Sophia Scriptura

Cure of Greek Maladies 6.64–6.93

Theodoret of Cyrus · Cure of Greek Maladies · ca. 437 · Cyrrhus · 30 passages

Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 6

6.64Raeder, 171

“ μδτέχειν δὲ τοῦ εἶναι μόνον τοὺς λίθους ἔφη καὶ τὰ προσόμοια τούτοις, τὰ δέ γε φυτὰ μεταλαχεῖν καὶ τοῦ ζῆν, αἴσθησιν δ᾽ ἔχειν μέτὰ τοῦ ζῆν τὰ ἄλογα εἴρηκε, λόγου δὲ μενειληχέναι τῶν ἀνθρώπων τὸ γένος; τελείαν δὲ ζωὴν ἔχειν τῶν ἀσωμάτων τὴν φύσιν, τούτοις δὲ ἐπήγαγεν᾽ πῦρ δὲ εἰ ὑπὸ ὕδατος σβέννυται, καὶ ἕτερον ὑπὸ πυρὸς φθείρεται, μὴ θαυμάσῃς" καὶ γὰρ εἰς τὸ εἶναι.

“ mdtechein de tou einai monon tous lithous ephē kai ta prosomoia toutois, ta de ge phyta metalachein kai tou zēn, aisthēsin d᾽ echein meta tou zēn ta aloga eirēke, logou de meneilēchenai tōn anthrōpōn to genos? teleian de zōēn echein tōn asōmatōn tēn physin, toutois de epēgagen᾽ pyr de ei hypo hydatos sbennytai, kai heteron hypo pyros phtheiretai, mē thaumasę̄s" kai gar eis to einai.

He said that stones and the like share only in being, plants also in living, irrational animals have perception besides life, the human race has received reason, and the nature of bodiless beings has perfect life. To these he added: 'If fire is quenched by water and something else destroyed by fire, do not wonder; for another brought them into being

Notes and citation

Summary: Plotinus ranks stones, plants, animals, humans, and spirits.

  • Plotinus, Enneads 3.2.4. The quotation ends in 6.65.

Extrabiblical texts: Plotinus, Enn. 3.2.4 (Plotinus, Enneads; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 6.64 (Raeder, 171; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-64). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-64

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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.

6.65Raeder, 171

ἄλλος αὐτὰ ἤγαγεν καὶ ἀρετῆς δὲ πέρι καὶ κακίας ἐν τῇ αὐτῇ διαλέξει τοιαῦτα διέξεισιν" πολλὰ δὲ καὶ ὑπ᾽ ἄλλων πάδχει, καὶ ἀκόντων τῶν. ποιούντων καὶ πρὸς ἄλλο ἱεμένων... τὰ δὲ δι᾿ αὑτὰ ἔχοντα κίνησιν αὐτεξούσιον ζῷα φέποι ἂν ὁτὲ μὲν πρὸς τὰ βελτίω, δτὲ δὲ πρὸς τὰ χείρω" τὴν δὲ πρὸς τὰ χείρω τροπὴν παρ᾽ αὐτοῦ. ζητεῖν ἴσως οὐκ ἄξιον. ὀλίγη γὰρ κατ᾽ ἀρχὰς τροπὴ γενομένη, προϊοῦσα αὕτη πλέον καὶ μεῖζον τὸ ἁμαρτανόμενον ἀεὶ. ποιεῖ" καὶ σῶμα δὲ ξύνεστι καὶ ἐξ ἀνάγκης. ἐπιθυμία. καὶ παροφθὲν τὸ πρῶτον καὶ τὸ ἐξαίφνης καὶ μὴ ἀναληφθέν, ἀὐτίμα καὶ αἵρεσιν εἰς ὅ τις ἐξέπεσεν ἐνειργάσατο.. ἕπεταί γε μὴν δίκη" καὶ οὐκ ἄδικον τοιόνδε γενόμενον ἀκόλουθα πάσχειν τῇ διαθέσει, οὐδὲ ἀπαιτητέον τούτοις τὸ εὐδαιμονεῖν ὑπάρχειν, οἷς μὴ εἴργασται εὐδαιμονίας ἄξια. οἱ δὲ ἀγαθοὶ μόνοι εὐδαίμονες" διὰ γὰρ τοῦτο καὶ θεοὶ εὐδαίμονες. εἰ τοίνυν καὶ ψυχαῖς ἐν τῷδε τῷ παντὶ ἔξεστιν εὐδαιμονεῖν, εἰ τινες οὐκ εὐδαίμονες, οὐκ αἰτιατέον τὸ πᾶν, ἀλλὰ τὰς ἐκείνων ἀδυναμίας μὴ δυνηθείσας καλῶς ἐναγωνίσασθαι; οὗ δὴ ἄθλα ἀρετῆς πρόπειται. καὶ μὴ θείους δὲ

allos auta ēgagen kai aretēs de peri kai kakias en tę̄ autę̄ dialexei toiauta diexeisin" polla de kai hyp᾽ allōn padchei, kai akontōn tōn. poiountōn kai pros allo hiemenōn... ta de di᾿ hauta echonta kinēsin autexousion zǭa phepoi an hote men pros ta beltiō, dte de pros ta cheirō" tēn de pros ta cheirō tropēn par᾽ autou. zētein isōs ouk axion. oligē gar kat᾽ archas tropē genomenē, proïousa hautē pleon kai meizon to hamartanomenon aei. poiei" kai sōma de xynesti kai ex anankēs. epithymia. kai parophthen to prōton kai to exaiphnēs kai mē analēphthen, autima kai hairesin eis ho tis exepesen eneirgasato.. hepetai ge mēn dikē" kai ouk adikon toionde genomenon akoloutha paschein tę̄ diathesei, oude apaitēteon toutois to eudaimonein hyparchein, hois mē eirgastai eudaimonias axia. hoi de agathoi monoi eudaimones" dia gar touto kai theoi eudaimones. ei toinyn kai psychais en tǭde tǭ panti exestin eudaimonein, ei tines ouk eudaimones, ouk aitiateon to pan, alla tas ekeinōn adynamias mē dynētheisas kalōs enagōnisasthai? hou dē athla aretēs propeitai. kai mē theious de

too.' And about virtue and vice he sets out such things in the same discourse: 'Many things are suffered from others too, the agents being unwilling and aiming at something else. But living beings that have self-determined motion of themselves would incline sometimes to the better, sometimes to the worse; and the turning to the worse it is perhaps not worth seeking from outside. For a small turning at the beginning, going on, makes the fault ever more and greater; and the body is joined to it, and of necessity desire. And what is first overlooked and sudden and not corrected at once produces a choice of what one has fallen into. Justice follows; and it is not unjust that one who has become such should suffer what accords with his disposition, nor must happiness be demanded for those who have not done what is worthy of happiness. Only the good are happy; that is why the gods too are happy. If, then, souls can be happy in this universe, if some are not happy, the universe is not to be blamed, but their weakness, unable to contend well where the prizes of virtue are set out. And that those who have not become divine

Notes and citation

Summary: Plotinus says vice comes from the soul's own turning and justice follows.

  • Plotinus, Enneads 3.2.4. The quotation continues in 6.66.

Extrabiblical texts: Plotinus, Enn. 3.2.4 (Plotinus, Enneads; quotation)

Topics: Ethics

Cite (SBL): Theodoret, Graec. aff. cur. 6.65 (Raeder, 171; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-65). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-65

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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.

6.66Raeder, 172

γενομένους θεῖον βίον μὴ ἔχειν, ἐ τί δεινόν γι εἶτα καὶ σὸς δυσηληρίας ἀπαρυθμεῖται δαὶ λέγει ταύτας ἀναγκαίας, εἶναι τοῖς ἁμαρτάνουσι" ᾿γΠενίαϊς γάρ φησι »»καὶ νόσοι τοῖς μὲν ἀγαθοῖς οὐδέν, τοῖς δὲ καμοῖς ξυμφορά" καὶ ἀνάγκη νοσεῖν σώματα ἔχουσιν. καὶ οὐκ ἀχρεῖα δὲ οὐδὲ ταῦτα παντάπασιν

genomenous theion bion mē echein, e ti deinon gi eita kai sos dysēlērias aparythmeitai dai legei tautas anankaias, einai tois hamartanousi" ᾿gPeniaïs gar phēsi »»kai nosoi tois men agathois ouden, tois de kamois xymphora" kai anankē nosein sōmata echousin. kai ouk achreia de oude tauta pantapasin

do not have a divine life, what is terrible in that?' Then he enumerates misfortunes too and says they are necessary for sinners: 'Poverty and diseases are nothing to the good, but a misfortune to the wicked; and it is necessary for those who have bodies to be sick. And not even these are wholly useless

Notes and citation

Summary: Plotinus says poverty and sickness harm only the wicked.

  • Plotinus, Enneads 3.2.5. The scan is garbled at the start; translated by sense. The quotation continues in 6.67.

