Cure of Greek Maladies 2.14–2.83
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 2
2.14Raeder, 39
καὶ ἃ πρὸ τοῦ ᾧμην εἰδέναι. καὶ αὖθις δέ, τῆς τῶν φιλοσόφων,ὔ κατηγορῶν “- ἔριδος, Ρ τοιάδε,ὔ ὁ ς Πλάτων,ὔ ἐν τῷ “ Θεαιτήτῳ διέξεισιν",,ὄἀλλ᾽ ἄν τινὰ ἔρῃ, ὥσπερ ἐκ φαρέτρας ῥηματίσκια αἰνιγμάτων ἀνασπῶντες πονοῦσι' καὶ ἂν τούτου ζητῇς λόγον λαβεῖν, τί εἰρήκασιν, ἑτέρῳ πεπλήξῃ καινῶς μετωνομασμένῳ, περανεῖς δὲ οὐδέποτε οὐδὲν πρὸς οὐδένι αὐτῶν, οὐδέ γε ἐκεῖνοι πρὸς ἀλλήλους᾽ ἀλλ᾽ εὖ πάνυ φυ λάξουσι τὸ μηδὲν βέβαιον ἐᾶν εἶναι, μήτε ἐν λόγῳ μήτε ἔ ταῖς αὑτῶν ψυχαῖς, ἡγούμενοι, ὡς ἐμοὶ δοκεῖ, αὐτὸ στάσι μὸν εἶναι τούτῳ δὲ πάνυ πολεμοῦσι καὶ καθόσον ἂν δύ νῶνται πανταχόθεν (ἐκβάλλουσιν). ἴσως, ὦ Θεόδωρε, τοὺ ἄνδρας μαχομένους ξώρακας, εἰρηνεύουσι δὲ οὐ ξυγγέγονας οὐ γάρ σοι ἕταϊροί εἰσιν᾽ ἀλλ᾽ οἶμαν ταῦτα τοῖς μαθηταῖ ἐπὶ σχολῆς φράξουσιν, οὗς ἂν βούλωνται ὁμοίους αὐτοί ποιῆσαι. ποίοις μαθηταῖς, ὦ δαιμόνιε; οὐδὲ γίνεται τῶ τοιούτων ἕτερος ἑτέρου μαθητής, ἀλλ᾽ αὐτόματοι ἀναφύοντα ὁπόθεν ἂν τύχῃ ἕχαστος αὐτῶν ἐνθουσιάσας, καὶ τὸν ἕτερον ἕτερος οὐδὲν ἡγεῖται εἰδέναι.
kai ha pro tou hǭmēn eidenai. kai authis de, tēs tōn philosophōn,y katēgorōn “- eridos, R toiade,y ho s Platōn,y en tǭ “ Theaitētǭ diexeisin",,oall᾽ an tina erę̄, hōsper ek pharetras rhēmatiskia ainigmatōn anaspōntes ponousi' kai an toutou zētę̄s logon labein, ti eirēkasin, heterǭ peplēxę̄ kainōs metōnomasmenǭ, peraneis de oudepote ouden pros oudeni autōn, oude ge ekeinoi pros allēlous᾽ all᾽ eu pany phy laxousi to mēden bebaion ean einai, mēte en logǭ mēte e tais hautōn psychais, hēgoumenoi, hōs emoi dokei, auto stasi mon einai toutǭ de pany polemousi kai kathoson an dy nōntai pantachothen (ekballousin). isōs, ō Theodōre, tou andras machomenous xōrakas, eirēneuousi de ou xyngegonas ou gar soi hetaïroi eisin᾽ all᾽ oiman tauta tois mathētai epi scholēs phraxousin, hous an boulōntai homoious autoi poiēsai. poiois mathētais, ō daimonie? oude ginetai tō toioutōn heteros heterou mathētēs, all᾽ automatoi anaphyonta hopothen an tychę̄ hechastos autōn enthousiasas, kai ton heteron heteros ouden hēgeitai eidenai.
even what I thought I knew before.' And again, accusing the strife of the philosophers, Plato sets out the following in the Theaetetus: 'But if you ask one of them anything, they draw out little enigmatic phrases as from a quiver and shoot them off; and if you seek to get an account of what he has said, you will be struck by another newly coined term, and you will never reach any conclusion with any of them, nor do they with one another; but they take very good care to allow nothing to be fixed, either in argument or in their own souls, thinking, as it seems to me, that this would be something stationary; and this they fight against with all their might and drive out from everywhere as far as they can. Perhaps, Theodorus, you have seen the men fighting but have not been with them when they are at peace; for they are not your companions. But I suppose they explain these things at leisure to their pupils, whom they wish to make like themselves. What pupils, my good man? Among such men one does not become the pupil of another; they spring up of themselves, wherever each happens to be inspired, and each thinks the other knows nothing.'
Notes and citation
Summary: Plato's Theaetetus mocks the philosophers' endless quarrels.
- Plato, Theaetetus 179e–180c (abridged).
Extrabiblical texts: Plato, Theaet. 180a–c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.14 (Raeder, 39; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-14
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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.
2.15Raeder, 40
αὶ μὲν ὀλίγα πάλιν υὐλίγο δ᾽ ἐπελαθόμην, ὦ Θεόδωρε, ὅτι ἄλλοι αὖ τἀναντία τούτοι ἀπεφήναντο, οἷον ἀκίνητον τελέθει τῷ παντὶ ὄνομα εἶνα καὶ ὅσα Μέλισσοί τε καὶ Παρμενίδαι, ἐναντιούμενον πᾶς τούτοιρ.
ai men oliga palin yyligo d᾽ epelathomēn, ō Theodōre, hoti alloi au tanantia toutoi apephēnanto, hoion akinēton telethei tǭ panti onoma eina kai hosa Melissoi te kai Parmenidai, enantioumenon pas toutoir.
And a little later again: 'But I almost forgot, Theodorus, that others again declared the opposite of these views, such as "motionless is the name for the all", and all that the Melissuses and Parmenideses
Notes and citation
Summary: Plato notes that Parmenides and Melissus held the opposite view.
- Plato, Theaetetus 180d–e, quoting Parmenides. The quotation ends in 2.16.
Extrabiblical texts: Plato, Theaet. 180d–e (Plato (works); quotation); Parmenides (Parmenides (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.15 (Raeder, 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-15
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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.
2.16Raeder, 40
διϊσχυρίζονται. κὰν μέντοι. κᾶν τῷ Σοφιστῇ τ τοιαῦτα πάλιν αὐτῶν κατηγορεῖ, οὐκ ἀπόστολος οὐδέ } προφήτης, ἀλλὰ τῶν φιλοσόφων ὁ πρῶτος, εἶτε Πλάτων τὸν Ἀρίστωνος ἐθέλοι τις λέγειν, εἴτε Σωκράτην τὸν Σὰ φρονίσπκου᾽ Σωκράτους μὲν γὰρ τὰ ἐνθυμήματα, Πλάτωνο δὲ τὰ ξυγγράμματα.
diïschyrizontai. kan mentoi. kan tǭ Sophistę̄ t toiauta palin autōn katēgorei, ouk apostolos oude } prophētēs, alla tōn philosophōn ho prōtos, eite Platōn ton Aristōnos etheloi tis legein, eite Sōkratēn ton Sa phronispkou᾽ Sōkratous men gar ta enthymēmata, Platōno de ta xyngrammata.
maintain in opposition to all these.' And in the Sophist again he makes similar charges against them. It is not an apostle or a prophet who does so, but the first of the philosophers, whether one wishes to call him Plato son of Ariston or Socrates son of Sophroniscus; for the thoughts are Socrates' and the writings Plato's.
Notes and citation
Summary: Plato's Sophist also accuses the philosophers; the accuser is not an apostle but the chief philosopher.
Cite (SBL): Theodoret, Graec. aff. cur. 2.16 (Raeder, 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-16
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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.
2.17Raeder, 40
᾿ εἴτε δὲ οὗτος, εἴτε ἐκεῖνος, οὔτ φησίν" οὐὖὔθόν τινα ἕκαστος φαίνεταί μοι διηγεῖσθαι παισὶ ὡς οὖσιν ἡμῖν᾽ ὃ μέν, ὡς τρία τὰ ὄντα᾽ πολεμεῖ δὲ ἀλλήλοις ἐνίοτε αὐτῶν ἄττα πῃ" τοτὲ δὲ καὶ φίλα γινόμενα, γάμους τε καὶ τόκους καὶ τροφὴν ἐκγόνων παρέχεται" δύο δὲ ἕτερος εἰπών, ὑγρὸν καὶ ξηρόν, ἢ θερμὸν καὶ Ψυχρόν, ξυνοιρίξει τε αὐτὰ "αὶ ἐκδίδωσιν. τὸ δὲ παρ᾽ ἡμῖν Ἔλεατιπὸν ἔθνος ἀπὸ Ξενοφάνους τε καὶ ἔτι πρόσθεν ἄρχεται; ὡς ἑνὸς ὄντος τῶν ἁπάντων καλουμένων διεξέρχεται τοὺς μύθους. [ ἤδη δὲ καὶ Σικελικαί τινες Μοῦσαν ξυνενόησαν, ὅτι ξυμπλέχειν ἀσφαλέστερον ἀμφότερα καὶ λέγειν, ὡς τὸ ὃν πολλά τε καὶ ἕν ἐστιν, ἔχθρᾳ δὲ καὶ φιλίᾳ ξυνέχεται.
᾿ eite de houtos, eite ekeinos, out phēsin" ouyython tina hekastos phainetai moi diēgeisthai paisi hōs ousin hēmin᾽ ho men, hōs tria ta onta᾽ polemei de allēlois eniote autōn atta pę̄" tote de kai phila ginomena, gamous te kai tokous kai trophēn ekgonōn parechetai" dyo de heteros eipōn, hygron kai xēron, ē thermon kai Psychron, xynoirixei te auta "ai ekdidōsin. to de par᾽ hēmin Eleatipon ethnos apo Xenophanous te kai eti prosthen archetai? hōs henos ontos tōn hapantōn kaloumenōn diexerchetai tous mythous. [ ēdē de kai Sikelikai tines Mousan xynenoēsan, hoti xymplechein asphalesteron amphotera kai legein, hōs to hon polla te kai hen estin, echthrą de kai philią xynechetai.
Whether it is the one or the other, he says this: 'Each of them seems to me to tell us a kind of myth, as if we were children. One says that the things that are are three, and that some of them are sometimes at war with one another in some way, and at other times become friends and provide marriages, births, and the rearing of offspring. Another, saying there are two, wet and dry, or hot and cold, marries them off and settles them together. Our Eleatic tribe, beginning from Xenophanes and even earlier, tells its myths as though what are called all things were one. And later certain Sicilian Muses perceived that it is safer to weave both together and say that what is is both many and one, and is held together by enmity and friendship.'
Notes and citation
Summary: Plato's Sophist describes the philosophers' rival accounts of being as children's myths.
- Plato, Sophist 242c–e.
Extrabiblical texts: Plato, Soph. 242c–e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.17 (Raeder, 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-17
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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.
2.18Raeder, 41
καὶ τοιαῦτα ἄντα ἐφεξῆς εἰπών, ἐπάγει" »αὶ μὴν ἔοικέ γε ἐν αὐτοῖς οἷον γιγαντομαχία τις εἶναι διὰ τὴν ἀμφισβήτησιν περὶ τῆς οὐσίας πρὸς ἀλλήλους. πῶςς οἱ μὲν εἰς γῆν ἐξ οὐρανοῦ καὶ περὶ τοῦ ἀοράτου πάντα ἕλκουσι, ταῖς χερσὶν ἀτεχνῶς πέτρας καὶ δρῦς λαβόντες. τῶν γὰρ τοιούτων ἐφαπτόμενοι πάντων, σφόδρα διϊσχυρίζονται τοῦτο εἶναι μόνον, ὅπερ ἔχει προσβολὴν καὶ ἐπαφήν τινα, ταὐτὸν σῶμα καὶ οὐσίαν ὁριξόμενοι.““
kai toiauta anta ephexēs eipōn, epagei" »ai mēn eoike ge en autois hoion gigantomachia tis einai dia tēn amphisbētēsin peri tēs ousias pros allēlous. pōss hoi men eis gēn ex ouranou kai peri tou aoratou panta helkousi, tais chersin atechnōs petras kai drys labontes. tōn gar toioutōn ephaptomenoi pantōn, sphodra diïschyrizontai touto einai monon, hoper echei prosbolēn kai epaphēn tina, tauton sōma kai ousian horixomenoi.““
And after saying more of the same kind he adds: 'Indeed there seems to be among them a sort of battle of giants because of their dispute with one another about being. Some drag everything down to earth from heaven and the invisible, literally grasping rocks and oaks in their hands; for laying hold of all such things, they strongly insist that only that exists which offers some resistance and touch, defining body and being as the same.'
Notes and citation
Summary: Plato describes the materialists' battle of giants over being.
- Plato, Sophist 246a–b.
Extrabiblical texts: Plato, Soph. 246a–b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.18 (Raeder, 41; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-18
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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.
2.19Raeder, 41
Ταῦτα οὐ Πέτρος ὁ ἡμέτερος οὐδὲ Παῦλος τῶν ὗμετέρων κατηγόρησε φιλοσόφων, ἀλλὰ Πλάτων ὃ εὐγλωττότατος καὶ Σωκράτης ὁ κατὰ τὴν Πυθίαν ἀνδρῶν ἁπάντων σοφώτατος" καὶ ἔφασαν αὐτοὺς διϊσχυρίξεσθαι, τοῦτο εἶναι μόνον, ὅπερ ἔχδι προσβολὴν καὶ ἐπαφήν τινα, καὶ ταὐτὸν σῶμα καὶ οὐσίαν δρίξεσθαι καὶ μηδὲν περαιτέρω τῶν ὁρω- μένων φαντάζεσθαι.
Tauta ou Petros ho hēmeteros oude Paulos tōn hymeterōn katēgorēse philosophōn, alla Platōn ho euglōttotatos kai Sōkratēs ho kata tēn Pythian andrōn hapantōn sophōtatos" kai ephasan autous diïschyrixesthai, touto einai monon, hoper echdi prosbolēn kai epaphēn tina, kai tauton sōma kai ousian drixesthai kai mēden peraiterō tōn horō- menōn phantazesthai.
It was not our Peter nor Paul who made these charges against your philosophers, but Plato the most eloquent and Socrates, according to the Pythian priestess the wisest of all men; and they said that these men insisted that only that exists which offers some resistance and touch, defined body and being as the same, and imagined nothing beyond what is seen.
Notes and citation
Summary: Plato and Socrates, not the apostles, made these charges.
Cite (SBL): Theodoret, Graec. aff. cur. 2.19 (Raeder, 41; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-19
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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.
2.20Raeder, 41
πῶς οὖν ἄν τις τούτοις χρήσαιτο ποδηγοῖς τῆς ἀληθείας, τοσοῦτον δὴ καὶ τοιοῦτον ὑπομείνασι, πλάνον καὶ ἐναντίας γε ὠδίνασι δόξας καὶ σφοδρὸν κατ᾽ ἀλλήλων ἀναρριπίσασι πόλεμον; καὶ Τίμων δὲ αὐτοὺς ὁ Φλιάσιος, ὁ Πύρρωνος ἕταῖρος, ἔν τοῖς σίλλοις ἐτραγῴδησεν᾽ ἐγὼ δὲ ἐκ μάλα πολλῶν ὀλίγων μνησθήσομαι" σχέτλιοι. ἄνθρωποι, κάκ᾽ ἐλέγχεα, γαστέρες οἷον, τοίων ἔκ τ ᾿ ἐρίδων ἔκ ἐ τὲ στοχασμῶν
pōs oun an tis toutois chrēsaito podēgois tēs alētheias, tosouton dē kai toiouton hypomeinasi, planon kai enantias ge ōdinasi doxas kai sphodron kat᾽ allēlōn anarripisasi polemon? kai Timōn de autous ho Phliasios, ho Pyrrōnos hetairos, en tois sillois etragǭdēsen᾽ egō de ek mala pollōn oligōn mnēsthēsomai" schetlioi. anthrōpoi, kak᾽ elenchea, gasteres hoion, toiōn ek t ᾿ eridōn ek e te stochasmōn
How then could anyone use as guides to truth men who underwent so great and such wandering, gave birth to contradictory opinions, and fanned a fierce war against one another? Timon of Phlius, companion of Pyrrho, made tragedy of them in his Silloi; I will mention a few out of very many: 'Wretched men, base reproaches, mere bellies, of such strifes and of such groanings
Notes and citation
Summary: Timon of Phlius ridiculed the philosophers in his Silloi.
- Timon of Phlius, Silloi, fragment (adapting Hesiod, Theogony 26). The quotation ends in 2.21.
