtheiē hypo tou pathous toutou, deinēn einai tēn aschēmosynēn oudenos gar oute onomatos apechesthai oute tou pragmatos. kai alla de toiauta diexelthōn, deiknysin auton kai tais hēdypatheiais dedoulōmenon᾽
And this was so when he was not angry; but when he was seized by this passion, his unseemliness was terrible; for he held back from no word and no deed. And going through other such things, he shows him to have been enslaved to pleasures too.
Notes and citation
Summary: When angry, Socrates was said to restrain neither word nor deed, and Porphyry also shows him a slave to pleasures.
- Porphyry, Philosophical History, citing Aristoxenus.
Extrabiblical texts: Porphyry (Porphyry, Philosophical History; quotation); Aristoxenus (Aristoxenus; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 12.63 (Raeder, 314; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/12-63
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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.