Extrabiblical texts: Plotinus, Enn. 3.2.5 (Plotinus, Enneads; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 6.66 (Raeder, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-66). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-66

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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.

6.67Raeder, 172

εἰς ξύνταξιν καὶ ξυμπλήρωσιν τοῦ ὅλους ἔπειτα διδάσκει, ὡς ἐκ τῶνδε τῶν παραδειγμάτων πλεῖστοι τῶν ἄλλων ὀνίψανται, καί φησιν",,ἢἦ δὲ κακία εἰργάσατό τι χρήσιμον εἰς τὸ ὅλον, παράδειγμα δίνης γενομένη καὶ πολλὰ ἐξ αὑτῆς χρήσιμα παρασχομένη. καὶ γὰρ ἐγρηγορότας ἐποίησε καὶ νοῦν καὶ ξύνεσιν ἐγείρει, πονηρίας ὁδοῖς ἀντιταττομένων" καὶ μανθάνειν δὲ ποιεῖ, οἷον ἀγαθὸν ἀρετή, παραθέσει κακῶν, ὧν οἷ πονηροὶ ἔχουσιν. καὶ οὐ γέγονε τὰ κακὰ διὰ ταῦτα, ἀλλ᾽ ὅτι χρῆται καὶ αὐτοῖς εἰς δέον, ἐπείπερ ἐγένετο, εἴρηται. τοῦτο δὲ δυνάμεως μεγίστης, καλῶς χαὶ τοῖς κακοῖς ἀφήσασθαι Ι δύνασθαν καὶ τοῖς ἀμόρφοις γενομένοις εἰς ἑτέρας μορφὰς χρήσασθαι εανὴν εἶναι. ὅλως δὲ τὸ

eis xyntaxin kai xymplērōsin tou holous epeita didaskei, hōs ek tōnde tōn paradeigmatōn pleistoi tōn allōn onipsantai, kai phēsin",,ēē de kakia eirgasato ti chrēsimon eis to holon, paradeigma dinēs genomenē kai polla ex hautēs chrēsima paraschomenē. kai gar egrēgorotas epoiēse kai noun kai xynesin egeirei, ponērias hodois antitattomenōn" kai manthanein de poiei, hoion agathon aretē, parathesei kakōn, hōn hoi ponēroi echousin. kai ou gegone ta kaka dia tauta, all᾽ hoti chrētai kai autois eis deon, epeiper egeneto, eirētai. touto de dynameōs megistēs, kalōs chai tois kakois aphēsasthai I dynasthan kai tois amorphois genomenois eis heteras morphas chrēsasthai eanēn einai. holōs de to

for the order and completion of the whole.' Then he teaches that very many others profit from these examples, and says: 'And vice produced something useful for the whole, becoming an example of justice and providing many useful things from itself. For it made people wakeful and rouses mind and understanding as they oppose the ways of wickedness; and it makes them learn what a good virtue is by comparison with the evils the wicked have. And evils did not come to be for these reasons, but, since they came to be, it has been said that it uses them too for what is needed. This belongs to the greatest power, to be able to use even evils well and to use what has become formless for other forms. In general, evil

Notes and citation

Summary: Plotinus says God uses evil for good ends.

  • Plotinus, Enneads 3.2.5. The quotation ends in 6.68.

Extrabiblical texts: Plotinus, Enn. 3.2.5 (Plotinus, Enneads; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 6.67 (Raeder, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-67). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-67

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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.

6.68Raeder, 172

παχὸν ἔλλευψιν ἀγαθοῦ θετέον(Ξ καὶ μετὰ πολλοὺς δὲ τοιοὕτους λόγους παραινεῖ μὴ ἀκριβῶς ἐν τῷ μικτῷ ζῴῳ μηδὲ ἀκραιφνῶς τὸ ἀγαθὸν ἀπαιτεῖν, καί φησιν' πρῶτον τοίνυν λεκτέον, ὡς τὸ καλὸν ἐν τῷ μυκτῷ ξητοῦντας χρὴ μὴ πάντῃ ἀπαιτεῖν, ἀλλ᾽ ὅσον τὸ χαλῶς ἐν τῷ μεκτῷ ἔχει, μηδὲ ἐν δευτέροις ξητεῖν τὰ πρῶτα, ἀλλ᾽ ἐπειδὴ καὶ σῶμα ἔχει, ξυγχωρεῖν καὶ παρὰ τούτου ἰέναι εἰς τὸ πᾶν, ἀπαιτεῖν δὲ παρὰ τοῦ λόγου, ὅσον ἠδύνατο δέξασθαι τὸ μῖγμα, εἰ μηδὲν τοὔτῷ ἐλλείπει.

pachon elleupsin agathou theteon(X kai meta pollous de toioutous logous parainei mē akribōs en tǭ miktǭ zǭǭ mēde akraiphnōs to agathon apaitein, kai phēsin' prōton toinyn lekteon, hōs to kalon en tǭ myktǭ xētountas chrē mē pantę̄ apaitein, all᾽ hoson to chalōs en tǭ mektǭ echei, mēde en deuterois xētein ta prōta, all᾽ epeidē kai sōma echei, xynchōrein kai para toutou ienai eis to pan, apaitein de para tou logou, hoson ēdynato dexasthai to migma, ei mēden toutǭ elleipei.

must be taken as a lack of good.' And after many such words he urges not to demand the good strictly or purely in the mixed animal, and says: 'First, then, it must be said that those seeking the beautiful in the mixture must not demand it everywhere, but as much as the beautiful holds in the mixture, nor seek first things in second things; but since it has a body too, concede that something comes from this to the whole, and demand from reason as much as the mixture could receive, if it lacks nothing of this.'

Notes and citation

Summary: Plotinus: evil is lack of good; do not demand perfection in the mixed world.

  • Plotinus, Enneads 3.2.5, 3.2.7.

Extrabiblical texts: Plotinus, Enn. 3.2.7 (Plotinus, Enneads; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 6.68 (Raeder, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-68). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-68

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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.

6.69Raeder, 172

εἶτα νεμεσᾷ τοῖς ἀγωνίξεσθαι μὲν ὑπὲρ ἀρετῆς μὴ βουλομένοις, σώξεσθαι δὲ ἀξιοῦσι παρὰ Θεοῦ, καί φησιν οονῦν δὲ οἵ μὲν ἄοπλοι᾽ οἱ δὲ ὁπλισθέντες κρατοῦσιν, ἔνθα οὐ θεὸν ἔδει ὑπὲρ τῶν ἀπολέμων αὐτὸν μάχεσθαι᾽ σώξζεσθαι γὰρ ἐκ πολέμων φησὶ δεῖν ὃ νόμος ἀνδριξομένους, ἀλλ᾽ οὐκ εὐχομένους" οὐδὲ γὰρ κομίξεσθαι καρποὺς εὐὖχομένους, ἀλλὰ γῆς ἐπιμελουμένους, οὐδὲ ὑγιαίνειν μὴ ὑγείας ἐπιμελουμένους, οὐδ᾽ ἀγανακτεῖν δέ, εἰ τοῖς φαύλοις πλείους γίνοιντο οἱ καρποί, ἢ ὅλως αὐτοῖς γεωργοῦσιν ἢ ἄμεινον. ἔπειτα γελοῖον τὰ μὲν ἄλλα πάντα τὰ κατὰ τὸν βίον γνώμῃ τῇ ἑαυτῶν πράττειν, κἂν μὴ ταύτῃ πράττωσιν, ἢ θεοῖς φίλα, σώξεσθαι δὲ μόνον παρὰ θεῶν, οὐδὲ ταῦτα πονήσαντας, δὲ ὧν κελεύουσι τούτους οἵ θεοὶ σώξεσθαι. καὶ τοίνυν οἵ θάνατοι αὐτοῖς βελτίους ἢ τὸ οὕτω ξῶντας εἶναι, ὕπωώς ξῆν αὐτοὺς οὐκ ἐθέλουσιν οἵ ἐν τῷ παντὶ νόμοι. ὥστε τῶν ἐναντίων γινομένων, εἰρήνης ἐν ἀνοίαις καὶ κακίαις πάσαις φυλαττομένης, ἀτόπως ἂν ΡΒ ἔσχε τὰ ᾿] προνοΐας, Η ἐώσης,ὔ πρατγδιν οὕτω τὰ χείρω. ἄρχουσι δὲ οἱ κακοί, ἀρχομένων ἀνανδρίᾳ" τοῦτο γὰρ δίκαιον, καὶ οὐκ ἐκεῖνο. οὐ γὰρ δὴ οὕτω τὴν πρόνοιαν ῤ εἶναι ἶναι δεῖ, δεῖ, ὥσ ὥστε μηδὲν δὲν ἡμᾶς ἡμᾶς εἶναι. εἶ πάντα ἔντα δὲ δὲ οὔσης οὔ προνοίας, καὶ μόνης αὐτῆς, οὐδ᾽ ἂν εἴη" τίνος γὰρ ἂν ἔτι εἴης