Extrabiblical texts: Timon of Phlius, Timon Silloi (Timon of Phlius, Silloi; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.20 (Raeder, 41; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-20
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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.
2.21Raeder, 42
πέπλησθε, ἄνθρωποι, πενεῆς οἰήσιος ἔμπλεοι ἀσκοί οὐ μόνον ἄρα ἡμεῖς τὸ τῆς οἰήσεως ἐπιπροσθεῖν ὑμῖν εἰρήκαμεν πάθος᾽ πάλαι γὰρ καὶ πρόπαλαι ταύτην ὃ Τίμων τῶν ὑμετέρων φιλοσόφων τὴν κατηγορίαν πεποίηται. ἄλλο δέ ἐστιν εἰδέναι, καὶ ἄλλο τὸ οἴεσθαι εἰδέναι, μηδὲν ἐπιστάμενον. πολλῷ γάρ τινι διαφέρουσιν, ὦ φιλότης, ἀλλήλοιν ἀλήθεια καὶ στοχασμὸς ἀληθείας.
peplēsthe, anthrōpoi, peneēs oiēsios empleoi askoi ou monon ara hēmeis to tēs oiēseōs epiprosthein hymin eirēkamen pathos᾽ palai gar kai propalai tautēn ho Timōn tōn hymeterōn philosophōn tēn katēgorian pepoiētai. allo de estin eidenai, kai allo to oiesthai eidenai, mēden epistamenon. pollǭ gar tini diapherousin, ō philotēs, allēloin alētheia kai stochasmos alētheias.
you are full, men, wineskins full of empty conceit.' So we are not the only ones who have said that the ailment of conceit stands in your way; long, long ago Timon made this accusation against your philosophers. It is one thing to know and another to think one knows while understanding nothing. For truth and a guess at truth differ greatly from each other, my friend.
Notes and citation
Summary: Timon long ago charged the philosophers with conceit; guessing is not knowing.
- The Greek of the quotation is partly garbled in the scan and is translated by sense.
Extrabiblical texts: Timon of Phlius, Timon Silloi (Timon of Phlius, Silloi; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.21 (Raeder, 42; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-21
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.22Raeder, 42
ὃ μὲν γὰρ στοχασμὸς καὶ διαμαρτίας ἔχει πολλάς. ἡ δὲ ἀλήθεια ἐκπαιδεύειν οὐδὲν ἐναντίον ἀνέχεται. τοιγαροῦν ἄλλως τις ἀληθείας πέρι τεκμαιρόμενος λέγει, καὶ ἄλλως αὐτὴ ξαυτὴν ἕρμηνεύει᾽ ἐπεὶ καὶ 'άναξαγόρας ὁ Ἡχγησιβούλου ὃ Κλαζομένιος, τῶν πρὸ αὐτοῦ γεγενημένων φιλοσόφων οὐδὲν περαιτέρω τῶν ὁρωμένων γενοηκότων, πρῶτος νοῦν ἔφησεν ἐφεστάναι τῷ κόσμῳ, καὶ τοῦτον εἰς τάξιν ἐκ τῆς ἀταξίας ἀγαγεῖν τὰ στοιχεῖα καὶ Πυθαγόρας δὲ ὃ Μνησάρχου ἀρχὴν τῶν πάντων ἔφησε τὴν μονάδα᾽ κατὰ δὲ τὸν αὐτὸν χρόνον ἐγενέσθην Ἀναξαγόρας καὶ Πυθαγόρας.
ho men gar stochasmos kai diamartias echei pollas. hē de alētheia ekpaideuein ouden enantion anechetai. toigaroun allōs tis alētheias peri tekmairomenos legei, kai allōs autē xautēn hermēneuei᾽ epei kai 'anaxagoras ho Hēchgēsiboulou ho Klazomenios, tōn pro autou gegenēmenōn philosophōn ouden peraiterō tōn horōmenōn genoēkotōn, prōtos noun ephēsen ephestanai tǭ kosmǭ, kai touton eis taxin ek tēs ataxias agagein ta stoicheia kai Pythagoras de ho Mnēsarchou archēn tōn pantōn ephēse tēn monada᾽ kata de ton auton chronon egenesthēn Anaxagoras kai Pythagoras.
For guesswork has many failures, but truth does not tolerate teaching anything contrary. So one person speaks in one way when conjecturing about truth, and truth interprets itself in another. Anaxagoras of Clazomenae, son of Hegesibulus, when the philosophers before him had conceived of nothing beyond visible things, was the first to say that Mind presides over the world and brought the elements from disorder into order; and Pythagoras son of Mnesarchus said that the first principle of all things is the monad. Anaxagoras and Pythagoras lived at the same time.
Notes and citation
Summary: Anaxagoras first spoke of Mind ordering the world; Pythagoras of the monad.
Extrabiblical texts: Anaxagoras (Anaxagoras; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.22 (Raeder, 42; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-22
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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.
2.23Raeder, 43
ἀλλὰ τὴν Πυθαγόρου μὲν διατριβὴν ἡ γαμετὴ Θεανὼ διεδέξατο καὶ Τηλαύγης καὶ Μνήσαρχος οἵ τούτου παῖδες, Τηλαύγους δὲ ᾿Εμπεδοκλῆς ὁ Ἀχραγαντῖνος ἐγένετο φοιτητής, τοῦ δ᾽ ᾿ἀναξαγόρου ᾿Αρχέλαος, ᾿Αρχελάου δὲ Σωκράτης ὁ ᾿4θηναῖος. καὶ ᾿ἀναξαγόρας δὲ καὶ Πυθαγόρας εἰς ἀἄϊγυπτον ἀφικόμενοι τοῖς Αἰγυπτίων καὶ Ἑβραίων αὐτόθι σοφοῖς ξυνεγενέσθην καὶ τὴν περὶ τοῦ ὄντος ἠρανισάσθην γνῶσιν.
alla tēn Pythagorou men diatribēn hē gametē Theanō diedexato kai Tēlaugēs kai Mnēsarchos hoi toutou paides, Tēlaugous de ᾿Empedoklēs ho Achragantinos egeneto phoitētēs, tou d᾽ ᾿anaxagorou ᾿Archelaos, ᾿Archelaou de Sōkratēs ho ᾿4thēnaios. kai ᾿anaxagoras de kai Pythagoras eis aaïgypton aphikomenoi tois Aigyptiōn kai Hebraiōn autothi sophois xynegenesthēn kai tēn peri tou ontos ēranisasthēn gnōsin.
Pythagoras' school was taken over by his wife Theano and his sons Telauges and Mnesarchus; Empedocles of Acragas became a pupil of Telauges, Archelaus of Anaxagoras, and Socrates of Athens of Archelaus. Both Anaxagoras and Pythagoras went to Egypt, associated there with the wise men of the Egyptians and Hebrews, and gathered knowledge about the One who is.
Notes and citation
Summary: Anaxagoras and Pythagoras learned of God in Egypt from Egyptians and Hebrews.
Cite (SBL): Theodoret, Graec. aff. cur. 2.23 (Raeder, 43; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-23). (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.
2.24Raeder, 43
χρόνῳ δὲ ὕστερον καὶ ὁ Πλάτοτῶν τήνδε τὴν ἀποδημίαν ἐστείλατο᾽ καὶ τοῦτο λέγει μὲν ἐν τοῖς Παραλλήλοις ὃ Πλούταρχος, λέγει δὲ καὶ Ξενοφῶν ὁ ΓΙ Γρύλλου, ἐν οἷς πρὸς τὸν Σωκρατικὸν Αἰσχίνην ἐπέστειλε" γράφει δὲ ὧδε᾽,, Αἰγύπτου γὰρ ἠράσθησαν καὶ τῆς Πυθαγόρου τερατώδους σοφίας" ὧν τὸ περιττὸν καὶ μὴ μόνιμον ἐπὶ Σωκράτει διήλεγχεν ἔρως τυραννίδος, καὶ ἀντὶ διαίτης
chronǭ de hysteron kai ho Platotōn tēnde tēn apodēmian esteilato᾽ kai touto legei men en tois Parallēlois ho Ploutarchos, legei de kai Xenophōn ho GI Gryllou, en hois pros ton Sōkratikon Aischinēn epesteile" graphei de hōde᾽,, Aigyptou gar ērasthēsan kai tēs Pythagorou teratōdous sophias" hōn to peritton kai mē monimon epi Sōkratei diēlenchen erōs tyrannidos, kai anti diaitēs
Later Plato too made this journey abroad. Plutarch says this in his Parallels, and so does Xenophon son of Gryllus in what he wrote to Aeschines the Socratic. He writes thus: 'They fell in love with Egypt and with the marvel-mongering wisdom of Pythagoras; their excess and inconstancy toward Socrates was exposed by love of tyranny and, instead of a simple diet,
Notes and citation
Summary: Plutarch and a letter ascribed to Xenophon report Plato's journey to Egypt.
- The letter to Aeschines is one of the Socratic letters ascribed to Xenophon, generally regarded as not his. The quotation ends in 2.25.
Extrabiblical texts: Plutarch (Plutarch; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.24 (Raeder, 43; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-24
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.25Raeder, 43
λιτῆς Σικελιῶτις γαστρὸς ἀμέτρου τράπεζα.“ τοιαῦτα περὶ τοῦ Πλάτωνος ὃ Ξενοφῶν ἔγραψεν, ὅτι τῆς Σωκράτους διδασκαλίας ὑπεριδών, τὴν τερατώδη Πυθαγόρου σοφίαν ἐζήλωσε καὶ Διονυσίῳ τῷ Σικελίας τυράννῳ ξυνῆν, Συρακουσίας ἀπολαύων χλιδῆς. ἔφη δὲ αὐτὸν καὶ τῆς Αἰγυπτίων ἐρασθῆναν σοφίας.
litēs Sikeliōtis gastros ametrou trapeza.“ toiauta peri tou Platōnos ho Xenophōn egrapsen, hoti tēs Sōkratous didaskalias hyperidōn, tēn teratōdē Pythagorou sophian ezēlōse kai Dionysiǭ tǭ Sikelias tyrannǭ xynēn, Syrakousias apolauōn chlidēs. ephē de auton kai tēs Aigyptiōn erasthēnan sophias.
the Sicilian table of an immoderate belly.' Xenophon wrote this about Plato: that he scorned Socrates' teaching, eagerly pursued the marvel-mongering wisdom of Pythagoras, and lived with Dionysius, tyrant of Sicily, enjoying Syracusan luxury. He said that he also fell in love with the wisdom of the Egyptians.
Notes and citation
Summary: The letter accuses Plato of leaving Socrates for Pythagorean wisdom and Sicilian luxury.
Cite (SBL): Theodoret, Graec. aff. cur. 2.25 (Raeder, 43; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-25
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.26Raeder, 43
οὐκοῦν καὶ Πυθαγόρας καὶ Ἀναξαγόρας καὶ Πλάτων αἰνίγματά τινα περὶ τοῦ ὄντος παρ᾽ «Αἰγυπτίων καὶ ᾿Εβραίων ξυνέλεξαν᾽ τί δήποτ᾽ οὖν τούτοις μὲν οὐκ ἀκριβῶς τὰ θεῖα μεμαθηγόσι πιστεύετε, παρ᾽ ὧν δὲ οὗτοι ταῦτά γε ἔμαθον, μαθεῖν οὐκ ἐθέλετε;
oukoun kai Pythagoras kai Anaxagoras kai Platōn ainigmata tina peri tou ontos par᾽ «Aigyptiōn kai ᾿Ebraiōn xynelexan᾽ ti dēpot᾽ oun toutois men ouk akribōs ta theia memathēgosi pisteuete, par᾽ hōn de houtoi tauta ge emathon, mathein ouk ethelete?
So Pythagoras, Anaxagoras, and Plato collected some riddles about the One who is from Egyptians and Hebrews. Why then do you believe these men, who did not learn divine things accurately, and refuse to learn from those from whom they learned them?
Notes and citation
Summary: Why believe those who learned imperfectly rather than their teachers?
Cite (SBL): Theodoret, Graec. aff. cur. 2.26 (Raeder, 43; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-26
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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.
2.27Raeder, 44
ὅτι γὰρ οἵ πρὸ τούτῶν γενόμενοι ποιηταὶ καὶ φιλόσοφοι πλέον τῶν ὁρωμένων οὐδὲν ὑπέλαβον εἶναι, ὁ Πλάτων ἐν τῷ Κρατύλῳ δεδήλωκεν" »»φαίνονται γάρ μοι φησίν,,οἱ πρῶτοι τῶν ἀνθρώπων περὶ τὴν Ἑλλάδα τούτους μόνους ἡγεῖσθαι θεούς, οὔσπερ νῦν οἷ πολλοὶ τῶν βαρβάρων, ἥλιον καὶ σελήνην καὶ γῆν καὶ ἄστρα καὶ οὐρανόν" ὅτε οὖν αὐτὰ ὁρῶντες ἰόντα δρόμῳ καὶ θέοντα, ἀπὸ ταύτης τῆς φύσεως, τῆς τοῦ θεῖν, θεοὺς αὖτο
hoti gar hoi pro toutōn genomenoi poiētai kai philosophoi pleon tōn horōmenōn ouden hypelabon einai, ho Platōn en tǭ Kratylǭ dedēlōken" »»phainontai gar moi phēsin,,hoi prōtoi tōn anthrōpōn peri tēn Hellada toutous monous hēgeisthai theous, ousper nyn hoi polloi tōn barbarōn, hēlion kai selēnēn kai gēn kai astra kai ouranon" hote oun auta horōntes ionta dromǭ kai theonta, apo tautēs tēs physeōs, tēs tou thein, theous auto
That the poets and philosophers before them thought nothing existed beyond the visible, Plato showed in the Cratylus: 'It seems to me,' he says, 'that the first men in Greece thought these alone were gods, as many of the barbarians do now: sun, moon, earth, stars, and heaven. Seeing them always moving on their course and running, from this nature of running (thein) they named them gods (theoi).'
Notes and citation
Summary: Plato's Cratylus says the first Greeks worshiped only the heavenly bodies.
- Plato, Cratylus 397c–d. The word 'them' at the end is split between 2.27 and 2.28 in the printed division.
Extrabiblical texts: Plato, Crat. 397c–d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.27 (Raeder, 44; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-27
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.28Raeder, 44
ὺς ἐπονομάσαι.“ καὶ Ὅμηρος δὲ καὶ Ἡσίοδος παντάπασι τὸν τοῦ παντὸς ἠγνόησαν ποιητήν᾽ ᾿Ησίοδος μὲν γὰρ ἐκ τοῦ Χάους ἔφησεν Ἰθκεανὸν καὶ Τηθὺν γεγενῆσθαι, ἐκ δὲ χεανοῦ καὶ Τηθύος τὸν Οὐρανὸν καὶ τὴν Γῆν, ἐκ δὲ τούτοιν Κρόνον τε καὶ Ῥέαν καὶ τούτων τοὺς ἀδελφούς, ἐκ δὲ Κρόνου καὶ Ῥέας τὸν Δία καὶ τὴν Ἥραν καὶ Ποσειδῶνα καὶ Πλούτωνα.
ys eponomasai.“ kai Homēros de kai Hēsiodos pantapasi ton tou pantos ēgnoēsan poiētēn᾽ ᾿Ēsiodos men gar ek tou Chaous ephēsen Ithkeanon kai Tēthyn gegenēsthai, ek de cheanou kai Tēthyos ton Ouranon kai tēn Gēn, ek de toutoin Kronon te kai Rhean kai toutōn tous adelphous, ek de Kronou kai Rheas ton Dia kai tēn Hēran kai Poseidōna kai Ploutōna.
And Homer and Hesiod were wholly ignorant of the Maker of the universe. Hesiod said that Ocean and Tethys were born from Chaos, and from Ocean and Tethys Heaven and Earth, and from these Cronus and Rhea and their brothers, and from Cronus and Rhea Zeus, Hera, Poseidon, and Pluto.
Notes and citation
Summary: Hesiod's genealogy of the gods shows ignorance of the Creator.
- Theodoret's summary differs from Hesiod's Theogony, where Earth and Heaven come before Ocean and Tethys.
Extrabiblical texts: Hesiod, Theog. 116–137 (Hesiod, Theogony; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.28 (Raeder, 44; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-28
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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.
