A third member added to the verse. Marcus takes a tragic line with two ἐρᾷ — "the earth loves the shower, and the solemn aether loves" — and adds a third: DOGMAἐρᾷ δὲ ὁ κόσμος, "and the cosmos loves — to make whatever is about to be." The device is almost invisible, and yet everything is in it: the poet spoke of parts of nature, Marcus continues the same grammar onto the Whole, and the continuation looks not like an inference but like the next line.

συνερῶ. DOGMAλέγω οὖν τῷ κόσμῳ ὅτι σοὶ συνερῶ — "I say then to the cosmos: I shall co-love with you." The verb συν-εράω is rare, and here it bears the whole weight: not "I will accept," not "I will endure," not "I will agree," but I shall love together with it and the same thing it loves. This is the nearest Marcus comes to what would later be called amor fati (cf. 4.23 "everything harmonizes with me which is harmonious to you, O Cosmos"; 7.57).

An argument found inside the language. The closing question — μήτι δὲ οὕτω κἀκεῖνο λέγεται, ὅτι· φιλεῖ τοῦτο γίνεσθαι — is not rhetorical ornament but argument. In Greek φιλεῖ with an infinitive simply means "is wont to happen": "this loves to happen" = "this usually happens." Marcus notices that ordinary speech already ascribes to things a fondness for what befalls them. And so "to love what happens" is no violence done to the nature of things, but what the language says of them without any philosophy.

A pair with the previous passage. This is the second time running that the argument is drawn out of the language itself: at 10.20 from συμφέρει/φέρει, here from φιλεῖ γίνεσθαι. In both, the Stoic position is not proved from outside but discovered already written into Greek. The governing discipline is desire, the sustaining one assent.