eita nemesą tois agōnixesthai men hyper aretēs mē boulomenois, sōxesthai de axiousi para Theou, kai phēsin oonyn de hoi men aoploi᾽ hoi de hoplisthentes kratousin, entha ou theon edei hyper tōn apolemōn auton machesthai᾽ sōxzesthai gar ek polemōn phēsi dein ho nomos andrixomenous, all᾽ ouk euchomenous" oude gar komixesthai karpous euychomenous, alla gēs epimeloumenous, oude hygiainein mē hygeias epimeloumenous, oud᾽ aganaktein de, ei tois phaulois pleious ginointo hoi karpoi, ē holōs autois geōrgousin ē ameinon. epeita geloion ta men alla panta ta kata ton bion gnōmę̄ tę̄ heautōn prattein, kan mē tautę̄ prattōsin, ē theois phila, sōxesthai de monon para theōn, oude tauta ponēsantas, de hōn keleuousi toutous hoi theoi sōxesthai. kai toinyn hoi thanatoi autois beltious ē to houtō xōntas einai, hypōōs xēn autous ouk ethelousin hoi en tǭ panti nomoi. hōste tōn enantiōn ginomenōn, eirēnēs en anoiais kai kakiais pasais phylattomenēs, atopōs an RB esche ta ᾿] pronoïas, Ē eōsēs,y pratgdin houtō ta cheirō. archousi de hoi kakoi, archomenōn anandrią" touto gar dikaion, kai ouk ekeino. ou gar dē houtō tēn pronoian r einai inai dei, dei, hōs hōste mēden den hēmas hēmas einai. ei panta enta de de ousēs ou pronoias, kai monēs autēs, oud᾽ an eiē" tinos gar an eti eiēs

Then he is indignant with those who do not wish to contend for virtue but expect to be saved by God, and says: 'As it is, some are unarmed, while those who arm themselves prevail, and there it was not fitting for God himself to fight for the unwarlike; for the law says that those who are saved from wars must be brave, not those who pray; for those who pray do not gather crops, but those who tend the land; nor are those healthy who do not care for health; nor should one be vexed if the bad get more crops, or if things go better for them farming generally. Then it is laughable to do everything else in life by one's own judgment, even if not as pleasing to the gods, and to be saved only by the gods, without even laboring at those things by which the gods bid them be saved. And so death is better for them than living thus, as the laws in the universe do not wish them to live. So that if the opposite happened, and peace were kept amid all folly and vice, providence would be absurd, allowing the worse to prevail. The wicked rule because of the cowardice of the ruled; this is just, not the other. For providence must not be such that we are nothing. If providence were everything and alone, it would not be; for of what would it still be,

Notes and citation

Summary: Plotinus says God helps those who strive, not those who only pray.

  • Plotinus, Enneads 3.2.8–9. The scan repeats several words at the end; they are translated once. The quotation ends in 6.70.

Extrabiblical texts: Plotinus, Enn. 3.2.8–9 (Plotinus, Enneads; quotation)

Topics: Ethics, Prayer

Cite (SBL): Theodoret, Graec. aff. cur. 6.69 (Raeder, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-69). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-69

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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.

6.70Raeder, 173

ἀλλὰ μόνον ἂν εἴη τὸ θεῖον.“ καὶ μετ᾽ ὀλίγα δὲ δείκνυσι τῶν ἀγαθῶν τὰ ἀθλα' Τοῖς μὲν γὰρ ἀγαθοῖς" φησι..γενομένοις ἀγαθὸν βίον ἔσεσθαν καὶ κεῖσθαν καὶ εἰς ὕστερον" τοῖς δὲ κακοῖς τἀναντία. κακοὺς δὲ γενομένους ἀξιοῦν ἄλλους αὐτῶν σωτῆρας εἶναν ξαυτοὺς προεμένους,

alla monon an eiē to theion.“ kai met᾽ oliga de deiknysi tōn agathōn ta athla' Tois men gar agathois" phēsi..genomenois agathon bion esesthan kai keisthan kai eis hysteron" tois de kakois tanantia. kakous de genomenous axioun allous autōn sōtēras einan xautous proemenous,

but only the divine would exist.' And a little later he shows the prizes of the good: 'For those who have become good,' he says, 'there will be a good life, laid up for later too; for the wicked the opposite. And for those who have become wicked to expect others to be their saviors, having abandoned themselves,

Notes and citation

Summary: Plotinus says the good will have a good life laid up hereafter.

  • Plotinus, Enneads 3.2.9. The quotation ends in 6.71.

Extrabiblical texts: Plotinus, Enn. 3.2.9 (Plotinus, Enneads; quotation)

Topics: Eschatology

Cite (SBL): Theodoret, Graec. aff. cur. 6.70 (Raeder, 173; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-70). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-70

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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.

6.71Raeder, 174

οὐ θεμιτὸν εὐχὴν ποιουμένων “΄ εἶτα καὶ περὶ τῶν ἄλλων ἑῴων ὧδέ. φησιν᾽ »Ἐπεὶ καὶ τοῖς ἄλλοις, ὅσα ἐλάττω ζῷα αὐτοῦ κόσμον γῇ φέροντα, μέμφετων οὐδεὶς νοῦν ἔχων. γελοῖον γὰρ εἴ τις μέμφοιτο, ὅτε τοὺς ἀνθρώπους δάπνοι, ὡς δέον αὐτοὺς ζῆν κοιμωμένους. ἀνάγκη δὲ καὶ ταῦτα εἶναι. καὶ αἱ μὲν πρόδηλοι παρ᾽ αὐτῶν ὠφέλειαι, τὰς δὲ οὐ φανερὰς ἀνεῦρε πολλὰς ὁ χρόνος, ὥστε μηδὲν αὐτῶν μάτην μηδὲ ἀνθρώποις εἶναι. γελοῖον δὲ ὅτι καὶ ἄγρια πολλὰ αὐτῶν μέμφεσθαι, γινομένων καὶ ἀνθρώπων ἀγρίων“

ou themiton euchēn poioumenōn “΄ eita kai peri tōn allōn heǭōn hōde. phēsin᾽ »Epei kai tois allois, hosa elattō zǭa autou kosmon gę̄ pheronta, memphetōn oudeis noun echōn. geloion gar ei tis memphoito, hote tous anthrōpous dapnoi, hōs deon autous zēn koimōmenous. anankē de kai tauta einai. kai hai men prodēloi par᾽ autōn ōpheleiai, tas de ou phaneras aneure pollas ho chronos, hōste mēden autōn matēn mēde anthrōpois einai. geloion de hoti kai agria polla autōn memphesthai, ginomenōn kai anthrōpōn agriōn“

is not a lawful prayer to make.' Then about other animals he says this: 'As for the other animals, the lesser living things that bear the ornament of the world, no one with sense blames them. It would be laughable if someone were to blame them because they bite people, as if people ought to live asleep. These too must exist. Some benefits from them are evident, and time has found out many that were not plain, so that none of them exists in vain even for human beings. And it is laughable to blame them because many of them are wild, when human beings too become wild.'

Notes and citation

Summary: Plotinus defends the usefulness of animals.

  • Plotinus, Enneads 3.2.9.

Extrabiblical texts: Plotinus, Enn. 3.2.9 (Plotinus, Enneads; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 6.71 (Raeder, 174; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-71). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-71

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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.

6.72Raeder, 174

καὶ μεθ' ἕτερα δὲ πλεῖστα καὶ ταῦτα ἔφη" ἡμεῖς δέ, ὥσπερ οἱ ἄπειροι γραφινῆς τέχνης αἰτιῶνται, ὡς οὐ καλὰ χρώματα πανταχοῦ, ὁ δὲ ἄρα τὰ προσήκοντα ἀπέδωκεν ἑκάστῳ τόπῳ, ] ἢ εἴ τις δρᾶμα μέμφοιτο, ὅτι μὴ πάντες ἥρωες ἐν αὐτῷ, ἀλλὰ καὶ οἰκέτης καί τις ὄγροικος καὶ φαύλως φθεγγόμενος" τὸ δὲ οὐ καλόν ἐστιν, εἶ τις τοὺς χείρους ἐξέλοι, καὶ ἐκ

kai meth' hetera de pleista kai tauta ephē" hēmeis de, hōsper hoi apeiroi graphinēs technēs aitiōntai, hōs ou kala chrōmata pantachou, ho de ara ta prosēkonta apedōken hekastǭ topǭ, ] ē ei tis drama memphoito, hoti mē pantes hērōes en autǭ, alla kai oiketēs kai tis ogroikos kai phaulōs phthengomenos" to de ou kalon estin, ei tis tous cheirous exeloi, kai ek

And after very many other things he said this too: 'But we are like those inexperienced in painting who blame it because the colors are not beautiful everywhere, while the artist gave each place what was fitting; or like someone blaming a drama because not all in it are heroes, but also a servant, a rustic, and one who speaks coarsely; yet it is not beautiful if one removes the worse characters, since it is completed

Notes and citation

Summary: Plotinus compares the world to a painting and a drama needing varied parts.