2.29Raeder, 44
ὃ δὲ Ὅμηρος τὸν Ἰβπέανόν φησι ν»θεῶν γένεσιν καὶ μητέρα Τηθύν"“ καὶ ὃν θεῶν καὶ ἀνδρῶν ὀνομάξει πατέρα, ὡς ἐκ Κρόνου γεγενημένον, Κρονίδην ἀποκαλεῖ, πολλῷ οὖν ἄρα καὶ οὗτοι δεδουλεύχασν πλάνῳ. ἀλλ᾽ ὅμως καὶ τοῦτο εὖ μάλα ὁ Πλάτων εἰδώς, πιστεύειν αὐτοῖς που παρεγγυᾷ τὰ τοιαῦτα μυθολογοῦσι, καὶ ἄνευ εἰκότων καὶ ἀληθῶν ἀποδείξεων λέγουσιν.
ho de Homēros ton Ibpeanon phēsi n»theōn genesin kai mētera Tēthyn"“ kai hon theōn kai andrōn onomaxei patera, hōs ek Kronou gegenēmenon, Kronidēn apokalei, pollǭ oun ara kai houtoi dedouleuchasn planǭ. all᾽ homōs kai touto eu mala ho Platōn eidōs, pisteuein autois pou parengyą ta toiauta mythologousi, kai aneu eikotōn kai alēthōn apodeixeōn legousin.
And Homer calls Ocean 'the origin of the gods and mother Tethys'; and the one he names father of gods and men he calls son of Cronus, as born of Cronus. These too, then, were slaves to great error. And yet Plato, knowing this very well, enjoins us somewhere to believe them when they tell such myths, and to believe them even when they speak without probable and true proofs.
Notes and citation
Summary: Homer too erred, yet Plato bids belief in the poets.
- Homer, Iliad 14.201; 'father of gods and men' (e.g. Iliad 1.544). Plato, Timaeus 40d–e, already quoted in 1.59.
Extrabiblical texts: Homer, Il. 14.201 (Homer, Iliad; quotation); Plato, Tim. 40d–e (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.29 (Raeder, 44; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-29
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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.
2.30Raeder, 44
καὶ ἀλλαχοῦ δὲ ὁ Πλάτων φησίν᾽ ο«κοῦφον γάρ τι χρῆμα καὶ ἱερὸν ποιητὴς καὶ οὐχ οἷός τε ποιεῖν, πρὶν ἂν ἔνθεος καὶ ἔκφρων γένηται ὃ δὲ Ὀδρύσης. Ὀρφεύς, καὶ αὐτὸς εἰς Αἴγυπτον ἀφιυχκόμενος, τὰ περὶ τοῦ ὄντος οὕτω πῶς μεμάθηκε καὶ βοᾷ" ο»δἷς ἔστ᾽ αὐτοτελής, αὐτοῦ δ᾽ ὑπὸ πάντα τελεῖται" [ ἐν δ᾽ αὐτοῖς αὐτὸς περινίσσεται. οὐδὲ τις αὐτὸν εἰσοράᾳ θνητῶν, αὐτὸς δέ γε πάντας ὁρᾶται. αὐτὸν δ᾽ οὐχ ὁρόω" περὶ γὰρ νέφος ἐσνήρικται᾽ πᾶσι γὰρ θνητοῖς θνηταὶ κόραι εἰσὶν ἐν ὄσσοις, μικραί, ἐπεὶ σάρχερ τε καὶ ὀστέα ἐμπεφύκασιν."
kai allachou de ho Platōn phēsin᾽ o«kouphon gar ti chrēma kai hieron poiētēs kai ouch hoios te poiein, prin an entheos kai ekphrōn genētai ho de Odrysēs. Orpheus, kai autos eis Aigypton aphiychkomenos, ta peri tou ontos houtō pōs memathēke kai boą" o»dis est᾽ autotelēs, autou d᾽ hypo panta teleitai" [ en d᾽ autois autos perinissetai. oude tis auton eisoraą thnētōn, autos de ge pantas horatai. auton d᾽ ouch horoō" peri gar nephos esnēriktai᾽ pasi gar thnētois thnētai korai eisin en ossois, mikrai, epei sarcher te kai ostea empephykasin."
And elsewhere Plato says: 'For a poet is a light and holy thing, and cannot compose until he is inspired and out of his senses.' And Orpheus the Odrysian, who himself came to Egypt, somehow learned the truth about the One who is, and cries out: 'He is one, complete in himself, and all things are brought to completion by him; he himself moves among them, and no mortal sees him, but he sees all. I do not see him, for a cloud is fixed around him; for all mortals have mortal pupils in their eyes, small ones, since flesh and bones have grown upon them.'
Notes and citation
Summary: Plato calls poets inspired; Orpheus learned in Egypt of the one invisible God.
- Plato, Ion 534b. The Orphic verses are from the so-called Testament of Orpheus (Orphic fragment 245–247 Kern), a Jewish or Hellenistic composition known also from Ps.-Justin and Clement of Alexandria.
Extrabiblical texts: Plato, Ion 534b (Plato (works); quotation); Orpheus (attributed), Orph. frag. fr. 245–247 (Orpheus (attributed), Orphic poems (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.30 (Raeder, 44; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-30
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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.
2.31Raeder, 45
καὶ πάλμιν᾽ «αὐτὸς δ᾽ αὖ μέγαν αὖτις ἐπ᾽ οὐρανὸν ἐστήρικται χρυσέῳ ἐνὶ θρόνῳ, γαίη δ᾽ ὑπὸ ποσσὶ βέβηχε᾽ χεῖρα δὲ δεξιτερὴν περὶ τέρμασιν ᾿ῷὡκεανοῖο ἐκτέτακεν᾽ ὀρέων δὲ τρέμει βάσις ἔνδοθι θυμῷ" οὐδὲ φέρειν δύναται ᾿ κρατερὸν μένορ᾽ ἔστι δὲ πάντῃ αὐτὸς ἐπουράνιος καὶ ἐπὶ χθονὶ πάντα τελευτᾷ, ἀρχὴν αὐτὸς ἔχων καὶ μέσσον ἠδὲ τελευτήν.
kai palmin᾽ «autos d᾽ au megan autis ep᾽ ouranon estēriktai chryseǭ eni thronǭ, gaiē d᾽ hypo possi bebēche᾽ cheira de dexiterēn peri termasin ᾿hǭōkeanoio ektetaken᾽ oreōn de tremei basis endothi thymǭ" oude pherein dynatai ᾿ krateron menor᾽ esti de pantę̄ autos epouranios kai epi chthoni panta teleutą, archēn autos echōn kai messon ēde teleutēn.
And again: 'He himself is established in turn upon the great heaven on a golden throne, and the earth stands beneath his feet; he has stretched out his right hand to the ends of Ocean; the base of the mountains trembles in its heart, and cannot bear his mighty strength; he is everywhere heavenly himself, and brings all things to their end on earth, himself holding beginning, middle, and end.'
Isa 66:1 (echo, low confidence)
Notes and citation
Summary: Orpheus describes the one God enthroned and holding beginning, middle, and end.
- Orphic fragment 247 (Kern), Testament of Orpheus. The lines echo Isa 66:1.
Extrabiblical texts: Orpheus (attributed), Orph. frag. fr. 247 (Orpheus (attributed), Orphic poems (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.31 (Raeder, 45; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-31
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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.
2.32Raeder, 45
ἀλλ᾽ ὅμως καὶ ταῦτα “" παρ᾽ “Αἰγυπτίων μεμαθηκώς, οἱ παρ ᾽ Ἑβραίων μαθήματά τινα τῆς ἀληθείας παρέλαβον, παρέμιξε τοῦ πλάνου τῇ θεολογίᾳ τινὰ καὶ τῶν 4ιονυσίων καὶ Θεσμοφοφίων τὰ δυσαγῆ παραδέδωκεν ὄργια, καὶ οἷόν τινι μέλιτι περιχρίσας τὴν κύλικα, τὸ δηλητήριον πόμα τοῖς ἐξαπατωμένοις προσφέρει.
all᾽ homōs kai tauta “" par᾽ “Aigyptiōn memathēkōs, hoi par ᾽ Hebraiōn mathēmata tina tēs alētheias parelabon, paremixe tou planou tę̄ theologią tina kai tōn 4ionysiōn kai Thesmophophiōn ta dysagē paradedōken orgia, kai hoion tini meliti perichrisas tēn kylika, to dēlētērion poma tois exapatōmenois prospherei.
Yet although he learned these things from the Egyptians, who received certain teachings of the truth from the Hebrews, he mixed some error into his theology and handed down the unholy rites of the Dionysia and Thesmophoria; and as though he had smeared the cup with honey, he offers the poisonous drink to those he deceives.
Notes and citation
Summary: Orpheus mixed his truths with the rites of pagan cult.
Cite (SBL): Theodoret, Graec. aff. cur. 2.32 (Raeder, 45; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-32
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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.
2.33Raeder, 45
ταὐτὸ δὲ τοῦτο καὶ Πλάτων πεποίημεν᾽ ἀξιάγαστα γὰρ αὐτοῦ τῷ ὄντι τὰ περὶ τοῦ ὄντὸς ἐν τῷ Τιμαίῳ ξυγγεγραμμένα. τίς γὰρ οὐκ ἂν ἀγασθείη λέγοντος ἀκούων;..τἰ τὸ ὃν ἀεί, γένεσιν δὲ οὐκ ἔχον; καὶ τί τὸ γινόμενον μὲν ἀεί, ὃν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληττὸν ἀεὶ κατὰ τὸ αὐτὸ ὄν, τὸ δὲ αἰσθήσει ἀλόγῳ δοξαστὸν γινόμενον καὶ ἀπογινόμενον, ὄντως δὲ οὐδέποτε ἦν.
tauto de touto kai Platōn pepoiēmen᾽ axiagasta gar autou tǭ onti ta peri tou ontos en tǭ Timaiǭ xyngegrammena. tis gar ouk an agastheiē legontos akouōn?..ti to hon aei, genesin de ouk echon? kai ti to ginomenon men aei, hon de oudepote? to men dē noēsei meta logou perilētton aei kata to auto on, to de aisthēsei alogǭ doxaston ginomenon kai apoginomenon, ontōs de oudepote ēn.
Plato did the same. For what he wrote in the Timaeus about the One who is is truly admirable. Who would not admire him on hearing him say: 'What is that which always is and has no coming into being, and what is that which is always coming into being but never is? The one is grasped by thought with reason, being always the same; the other is opined by unreasoning sense perception, coming to be and passing away, but never really being.'
Notes and citation
Summary: Plato's Timaeus distinguishes eternal being from becoming.
- Plato, Timaeus 27d–28a.
Extrabiblical texts: Plato, Tim. 27d–28a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.33 (Raeder, 45; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-33
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.34Raeder, 46
προστίθησι δὲ καὶ τάδε τοῖς εἰρημένοις" υταῦτα γὰρ πάντα μέφος χρόνου, τὸ ἦν καὶ ἔσται, ἃ δὴ φέροντες λανθάνομεν ἐπὶ τὴν ἀΐδιον οὐσίαν οὐκ ὀρθῶς. λέγομεν γὰρ δή, ὡς ἦν ἔστι τε καὶ ἔσται" τῇ δὲ τὸ ἔστι μόνον κατὰ τὸν ἀληθῆ λόγον προσήκει" τὸ δὲ ἦν καὶ τὸ ἔσται περὶ τὴν ἐν χρόνῳ γένεσιν οὖσαν πρέπει λέγεσθαι. τὸ δὲ ἀεὶ καὶ κατὰ τὰ αὐτὰ ἔχον ἀκινήτως οὔτε πρεσβύτερον οὔτε
prostithēsi de kai tade tois eirēmenois" ytauta gar panta mephos chronou, to ēn kai estai, ha dē pherontes lanthanomen epi tēn aïdion ousian ouk orthōs. legomen gar dē, hōs ēn esti te kai estai" tę̄ de to esti monon kata ton alēthē logon prosēkei" to de ēn kai to estai peri tēn en chronǭ genesin ousan prepei legesthai. to de aei kai kata ta auta echon akinētōs oute presbyteron oute
He adds this too to what was said: 'For all these are parts of time, the "was" and the "will be", which we wrongly and unawares transfer to the eternal being. For we say that it was, is, and will be; but in truth only "is" belongs to it; "was" and "will be" are fitly said of the coming into being that is in time. But what is always unchangeably the same cannot become older or
Notes and citation
Summary: Plato says only 'is' fitly belongs to eternal being.
- Plato, Timaeus 37e–38a. The quotation ends in 2.35.
Extrabiblical texts: Plato, Tim. 37e–38a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.34 (Raeder, 46; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-34
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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.
2.35Raeder, 46
νεώτερον προσήκει γίνεσθαι.“ τίς οὖν οὕτω φιλαίτιος καὶ μεμψίμοιρος, ὡς νεμεσῆσαι τοῖς εἰρημένοις καὶ μὴ πᾶσαν αὐτοῖς προσμαρτυρῆσαι ἀλήθειαν; τὸ γὰρ ὃν ἀεὶ γενέσεώς ἐστιν ἁπάσης ὑπέρτερον᾽ τὸ δὲ γινόμενον; ἀλλοιώσεις παμπόλλους ἐπιδεχόμενον, εἰκότως ἔφη οὐδέποτε εἶναι" τὸ γάρ τοι ἔμβρυον, γενόμενον βρέφος, οὐκέτι ἄρα ἐστὶν ἔμβρυον, ἀλλὰ βρέφος" καὶ αὖ πάλιν τὸ βρέφος, παιδίον γενόμενον, οὐκέτι προσαγορεύεται βρέφος᾽ οὕτω τὸ παιδίον τὴν τοῦ μειρακίου προσλαβὺν ἡλικίαν, τοῦτο παλεῖται, ὅπερ ἐγένετο" καὶ ὅταν πάλιν εἰς ἄνδρας τελέσῃ, οὐκέτι μειράκιον; ἀλλ᾽ ἀνὴρ ὀνομάξεται" καὶ πρεσβύτης δὲ γεγονώς, τοῦτο αὖ πάλιν προσαγορεύεται, ὅπερ δὴ καὶ ἐγένετο.
neōteron prosēkei ginesthai.“ tis oun houtō philaitios kai mempsimoiros, hōs nemesēsai tois eirēmenois kai mē pasan autois prosmartyrēsai alētheian? to gar hon aei geneseōs estin hapasēs hyperteron᾽ to de ginomenon? alloiōseis pampollous epidechomenon, eikotōs ephē oudepote einai" to gar toi embryon, genomenon brephos, ouketi ara estin embryon, alla brephos" kai au palin to brephos, paidion genomenon, ouketi prosagoreuetai brephos᾽ houtō to paidion tēn tou meirakiou proslabyn hēlikian, touto paleitai, hoper egeneto" kai hotan palin eis andras telesę̄, ouketi meirakion? all᾽ anēr onomaxetai" kai presbytēs de gegonōs, touto au palin prosagoreuetai, hoper dē kai egeneto.
younger.' Who is so fault-finding and discontented as to be indignant with what is said and not to bear witness that it is wholly true? For what always is is above all coming into being; and what comes into being, admitting very many alterations, he rightly said never is. For the embryo, when it becomes a baby, is no longer an embryo but a baby; and the baby, becoming a child, is no longer called a baby; so the child, taking on the age of a youth, is called what it has become; and when again it reaches manhood, it is called no longer a youth but a man; and having become an old man, it is again called what it has become.
Notes and citation
Summary: Theodoret approves Plato's distinction, illustrating becoming by the stages of human life.
Cite (SBL): Theodoret, Graec. aff. cur. 2.35 (Raeder, 46; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-35
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.36Raeder, 46
εἰκότως οὖν ἄρα οὐκ ὄντα ὠνόμασε τὰ γινόμενά τε καὶ ἀλλοιούμενα. καὶ τῷ Κρίτωνι δὲ διαλεγόμενος ὃ Σωκράτης. ἕνα πάντων ὀπτῆρά φησιν. λέγει δὲ ταῦτα" ]..καὶ δὴ καὶ περὶ τῶν δὲκαίων τὸ καὶ ἀδίκων καὶ αἰσχρῶν καὶ καλῶν καὶ κακῶν καὶ ἀγαθῶν, περὶ ὧν νῦν ἡ βουλὴ ἡμῖν ἐστι, πότερον τῇ τῶν πολλῶν δόξῃ δεῖ ἡμᾶς πείθεσθαι καὶ φοβεῖσθαι αὐτήν, ἢ τῇ τοῦ ἕνός, ἥτις ἐστὶν ἐπαΐων, ὃν δεῖ καὶ αἰσχύνεσθαι μαὶ φοβεῖσθαν μᾶλλον ἢ ξύμπαντας τοὺς ἄλλους; ᾧ εἰ μὴ ἀκολουθήσομεν, διαφθεροῦμεν ἐκεῖνο καὶ λωβησόμεθα, ὃ
eikotōs oun ara ouk onta ōnomase ta ginomena te kai alloioumena. kai tǭ Kritōni de dialegomenos ho Sōkratēs. hena pantōn optēra phēsin. legei de tauta" ]..kai dē kai peri tōn dekaiōn to kai adikōn kai aischrōn kai kalōn kai kakōn kai agathōn, peri hōn nyn hē boulē hēmin esti, poteron tę̄ tōn pollōn doxę̄ dei hēmas peithesthai kai phobeisthai autēn, ē tę̄ tou henos, hētis estin epaïōn, hon dei kai aischynesthai mai phobeisthan mallon ē xympantas tous allous? hǭ ei mē akolouthēsomen, diaphtheroumen ekeino kai lōbēsometha, ho
Rightly, then, he called things that come into being and change not-beings. And Socrates, conversing with Crito, says there is one overseer of all. He says this: 'And so about just and unjust things, shameful and noble, bad and good, about which we are now deliberating, must we follow and fear the opinion of the many, or that of the one, if there is one who knows, whom we must respect and fear more than all the others together? If we do not follow him, we shall corrupt and maim that which
Notes and citation
Summary: In the Crito Socrates speaks of the one who knows, to be feared above all.