  • Plotinus, Enneads 3.2.11. The quotation ends in 6.73.

Extrabiblical texts: Plotinus, Enn. 3.2.11 (Plotinus, Enneads; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 6.72 (Raeder, 174; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-72). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-72

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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.

6.73Raeder, 174

τούτων ξυμπληρούμενον.“ καὶ πᾶσα δὲ ἡ διάλεξις, καὶ ἡ προτέρα καὶ ἡ δευτέρα, τούτων τῶν λόγων ἀνάπλεως, ἐγὼ δὲ τὸ μῆκος φεύγων τὰ πλείονα παρολείψω᾽ καὶ Ἐενοφῶντι τῷ Σωπρατικῷ καὶ ᾿Επικτήτῳ τῷ Στωϊκῷ καὶ ἄλλοις πλείοσι μάρτυσι δυνάμενος χρήσασθαι καὶ φυσικαῖς ἀποδείξεσιν οἷός τε ὧν διελέγξαι τῶν ἀπιστούντων τῷδε τῷ λόγῳ τὴν ἄνοιαν, ἀποχρῆν οἶμαι τὰ ξυνειλεγμένα εἴς γε τὴν τῆς ἀληθείας βεβαίὡσιν.

toutōn xymplēroumenon.“ kai pasa de hē dialexis, kai hē protera kai hē deutera, toutōn tōn logōn anapleōs, egō de to mēkos pheugōn ta pleiona paroleipsō᾽ kai Eenophōnti tǭ Sōpratikǭ kai ᾿Epiktētǭ tǭ Stōïkǭ kai allois pleiosi martysi dynamenos chrēsasthai kai physikais apodeixesin hoios te hōn dielenxai tōn apistountōn tǭde tǭ logǭ tēn anoian, apochrēn oimai ta xyneilegmena eis ge tēn tēs alētheias bebaiōsin.

by these too.' The whole of the discourse, both the first and the second, is full of such words, but to avoid length I shall pass over most of them; and though I could use Xenophon the Socratic, Epictetus the Stoic, and very many other witnesses, and could refute the folly of those who disbelieve this account by natural proofs, I think what has been collected suffices to confirm the truth.

Notes and citation

Summary: Theodoret ends his citations on providence.

Extrabiblical texts: Epictetus (Epictetus; quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 6.73 (Raeder, 174; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-73). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-73

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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.

6.74Raeder, 174

ἐκεῖνο δὲ μόνον τοῖς εἰρημένοις προύργου προσθεῖναι νενόμικα, ὡς δήλου γε ὄντος, ὕτι προνοεῖ τῶν ὅλων ὁ ποιητής, ἄμαχος θήπουθεν καὶ ἀναμφισβήτητος δέδεται τῆς τοῦ Σωτῆρος οἰκονομίας ὁ λύγος. ἔπρεπε γὰρ τῷ τὰ πάντα τεκτηναμένῳ καὶ τοῖς μὴ οὖσι τὸ εἶναι δωρησαμένῳ μὴ παριδεῖν διολλυμένην τῶν ἀνθρώπων τὴν φύσιν, ἧς ἕνεκεν τὰ ὁρώμενα κατεσκεύασεν ἅπαντα.

ekeino de monon tois eirēmenois prourgou prostheinai nenomika, hōs dēlou ge ontos, hyti pronoei tōn holōn ho poiētēs, amachos thēpouthen kai anamphisbētētos dedetai tēs tou Sōtēros oikonomias ho lygos. eprepe gar tǭ ta panta tektēnamenǭ kai tois mē ousi to einai dōrēsamenǭ mē paridein diollymenēn tōn anthrōpōn tēn physin, hēs heneken ta horōmena kateskeuasen hapanta.

I have thought it worthwhile to add only this to what has been said: that since it is plain that the Maker provides for the universe, the account of the Savior's dispensation is surely beyond fighting and dispute. For it was fitting for the one who fashioned all things and gave being to what was not not to overlook the perishing of human nature, for whose sake he made all visible things.

Notes and citation

Summary: Providence makes the incarnation fitting.

Topics: Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.74 (Raeder, 174; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-74). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-74

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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.

6.75Raeder, 175

ἥ τε γὰρ γῆ τούτῶν ἐστὶν ἐνδιαίτημα, καὶ τὸν οὐρανὸν ὄροφον ἔχουσι᾽ καὶ ἀὴρ καὶ θάλαττα καὶ ποταμοὶ καὶ πηγαὶ καὶ νεφῶν ὠδῖνες καὶ δρόσοι καὶ αὖραι, καὶ μέντοι καὶ φυτὰ κάρπιμά τε καὶ ἄκαρπα καὶ ξῷα χερσαῖά τε καὶ πτηνὰ καὶ νηχκτὰ καὶ ἀμφίβια καὶ βοτανῶν γένη μυρία καὶ ὕλαι μεταλλικαὶ τῷ γένει τῶν ἀνθρώπων τὴν χρείαν προσφέρουσιν.

hē te gar gē toutōn estin endiaitēma, kai ton ouranon orophon echousi᾽ kai aēr kai thalatta kai potamoi kai pēgai kai nephōn ōdines kai drosoi kai aurai, kai mentoi kai phyta karpima te kai akarpa kai xǭa chersaia te kai ptēna kai nēchkta kai amphibia kai botanōn genē myria kai hylai metallikai tǭ genei tōn anthrōpōn tēn chreian prospherousin.

For the earth is their dwelling and they have heaven as their roof; air, sea, rivers, springs, the burdens of the clouds, dews and breezes, and also fruitful and unfruitful plants, land, winged, swimming, and amphibious animals, countless kinds of herbs, and mineral materials supply the needs of the human race.

Notes and citation

Summary: All creation serves humanity.

Cite (SBL): Theodoret, Graec. aff. cur. 6.75 (Raeder, 175; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-75). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-75

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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.

6.76Raeder, 175

καὶ μὲν δὴ καὶ ἥλιος καὶ σελήνη καὶ τῶν ἀστέρων τὸ πλῆθος, διχῇ τὸν χρόνον διελόντες, ἴσως αὐτὸν διενείμαντο᾽ καὶ ὁ μὲν φωτίζει τὴν ἡμέραν καὶ πρὸς ἐργασίαν καλεῖ, ἡ δὲ μετὰ τῶν ἄστρων τὴν νυκτερινὴν ἔλαχε δαᾳδουχίαν.

kai men dē kai hēlios kai selēnē kai tōn asterōn to plēthos, dichę̄ ton chronon dielontes, isōs auton dieneimanto᾽ kai ho men phōtizei tēn hēmeran kai pros ergasian kalei, hē de meta tōn astrōn tēn nykterinēn elache daądouchian.

And indeed the sun, the moon, and the host of stars, dividing time in two, have shared it equally: the one lights the day and calls to work, the other with the stars has received the torch-bearing of the night.

Gen 1:16 (echo, low confidence)

Notes and citation

Summary: The heavenly bodies divide day and night for humans.

Cite (SBL): Theodoret, Graec. aff. cur. 6.76 (Raeder, 175; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-76). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-76

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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.

6.77Raeder, 175

οὐ τοίνυν παριδεῖν ὁ τοῦ παντὸς Κύριος ὑπέλαβε δίκαιον τὸν οὗ χάριν ταῦτα πάντα ἐγένετο ὑπὸ τῆς ἁμαρτίας πολιορκούμενον καὶ ὡς δορίληπτον τῷ θανάτῳ παραδιδόμενον᾽ καὶ διὰ τοῦτο τὴν ἀνθρωπείαν ὑπέδυ μορφὴν καὶ τὴν ἀόρατον τῇ ὁρωμένῃ κατεκάλυψε φύσιν, καὶ τήν τε ὁρωμένην ἀναμάρτητον διεφύλαξε καὶ τὴν κεκρυμμένην ἀκήρατον διετήρησεν.

ou toinyn paridein ho tou pantos Kyrios hypelabe dikaion ton hou charin tauta panta egeneto hypo tēs hamartias poliorkoumenon kai hōs dorilēpton tǭ thanatǭ paradidomenon᾽ kai dia touto tēn anthrōpeian hypedy morphēn kai tēn aoraton tę̄ horōmenę̄ katekalypse physin, kai tēn te horōmenēn anamartēton diephylaxe kai tēn kekrymmenēn akēraton dietērēsen.

So the Lord of the universe did not think it just to overlook the one for whose sake all these came to be, besieged by sin and handed over to death like a prisoner of war; and for this reason he entered the human form and covered the invisible nature with the visible, and kept the visible sinless and preserved the hidden one unharmed.

Phil 2:7 (allusion, medium confidence)

Notes and citation

Summary: God took human form to rescue humanity from sin and death.

Topics: Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.77 (Raeder, 175; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-77). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-77

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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.