- Plato, Crito 47c–d. Theodoret reads 'the one who knows' as God. The quotation ends in 2.37.
Extrabiblical texts: Plato, Crit. 47c–d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.36 (Raeder, 46; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-36
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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.
2.37Raeder, 47
τῷ μὲν δικαίῳ βέλτιον ἐγίνετο, τῷ δὲ ἀδίκῳ ἀπώλλυτο.“ καὶ μετ᾽ ὀλίγα πάλιν" ο»οὐκ ἄρα γὲ, ὦ βέλτιστε, πάνυ ἡμῖν οὕτω φροντιστέον, τί δροῦσιν οἵ πολλοὶ ἡμᾶς, ἀλλ᾽ ὅ τι ὃ ἐπαΐων τῶν δικαίων καὶ ἀδίκων, ὁ εἷς, καὶ αὐτὴ ἡ ἀλήθειας
tǭ men dikaiǭ beltion egineto, tǭ de adikǭ apōllyto.“ kai met᾽ oliga palin" o»ouk ara ge, ō beltiste, pany hēmin houtō phrontisteon, ti drousin hoi polloi hēmas, all᾽ ho ti ho epaïōn tōn dikaiōn kai adikōn, ho heis, kai autē hē alētheias
becomes better by the just and is destroyed by the unjust.' And a little later again: 'So, my excellent friend, we must not care so much what the many will say of us, but what the one who knows about just and unjust things will say, he alone, and the truth itself.'
Notes and citation
Summary: Socrates says we must heed the one who knows and the truth itself.
- Plato, Crito 47d and 48a.
Extrabiblical texts: Plato, Crit. 48a (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.37 (Raeder, 47; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-37
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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.
2.38Raeder, 47
Ὁρᾶτε, ὦ ἄνδρες, ὅπως ἐν τούτοις ὃ Πλάτων καὶ ὁ Σωκράτης τὸν τῶν οὐκ ὄντων θεῶν ἐξήλασεν δρμαθὸν καὶ μόνον τῶν ὅλων τὸν πρύτανιν αἰδεῖσθαν καὶ φοβεῖσθαι παρενελεύσατο, διδάσκων ὡς, εἴποτε πλειόνων ἐμνήσθη θεῶν, διὰ τὸν ἐξηπατημένον τῶν ᾿4θηναίων ὅμιλον τοῦτο ποιῆσαν προσηναγχάσθη.
Horate, ō andres, hopōs en toutois ho Platōn kai ho Sōkratēs ton tōn ouk ontōn theōn exēlasen drmathon kai monon tōn holōn ton prytanin aideisthan kai phobeisthai pareneleusato, didaskōn hōs, eipote pleionōn emnēsthē theōn, dia ton exēpatēmenon tōn ᾿4thēnaiōn homilon touto poiēsan prosēnanchasthē.
See, gentlemen, how in these words Plato and Socrates drove out the string of nonexistent gods and urged reverence and fear of the Ruler of the universe alone, teaching that if he ever mentioned many gods, he was forced to do so because of the deceived crowd of the Athenians.
Notes and citation
Summary: Socrates and Plato honored one God and mentioned many only because of the Athenian crowd.
Cite (SBL): Theodoret, Graec. aff. cur. 2.38 (Raeder, 47; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-38
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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.
2.39Raeder, 47
εἰ γὰρ δὴ καὶ ταῦτα δεδρακὼς ὁ Σωκράτῆς οὐ διέφυγε τὴν τοῦ κωνείου φιάλην, τί οὐκ ἂν ἔπαθεν, εἰ προφανῶς ἠρνήθη τὸν πολὺν ἐσμὸν τῶν θεῶν; καὶ τοῦτο δῆλον ὃ Πλάτων πεποίηκεν, ἐν οἷς πρὸς Διονύσιον ἔγραψεν.
ei gar dē kai tauta dedrakōs ho Sōkratēs ou diephyge tēn tou kōneiou phialēn, ti ouk an epathen, ei prophanōs ērnēthē ton polyn esmon tōn theōn? kai touto dēlon ho Platōn pepoiēken, en hois pros Dionysion egrapsen.
For if even after doing this Socrates did not escape the cup of hemlock, what would he not have suffered if he had openly denied the great swarm of gods? Plato made this clear in what he wrote to Dionysius.
Notes and citation
Summary: Socrates died for less; Plato's letter to Dionysius shows the same caution.
Cite (SBL): Theodoret, Graec. aff. cur. 2.39 (Raeder, 47; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-39
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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.
2.40Raeder, 47
πρὸρ γὰρ αὖ πολλοῖς ἑτέροις καὶ ταῦτα προστέθεικεν" οππερὶ δὲ δὴ τοῦ ξυμβόλου τοῦ περὶ τὰς ἐπιστολάς, ὅσας τε ἐπιστέλλω σπουδῇ, καὶ ὅσας μή, οἶμαι μέν σε μεμνῆσθαι" ὅμως δὲ νόει καὶ πρόσεχε τὸν νοῦν" πολλοὶ γὰρ οἵ κελεύοντες γράφειν, οὃς οὐ ῥάδιον φανερῶς διωθεῖσθαι. τῆς μὲν οὖν σπουδαίας ἐπιστολῆς θεὸς ἀρχή, θεοὶ δὲ τῆς
pror gar au pollois heterois kai tauta prostetheiken" opperi de dē tou xymbolou tou peri tas epistolas, hosas te epistellō spoudę̄, kai hosas mē, oimai men se memnēsthai" homōs de noei kai proseche ton noun" polloi gar hoi keleuontes graphein, hoos ou rhadion phanerōs diōtheisthai. tēs men oun spoudaias epistolēs theos archē, theoi de tēs
For among many other things he added this: 'As for the token regarding my letters, which ones I write in earnest and which not, I think you remember; yet consider it and pay attention, for many bid me write whom it is not easy to refuse openly. The serious letter begins with "God", the others with
Notes and citation
Summary: Plato's thirteenth letter distinguishes serious letters beginning with 'God' from others.
- Plato, Letter 13.363b (the authenticity of the Platonic letters is disputed). The quotation ends in 2.41.
Extrabiblical texts: Plato, Ep. 13.363b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.40 (Raeder, 47; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-40
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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.
2.41Raeder, 48
ἧττον.“ πῶς ἄν τις σαφέστερον τὸν οἰκεῖον ἐπιδείξει σκοπόν; γυμνὴν γὰρ ἔδειξεν, ἣν εἶχε περὶ τῶνδε τῶν ὀνομάτων διαφοράν, μονονουχὶ λέγων᾽ τῆς τῶν πολλῶν εἵνεκα δόξης τὸ πληθυντικὸν ὄνομα περὶ τοῦ Θεοῦ τίθημι, τὰς ἐξηπατημένας προλήψεις τῶν πολιτῶν ὑφορώμενος᾽ σπουδαίως γὰρ ἐπιστέλλων καὶ θαρρῶν τῷ τὲ πομίζοντι.. καὶ τῷ δεχομένῳ τὰ γράμματα, ἑνικῶς τὸν Θεὸν ὀνομάζω καὶ τοῦτον ἀρχὴν ποιοῦμαι τῶν λόγων.
hētton.“ pōs an tis saphesteron ton oikeion epideixei skopon? gymnēn gar edeixen, hēn eiche peri tōnde tōn onomatōn diaphoran, mononouchi legōn᾽ tēs tōn pollōn heineka doxēs to plēthyntikon onoma peri tou Theou tithēmi, tas exēpatēmenas prolēpseis tōn politōn hyphorōmenos᾽ spoudaiōs gar epistellōn kai tharrōn tǭ te pomizonti.. kai tǭ dechomenǭ ta grammata, henikōs ton Theon onomazō kai touton archēn poioumai tōn logōn.
"the gods".' How could anyone show his own purpose more clearly? He laid bare the difference he made between these names, all but saying: 'For the sake of the opinion of the many I use the plural name for God, wary of the deceived prejudices of the citizens; but when I write in earnest and trust both the bearer and the receiver of the letter, I name God in the singular and make him the beginning of my words.'
Notes and citation
Summary: Plato's letter shows he spoke of many gods only for the crowd's sake.
- The last word of the quotation (ἧττον, 'less [seriously]') is rendered by sense: the less serious letters begin with 'the gods'.
Extrabiblical texts: Plato, Ep. 13.363b (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.41 (Raeder, 48; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-41
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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.
2.42Raeder, 48
καὶ ἑτέρωθι δὲ περὶ τοῦ ὄντος τοιάδε γέγραφεν" τὸν γὰρ πατέρα καὶ ποιητὴν τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον, καὶ εὑρόντα εἰς πάντας ἐξειπεῖν ἀδύνατον᾽ ῥητὸν γὰρ οὐδαμῶς ἐστιν ὡς ἄλλα μαθήματα. ἀλλ᾽ ὅ γε ἐν τούτοις ἀκριβῶς οὕτω θεολογήσας, ἐν ἄλλοις, ἢ τοὺς πολλοὺς ὀρρωδήσας ἢ τῷ ὄντι γε ἀγνοήσας, πολλῶν ἐποιήσατο μνήμην θεῶν καὶ πολλὴν ἐνεργάξεται τοῖξ ἐντυγχάνουσι λώβην.
kai heterōthi de peri tou ontos toiade gegraphen" ton gar patera kai poiētēn toude tou pantos heurein te ergon, kai heuronta eis pantas exeipein adynaton᾽ rhēton gar oudamōs estin hōs alla mathēmata. all᾽ ho ge en toutois akribōs houtō theologēsas, en allois, ē tous pollous orrōdēsas ē tǭ onti ge agnoēsas, pollōn epoiēsato mnēmēn theōn kai pollēn energaxetai toix entynchanousi lōbēn.
And elsewhere he wrote this about the One who is: 'To find the Father and Maker of this universe is a task, and having found him, to declare him to all is impossible; for he cannot be expressed at all as other subjects of learning can.' But he who spoke of God so accurately here, elsewhere, either fearing the many or really ignorant, made mention of many gods and does great harm to his readers.
Notes and citation
Summary: Plato speaks of the ineffable Maker yet elsewhere of many gods.
- Plato, Timaeus 28c, with words from Letter 7.341c.
Extrabiblical texts: Plato, Tim. 28c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.42 (Raeder, 48; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-42). (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.
2.43Raeder, 48
Ἀνθ' ὅτου δὴ οὖν, ὦ φίλοι, τὸ θολερὸν καὶ γεῶδες ἀρυόμεθα νᾶμα, καὶ μὴ τὴν πηγὴν ἐκείνην ξητοῦμεν τὴν διαυγῆ χαὶ διαφανῆ, ἐξ ἧς ἧ οὗτος λαβὼν τῆς θεολογίας τὰς ἀφορμάς, τὸ ἰλυῶδες αὐτοῖς καὶ γεῶδες ἀνέμιξεν; ἢ ἀγνοεῖτε, ὅτε Πωῦσῆς τῶν ᾿Ιουδαίων ὃ νομοθέτης τάρτων ἐστὶ τῶν ὑμετέρων ποιητῶν καὶ ξυγγραφέων καὶ φιλοσόφων πρεσβύτατος; εἰ δ᾽ ἔτι καὶ νῦν ἐνδοιάξετε καὶ πλάττειν ἡμᾶς τόνδε τὸν λόγον ὑπολαμβάνετε, Πορφύριος γοῦν ὑμῖν μάρτὺυς ἀξιόχρεως ἔστω, ὃς τῆς ἀσεβείας γενόμενος πρόμαχος χατὰ τοῦ Θεοῦ τῶν ὕλων τὴν ἀκόλαστον ἐκίνησε γλῶτταν. ἀκούσατε οὖν αὐτοῦ ταῦτα λέγοντος, ἐν οἷς καθ' ἡμῶν
Anth' hotou dē oun, ō philoi, to tholeron kai geōdes aryometha nama, kai mē tēn pēgēn ekeinēn xētoumen tēn diaugē chai diaphanē, ex hēs hē houtos labōn tēs theologias tas aphormas, to ilyōdes autois kai geōdes anemixen? ē agnoeite, hote Pōysēs tōn ᾿Ioudaiōn ho nomothetēs tartōn esti tōn hymeterōn poiētōn kai xyngrapheōn kai philosophōn presbytatos? ei d᾽ eti kai nyn endoiaxete kai plattein hēmas tonde ton logon hypolambanete, Porphyrios goun hymin martyys axiochreōs estō, hos tēs asebeias genomenos promachos chata tou Theou tōn hylōn tēn akolaston ekinēse glōttan. akousate oun autou tauta legontos, en hois kath' hēmōn
Why then, my friends, do we draw the muddy, earthy stream, and not seek that clear and transparent spring from which he took the starting points of his theology and then mixed in the mud and earth? Or do you not know that Moses, the lawgiver of the Jews, is the oldest of all your poets, historians, and philosophers? If you still doubt it even now and suppose that we invent this account, let Porphyry at least be a trustworthy witness for you, who became champion of impiety and moved his unbridled tongue against the God of the universe. Hear him then saying this in what he wrote against us:
Notes and citation
Summary: Moses is older than all Greek writers, as even Porphyry attests.
Cite (SBL): Theodoret, Graec. aff. cur. 2.43 (Raeder, 48; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-43
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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.
2.44Raeder, 49
ξυγγέγραφεν᾽ οοἷστορεῖ δὲ τὰ περὶ ᾿Ιουδαίων ἀληθέστατα, ὅτι καὶ τοῖς τόποις καὶ τοῖς ὀνόμασιν αὐτῶν τὰ ξυμφωνότατα, Σαγχωνιάθων ὁ Βηρύτιος, εἰληφὼς τὰ ὑπομνήματα παρὰ Ἱερομβάλου τοῦ ἱερέως τοῦ θεοῦ Ἰαώ, ὃς Ἀβεμβάλῳ τῷ βασιλεῖ Βηρυτίων τὴν ἱστορίαν ἀναθείς, ὑπ᾽ ἐκείνου καὶ τῶν κατ᾽ ἐκεῖνον ἐξεταστῶν τῆς ἀληθείας παρεδέχθη.
xyngegraphen᾽ ooistorei de ta peri ᾿Ioudaiōn alēthestata, hoti kai tois topois kai tois onomasin autōn ta xymphōnotata, Sanchōniathōn ho Bērytios, eilēphōs ta hypomnēmata para Hierombalou tou hiereōs tou theou Iaō, hos Abembalǭ tǭ basilei Bērytiōn tēn historian anatheis, hyp᾽ ekeinou kai tōn kat᾽ ekeinon exetastōn tēs alētheias paredechthē.
'The most truthful account of the Jews, since it agrees most closely with their places and names, is given by Sanchuniathon of Berytus, who received the records from Hierombalus, the priest of the god Ieuo; he dedicated his history to Abelbalus, king of the Berytians, and it was accepted by him and by the examiners of truth in his time.
Notes and citation
Summary: Porphyry cites Sanchuniathon as a reliable early historian of the Jews.
- Porphyry, Against the Christians, book 4 (fragment), quoted through Eusebius, Praep. ev. 1.9.21; the reference is to Philo of Byblos's Sanchuniathon.
Extrabiblical texts: Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); quotation); Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; allusion); Eusebius, Praep. ev. 1.9.21 (Preparation for the Gospel; echo)
Cite (SBL): Theodoret, Graec. aff. cur. 2.44 (Raeder, 49; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-44
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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.
2.45Raeder, 49
οἷ δὲ τούτων χρόνοι καὶ πρὸ τῶν Τρωϊκῶν πίπτουσι χρόνων καὶ σχεδὸν καὶ τοῖς Μωσέως πελάζουσιν, ὡς αἱ τῶν Φοινίκης βασιλέων μηνύουσι διαδοχαί. Σαγχωνιάθων δέ, ὁ κατὰ τὴν Φοινίμων διάλεκτον φιλαλήθης, πᾶσαν τὴν παλαιὰν ἱστορίαν ἐκ τῶν κατὰ πόλιν ὑπομνημάτων καὶ τῶν ἐν τοῖς ἱεροῖς γραφῶν ξυναγαγὼν καὶ ξυγγράψας, ἐπὶ Σεμιράμεως γέγονε τῆς ᾿Ασσυρίων βασιλίδος.
hoi de toutōn chronoi kai pro tōn Trōïkōn piptousi chronōn kai schedon kai tois Mōseōs pelazousin, hōs hai tōn Phoinikēs basileōn mēnyousi diadochai. Sanchōniathōn de, ho kata tēn Phoinimōn dialekton philalēthēs, pasan tēn palaian historian ek tōn kata polin hypomnēmatōn kai tōn en tois hierois graphōn xynagagōn kai xyngrapsas, epi Semirameōs gegone tēs ᾿Assyriōn basilidos.