6.78Raeder, 175

οὔτε γὰρ αὕτη τῶν τῆς. σαρκὸς μετέλαχε παθημάτων, οὔτε ἡ σὰρξ τῶν τῆς ἁμαρτίας κηλίδων μετέσχηκεν. δᾷστον μὲν γὰρ ἦν αὐτῷ καὶ δίχα τοῦ τῆς σαρκὸς προκαλύμματος πραγματεύσασθαι τῶν ἀνθρώπων τὴν σωτηρίαν καὶ βουλήσει μόνῃ καταλῦσαι τοῦ θανάτου τὴν δυναστείαν καὶ τὴν τούτου μητέρα, τὴν ἁμαρτίαν, φροῦδον παντελῶς ἀποφῆναι καὶ τὸν παμπόνηρον δαίμονας τὸν ταύτην ὠδίναντα, ἐξελάσαι τῆς γῆς καὶ παραπέμψαι τῷ ξόφῳ, ᾧ γε μικρὸν ὕστερον αὐτὸν παραδώσειν ἠπείλησεν᾽ ἀλλ᾽ οὐκ ἐβουλήθη τὴν ἐξουσίαν, ἀλλὰ τῆς προνοίας ἐπιδεῖξαι τὸ δίκαιον.

oute gar hautē tōn tēs. sarkos metelache pathēmatōn, oute hē sarx tōn tēs hamartias kēlidōn meteschēken. dąston men gar ēn autǭ kai dicha tou tēs sarkos prokalymmatos pragmateusasthai tōn anthrōpōn tēn sōtērian kai boulēsei monę̄ katalysai tou thanatou tēn dynasteian kai tēn toutou mētera, tēn hamartian, phroudon pantelōs apophēnai kai ton pamponēron daimonas ton tautēn ōdinanta, exelasai tēs gēs kai parapempsai tǭ xophǭ, hǭ ge mikron hysteron auton paradōsein ēpeilēsen᾽ all᾽ ouk eboulēthē tēn exousian, alla tēs pronoias epideixai to dikaion.

For the one did not share in the sufferings of the flesh, nor did the flesh share in the stains of sin. It would have been very easy for him, even without the veil of the flesh, to accomplish human salvation, to destroy by will alone the power of death, to make its mother, sin, wholly vanish, and to drive the utterly wicked demon who gave birth to it from the earth and send him to the gloom to which he threatened to hand him over a little later; but he did not wish to show his authority, but the justice of his providence.

Notes and citation

Summary: God chose the incarnation to show the justice of providence, not mere power.

  • Theodoret's statement that the divine nature did not share the sufferings of the flesh reflects his Antiochene Christology.

Topics: Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.78 (Raeder, 175; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-78). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-78

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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.

6.79Raeder, 175

ὥσπερ γὰρ οὐρανόθεν διαλεχθῆναι τοῖς ἀνθρώποις δυνάμενος καὶ τοὺς ῥᾳστώνῃ ξυζῶντας δεδίξασθαι, [τοῦτο μὲν οὐ πεποίκεν, εἰδὼς οὐ χωροῦσαν τοῦτο τῶν ἀνθρώπων τὴν φύσιν, ἀλλ᾿ ὀλιγάκις μὲν ἐπεφάνη, ξυμμέτρους τοῖς ὁρῶσι τὰς ἐπιφανείας ποιούμενος, ἀεὶ δὲ δι᾽ ἀνθρώπων ἀνθρώποις καὶ νομοθετῶν καὶ παραινῶν διετέλεσεν, ὑπουργοῖς τῶν λόγων καὶ διακόνοις χρώμενος τοῖς προφήταις, οὕτω δὴ ὕστερον σᾶσιν ἀνθρώποις προσενεγκεῖν ἐθελήσας τὰ σωτήρια φάρμακα, οὐκ ἀγγέλοις ὑπηρέταις οὐδ᾽ ἀρχαγγέλοις ἐχρήσατο οὐδ᾽ οὐρανόθεν γεγωνοτάτην καὶ πᾶσιν ἀνθρώποις ξύμμετρον ἀφῆκε φωνήν, ἀλλ᾽ ἐν μήτρᾳ παρθενικῇ τὴν ἀνθρωπείαν ξαυτῷ περιπήξας σκηνήν, προῆλθεν ἐκεῖθεν ἄνθρωπος ὁρώμενος καὶ Θεὸς προσκυνούμενος, ἐκ μὲν τῆς τοῦ Πατρὸς οὐσίας πρὸ τῶν αἰώνων γεγεννημένος, ἐκ δὲ τῆς “παρθένου λαβὼν τὸ φαινόμενον, πρόσφατος ὁ αὐτὸς καὶ αἰώνιος.

hōsper gar ouranothen dialechthēnai tois anthrōpois dynamenos kai tous rhąstōnę̄ xyzōntas dedixasthai, [touto men ou pepoiken, eidōs ou chōrousan touto tōn anthrōpōn tēn physin, all᾿ oligakis men epephanē, xymmetrous tois horōsi tas epiphaneias poioumenos, aei de di᾽ anthrōpōn anthrōpois kai nomothetōn kai parainōn dietelesen, hypourgois tōn logōn kai diakonois chrōmenos tois prophētais, houtō dē hysteron sasin anthrōpois prosenenkein ethelēsas ta sōtēria pharmaka, ouk angelois hypēretais oud᾽ archangelois echrēsato oud᾽ ouranothen gegōnotatēn kai pasin anthrōpois xymmetron aphēke phōnēn, all᾽ en mētrą parthenikę̄ tēn anthrōpeian xautǭ peripēxas skēnēn, proēlthen ekeithen anthrōpos horōmenos kai Theos proskynoumenos, ek men tēs tou Patros ousias pro tōn aiōnōn gegennēmenos, ek de tēs “parthenou labōn to phainomenon, prosphatos ho autos kai aiōnios.

For just as, though able to speak to human beings from heaven and terrify those living at ease, he did not do so, knowing that human nature could not bear it, but appeared seldom, making his appearances suited to those who saw them, and always continued to legislate and exhort human beings through human beings, using the prophets as servants and ministers of his words; so later, wishing to offer the saving remedies to all human beings, he used neither angels nor archangels as servants, nor sent forth from heaven a resounding voice suited to all human beings, but, fixing for himself a human tent in a virgin's womb, came forth from it, a man seen and God worshiped, begotten from the Father's being before the ages, taking from the virgin what appeared, the same both new and eternal.

John 1:14 (echo, medium confidence)

Notes and citation

Summary: God saved humanity by being born of a virgin, eternal and newly human.

Topics: Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.79 (Raeder, 175; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-79). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-79

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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.

6.80Raeder, 176

οὐ γὰρ ξυνέχεε τὰς φύσεις ἡ ἕνωσις οὐδὲ πεποίημεν ὑπὸ χρόνον τῶν χρόνων τὸν ποιητὴν οὐδέ γε τὸ ἐν χρόνῳ γενόμενον ἀπέφηνε προαιώνιον, ἀλλ᾽ ἑκατέρα φύσις μεμέγηκὲν ἀκραιφνής, ἡ μὲν τῶν τῆς φύσεως παθημάτων ἀνεχομένη, πείνης λέγω καὶ δίψης, ὕπνου καὶ κόπου καὶ σταυροῦ καὶ θανάτου, ἡ δὲ ἐνεργοῦσα τὰ θεῖα καὶ ξυνήθως θαυματουργοῦσα, βαδίξειν ἐπὶ θαλάττης σώματος πόδας παρασχευάζουσα καὶ πέντε ἄρτους κόρῳ πολλῶν χιλιάδων ἐξαρκέσαι κελεύουσα καὶ τὸν τότε πρῶτον γενόμενον οἶνον δωρουμένη τῷ γάμῳ καὶ τὰ πεπηρωμένα θεραπεύουσα σώματα; καὶ οὺς μὲν ἣ φύσις ἐν τῇ μήτρᾳ διαπλάττουσα παρέλιπεν ὀφθαλμοὺς πηλῷ δημιουργοῦσα, λόγῳ δὲ: τὰ πάρει. μένα μέλη σφίγγουσα καὶ τοὺς τάφους ἀνοίγουσὰ καὶ. τοὺς κειμένους καλοῦσα καὶ τρέχειν παρασκευάξουσα καὶ - τἄλλα ποιοῦσα, ὅσα αἷ τῶν θείων εὐαγγελίων ἱστορίαι. διδάσκουσιν.

ou gar xynechee tas physeis hē henōsis oude pepoiēmen hypo chronon tōn chronōn ton poiētēn oude ge to en chronǭ genomenon apephēne proaiōnion, all᾽ hekatera physis memegēken akraiphnēs, hē men tōn tēs physeōs pathēmatōn anechomenē, peinēs legō kai dipsēs, hypnou kai kopou kai staurou kai thanatou, hē de energousa ta theia kai xynēthōs thaumatourgousa, badixein epi thalattēs sōmatos podas parascheuazousa kai pente artous korǭ pollōn chiliadōn exarkesai keleuousa kai ton tote prōton genomenon oinon dōroumenē tǭ gamǭ kai ta pepērōmena therapeuousa sōmata? kai ous men hē physis en tę̄ mētrą diaplattousa parelipen ophthalmous pēlǭ dēmiourgousa, logǭ de: ta parei. mena melē sphingousa kai tous taphous anoigousa kai. tous keimenous kalousa kai trechein paraskeuaxousa kai - talla poiousa, hosa hai tōn theiōn euangeliōn historiai. didaskousin.

For the union did not confound the natures, nor make the Maker of times subject to time, nor declare what came to be in time to be before the ages; but each nature has remained pure: the one enduring the sufferings of nature, I mean hunger and thirst, sleep and weariness, cross and death; the other working divine things and performing its usual miracles: making the feet of a body walk on the sea, bidding five loaves suffice to fill many thousands, giving the wedding the wine that then first came to be, healing maimed bodies, creating with clay the eyes nature had left out when forming in the womb, binding together paralyzed limbs by a word, opening tombs, calling those who lay in them and making them run, and doing the other things the histories of the divine Gospels teach.

Matt 14:25 (allusion, high confidence) · Matt 14:17–21 (allusion, high confidence) · John 2:1–11 (allusion, high confidence) · John 9:6 (allusion, high confidence) · John 11:43–44 (allusion, high confidence)

Notes and citation

Summary: The two natures of Christ remain unconfused: one suffers, the other works miracles.

  • Theodoret's two-nature Christology is translated as written.

Topics: Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.80 (Raeder, 176; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-80). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-80

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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.

6.81Raeder, 177

Εἰ δὲ ταῦτα. μὲν. θαυμάξετε καὶ Θεῷ. γε πρόσφορά φατε εἶναις ἀνάρμοστον δὲ τῆς οἰκονομίας καλεῖτε τὸν τρόπον, πρῶτον μὲν πάντολμόν τε καὶ μανικὸν τὸ τῆς τὰ πάντα τεκτηναμένης σοφίας σοφωτέρους ἑαυτοὺς ἀποφαίνειν καὶ μὴ στέργειν τὰ ὑπ᾽ ἐκείνης. γινόμενα, “ἀλλ᾽ ὑπολαμβάνειν ἄμεινον ἐκείνης τὸ πρακτέον. εὑρίσκειν. ἐγὼ δὲ καὶ τοῦτο εὖ οἶδας ὡς εἰ καὶ ἕτερον ἐμηχανήσατο θεραπείας: τρόπον, κἀκείνῳ ἐνεμεσᾶτε ἂν δήπουθεν᾽ δυσάρεστοι γὰρ ὑμεῖς καὶ σκώπτειν μόνον εἰδότες τὰ τῆς θείας οἰκονομίας μυστήρια;

Ei de tauta. men. thaumaxete kai Theǭ. ge prosphora phate einais anarmoston de tēs oikonomias kaleite ton tropon, prōton men pantolmon te kai manikon to tēs ta panta tektēnamenēs sophias sophōterous heautous apophainein kai mē stergein ta hyp᾽ ekeinēs. ginomena, “all᾽ hypolambanein ameinon ekeinēs to prakteon. heuriskein. egō de kai touto eu oidas hōs ei kai heteron emēchanēsato therapeias: tropon, kakeinǭ enemesate an dēpouthen᾽ dysarestoi gar hymeis kai skōptein monon eidotes ta tēs theias oikonomias mystēria?

If you admire these things and say they befit God, but call the manner of the dispensation unfitting, first it is utterly reckless and mad to declare oneself wiser than the Wisdom that fashioned all things, and not to be content with what it does, but to suppose one finds what should be done better than it. And I know this well, that if he had devised another manner of healing, you would surely have been indignant at that too; for you are hard to please and know only how to mock the mysteries of the divine dispensation.

Notes and citation

Summary: It is folly to claim to know a better way of salvation than God.

Topics: Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.81 (Raeder, 177; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-81). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-81

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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.

6.82Raeder, 177

ἐπειδὴ δὲ τῆς σοφίας τὴν “ἄβυσσον νικᾶν. ταῖς ἐπινοίαις νεανιεύεσθε, δείξατε δὴ ὑμεῖς τῆς ἡμετέρας σωτηρίας ἀμείγονὰ μηχανήν. ἀλλ᾽ οὐκ ἂν ἐπιδεῖξαι δυνήσεσθε. τοσαύτῃ γὰρ ἐχρήσατο φιλανθρωπίας ὑπερβολῇ, ὡς ἀπιστεῖσθαι. παρ᾽ ὑμῶν καὶ τῶν παραπλησίων ἡμῖν, ὅτι δὴ ὁ μονογενὴς τὸῦ Θεοῦ υἱός. ὁ πρὸ τῶν αἰώνων Θεὸς “Δόγος; ὃ τῶν ὅλων δημιουργός, τὴν ἀνθρωπείαν φύσιν λαβὼν ἐνηνθρώπησε καὶ τὴν ἡμετέραν ἐπραγματεύσατο σωτηρίαν.

epeidē de tēs sophias tēn “abysson nikan. tais epinoiais neanieuesthe, deixate dē hymeis tēs hēmeteras sōtērias ameigona mēchanēn. all᾽ ouk an epideixai dynēsesthe. tosautę̄ gar echrēsato philanthrōpias hyperbolę̄, hōs apisteisthai. par᾽ hymōn kai tōn paraplēsiōn hēmin, hoti dē ho monogenēs tou Theou huios. ho pro tōn aiōnōn Theos “Dogos? ho tōn holōn dēmiourgos, tēn anthrōpeian physin labōn enēnthrōpēse kai tēn hēmeteran epragmateusato sōtērian.

Since you boast of overcoming the abyss of wisdom with your notions, show us a better device for our salvation. But you will not be able to show one. For he used such excess of love for humanity that you and those like you disbelieve that the only-begotten Son of God, God the Word before the ages, the Maker of the universe, took human nature, became man, and accomplished our salvation.

Rom 11:33 (echo, low confidence)

Notes and citation

Summary: God's love in the incarnation is so great that unbelievers cannot credit it.

Topics: Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.82 (Raeder, 177; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-82). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-82

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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.

6.83Raeder, 177

καίτοι καὶ τοὺς ἰατροὺς ἐκείνους θαυμάξετε, οἱ οὐκ ἄλλοις προσφέρειν τὴν θεραπείαν κελεύουσιν, [ ἀλλ᾽ αὐτοὶ τῆς ἀμπεχόνης γυμνούμενον καὶ τὸν χιτωνίσκον διαξωσάμενοι τὸν σίδηρον μεταῖςγειρίξουσι καὶ τὴν τομὴν ἐπιφέρουσι καὶ δυσοσμίας ἀνέχονται καὶ τοῦ. ἰχῶρος δέχονται, τὰς ῥανίδας καὶ καταιονῶσι τῇ σπογγιᾷ καὶ τὰ φάρμακα ἐπιπάττουσί. καὶ τἄλλα δρῶσιν, ὅσα τῆς ἰατρικῆς τέχνης ὁ νόμος διαγορεύει.

kaitoi kai tous iatrous ekeinous thaumaxete, hoi ouk allois prospherein tēn therapeian keleuousin, [ all᾽ autoi tēs ampechonēs gymnoumenon kai ton chitōniskon diaxōsamenoi ton sidēron metaisgeirixousi kai tēn tomēn epipherousi kai dysosmias anechontai kai tou. ichōros dechontai, tas rhanidas kai kataionōsi tę̄ spongią kai ta pharmaka epipattousi. kai talla drōsin, hosa tēs iatrikēs technēs ho nomos diagoreuei.

Yet you admire those physicians who do not bid others apply the treatment, but themselves, stripped of their cloaks and girding their short tunics, handle the knife, make the incision, endure the stench, receive the drops of discharge, drench with the sponge, sprinkle on the remedies, and do whatever else the law of medical art prescribes.

Notes and citation

Summary: People admire physicians who treat the sick with their own hands.

Cite (SBL): Theodoret, Graec. aff. cur. 6.83 (Raeder, 177; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-83). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-83

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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.

6.84Raeder, 178

καὶ μέντοι καὶ τοὺς βασιλέας ἐκείνους θαυμάξειν τε καὶ εὐφημεῖν φίλον ὑμῖν, οὐ τοὺς ἐν τοῖς βασιλικοῖς τρεφομένους θαλάμοις καὶ χλιδῆς παντοίας ἀπολαύοντας, ἀλλὰ τοὺς προκινδυνεύδξιν τῶν ὑπηκόων ἀνεχομένους καὶ στρατιωτικὴν περιβαλλομένους σκευὴν καὶ πρὸ τῆς φάλαγγος ἀριστεύοντας.

kai mentoi kai tous basileas ekeinous thaumaxein te kai euphēmein philon hymin, ou tous en tois basilikois trephomenous thalamois kai chlidēs pantoias apolauontas, alla tous prokindyneudxin tōn hypēkoōn anechomenous kai stratiōtikēn periballomenous skeuēn kai pro tēs phalangos aristeuontas.