Their times fall even before the Trojan times and come close to those of Moses, as the successions of the kings of Phoenicia show. Sanchuniathon, who in the Phoenician tongue means 'lover of truth', collected and wrote down all the ancient history from the records of each city and from the writings in the temples, and lived in the time of Semiramis, queen of the Assyrians.'
Notes and citation
Summary: Porphyry dates Sanchuniathon to the time of Semiramis, before the Trojan War.
- Porphyry, Against the Christians (fragment); Eusebius, Praep. ev. 1.9.21; 10.9.12.
Extrabiblical texts: Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.45 (Raeder, 49; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-45
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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.
2.46Raeder, 49
ἐντεῦθεν ἔστι σαφῶς μαθεῖν, ὁπόσοις τῶν Τρωϊκῶν ὁ Μωῦσῆς πρεσβύτερος ἔτεσιν. εἰ γὰρ ὁ τὴν Ἰουδαϊκὴν ἱστορίαν ξυγγράψας Σαγχωνιάθων ἐπὶ Σεμιράμεως τῆς Ἀσσυρίων γέγονε βασιλίδος (ἱστόρησε δὲ δηλονότι Σαγχωνιάθων τὰ πολλῷ χρόνῳ πρεσβύτερα), Μωῦσῆς δὲ Ἰουδαίων νομοθέτης ἐγένετο, πολλοῖς ἄρα ἔτεσι Σαγχωνιάθωνος πρεσβύτερος Μωῦσῆς.
enteuthen esti saphōs mathein, hoposois tōn Trōïkōn ho Mōysēs presbyteros etesin. ei gar ho tēn Ioudaïkēn historian xyngrapsas Sanchōniathōn epi Semirameōs tēs Assyriōn gegone basilidos (historēse de dēlonoti Sanchōniathōn ta pollǭ chronǭ presbytera), Mōysēs de Ioudaiōn nomothetēs egeneto, pollois ara etesi Sanchōniathōnos presbyteros Mōysēs.
From this one can learn clearly by how many years Moses is older than the Trojan times. For if Sanchuniathon, who wrote the Jewish history, lived under Semiramis, queen of the Assyrians (and Sanchuniathon clearly recorded events much older), and Moses became the lawgiver of the Jews, Moses is many years older than Sanchuniathon.
Notes and citation
Summary: Moses is thus older still than Sanchuniathon.
Cite (SBL): Theodoret, Graec. aff. cur. 2.46 (Raeder, 49; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-46). (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.
2.47Raeder, 49
ὅτι δὲ πλείοσιν ἢ χιλίοις ἔτεσιν ἡ Σεμίραμις τῶν Τρωϊκῶν πρεσβυτέρα, δηλοῦσι σαφῶς οἵ τοὺς χρόνους ξυντεθεικότες. ἀλλὰ τὸ μὲν ἐξελέγχειν τὸν Πορφύριον ὡς ἠγνοηκότα τοὺς χρόνους οὐ τοῦ παρόντος καιροῦ" ἀπόχρη δέ μοι δηλῶσαι, πόσοις πρεῦσβύτερος ἔτεσι τῶν Τρωϊκῶν Μωῦσῆς" Ὅμηρος δὲ καὶ Ἡσίοδος μετὰ πολὺν χρόνον τῶν Τρωϊκῶν ἐγενέσθην᾽ Ὀρφεὺς δέ, τῶν ποιητῶν ὃ πρῶτος, μιᾷ γενεᾷ πρεσβύτερος τῶν Τρωϊκῶν᾽ ᾿Ιάσονι γὰρ καὶ Πηλεῖ καὶ Τελαμῶνι καὶ «Ηρακμλεῖ καὶ Διοσκούροις εἰς τὴν Κολχίδα ξυνέπλευσεν᾽ ᾿Ιάσονος δὲ Εὔνηός ἐστιν υἱός, ὃ τὸν οἶνον εἰς Τροίαν πέμπων τοῖς
hoti de pleiosin ē chiliois etesin hē Semiramis tōn Trōïkōn presbytera, dēlousi saphōs hoi tous chronous xyntetheikotes. alla to men exelenchein ton Porphyrion hōs ēgnoēkota tous chronous ou tou parontos kairou" apochrē de moi dēlōsai, posois preusbyteros etesi tōn Trōïkōn Mōysēs" Homēros de kai Hēsiodos meta polyn chronon tōn Trōïkōn egenesthēn᾽ Orpheus de, tōn poiētōn ho prōtos, mią geneą presbyteros tōn Trōïkōn᾽ ᾿Iasoni gar kai Pēlei kai Telamōni kai «Ērakmlei kai Dioskourois eis tēn Kolchida xynepleusen᾽ ᾿Iasonos de Eunēos estin huios, ho ton oinon eis Troian pempōn tois
That Semiramis is more than a thousand years older than the Trojan times, those who have compiled the chronologies clearly show. But to refute Porphyry as ignorant of chronology is not for the present occasion; it is enough for me to show by how many years Moses is older than the Trojan times. Homer and Hesiod lived long after the Trojan times; Orpheus, the first of the poets, was one generation older than the Trojan times; for he sailed to Colchis with Jason, Peleus, Telamon, Heracles, and the Dioscuri. Euneus is the son of Jason, who sent wine to Troy for
Notes and citation
Summary: Orpheus lived one generation before the Trojan War; Homer and Hesiod long after.
- The sentence continues in 2.48.
Cite (SBL): Theodoret, Graec. aff. cur. 2.47 (Raeder, 49; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-47). (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.
2.48Raeder, 50
Ἀχαιοῖς, καὶ Τληπόλεμος Ἡρακλέους υἱός, ὃν ὁ Σαρπηδὼν ἐν τῷ πολέμῳ τῷ Τρωϊκῷ κατηκόντισε, καὶ ὃ ἀϊας δὲ Τελαμῶνος υἱός, καὶ Ἀἀχιλλεὺς Πηλέως" Κάστορα δὲ καὶ Πολυδεύκην, τοὺς ἐπίπμλην Διοσκούρους, ἰδεῖν ἀπὸ τοῦ τείχους ἡ Ἑλένη ποθήσασα, οἷα δὴ ἀδελφούς, εἶτα τοῦ ποθουμένου διαμαρτοῦσα πιμιρῶς ἀπωδύρατο, τεθνάναν τούτους ὑπολαβοῦσα.
Achaiois, kai Tlēpolemos Hērakleous huios, hon ho Sarpēdōn en tǭ polemǭ tǭ Trōïkǭ katēkontise, kai ho aïas de Telamōnos huios, kai Aachilleus Pēleōs" Kastora de kai Polydeukēn, tous epipmlēn Dioskourous, idein apo tou teichous hē Helenē pothēsasa, hoia dē adelphous, eita tou pothoumenou diamartousa pimirōs apōdyrato, tethnanan toutous hypolabousa.
the Achaeans; Tlepolemus is the son of Heracles, whom Sarpedon killed with a spear in the Trojan War; Ajax is son of Telamon, and Achilles of Peleus; and Helen longed to see Castor and Polydeuces, called the Dioscuri, from the wall, since they were her brothers, and missing what she longed for, lamented bitterly, supposing they were dead.
Notes and citation
Summary: The sons of the Argonauts fought at Troy, as Homer shows.
- Homer, Iliad 7.467–469 (Euneus); 5.628–662 (Tlepolemus); 3.236–244 (Helen and her brothers).
Extrabiblical texts: Homer, Il. 3.236–244 (Homer, Iliad; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.48 (Raeder, 50; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-48). (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.
2.49Raeder, 50
ταῦτα δὲ οὐκ ἀδολεσχῶν διεξῆλθον, ἀλλὰ σαφῶς ἐπιδεῖξαι βουλόμενος, ὡς Ὀρφεὺς γενεᾷ μιᾷ πρεσβύτερος ἐγεγόνει τῶν Τρωϊκῶν. [ Δῖνος δὲ καὶ ΙΠουσαῖος ἀμφὶ τὰ Τρωϊκὰ ἐγενέσθην, καὶ Θάμυρις μετὰ τούτων, καὶ Φιλάμμων ὡσαύτως.
tauta de ouk adoleschōn diexēlthon, alla saphōs epideixai boulomenos, hōs Orpheus geneą mią presbyteros egegonei tōn Trōïkōn. [ Dinos de kai IPousaios amphi ta Trōïka egenesthēn, kai Thamyris meta toutōn, kai Philammōn hōsautōs.
I have gone through these things not out of idle talk, but wishing to show clearly that Orpheus lived one generation before the Trojan times. Linus and Musaeus lived about the Trojan times, and Thamyris with them, and Philammon likewise.
Notes and citation
Summary: Linus, Musaeus, Thamyris, and Philammon also lived about the time of Troy.
Cite (SBL): Theodoret, Graec. aff. cur. 2.49 (Raeder, 50; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-49). (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.
2.50Raeder, 50
εἰ τοίνυν τούτων μὲν κατὰ τὸν Πορφύριον ὃ Μωυσῆς πλείοσιν ἢ χιλίοις πρεσβύτερος ἔτεσιν, οὗτοι δὲ παλαιότατοι τῶν ποιητῶν ἐγένοντο (μετὰ γὰρ τούτους Ὅμηρος καὶ Ἡσίοδος ἐγενέσθην, καὶ οὗτοι δ᾽ αὖ πάλιν Θαλοῦ καὶ τῶν ἄλλων φιλοσόφων πολλοῖς ἔτεσιν ἀρχαιότεροι, καὶ οἵ ἀμφὶ Θαλῆν τῶν μετ᾽ αὐτοὺς πεφιλοσοφηκότων), τί δήποτε μὴ τούτους πάντας καταλιπόντες πρὸς ωῦσέα τὸν τῆς θεολογίας ὠκεανὸν μεταβαίνομεν,,ν»ἐξ οὗπερ,“ ποιητ
ei toinyn toutōn men kata ton Porphyrion ho Mōysēs pleiosin ē chiliois presbyteros etesin, houtoi de palaiotatoi tōn poiētōn egenonto (meta gar toutous Homēros kai Hēsiodos egenesthēn, kai houtoi d᾽ au palin Thalou kai tōn allōn philosophōn pollois etesin archaioteroi, kai hoi amphi Thalēn tōn met᾽ autous pephilosophēkotōn), ti dēpote mē toutous pantas katalipontes pros ōysea ton tēs theologias ōkeanon metabainomen,,n»ex houper,“ poiēt
If, then, according to Porphyry, Moses is more than a thousand years older than these, and they were the most ancient of the poets (for Homer and Hesiod came after them, and these again are many years older than Thales and the other philosophers, and Thales' circle than those who philosophized after them), why do we not leave all these and go over to Moses, the ocean of theology, 'from which', to speak
Notes and citation
Summary: Since Moses is oldest of all, one should turn to him, the ocean of theology.
- The quotation of Homer, Iliad 21.196, continues in 2.51.
Cite (SBL): Theodoret, Graec. aff. cur. 2.50 (Raeder, 50; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-50
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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.
2.51Raeder, 51
ιπῶς εἰπεῖν,,»«πάντες ποταμοὶ καὶ πᾶσα θόάλασσα:““ καὶ γὰρ Ἀναξαγόρας καὶ Πυθαγόρας καὶ Πλάτων ὕστερον ἐκεῖθεν εἴλνυσαν σμιπρὰ ἄττα τῆς ὀληθείας ἐναύσματα᾽ χαὶ ὃ Σωπράτης, Ἀἀναξαγόρᾳ καὶ Ἀρχελάῳ ξυγγεγονώς, παρ᾽ ἐκείνων μεμάθηκεν, ἃ περὶ τοῦ ὄντος ἐδίδαξε᾽' Μωύσης δὲ ὁ θειότατος, οὐ λογισμοῖς ἀνθρωπίνοις ἑπόμενος καθάπερ οὗτοι, οτὴν θεολογίαν ξυνέγραψεν, ἀλλ᾽ αὐτῆς ἐναργῶς τῆς τοῦ ὄντος ἐπακούσας φωνῆς" τῆς γάρ τοι νομοθεσίας ἀρξάμενος τῶν ὅλων ὁ ποιητὴς τὸν ἕνα σέβειν Θεὸν παρεγγύησεν᾽ »ἐγὼ γάρ εἰμι ἔφη » Κύριος ὁ Θεός σους ὃ ἐξαγαγών δε ἐκ γῆς Αἰγύπτου.
ipōs eipein,,»«pantes potamoi kai pasa thoalassa:““ kai gar Anaxagoras kai Pythagoras kai Platōn hysteron ekeithen eilnysan smipra atta tēs olētheias enausmata᾽ chai ho Sōpratēs, Aanaxagorą kai Archelaǭ xyngegonōs, par᾽ ekeinōn memathēken, ha peri tou ontos edidaxe᾽' Mōysēs de ho theiotatos, ou logismois anthrōpinois hepomenos kathaper houtoi, otēn theologian xynegrapsen, all᾽ autēs enargōs tēs tou ontos epakousas phōnēs" tēs gar toi nomothesias arxamenos tōn holōn ho poiētēs ton hena sebein Theon parengyēsen᾽ »egō gar eimi ephē » Kyrios ho Theos sous ho exagagōn de ek gēs Aigyptou.
poetically, 'come all rivers and all the sea'? For Anaxagoras, Pythagoras, and later Plato drew from there some small sparks of truth; and Socrates, who associated with Anaxagoras and Archelaus, learned from them what he taught about the One who is. But the most divine Moses wrote his theology not by following human reasonings as these did, but having clearly heard the very voice of the One who is. For at the beginning of the giving of the law the Maker of the universe enjoined the worship of one God: 'For I am,' he said, 'the Lord your God, who brought you out of the land of Egypt.'
Exod 20:2 (quotation, high confidence)
Notes and citation
Summary: Moses heard God's own voice, which commanded the worship of one God.
- Homer, Iliad 21.196.
Extrabiblical texts: Homer, Il. 21.196 (Homer, Iliad; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.51 (Raeder, 51; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-51
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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.
2.52Raeder, 51
καὶ τῆς ἔναγχος γεγενημένης ἀναμνήσας εὐεργεσίας, προσμεῖναν τῇ δουλείᾳ παρεκελεύσατο καὶ μὴ μερίσαι τὸ σέβας, ἀλλὰ τῷ ὄντι μόνῳ προσνεῖμαι...οὐκ ἔσον-ται γάρ σοι( ἔφη.»θεοὶ ἕτεροι πλὴν ἐμοῦ“ εἶτα διδάσκει σαφῶς, ὡς οὐδὲν αὐτῷ τῶν ὁρωμένων προσέοικε, καὶ παντάπασιν ἀπαγορεύει μηδεμίαν εἰκόνα πρὸς μίμησίν τινος τῶν ὁρωμένων κατασκευάσαι καὶ νομίσαι τοῦτο δείκηλον εἶναι καὶ ἴνδαλμα τοῦ ἀοράτου Θεοῦ.
kai tēs enanchos gegenēmenēs anamnēsas euergesias, prosmeinan tę̄ douleią parekeleusato kai mē merisai to sebas, alla tǭ onti monǭ prosneimai...ouk eson-tai gar soi( ephē.»theoi heteroi plēn emou“ eita didaskei saphōs, hōs ouden autǭ tōn horōmenōn proseoike, kai pantapasin apagoreuei mēdemian eikona pros mimēsin tinos tōn horōmenōn kataskeuasai kai nomisai touto deikēlon einai kai indalma tou aoratou Theou.
And reminding them of the benefit recently given, he urged them to remain in his service and not to divide their worship, but to give it to the One who is alone: 'You shall have no other gods,' he said, 'besides me.' Then he teaches clearly that none of the visible things resembles him, and wholly forbids making any image in imitation of any visible thing and thinking it a likeness and image of the invisible God.
Exod 20:3 (quotation, high confidence)
Notes and citation
Summary: God forbade other gods and any image of himself.
Cite (SBL): Theodoret, Graec. aff. cur. 2.52 (Raeder, 51; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-52
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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.