And you like to admire and praise those kings, not those brought up in royal chambers and enjoying every luxury, but those who endure danger for their subjects, put on military armor, and fight bravely before the battle line.

Notes and citation

Summary: People admire kings who share their soldiers' dangers.

Cite (SBL): Theodoret, Graec. aff. cur. 6.84 (Raeder, 178; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-84). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-84

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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.85Raeder, 178

εἰ δέ φατε τί δήποτε μὴ πάλαν τοῦτο δέδρακε τῶν ὅλων ὃ ποιητής; ἐπιμέμψασθε καὶ τοῖς ἰατροῖς, ὅτε. ἔσχατα φυλάττουσι τῶν φαρμάκων τὰ ἰσχυρότερα" τοῖς γὰρ ἠπίοις πρότερον κεχρημένοι, τὰ δυνατώτατα προσφέρουσιν ὕστατα.

ei de phate ti dēpote mē palan touto dedrake tōn holōn ho poiētēs? epimempsasthe kai tois iatrois, hote. eschata phylattousi tōn pharmakōn ta ischyrotera" tois gar ēpiois proteron kechrēmenoi, ta dynatōtata prospherousin hystata.

If you say, 'Why did the Maker of the universe not do this long ago?', blame the physicians too, because they keep the stronger remedies for last; for using gentle ones first, they apply the most powerful last.

Notes and citation

Summary: Like physicians, God kept the strongest remedy for last.

Cite (SBL): Theodoret, Graec. aff. cur. 6.85 (Raeder, 178; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-85). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-85

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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.

6.86Raeder, 178

τοῦτο δὴ καὶ ὁ πάνσοφος πεποίηκε τῶν ἡμετέρων ψυχῶν ἰατρός. πολλὰ γὰρ δὴ καὶ διάφορα προσενεγκὼν φάρμακα, διὰ μὲν τῆς κτίσεως καὶ τῆς φύσεως πᾶσιν ἀνθρώποις, διὰ δὲ νόμου καὶ προφητῶν Ἑβραίοις, ὕστερον τὸ παναληὲς τοῦτο καὶ σωτήριον προσενήνοχε φάρμακον καὶ τὴν νόσον ἐξήλασεν, καὶ μαρτυρεῖ τῷ λόγῳ τὰ πράγματα, γῆ.

touto dē kai ho pansophos pepoiēke tōn hēmeterōn psychōn iatros. polla gar dē kai diaphora prosenenkōn pharmaka, dia men tēs ktiseōs kai tēs physeōs pasin anthrōpois, dia de nomou kai prophētōn Hebraiois, hysteron to panalēes touto kai sōtērion prosenēnoche pharmakon kai tēn noson exēlasen, kai martyrei tǭ logǭ ta pragmata, gē.

This the all-wise physician of our souls did. After offering many and various remedies, through creation and nature to all human beings, through the law and prophets to the Hebrews, he last offered this all-powerful and saving remedy and drove out the disease; and the facts bear witness to the account: earth

Notes and citation

Summary: After nature and the law, God gave the final remedy of salvation.

  • The sentence continues in 6.87.

Topics: Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.86 (Raeder, 178; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-86). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-86

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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.

6.87Raeder, 178

καὶ θάλαττα τῆς προτέρας ἀγνοίας ἀπηλλαγμέναι, πεπαυμένος τῶν εἰδώλων ὃ πλάνος, τῆς ἀγνοίας. ὃ ζόφος ἐληλαμένος, τοῦ τῆς γνώσεως φωτὸς αἵ ἀκτῖνες τὴν οἰκουμένην ἐμπλήσασαί, Ἕλληνες καὶ Ῥωμαῖον καὶ βάρβαροι τὸν ἐσταυρωμένον θεολογοῦντες καὶ τοῦ σταυροῦ. τὸ σημεῖον γεραίροντες καὶ ἀντὶ τῶν πολλῶν καὶ ψευδωνύμων θεῶν τῇ Τριάδι λατρεύοντερ. τὰ τῶν δαιμόνων τεμένη φροῦδα γεγενημένα, οἷ βωμοὶ τῶν εἰδώλων ἐκ βάθρων ἀνεσπασμένοι, ἐκκλησίαν περιφανεῖς πανταχῇ δεδομημέναι, ἐν πόλεσιν, ἐν κώμαις, ἐν ἀγροῖς, ἐν ἐσχατιαῖς σηκοὶ μαρτύρων εἰς κάλλος ἐξειργασμέχω) ἀσκητῶν αταγωγαὶ τὰς τῶν ὀρέων κορυφὰς ἁγιάξουσαι καὶ τὰς ἀοικήτους ἐρήμους οἰκέξουσαι.

kai thalatta tēs proteras agnoias apēllagmenai, pepaumenos tōn eidōlōn ho planos, tēs agnoias. ho zophos elēlamenos, tou tēs gnōseōs phōtos hai aktines tēn oikoumenēn emplēsasai, Hellēnes kai Rhōmaion kai barbaroi ton estaurōmenon theologountes kai tou staurou. to sēmeion gerairontes kai anti tōn pollōn kai pseudōnymōn theōn tę̄ Triadi latreuonter. ta tōn daimonōn temenē phrouda gegenēmena, hoi bōmoi tōn eidōlōn ek bathrōn anespasmenoi, ekklēsian periphaneis pantachę̄ dedomēmenai, en polesin, en kōmais, en agrois, en eschatiais sēkoi martyrōn eis kallos exeirgasmechō) askētōn atagōgai tas tōn oreōn koryphas hagiaxousai kai tas aoikētous erēmous oikexousai.

and sea freed from their former ignorance; the error of idols ended; the gloom of ignorance driven out; the rays of the light of knowledge filling the world; Greeks, Romans, and barbarians confessing the Crucified as God, honoring the sign of the cross, and worshiping the Trinity instead of the many falsely named gods; the precincts of the demons vanished; the altars of idols torn up from their foundations; splendid churches built everywhere, in cities, villages, fields, and remote places; shrines of martyrs wrought to beauty; dwellings of ascetics sanctifying the mountain peaks and peopling the uninhabited deserts.

Notes and citation

Summary: The spread of the church, martyr shrines, and monasteries prove the gospel's power.

Topics: Trinity, Martyrdom

Cite (SBL): Theodoret, Graec. aff. cur. 6.87 (Raeder, 178; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-87). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-87

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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.

6.88Raeder, 179

Ταῦτα παὶ τὰ τούτοις ὕμοια τῆς τοῦ Σωτῆρος ἡμῶν οἰκονομίας τὸ θεοπρεπὲς ἐπιδείκνυσι, μαρτυροῦσι δὲ καὶ αἵ παλαιαὶ προφητεῖαι τοῖς εὐαγγελίοις ἀλήθειαν. αἵ μὲν γὰρ τὴν τούτων ἔχουσι πρόρρησιν, τὰ δὲ τῆς προρρήσεως ἐπιδεικνύει. τὸ τέλος. καὶ οὗ μὲν προεῖπον τῆς παρθένου τὴν γέννησιν, οἵ δὲ διδάσκουσι τὴν τῆς προφητείας ἀλήθειαν᾽ οἵ μὲν προεθέσπισαν τὸν σταυρόν, οἱ δὲ δεικνύουσι τὸν σταυρόν᾽ οἵ μὲν προεῖπον τὰ θαύματὰα, οἵ δὲ ἱστοροῦσι τὰ

Tauta pai ta toutois hymoia tēs tou Sōtēros hēmōn oikonomias to theoprepes epideiknysi, martyrousi de kai hai palaiai prophēteiai tois euangeliois alētheian. hai men gar tēn toutōn echousi prorrēsin, ta de tēs prorrēseōs epideiknyei. to telos. kai hou men proeipon tēs parthenou tēn gennēsin, hoi de didaskousi tēn tēs prophēteias alētheian᾽ hoi men proethespisan ton stauron, hoi de deiknyousi ton stauron᾽ hoi men proeipon ta thaumataa, hoi de historousi ta

These and the like show the godly fittingness of our Savior's dispensation, and the old prophecies bear witness to the truth of the Gospels. For the prophecies contain the foretelling of these things, and the Gospels show the fulfillment of what was foretold. The one foretold the virgin's birth, the other teaches the truth of the prophecy; the one foretold the cross, the other shows the cross; the one foretold the miracles, the other narrate the

Isa 7:14 (allusion, medium confidence)

Notes and citation

Summary: Prophecies and Gospels confirm each other.

  • The sentence continues in 6.89.

Topics: Scripture and canon, Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.88 (Raeder, 179; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-88). (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.