2.53Raeder, 51
,,οὐ ποιήσεις“ γὰρ ἔφη οοσαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα, ὅσα ἐν τῷ. οὐρανῷ ἄνω, χαὶ ὅσα ἐν τῇ γῇ κάτω, καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆφ᾽ οὐ ποιήσετε ἑαυτοῖς οὐδὲ μὴ προσχυνήσετε αὐτοῖρ᾽ ὅτι ἐγώ εἶμι Κύριος εός σου φωνῆς, φησίν, ἀκήκοας, εἶδος δὲ οὐχ ξώρακας᾽ μηδένα οὖν τύπον κατασκευάσῃς, οὗ τὸ ἀρχέτυπον οὐκ ἐπίστασαι.
,,ou poiēseis“ gar ephē oosautǭ eidōlon oude pantos homoiōma, hosa en tǭ. ouranǭ anō, chai hosa en tę̄ gę̄ katō, kai hosa en tois hydasin hypokatō tēs gēph᾽ ou poiēsete heautois oude mē proschynēsete autoir᾽ hoti egō eimi Kyrios eos sou phōnēs, phēsin, akēkoas, eidos de ouch xōrakas᾽ mēdena oun typon kataskeuasę̄s, hou to archetypon ouk epistasai.
'You shall not make for yourself an idol,' he said, 'nor a likeness of anything that is in heaven above, or on the earth beneath, or in the waters under the earth; you shall not make them for yourselves nor worship them; for I am the Lord your God.' 'You heard a voice,' he says, 'but you did not see a form'; so do not make any likeness whose archetype you do not know.
Exod 20:4–5 (quotation, high confidence) · Deut 4:12 (quotation, high confidence)
Notes and citation
Summary: Moses forbids idols since Israel heard God's voice but saw no form.
- Exod 20:4–5 combined with Deut 4:12; the last clause is Theodoret's paraphrase.
Cite (SBL): Theodoret, Graec. aff. cur. 2.53 (Raeder, 51; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-53
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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.
2.54Raeder, 52
καὶ ἑτέρωθι δέ, τοὺς ψευδωνύμους ἐξελέγχων θεοὺς καὶ τὸν Αἰγυπτίων ἐξορίζων πλάνον, ἔφη πρὸς αὐτούς᾽, ἄκουε, Ἰσραήλ, Κύριος ὃ Θεός σου κύριος εἷς ἐστιν.“
kai heterōthi de, tous pseudōnymous exelenchōn theous kai ton Aigyptiōn exorizōn planon, ephē pros autous᾽, akoue, Israēl, Kyrios ho Theos sou kyrios heis estin.“
And elsewhere, refuting the falsely named gods and banishing the error of the Egyptians, he said to them: 'Hear, O Israel: the Lord your God is one Lord.'
Deut 6:4 (quotation, high confidence)
Notes and citation
Summary: Moses proclaims that the Lord is one.
Cite (SBL): Theodoret, Graec. aff. cur. 2.54 (Raeder, 52; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-54
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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.
2.55Raeder, 52
Ταύτην ἔχει τὴν διδασκαλίαν τὰ Μωῦσοῦ τοῦ μεγάλου ξυγγράμματα᾽ ταύτην δὲ τὴν θεολογίαν καὶ ταῖς ἱστορίαις καὶ ταῖρ νομοθεσίαις καὶ μὲν δὴ καὶ ταῖς προφητείαις ξυνέζευξε᾽ καὶ πέντε βίβλους ξυγγράψας, τὴν μὲν τῶν πολλῶν καὶ νομιζομένων καὶ καλουμένων, οὐκ ὄντων δὲ θεῶν ἀπαγορεύει τιμήν, μόνῳ δὲ τὸ σέβας τῷ τῶν ἁπάντων κελεύει προσφέρειν δημιουργῷ. ταῦτα καὶ Ἰησοῦς, ὁ τῆς ἐκείνου δημαγωγίας καὶ στρατηγίας διάδοχος, καὶ μέντοι παὶ ἅπας τῶν προφητῶν ὁ χορὸς καὶ παραινῶν καὶ νομοθετῶν διετέλεσεν.
Tautēn echei tēn didaskalian ta Mōysou tou megalou xyngrammata᾽ tautēn de tēn theologian kai tais historiais kai tair nomothesiais kai men dē kai tais prophēteiais xynezeuxe᾽ kai pente biblous xyngrapsas, tēn men tōn pollōn kai nomizomenōn kai kaloumenōn, ouk ontōn de theōn apagoreuei timēn, monǭ de to sebas tǭ tōn hapantōn keleuei prospherein dēmiourgǭ. tauta kai Iēsous, ho tēs ekeinou dēmagōgias kai stratēgias diadochos, kai mentoi pai hapas tōn prophētōn ho choros kai parainōn kai nomothetōn dietelesen.
This is the teaching contained in the writings of the great Moses; and he joined this theology to histories, laws, and prophecies too; and writing five books, he forbids honoring the many gods who are thought and called gods but are not, and commands that worship be offered only to the Maker of all things. Joshua, the successor of his leadership and generalship, and the whole choir of the prophets as well, continued to urge and legislate these things.
Notes and citation
Summary: Moses, Joshua, and the prophets all taught the worship of the one Creator.
Cite (SBL): Theodoret, Graec. aff. cur. 2.55 (Raeder, 52; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-55
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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.
2.56Raeder, 52
ἀλλὰ γὰρ ἴσως εἴποιτε ἄν, ὡς οὐδὲ ὑμεῖς τόνδε τὸν νόμον ἀνέπαφον τετηρήκατε᾽ ] τριάδα γάρ, οὐ μονάδα, πρεσβεύετε᾽ Ιουδαῖοι δέ, τοῖς Μωῦσοῦ καὶ τῶν προφητῶν ἐντρεφόμενοι λόγοις, τὸν μὲν ἕνα τιμῶσι, τῆς δὲ ὑμετέρας τριάδος κατηγοροῦσιν.
alla gar isōs eipoite an, hōs oude hymeis tonde ton nomon anepaphon tetērēkate᾽ ] triada gar, ou monada, presbeuete᾽ Ioudaioi de, tois Mōysou kai tōn prophētōn entrephomenoi logois, ton men hena timōsi, tēs de hymeteras triados katēgorousin.
But perhaps you would say: 'You too have not kept this law untouched; for you revere a triad, not a monad; while the Jews, brought up on the words of Moses and the prophets, honor the One and accuse your Trinity.'
Notes and citation
Summary: Pagans object that Christians worship a Trinity, which the Jews reject.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.56 (Raeder, 52; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-56
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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.
2.57Raeder, 52
ἐγὼ δέ, ὦ φίλοι ἄνδρες, ὑμᾶς μὲν ξυγγνώμης εἶναι ἀξίους ὑπείληφα, τὴν θείαν οὖκ ἐπισταμένους γραφήν᾽ ᾿ἸΙουδαίων δὲ τὴν ἐσχάτην ἀμαθίαν ὀδύρομαι, ὅτι δὴ,ναἰρόμενοι,“Ζ κατὰ τὸν προφήτην,.. ν΄ κοιλίας" καὶ παιδευόμενοι ἐκ παιδίου
egō de, ō philoi andres, hymas men xyngnōmēs einai axious hypeilēpha, tēn theian ouk epistamenous graphēn᾽ ᾿IIoudaiōn de tēn eschatēn amathian odyromai, hoti dē,nairomenoi,“Z kata ton prophētēn,.. n΄ koilias" kai paideuomenoi ek paidiou
I, my friends, think that you deserve pardon, since you do not know the divine Scripture; but I lament the utter ignorance of the Jews, because, though 'carried', as the prophet says, 'from the womb', and instructed from childhood
Isa 46:3 (quotation, medium confidence)
Notes and citation
Summary: Theodoret laments that the Jews, taught Scripture from birth, miss the Trinity.
- Isa 46:3. Theodoret's polemical judgment on the Jews is translated as written. The sentence continues in 2.58.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.57 (Raeder, 52; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-57
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.58Raeder, 52
μέχρν γήρως τὰ θεῖα, τὴν τῆς θεολογίας ἀγνοοῦσιν ἀλήθειαν. ἐν “Ἵἰγύπτῳ γὰρ αὐτοὺς πλεῖστον διατρίψαντας χρόνον καὶ τὴν πολύθεον τῶν «Αἰγυπτίων μεμαθηκότας θρησπείαν, ὃ πάνσοφος Κύριος οὐκ ἐναργῶς ἄγαν τὰ περὶ τῆς Τριάδος ἐξεπαίδευσε δόγματα, ἵνα μὴ πρόφασιν πολυθεΐας λάβωσιν, εἰς τὸν τῶν 4ἰγυπτίων ἐπιρρέποντες πλάνον" οὐ μὴν παντάπασι τὰ περὶ τῆς Τριάδος ἀπέερυψε δόγματα τοῖς ὕστερον ἐσομένοις, τῆς ἐντελεστέρας θεολογίας κατασπείρων τὰς ἀφορμάς.
mechrn gērōs ta theia, tēn tēs theologias agnoousin alētheian. en “Hiigyptǭ gar autous pleiston diatripsantas chronon kai tēn polytheon tōn «Aigyptiōn memathēkotas thrēspeian, ho pansophos Kyrios ouk enargōs agan ta peri tēs Triados exepaideuse dogmata, hina mē prophasin polytheïas labōsin, eis ton tōn 4igyptiōn epirrepontes planon" ou mēn pantapasi ta peri tēs Triados apeerypse dogmata tois hysteron esomenois, tēs entelesteras theologias kataspeirōn tas aphormas.
to old age in divine things, they do not know the truth of theology. For since they had spent a very long time in Egypt and learned the polytheistic religion of the Egyptians, the all-wise Lord did not teach them the doctrines about the Trinity too plainly, so that they would not take a pretext for polytheism by inclining to the Egyptians' error; yet he did not wholly hide the doctrines of the Trinity from those who would come later, sowing the seeds of a more perfect theology.
Notes and citation
Summary: God taught the Trinity only obscurely to Israel lest they fall into polytheism.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.58 (Raeder, 52; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-58
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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.
2.59Raeder, 53
διά τοι τοῦτο μοναδικῶς μὲν νομοθετεῖ, αἰνιγματωδῶς δὲ τὴν Τριάδα μηνύει. τὸ γὰρ οὔκουε, Ἰσραήλ, Κύριος ὃ Θεός σου κύριος εἷς ἐστιν καὶ τὴν μονάδα διδάσκει καὶ τὴν τριάδα δηλοῖ" ἅπαξ γὰρ εἰπὼν τὸ θεός“ καὶ δὲς τὸ, Κύριος" ὑπειπών, τῆς Τριάδος τὸν ἀρυθμὸν παρεδήλωσεν. ἐπαγαγὼν δὲ τὸ,,εἷς ἐστιν,“ καὶ τὴν πρόσφορον ᾿Ιουδαίοις διδασκαλίαν προσήνεγκε καὶ τὸ ταὐτὸν τῆς θείας οὐσίας ἐμήνυσεν.
dia toi touto monadikōs men nomothetei, ainigmatōdōs de tēn Triada mēnyei. to gar oukoue, Israēl, Kyrios ho Theos sou kyrios heis estin kai tēn monada didaskei kai tēn triada dēloi" hapax gar eipōn to theos“ kai des to, Kyrios" hypeipōn, tēs Triados ton arythmon paredēlōsen. epagagōn de to,,heis estin,“ kai tēn prosphoron ᾿Ioudaiois didaskalian prosēnenke kai to tauton tēs theias ousias emēnysen.
For this reason he legislates in terms of the One, but indicates the Trinity in riddles. For 'Hear, O Israel: the Lord your God is one Lord' both teaches the unity and shows the Trinity: by saying 'God' once and 'Lord' twice, he hinted at the number of the Trinity; and by adding 'is one', he both offered teaching suited to the Jews and signified the sameness of the divine being.
Deut 6:4 (quotation, high confidence)
Notes and citation
Summary: Deut 6:4 hints at the Trinity by naming God three times while affirming oneness.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.59 (Raeder, 53; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-59
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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.
2.60Raeder, 53
μία γὰρ τῆς ἁγίας Τριάδος καὶ οὐσία καὶ δύναμις καὶ μέντοι καὶ βούλησις. ταύτῃ τοι καὶ τῶν ἀοράτων δυνάμεων οἵ χοροὶ τῷ Θεῷ τὸν ὕμνον προσφέροντες, τρὶς μὲν τὸ οὕγιος,“’ ἅπαξ δὲ τὸ,, Κύριος" λέγουσι, τῷ μὲν τῶν ἰδιοτήτων δηλοῦντες τὸν ἀριθμόν, τῷ δὲ τὸ
mia gar tēs hagias Triados kai ousia kai dynamis kai mentoi kai boulēsis. tautę̄ toi kai tōn aoratōn dynameōn hoi choroi tǭ Theǭ ton hymnon prospherontes, tris men to hougios,“’ hapax de to,, Kyrios" legousi, tǭ men tōn idiotētōn dēlountes ton arithmon, tǭ de to
For the holy Trinity has one being, one power, and one will. That is why the choirs of the invisible powers, offering their hymn to God, say 'holy' three times and 'Lord' once, showing by the one the number of the distinct properties and by the other
Isa 6:3 (allusion, high confidence)
Notes and citation
Summary: The angels' threefold 'holy' and single 'Lord' show the Trinity's three properties and one lordship.
- The sentence continues in 2.61.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.60 (Raeder, 53; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-60
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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.
2.61Raeder, 53
κοινὸν τῆς δεσποτείας μηνύοντες, ἀλλ᾽ ἐν τούτοις μὲν δι΄ αἰνιγμάτων τὰ τῆς θείας Τριάδος δεδήλωται, ἐν ἑτέροις δέ γὲ σαφέστερον ταῦτα διδάσκουσιν οἵ θεσπέσιοι ἄνδρεο. Πωὐσῆς μὲν γὰρ ὁ θειότατος, τὴν κοσμογένειαν ξυγγράφων, εἶτα τὴν τοῦ ἀνθρώπου διάπλασιν ἐξηγούμενος, ἔφη τὸν τοῦ παντὸς εἰρηκέναι δημιουργόν᾽ ποιήσωμεν ἄνθρωπον
koinon tēs despoteias mēnyontes, all᾽ en toutois men di΄ ainigmatōn ta tēs theias Triados dedēlōtai, en heterois de ge saphesteron tauta didaskousin hoi thespesioi andreo. Pōysēs men gar ho theiotatos, tēn kosmogeneian xyngraphōn, eita tēn tou anthrōpou diaplasin exēgoumenos, ephē ton tou pantos eirēkenai dēmiourgon᾽ poiēsōmen anthrōpon
signifying the common lordship. In these passages the doctrine of the divine Trinity is shown in riddles, but in others the divine men teach it more clearly. For the most divine Moses, writing of the world's origin and then explaining the forming of the human being, said that the Maker of the universe had said: 'Let us make man
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Moses speaks more clearly of the Trinity in 'Let us make man'.
- The quotation continues in 2.62.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.61 (Raeder, 53; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-61
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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.
2.62Raeder, 53
κατ᾽ εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν εἶτα ἐπήγαγεν, ὡς οἐποίησεν ὃ Θεὸς τὸν ἄνθρωπον, κατ᾽ εἰκόνα Θεοῦ ἐποίησεν αὐτόν.“ χαὶ Θεὸν ὠνόμασε τὸν πεπονηκότα τὸν ἄνθρωπον καὶ τὸν οὗ πρὸς μίμησιν ἐξενύπωσεν ὃν διέπλασεν᾽ οὐκ ἐπειδὴ ἄλλο τούτου καὶ ἄλλο ἐκείνου τὸ εἶδος μία γὰρ δὴ τῆς Τριάδος ἡ φύσις" τούτου γὰρ δὴ χάριν καὶ τὸν Θεὸν ἔφησεν εἰρηκέναι" οςποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἦμετέραν καὶ καθ' ὁμοίωσιν.
kat᾽ eikona hēmeteran kai kath' homoiōsin eita epēgagen, hōs oepoiēsen ho Theos ton anthrōpon, kat᾽ eikona Theou epoiēsen auton.“ chai Theon ōnomase ton peponēkota ton anthrōpon kai ton hou pros mimēsin exenypōsen hon dieplasen᾽ ouk epeidē allo toutou kai allo ekeinou to eidos mia gar dē tēs Triados hē physis" toutou gar dē charin kai ton Theon ephēsen eirēkenai" ospoiēsōmen anthrōpon kat᾽ eikona ēmeteran kai kath' homoiōsin.
in our image and after our likeness.' Then he added that 'God made man; in the image of God he made him.' He named God both the one who made man and the one in whose likeness he formed the one he fashioned, not because the form of the one is different from that of the other, for the nature of the Trinity is one. For this reason he said that God said: 'Let us make man in our image and after our likeness.'
Gen 1:26–27 (quotation, high confidence)
Notes and citation
Summary: Gen 1:26–27 names God as both maker and model, though the Trinity's nature is one.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.62 (Raeder, 53; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-62
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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.
2.63Raeder, 54
καὶ ἐπήγαγε,,»κατ᾽ εἰκόνα Θεοῦ ἐποίησεν αὐτόν,“ ἵνα δείξῃ τὸ τῶν προσώπων διάφορον. καὶ δὴ καὶ τῷ Νῶε περὶ κρεηφαγίας νομοθετῶν καὶ τοῦ αἵματος ἀπαγορεύων τὴν ἐδωδήν, ἔφη τὸν τῶν ὅλων εἰρηκέναι Θεόν" »ἔδεσθε πάντα ὡς λάχανα χόρτου" πλὴν κρέας ἐ ἐν αἵματι ψυχῆς οὐκ ἔδεσθε' [ καὶ γὰρ τὸ ὑμέτερον αἷμα ἐπξητήσω᾽ ἐκ πάντων τῶν θηρίων ἐκξητήσω αὐτό, καὶ ἐκ χειρὸς ἀνθρώπου ἀδελφοῦ αὐτοῦ. ὁ ἐκχέων αἷμα ἀνθρώπου, ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσεται, ὅτι ἐν εἰκόνι
kai epēgage,,»kat᾽ eikona Theou epoiēsen auton,“ hina deixę̄ to tōn prosōpōn diaphoron. kai dē kai tǭ Nōe peri kreēphagias nomothetōn kai tou haimatos apagoreuōn tēn edōdēn, ephē ton tōn holōn eirēkenai Theon" »edesthe panta hōs lachana chortou" plēn kreas e en haimati psychēs ouk edesthe' [ kai gar to hymeteron haima epxētēsō᾽ ek pantōn tōn thēriōn ekxētēsō auto, kai ek cheiros anthrōpou adelphou autou. ho ekcheōn haima anthrōpou, anti tou haimatos autou ekchythēsetai, hoti en eikoni
And he added, 'In the image of God he made him,' to show the distinction of the persons. And when he gave Noah the law about eating meat and forbade eating blood, he said that the God of the universe said: 'You shall eat all things as the green plants; only flesh with the blood of life you shall not eat. For I will require your blood; from every beast I will require it, and from the hand of a man's brother. Whoever sheds man's blood, in return for his blood shall his be shed; for in the image
Gen 1:27 (quotation, high confidence) · Gen 9:3–6 (quotation, high confidence)
Notes and citation
Summary: Genesis 9 again speaks of God making man in God's image.
- Gen 9:3–6. The quotation ends in 2.64.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.63 (Raeder, 54; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-63
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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.
2.64Raeder, 54
Θεοῦ ἐποίησα τὸν ἄνθρωπον.“ καὶ οὐκ ἔφη..ἐν εἰκόνι ἐμαυτοῦ,“ ἀλλ, ἐν εἰκόνι Θεοῦ,“ τῶν προσώπων πάλιν δειωονὺς τὸ διάφορον. καὶ ἡνίκα δὲ κατὰ ταὐτὸν ξυλλεγέντες οἵ κατὰ τοῦ πεποιηκότος λυττήσαντες, τὸν πύργον ἐκεῖνον ὠκοδόμουν τὸν μέγιστον, τῆς τῶν γλωττῶν ξυγχύσεως τὸν ἐπώνυμον, φάναι τὸν Θεὸν εἴρηκεν ὁ νομοθέτης᾽..δεῦτε καὶ καταβάντες
Theou epoiēsa ton anthrōpon.“ kai ouk ephē..en eikoni emautou,“ all, en eikoni Theou,“ tōn prosōpōn palin deiōonys to diaphoron. kai hēnika de kata tauton xyllegentes hoi kata tou pepoiēkotos lyttēsantes, ton pyrgon ekeinon ōkodomoun ton megiston, tēs tōn glōttōn xynchyseōs ton epōnymon, phanai ton Theon eirēken ho nomothetēs᾽..deute kai katabantes
of God I made man.' And he did not say 'in my own image' but 'in the image of God', again showing the distinction of the persons. And when those who raged against their Maker gathered in one place and were building that great tower named after the confusion of tongues, the lawgiver says that God said: 'Come, and going down,
Gen 9:6 (quotation, high confidence) · Gen 11:7 (quotation, high confidence)
Notes and citation
Summary: Gen 9:6 and the tower of Babel again show distinct persons.
- The quotation of Gen 11:7 continues in 2.65.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.64 (Raeder, 54; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-64
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.65Raeder, 54
συγχέωμεν αὐτῶν τὰς γλώσσας.“ καὶ τὸ μὲν,,καταβάντες συγχέωμεν δηλοῖ τὸ ὁμότιμον" οὐ γὰρ εἶπε »Κατάβηθι ἢ ο»"αταβήτω,““ ὅπερ δὴ τοῖς ὑπηκόοις καὶ προσταττομένοις ἁρμόττει, ἀλλὰ,»καταβάντες συγχέωμεν,“ ὃ σαφῶς δηλοῖ τὴν ἰσότητα. τὸ δὲ,.,δεῦτε"“ τὸν ὙἹὸν καὶ τὸ Πνεῦμα σημαίνει, τῆς δημιουργίας τοὺς κοινωνούς.
syncheōmen autōn tas glōssas.“ kai to men,,katabantes syncheōmen dēloi to homotimon" ou gar eipe »Katabēthi ē o»"atabētō,““ hoper dē tois hypēkoois kai prostattomenois harmottei, alla,»katabantes syncheōmen,“ ho saphōs dēloi tēn isotēta. to de,.,deute"“ ton HuIon kai to Pneuma sēmainei, tēs dēmiourgias tous koinōnous.
let us confound their tongues.' 'Going down, let us confound' shows equality of honor; for he did not say 'Go down' or 'Let him go down', which suits subjects who receive orders, but 'Going down, let us confound', which clearly shows equality. And 'Come' signifies the Son and the Spirit, the partners in the work of creation.
Gen 11:7 (quotation, high confidence)
Notes and citation
Summary: 'Let us go down' at Babel shows the equality of Father, Son, and Spirit.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.65 (Raeder, 54; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-65
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.66Raeder, 54
ἐπειδὴ γὰρ καὶ διαπλάττῶν τὸν ἄνθρωπον ἔφη.»«πονήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν,“ εἰκότως ἄρα καὶ μερίξων εἰς πολλὰς τὴν μίαν φωνὴν ξυνεργοὺς λαμβάνει τὸν ὙἹὸν καὶ τὸ πανάγιον Πνεῦμα.
epeidē gar kai diaplattōn ton anthrōpon ephē.»«ponēsōmen anthrōpon kat᾽ eikona hēmeteran kai kath' homoiōsin,“ eikotōs ara kai merixōn eis pollas tēn mian phōnēn xynergous lambanei ton HuIon kai to panagion Pneuma.
For since in forming man he said, 'Let us make man in our image and after our likeness,' it is fitting that when dividing the one language into many he should take the Son and the all-holy Spirit as fellow workers.
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: As at creation, God works with the Son and Spirit at Babel.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.66 (Raeder, 54; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-66
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.67Raeder, 54
χρόνῳ δὲ ὕστερον πρηστῆρσι καὶ κεραυνοῖς ἀναλῶσαι τὰ Σόδομα βουληθεὶς καὶ τὰς ἀγχιτέρμονας πόλεις, τῆς ἀσεβείας καὶ παρανομίας τὰς κοινωνούς, δυάδα Κυρίων ἡμῖν ἐπέδειξε, καί φησι Μωῦσῆς ὁ ταῦτα ξυγγεγραφώς᾽ «καὶ ἔβρεξε Κύριος παρὰ Κυρίου ἐπὶ Σόδομα
chronǭ de hysteron prēstērsi kai keraunois analōsai ta Sodoma boulētheis kai tas anchitermonas poleis, tēs asebeias kai paranomias tas koinōnous, dyada Kyriōn hēmin epedeixe, kai phēsi Mōysēs ho tauta xyngegraphōs᾽ «kai ebrexe Kyrios para Kyriou epi Sodoma
Later, wishing to consume Sodom and the neighboring cities, partners in its impiety and lawlessness, with fiery storms and thunderbolts, he showed us a pair of Lords; and Moses, who wrote this, says: 'And the Lord rained from the Lord upon Sodom
Gen 19:24 (quotation, high confidence)
Notes and citation
Summary: The destruction of Sodom shows two who are called Lord.
- The quotation of Gen 19:24 ends in 2.68.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.67 (Raeder, 54; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-67
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.68Raeder, 55
καὶ Γόμορρα πῦρ καὶ θεῖον ἐκ τοῦ οὐρανοῦ.“ καὶ ἵνα μή τις ὑπολάβῃ, τοῦτον μόνον τὸν προφήτην τὰ περὶ τῆς θείας εἰρηκέναι Τριάδος, ἀκούσατε, ὦ φιλότης, καὶ τοῦ θεσπεσίου βοῶντος Ζαυΐδ᾽,,τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν. καὶ πάλιν᾽, εἶπεν ὃ Κύριος τῷ Κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. καὶ μετὰ βραχέα δὲ πρὸς τὸν αὐτὸν Κύριον ὁ τοῦ Κυρίου λέγει πατήρ᾽..ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε καὶ ἐν ἑτέρῳ ψαλμῷ"..ὃ θρόνος σου ὃ Θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος" ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν᾽ διὰ τοῦτο ἔχρισέ σε. ὃ Θεὸς ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.
kai Gomorra pyr kai theion ek tou ouranou.“ kai hina mē tis hypolabę̄, touton monon ton prophētēn ta peri tēs theias eirēkenai Triados, akousate, ō philotēs, kai tou thespesiou boōntos Zauïd᾽,,tǭ logǭ Kyriou hoi ouranoi estereōthēsan, kai tǭ pneumati tou stomatos autou pasa hē dynamis autōn. kai palin᾽, eipen ho Kyrios tǭ Kyriǭ mou kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou. kai meta brachea de pros ton auton Kyrion ho tou Kyriou legei patēr᾽..ek gastros pro heōsphorou egennēsa se kai en heterǭ psalmǭ"..ho thronos sou ho Theos eis ton aiōna tou aiōnos" rhabdos euthytētos hē rhabdos tēs basileias sou ēgapēsas dikaiosynēn kai emisēsas anomian᾽ dia touto echrise se. ho Theos ho Theos sou elaion agalliaseōs para tous metochous sou.
and Gomorrah fire and sulfur out of heaven.' And so that no one may suppose that this prophet alone spoke of the divine Trinity, hear, my friend, the divine David crying: 'By the word of the Lord the heavens were made firm, and all their power by the breath of his mouth.' And again: 'The Lord said to my Lord: Sit at my right hand, until I make your enemies the footstool of your feet.' And a little later the Father of the Lord says to the same Lord: 'From the womb before the morning star I begot you.' And in another psalm: 'Your throne, O God, is for ever and ever; a scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness above your companions.'
Gen 19:24 (quotation, high confidence) · Ps 33:6 (32:6 LXX) (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence) · Ps 110:3 (109:3 LXX) (quotation, high confidence) · Ps 45:6–7 (44:7-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: David's psalms also speak of the Word, the Spirit, and the Son.
- Ps 110:3 is quoted in the Greek (LXX) form.
Topics: Trinity, Christology
Cite (SBL): Theodoret, Graec. aff. cur. 2.68 (Raeder, 55; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-68
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.69Raeder, 55
τὴν αὐτὴν δὲ ἡμῖν διδασκαλίαν καὶ “Ησαΐας ὃ προφήτης καὶ Ἱερεμίας καὶ ᾿Ιεξεκιὴλ καὶ 4Δανιὴλ καὶ Ζαχαρίας καὶ Μιχαίας καὶ ἅπας ὁ τούτων προσφέρει χορός᾽ ἀλλὰ παρέλκον οἶμαι ταῦτα ὑμῖν ἐπιδειπνύναν μηδέπω προσενηνοχόσι τὴν ὁμολογίαν τῆς πίστεως.
tēn autēn de hēmin didaskalian kai “Ēsaïas ho prophētēs kai Hieremias kai ᾿Iexekiēl kai 4Daniēl kai Zacharias kai Michaias kai hapas ho toutōn prospherei choros᾽ alla parelkon oimai tauta hymin epideipnynan mēdepō prosenēnochosi tēn homologian tēs pisteōs.
The prophet Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah, Micah, and their whole choir offer us the same teaching; but I think it superfluous to show you these things while you have not yet made the confession of faith.
Notes and citation
Summary: The other prophets teach the same, but more proofs are needless for those not yet believing.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.69 (Raeder, 55; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-69
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.70Raeder, 55
Ἔφ᾽ ἑτέραν τοίνυν μέθοδον διδασκαλίας τραπήσομαι καὶ δείξω τὸν Πλάτωνα καὶ τοὺς μετ᾽ ἐκεῖνον ἐκ τούτων μὲν τῶν θείων ἀνδρῶν τῆς θεολογίας σεσυληκότας τινά, τοῖς δὲ σφετέροις ἐντεθεικότας ξυγγράμμασιν.
Eph᾽ heteran toinyn methodon didaskalias trapēsomai kai deixō ton Platōna kai tous met᾽ ekeinon ek toutōn men tōn theiōn andrōn tēs theologias sesylēkotas tina, tois de spheterois entetheikotas xyngrammasin.
I shall therefore turn to another method of teaching and show that Plato and those after him stole some points of theology from these divine men and put them into their own writings.
Notes and citation
Summary: Theodoret will show that Plato borrowed theology from the Hebrew prophets.
Cite (SBL): Theodoret, Graec. aff. cur. 2.70 (Raeder, 55; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-70
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.71Raeder, 56
καὶ γὰρ ὃ ] Πλάτων, ἐν οἷς πρὸς Κορίσκον ἐπέστειλε, καὶ τάδε προστέθεικεν᾽ οἐπομνύντας σπουδῇ τε ὅμα μὴ ἀμούσῳ καὶ τῇ τῆς σπουδῆς ἀδελφῇ παιδείᾳ καὶ τὸν πάντων θεῶν ἡγεμόνα τῶν τε ὄντων καὶ τῶν μελλόντων τοῦ τὲ ἡγεμόνος καὶ αἱτίου πατέρα καὶ κύριον ἐπομνύντας, ὅν, ἐὰν ὀρθῶς φιλοσο-. φῆτε, εἴσεσθε.“ ταῦτα, ὦ φίλοι ἄνδρες, τοῦ Πλάτωνός ἐστι δόγματα.
kai gar ho ] Platōn, en hois pros Koriskon epesteile, kai tade prostetheiken᾽ oepomnyntas spoudę̄ te homa mē amousǭ kai tę̄ tēs spoudēs adelphę̄ paideią kai ton pantōn theōn hēgemona tōn te ontōn kai tōn mellontōn tou te hēgemonos kai haitiou patera kai kyrion epomnyntas, hon, ean orthōs philoso-. phēte, eisesthe.“ tauta, ō philoi andres, tou Platōnos esti dogmata.
For Plato, in what he wrote to Coriscus, added this: 'Swearing with a seriousness that is not unrefined and with the learning that is sister to seriousness, and swearing by the God who is leader of all things, those that are and those that will be, and by the Father and Lord of the leader and cause, whom, if you philosophize rightly, you will know.' These, my friends, are Plato's doctrines.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Plato's sixth letter speaks of the leader of all and the Father of the leader.
- Plato, Letter 6.323d (to Hermias, Erastus, and Coriscus). Theodoret's text reads 'leader of all things' where Plato's manuscripts read 'leader of all gods' (see 2.73).
Extrabiblical texts: Plato, Ep. 6.323d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.71 (Raeder, 56; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-71
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.72Raeder, 56
ἀλλὰ τούτων τὰ μὲν ἀξιέπαινα καὶ τῆς ἀποστολινῆς καὶ προφητιμῆς διδασκαλίας ἐχόμενα, τὰ δὲ τῆς Ἑλληνικῆς μυθολογίας κυήματα.
alla toutōn ta men axiepaina kai tēs apostolinēs kai prophētimēs didaskalias echomena, ta de tēs Hellēnikēs mythologias kyēmata.
Some of these are praiseworthy and close to the apostolic and prophetic teaching, others are offspring of Greek mythology.
Notes and citation
Summary: Plato's words mix truth with mythology.