6.89Raeder, 179

θαύματα' οἷ μὲν ἐχρησμῴδησαν τῆς οἰκουμένης τὴν σωώτηφίαν; ἡμεῖς δὲ τῶν χρησμῶν ἐκείνων θεωροῦμεν τὸ τέλος" ἐκεῖνοι τὴν Ἰουδαίων καὶ ἀπιστίαν καὶ πανωλεθρίαν φροἀπήγγειλαν, ἡμεῖς δὲ αὐτῶν καὶ τὴν ἀπιστίαν καὶ τὴν διασπορὰν καὶ τὴν δουλείαν ὁρῶμεν.

thaumata' hoi men echrēsmǭdēsan tēs oikoumenēs tēn sōōtēphian? hēmeis de tōn chrēsmōn ekeinōn theōroumen to telos" ekeinoi tēn Ioudaiōn kai apistian kai panōlethrian phroapēngeilan, hēmeis de autōn kai tēn apistian kai tēn diasporan kai tēn douleian horōmen.

miracles; they prophesied the salvation of the world, and we behold the fulfillment of those oracles; they announced the unbelief and utter ruin of the Jews, and we see their unbelief, dispersion, and slavery.

Notes and citation

Summary: The prophecies of salvation and of the Jews' fate are fulfilled.

  • Theodoret's polemical view of the Jews' dispersion is translated as written.

Cite (SBL): Theodoret, Graec. aff. cur. 6.89 (Raeder, 179; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-89). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-89

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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.

6.90Raeder, 179

[ ἐγὼ δέ, εἰ μὴ τῷ μή- κει τοῦ λόγου καὶ ὑμᾶς καὶ τοὺς εἰς ὕστερον ἐντευξομένους ἀποκναίσειν ἐτόπαζον, καὶ αὐτὰς ἂν ὑμῖν τῶν θεσπεσίων προφητῶν τὰς προρρήσεις παρέθηκα, ἵνα ἀκριβέστερον διὰ τῶν πραγμάτων ἐμάθετε τὴν τῶν ῥημάτων ἀλήθειαν᾽ ἐπειδὴ δὲ τοῦτό με ποιεῖν οὐκ ἐᾷ τῶν εἰρημένων τὸ πλῆθος, ἀξιῶ ὑμᾶς, ὦ ἄνδρες, καὶ ταῖς προφητείαις πιστεῦσαν καὶ τῶν πραγμάτων ἐπακοῦσαι βοώντων καὶ πεισθῆναι δέ γε Εὐριπίδῃ τῷ τραγῳδοποιῷ ἐν Οἰνομάῳ λέγοντι" »τερμαιρόμεσθα τοῖς παροῦσι τἀφανές.“ καὶ πάλιν ἐν Φοίνικι᾽ οτἀφανὲς τεπμηρίοισιν ἐοιπότως ἁλίσκεται.

[ egō de, ei mē tǭ mē- kei tou logou kai hymas kai tous eis hysteron enteuxomenous apoknaisein etopazon, kai autas an hymin tōn thespesiōn prophētōn tas prorrēseis parethēka, hina akribesteron dia tōn pragmatōn emathete tēn tōn rhēmatōn alētheian᾽ epeidē de touto me poiein ouk eą tōn eirēmenōn to plēthos, axiō hymas, ō andres, kai tais prophēteiais pisteusan kai tōn pragmatōn epakousai boōntōn kai peisthēnai de ge Euripidę̄ tǭ tragǭdopoiǭ en Oinomaǭ legonti" »termairomestha tois parousi taphanes.“ kai palin en Phoiniki᾽ otaphanes tepmērioisin eoipotōs halisketai.

If I did not suspect that by the length of the discourse I would weary both you and later readers, I would have set before you the very predictions of the divine prophets, so that you might learn more accurately through the facts the truth of the words. But since the quantity of what has been said does not let me do this, I ask you, gentlemen, to believe the prophecies, to listen to the facts that cry out, and to be persuaded by Euripides the tragic poet, who says in Oenomaus: 'We judge the unseen by what is present.' And again in Phoenix: 'The unseen is fittingly caught by signs.'

Notes and citation

Summary: Theodoret urges belief in prophecy, judging the unseen by the evident, as Euripides says.

  • Euripides, Oenomaus, fragment 574; Phoenix, fragment 811 (Nauck).

Extrabiblical texts: Euripides, fr. 574 (Euripides (plays and fragments); quotation); Euripides, fr. 811 (Euripides (plays and fragments); quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 6.90 (Raeder, 179; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-90). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-90

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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.

6.91Raeder, 180

εἰ δὲ οὐκ ἀξιόχρεως ὑμῖν εἷς μαρτυρίαν τῆς τραγῳδίας ὁ ποιητής, Ὑπερίδου. τοῦ δήτορος ἐπαπούσατε λέγοντος",ν« δ᾽ ἐστὶν ἀφὰνῆ, “ἀνάγκη τοὺς διδάσκοντας τεημηρίοις παἱ τοῖς εἰκόσι ζητεῖν.“ καὶ Ἶσοκράνης δὲ (τῶν ἐνδόξων δὲ καὶ οὗτος ὃ δήτωρ) ξύμφωνα περὶ τούτου γέγραφεν" ο»δεῖζ γάρ φησι «τὰ μέλλοντα τοῖς προγεγενημένοις τεμμαΐρεσθαι.ς ἀλλὰ γὰῤ καὶ Ἀνδοπίδης (εἷς “δὲ “τῶν. δέκα καὶ οὗτος) χρή φησι «τεκμηρίοις

ei de ouk axiochreōs hymin heis martyrian tēs tragǭdias ho poiētēs, Hyperidou. tou dētoros epapousate legontos",n« d᾽ estin aphanē, “anankē tous didaskontas teēmēriois pai tois eikosi zētein.“ kai Isokranēs de (tōn endoxōn de kai houtos ho dētōr) xymphōna peri toutou gegraphen" o»deiz gar phēsi «ta mellonta tois progegenēmenois temmaïresthai.s alla gar kai Andopidēs (heis “de “tōn. deka kai houtos) chrē phēsi «tekmēriois

If the tragic poet is not a trustworthy witness for you, listen to Hyperides the orator, who says: 'What is unseen, those who teach must seek by signs and probabilities.' And Isocrates (he too is one of the famous orators) wrote in agreement about this: 'One must judge the future by what has happened before.' And Andocides too (he also is one of the Ten) says: 'One must use what has happened before as signs

Notes and citation

Summary: Orators too teach judging the unseen and future by evidence.

  • Hyperides, fragment; Isocrates, To Demonicus 34; Andocides, fragment. The quotation ends in 6.92.

Extrabiblical texts: Isocrates, Demon. 34 (Isocrates (orations); quotation)

Cite (SBL): Theodoret, Graec. aff. cur. 6.91 (Raeder, 180; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-91). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-91

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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.

6.92Raeder, 180

χεχρῆσθαι τοῖς προγεγενημένοις περὶ τῶν μελλόντων.“ ἐπειδὴ γὰρ τῆς τῶν λόγων εὐεπείας ἐξήρτησθε, ἐντεῦθεν ὑμῖν τὰς ἀποδείξεις προσενηνόχαμεν, ἵνὰ καὶ δι᾿ ἐκείνων “ποδηγηθέντες πρὸς τὴν ἀλήθειαν καὶ διὰ τῶν πραγμάτων κηρυττομένην δρῶντες τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐπιφάνεῖν, κοὺ τὸν περὶ τῆς οἰκονομίας ᾿ἀσπάσησθε λόγον καὶ

chechrēsthai tois progegenēmenois peri tōn mellontōn.“ epeidē gar tēs tōn logōn euepeias exērtēsthe, enteuthen hymin tas apodeixeis prosenēnochamen, hina kai di᾿ ekeinōn “podēgēthentes pros tēn alētheian kai dia tōn pragmatōn kēryttomenēn drōntes tēn tou Theou kai Sōtēros hēmōn epiphanein, kou ton peri tēs oikonomias ᾿aspasēsthe logon kai

for the future.' Since you depend on eloquence of words, we have offered you proofs from there, so that, guided by them to the truth and seeing the appearing of our God and Savior proclaimed by the facts, you may embrace the account of the dispensation and

Titus 2:13 (echo, medium confidence)

Notes and citation

Summary: Theodoret uses the orators so that his readers may accept the incarnation.

  • The sentence ends in 6.93.

Topics: Christology

Cite (SBL): Theodoret, Graec. aff. cur. 6.92 (Raeder, 180; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-92). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-92

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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.

6.93Raeder, 180

τῆς ἀξιεράστου καὶ τριποθήτου μὴ διαμάρτητε σωτηρίας.

tēs axierastou kai tripothētou mē diamartēte sōtērias.

not miss the lovely and thrice-longed-for salvation.

Notes and citation

Summary: End of the discourse on providence.

Cite (SBL): Theodoret, Graec. aff. cur. 6.93 (Raeder, 180; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-93). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/6-93

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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.