Cite (SBL): Theodoret, Graec. aff. cur. 2.72 (Raeder, 56; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-72
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.73Raeder, 56
τὸ μὲν γὰρ φάναι ἄλλον εἶναι τὸν τοῦ παντὸς ἡγεμόνα καὶ αἴτιον, ἄλλον δὲ τὸν τοῦ αἰτίου πατέρα, ἀτεχνῶς ἔδειξε τὴν ἀλήθειαν, ἐξ ἧς ἀρυσάμενος τοὺς οἰκείους διεκάλλυνε λόγους" τὸ δέ γε θεῶν αὐτὸν προσειπεῖν ἡγεμόνα, τῶν τε ὄντων καὶ τῶν μελλόντῶν, δυοῖν αἰνίττεται θάτερον, ἢ τῷ τῆς ἀγνοίας πάθει περιπεσεῖν τὸν φιλόσοφον, ἢ τοὺς ταύτην νοσοῦντας ὑποκρινόμενον ἀναμῖξαι τῇ ἀληθείᾳ τὸ ψεῦδος.
to men gar phanai allon einai ton tou pantos hēgemona kai aition, allon de ton tou aitiou patera, atechnōs edeixe tēn alētheian, ex hēs arysamenos tous oikeious diekallyne logous" to de ge theōn auton proseipein hēgemona, tōn te ontōn kai tōn mellontōn, dyoin ainittetai thateron, ē tǭ tēs agnoias pathei peripesein ton philosophon, ē tous tautēn nosountas hypokrinomenon anamixai tę̄ alētheią to pseudos.
For to say that the leader and cause of the universe is one, and the Father of the cause another, plainly showed the truth from which he drew to embellish his own words; but to call him the leader of gods, those that are and those that will be, hints at one of two things: either the philosopher fell into the ailment of ignorance, or, playing the part of those sick with it, he mixed falsehood with truth.
Notes and citation
Summary: Plato's distinction of cause and Father reflects truth; his 'gods' reflect error or pretense.
- Theodoret here quotes the phrase 'leader of gods' (the reading of Plato's manuscripts).
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.73 (Raeder, 56; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-73
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.74Raeder, 56
πρὸς δὲ τούτοις δείκνυσι τοὺς καλουμένους θεοὺς οὐ φύσει ὄντας θεούρ" τίς γὰρ μὴ κομιδῇ παραπαίων καλέσαι ἂν θεὸν τὸν οὐκ ἀεὶ ὄντα θεόν; οὗτος δέ γε ἐν χρόνῳ τούτους εἴρηκε γίνεσθαι᾿ ἔφη γάρ᾽ τῶν τὲ ὄντων θεῶν καὶ τῶν μελλόντων.“ πῶς δ᾽ ἂν εἴη τις θεὸς ὃ μηδέπω γενόμενος;
pros de toutois deiknysi tous kaloumenous theous ou physei ontas theour" tis gar mē komidę̄ parapaiōn kalesai an theon ton ouk aei onta theon? houtos de ge en chronǭ toutous eirēke ginesthai᾿ ephē gar᾽ tōn te ontōn theōn kai tōn mellontōn.“ pōs d᾽ an eiē tis theos ho mēdepō genomenos?
Besides this, he shows that the so-called gods are not gods by nature. For who that is not utterly deranged would call god one who is not always god? But he said that these come to be in time; for he said: 'of the gods that are and those that will be.' How could anything be a god that has not yet come to be?
Notes and citation
Summary: Gods that come to be in time cannot be gods by nature.
Cite (SBL): Theodoret, Graec. aff. cur. 2.74 (Raeder, 56; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-74
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.75Raeder, 56
πῶς δ᾽ ἂν τοῦ σεπτοτάτου μεταλάχοι ὀνόματος ὁ μηδέπω τὸ εἶναι λαβών; τὰ δὲ θεῖα λόγια τῶν γεγονότων οὐδὲν φύσει προσἀγορεύειν θεόν.
pōs d᾽ an tou septotatou metalachoi onomatos ho mēdepō to einai labōn? ta de theia logia tōn gegonotōn ouden physei prosagoreuein theon.
How could one share the most venerable name who has not yet received being? The divine oracles call nothing that has come to be 'god' by nature.
Notes and citation
Summary: Scripture calls no created thing god by nature.
Cite (SBL): Theodoret, Graec. aff. cur. 2.75 (Raeder, 56; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-75
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.76Raeder, 57
ὀνόματος μὲν γὰρ ψιλοῦ μεταδέδωπε τοῖς δικάζειν πεπιστευμένοις, καὶ μέντοι καὶ τοῖς. τὴν θείαν εἰκόνα ὡς οἷόν τε τετηρηκόσιν ἀπήρατον᾽ φύσει δὲ Θεὸν τὸν ἀεὶ ὄντα καὶ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχοντα μόνον εἴωθεν ὀνομάζειν. ἀλλὰ τοῦτον εἰς ὕστερον τὸν λόγον φυλάξωμεν᾽ νῦν δέ γε ἀρκέσει δηλῶσαι, ὡς ὃ φιλόσοφος οἶδε τὸν τοῦ παντὸς ἡγεμόνα καὶ αἴτιον καὶ τὸν τοῦ αἰτίου πατέρα.
onomatos men gar psilou metadedōpe tois dikazein pepisteumenois, kai mentoi kai tois. tēn theian eikona hōs hoion te tetērēkosin apēraton᾽ physei de Theon ton aei onta kai kata tauta kai hōsautōs echonta monon eiōthen onomazein. alla touton eis hysteron ton logon phylaxōmen᾽ nyn de ge arkesei dēlōsai, hōs ho philosophos oide ton tou pantos hēgemona kai aition kai ton tou aitiou patera.
They have given a share in the bare name to those entrusted with judging, and also to those who have kept the divine image unmaimed as far as possible; but God by nature they are accustomed to call only him who always is and is always the same and unchanging. But let us keep this argument for later; for now it will suffice to show that the philosopher knows the leader and cause of the universe and the Father of the cause.
Ps 82:6 (81:6 LXX) (allusion, medium confidence)
Notes and citation
Summary: Scripture gives the name 'god' to judges and saints only by courtesy; Plato knows the Father and the cause.
- Theodoret probably has in mind Ps 82:6 (LXX 81:6) and Exod 22:28 (LXX 22:27).
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.76 (Raeder, 57; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-76
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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.
2.77Raeder, 57
ἔστι δὲ αὐτοῦ ἀκοῦσαι κἀν τῇ Ἐπινομίδι λέγοντος ε»νμαὶ τιμὰς ἀποδιδῶμεν, μὴ τῷ μὲν ἐνιαυτόν, τῷ δὲ μῆνα, τῷ δὲ μηνός τίνος μοῖραν τάττωμεν, μηδέ τινα χρόνον, ἐν ᾧ διεξέρχεται τὸν αὐτοῦ πόλον, ξυναποτελῶν κόσμον, ὃν ἔταξε λόγος ὃ πάντων θειότατος᾽ ὃν ὃ μὲν εὐδαίμων πρῶτον μὲν ἐθαύμασεν, ἔπειτα ἔρωτα ἔσχε καταμαθεῖν, ὁπόσα ἐνῆν τῇ φύσει δυνατά.“ κἀν τούτοις τὸν λόγον ἔφησε τὰ πάντα διαποσμῆσαι, οὐ τὸν τοῦ λόγου πατέρα.
esti de autou akousai kan tę̄ Epinomidi legontos e»nmai timas apodidōmen, mē tǭ men eniauton, tǭ de mēna, tǭ de mēnos tinos moiran tattōmen, mēde tina chronon, en hǭ diexerchetai ton autou polon, xynapotelōn kosmon, hon etaxe logos ho pantōn theiotatos᾽ hon ho men eudaimōn prōton men ethaumasen, epeita erōta esche katamathein, hoposa enēn tę̄ physei dynata.“ kan toutois ton logon ephēse ta panta diaposmēsai, ou ton tou logou patera.
One can also hear him say in the Epinomis: 'And let us give them honors, not assigning a year to one, a month to another, a portion of a month to another, nor any time in which it completes its own circuit, helping to perfect the order which the most divine Word of all arranged; which the happy man first wondered at, and then conceived a love of understanding as much as is possible for nature.' Here too he said that the Word set all things in order, not the Father of the Word.
Notes and citation
Summary: The Epinomis says the most divine Word ordered the cosmos.
- Plato (or a pupil), Epinomis 986c; Theodoret reads logos as 'the Word', where Plato means 'reason'.
Extrabiblical texts: Plato, Epin. 986c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.77 (Raeder, 57; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-77
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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.
2.78Raeder, 57
καὶ Διονυσίῳ δὲ γράφων τοιάδε φησίν." ὠφραστέον δή σοι δι αἰνιγμάτων, ἵν᾽, ἄν τι δέλτος ἢ πόντου ἢ γῆς ἐν πτυχαῖς πάθῃ, ὃ ἀναγνοὺς μὴ γνῷ. ὧδε γὰρ ἔχει περὶ τὸν πάντων βασιλέα πάντα ἐστί, καὶ ἐκείνου γε εἵνεκα πάντα, καὶ ἐκεῖνό γὲ αἴτιον πάντων καλῶν᾽ δεύτερον δὲ περὶ τὰ δεύτερα, χαὶ τρίτον περὶ τὰ τρίτα."
kai Dionysiǭ de graphōn toiade phēsin." ōphrasteon dē soi di ainigmatōn, hin᾽, an ti deltos ē pontou ē gēs en ptychais pathę̄, ho anagnous mē gnǭ. hōde gar echei peri ton pantōn basilea panta esti, kai ekeinou ge heineka panta, kai ekeino ge aition pantōn kalōn᾽ deuteron de peri ta deutera, chai triton peri ta trita."
And writing to Dionysius he says this: 'I must speak to you in riddles, so that if the tablet meets with any accident in the folds of sea or land, whoever reads it may not understand. It is thus: all things are about the King of all, and all things are for his sake, and he is the cause of all beautiful things; second things are about the second, and third things about the third.'
Notes and citation
Summary: Plato's second letter speaks in riddles of a first, second, and third.
- Plato, Letter 2.312d–e.
Extrabiblical texts: Plato, Ep. 2.312d–e (Plato (works); quotation)
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.78 (Raeder, 57; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-78
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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.
2.79Raeder, 57
Ὁρᾶτε, πῶς ὀρρωδοῦντες καὶ δεδιότες τὰ τῆς ἀληϊθείας προσέφερον δόγματα καὶ αἰνιγματωδῶς, οὐ σαφῶς, ἐκήρυττον τὴν ἀλήθειαν, τὸν τῶν πολλῶν ὑφορώμενοι πλάνον; τοῦτο δέ γε τὸ δέος κὰν τῷ Τιμαίῳ δεδήλωκεν.
Horate, pōs orrōdountes kai dediotes ta tēs alēïtheias prosepheron dogmata kai ainigmatōdōs, ou saphōs, ekērytton tēn alētheian, ton tōn pollōn hyphorōmenoi planon? touto de ge to deos kan tǭ Timaiǭ dedēlōken.
Do you see how, shrinking and afraid, they offered the doctrines of truth and proclaimed the truth in riddles, not plainly, wary of the error of the many? He showed this fear in the Timaeus too.
Notes and citation
Summary: Plato spoke in riddles out of fear of the crowd.
Cite (SBL): Theodoret, Graec. aff. cur. 2.79 (Raeder, 57; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-79
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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.
2.80Raeder, 58
λέγει δὲ οὕτως" ηνῦν δὴ οὖν τὸ παρ᾽ ἡμῶν ὧδε ἐχέτω" τὴν μὲν οὖν πάντων εἴτε ἀργὴν εἴτε ἀρχάς, εἴτε ὅπῃ δοκεῖ τούτων πέρι, τὸ νῦν οὐ ῥδητέον᾽.,δι᾽ ἄλλο μὲν οὐδέν, διὰ δὲ τὸ χαλεπὸν εἶναι πατὰ τὸν παρόντα λόγον τῆς διεξόδου τὰ δοκοῦντα δηλῶσαι.
legei de houtōs" ēnyn dē oun to par᾽ hēmōn hōde echetō" tēn men oun pantōn eite argēn eite archas, eite hopę̄ dokei toutōn peri, to nyn ou rhdēteon᾽.,di᾽ allo men ouden, dia de to chalepon einai pata ton paronta logon tēs diexodou ta dokounta dēlōsai.
He speaks thus: 'Let our position now be this: the first principle of all things, or principles, or however one thinks about them, is not to be spoken of now, for no other reason than that it is difficult to show our views by the present method of exposition.'
Notes and citation
Summary: In the Timaeus Plato declines to speak of the first principle.
- Plato, Timaeus 48c.
Extrabiblical texts: Plato, Tim. 48c (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.80 (Raeder, 58; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-80
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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.
2.81Raeder, 58
χαὶ Νουμήνιος δὲ ὁ Πυθαγόρειος, ἐν οἷς τὰ περὶ τἀγαθοῦ γέγραφε, σαφέστερον ταῦτα ἐδίδαξε᾽ φησὶ γάρ᾽,,οὔτε δημιουργεῖν ἐστι χρεὼν τὸν πρῶτον, καὶ τοῦ δημιουργοῦντος θεοῦ χρὴ εἶναι γομίξειν πατέρα τὸν πρῶτον θεόν.
chai Noumēnios de ho Pythagoreios, en hois ta peri tagathou gegraphe, saphesteron tauta edidaxe᾽ phēsi gar᾽,,oute dēmiourgein esti chreōn ton prōton, kai tou dēmiourgountos theou chrē einai gomixein patera ton prōton theon.
Numenius the Pythagorean taught these things more clearly in what he wrote On the Good; for he says: 'The first god ought not to create, and the first god must be considered father of the creating god.'
Notes and citation
Summary: Numenius distinguishes the first god from the creator god.
- Numenius, On the Good, fragment 12 (des Places), known also from Eusebius, Praep. ev. 11.18.6.
Extrabiblical texts: Numenius, fr. 12 (Numenius of Apamea; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.81 (Raeder, 58; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-81
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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.
2.82Raeder, 58
(ὁ χαὶ Πλωτῖνος δέ, ὁ τὴν Πλάτωνος φιλοσοφίαν ξηλώσας, περὶ τῶν τριῶν ἀρχικῶν ὑποστάσεων βιβλίον ξυνέγραψεν, ἐν ᾧ καὶ τάδε ἔφη"..τχἰ οὖν χρὴ περὶ τοῦ τελειοτάτου λέγεινς οὐδὲν ἀπ αὐτοῦ, ἢ τὰ μέγιστα μετ᾽ αὐτόν. μέγιστα δὲ μετ᾽ αὐτὸν
(ho chai Plōtinos de, ho tēn Platōnos philosophian xēlōsas, peri tōn triōn archikōn hypostaseōn biblion xynegrapsen, en hǭ kai tade ephē"..tchi oun chrē peri tou teleiotatou legeins ouden ap autou, ē ta megista met᾽ auton. megista de met᾽ auton
And Plotinus, who emulated Plato's philosophy, wrote a book On the Three Principal Hypostases, in which he said this: 'What then must be said of the most perfect? Nothing comes from it except the greatest things after it. The greatest after it is
Notes and citation
Summary: Plotinus wrote of three principal hypostases.
- Plotinus, Enneads 5.1.6. The quotation continues in 2.83.
Extrabiblical texts: Plotinus, Enn. 5.1.6 (Plotinus, Enneads; quotation)
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.82 (Raeder, 58; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-82
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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.
2.83Raeder, 58
νοῦς καὶ δεύτερον᾽ καὶ γὰρ ὁρᾷ ὁ νοῦς ἐκεῖνον.“ καὶ πάλιν" »μοθεῖ δὲ πᾶν τὸ γεννῆσαν καὶ τοῦτο ἀγαπῷ, καὶ μάλιστα ὅταν ὦσι μόνοι τὸ γεννῆσαν καὶ τὸ γεγεννημένον" ὅταν δὲ καὶ τὸ ἄριστον ῇ τὸ γεγεννημένον, ἐξ ἀνάγκης ξύνεστιν αὐτῷ, ὡς τῇ ἑτερότητι μόνον πεχωρίσθαι. εἰμόνα δὲ ἐκείνου εἶναι λέγομεν τὸν νοῦν᾽ δεῖ γὰρ σαφέστερον
nous kai deuteron᾽ kai gar horą ho nous ekeinon.“ kai palin" »mothei de pan to gennēsan kai touto agapǭ, kai malista hotan ōsi monoi to gennēsan kai to gegennēmenon" hotan de kai to ariston ę̄ to gegennēmenon, ex anankēs xynestin autǭ, hōs tę̄ heterotēti monon pechōristhai. eimona de ekeinou einai legomen ton noun᾽ dei gar saphesteron
Mind, and it is second; for Mind sees it.' And again: 'Everything that has begotten longs for and loves its offspring, especially when the begetter and the begotten are alone; and when the begotten is the best, it necessarily is with it, so as to be separated only by otherness. We say that Mind is its image; for we must speak
Notes and citation
Summary: Plotinus says Mind is the image of the One, separated only by otherness.
- Plotinus, Enneads 5.1.6–7. The quotation ends in 2.84.
Extrabiblical texts: Plotinus, Enn. 5.1.6–7 (Plotinus, Enneads; quotation)
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.83 (Raeder, 58; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-83
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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.