Preparation for the Gospel 10.10.1–10.12.31

Eusebius of Caesarea · Preparation for the Gospel · ca. 313–324 · Caesarea · 89 passages

Greek text: Dindorf, Eusebii Opera 1 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 1–2 (Leipzig: Teubner, 1867), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: E. H. Gifford, Eusebii Pamphili Evangelicae Praeparationis libri XV (Oxford, 1903), vol. 3 (English).

Preparation 10, chapter 10

10.10.1Dindorf 1:564–565

“Μέχρι μὲν τῶν Ὀλυμπιάδων οὐδὲν ἀκριβὲς ἱστόρηται τοῖς Ἕλλησι, πάντων συγκεχυμένων καὶ κατὰ μηδὲν αὑτοῖς τῶν πρὸ τοῦ συμφωνούντων· αἶ δὲ ἠκρίβωνται πολλοῖς, τῷ μὴ ἐκ πλείστου διαστήματος, διὰ τετραετίας δὲ τὰς ἀναγραφὰς αὐτῶν ποιεῖσθαι τοὺς Ἕλληνας.

“Mechri men tōn Olympiadōn ouden akribes historētai tois Hellēsi, pantōn synkechymenōn kai kata mēden hautois tōn pro tou symphōnountōn; ai de ēkribōntai pollois, tǭ mē ek pleistou diastēmatos, dia tetraetias de tas anagraphas autōn poieisthai tous Hellēnas.

“Up to the Olympiads nothing accurate has been recorded by the Greeks; everything is confused, and the earlier accounts agree with one another in nothing. But the Olympiads have been accurately recorded by many, because the Greeks made their records of them not at long intervals but every four years.

Notes and citation

Summary: Africanus: Greek chronology is reliable only from the Olympiads.

Julius Africanus, Chronographies, Book 3 (fragment); the quotation runs through 10.10.23 with omissions.

Notes on the original text

Digital text corrected (OCR slip): διαδτήματος → διαστήματος.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.1 (Dindorf 1:564–565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.

10.10.2Dindorf 1:565

οὗ δὴ χάριν τὰς ἐνδοξοτάτας καὶ μυθώδεις ἐπιλεξάμενος ἱστορίας μέχρι τῆς πρώτης Ὀλυμπιάδος ἐπιδραμοῦμαι· τὰς δὲ μετὰ ταῦτα συζεύξας κατὰ χρόνον ἑκάστας, εἴ τινες ἐπίσημοι, ταῖς Ἑλληνικαῖς τὰς Ἑβραϊκὰς, ἐξιστορῶν μὲν τὰ Ἑβραίων, ἐφαπτόμενος δὲ τῶν Ἑλληνικῶν, ἐφαρμόσω τόνδε τὸν τρόπον· λαβόμενος μιᾶς πράξεως Ἑβραικῆς ὁμοχρόνου πράξει ὑφʼ Ἑλλήνων ἱστορηθείσῃ, καὶ ταύτης ἐχόμενος, ἀφαιρῶν τε καὶ προστιθεὶς, τίς τε Ἕλλην, ἢ Πέρσης, ἢ καὶ ὁστισοῦν τῇ Ἐβραίων συνεχρόνισεν, ἐπισημειούμενος, ἴσως ἂν του σκοποῦ τύχοιμι.

hou dē charin tas endoxotatas kai mythōdeis epilexamenos historias mechri tēs prōtēs Olympiados epidramoumai; tas de meta tauta syzeuxas kata chronon hekastas, ei tines episēmoi, tais Hellēnikais tas Hebraïkas, existorōn men ta Hebraiōn, ephaptomenos de tōn Hellēnikōn, epharmosō tonde ton tropon; labomenos mias praxeōs Hebraikēs homochronou praxei hyphʼ Hellēnōn historētheisę̄, kai tautēs echomenos, aphairōn te kai prostitheis, tis te Hellēn, ē Persēs, ē kai hostisoun tę̄ Ebraiōn synechronisen, episēmeioumenos, isōs an tou skopou tychoimi.

For this reason I shall pick out the most famous mythical histories and run over them briefly as far as the first Olympiad. The later ones, any that are notable, I shall pair each by date, Hebrew with Greek, examining the Hebrew in detail and touching on the Greek, and fit them together in this way: taking one Hebrew event contemporary with an event recorded by the Greeks, holding to it, subtracting and adding, and noting which Greek, or Persian, or anyone else was contemporary with the Hebrew event, I may perhaps attain my aim.

Notes and citation

Summary: Africanus explains his method of synchronizing Hebrew and Greek events.

Julius Africanus, Chronographies 3.

Notes on the original text

Digital text corrected (stray mark in the digital text): ἐνδοξοτάτας • καὶ → ἐνδοξοτάτας καὶ; Ἑβραι· κὰς → Ἑβραϊκὰς.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.2 (Dindorf 1:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-2). (abbreviation not yet checked)

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10.10.3Dindorf 1:565

“Ἑβραίων μὲν οὖν ἡ μετοικία ἐπισημοτάτη, αἰχμαλωτισθέντων ὑπὸ Ναβουχοδονόσορ βασιλέως Βαβυλῶνος, παρέτεινεν ἔτη ὁ, καθὰ προεφήτευσεν Ἱερεμίας. τοῦ δὴ Ναβουχοδονόσορ μνημονεύει Βηρωσσὸς ὁ Βαβυλώνιος.

“Hebraiōn men oun hē metoikia episēmotatē, aichmalōtisthentōn hypo Nabouchodonosor basileōs Babylōnos, pareteinen etē ho, katha proephēteusen Hieremias. tou dē Nabouchodonosor mnēmoneuei Bērōssos ho Babylōnios.

“The most notable event of the Hebrews, then, is their exile, when they were taken captive by Nebuchadnezzar king of Babylon; it lasted seventy years, as Jeremiah prophesied. This Nebuchadnezzar is mentioned by Berossus the Babylonian.

Jer 25:11 (allusion, high confidence) · Jer 29:10 (allusion, medium confidence)

Notes and citation

Summary: The Babylonian exile lasted seventy years, as Jeremiah foretold.

Julius Africanus, Chronographies 3; Jer 25:11–12; 29:10.

Notes on the original text

Digital text corrected (word repeated in the digital text): “ ‘Εβραίων Ἑβραίων → “Ἑβραίων.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.3 (Dindorf 1:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-3). (abbreviation not yet checked)

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10.10.4Dindorf 1:565

μετὰ δὲ τὰ ὁ τῆς αἰχμαλωσίας ἔτη Κῦρος Περσῶν ἐβασίλευσεν, ᾧ ἔτει Ὀλυμπιὰς ἤχθη νέ, ὡς ἐκ τῶν Βιβλιοθηκῶν Διοδώρου καὶ τῶν Θαλλοῦ καὶ Κάστορος ἱστοριῶν, ἔτι δὲ Πολυβίου καὶ Φλέγοντος ἔστιν εὑρεῖν, ἀλλὰ καὶ ἑτέρων, οἷς ἐμέλησεν Ὀλυμπιάδων· ἅπασι γὰρ συνεφώνησεν ὁ χρόνος.

meta de ta ho tēs aichmalōsias etē Kyros Persōn ebasileusen, hǭ etei Olympias ēchthē ne, hōs ek tōn Bibliothēkōn Diodōrou kai tōn Thallou kai Kastoros historiōn, eti de Polybiou kai Phlegontos estin heurein, alla kai heterōn, hois emelēsen Olympiadōn; hapasi gar synephōnēsen ho chronos.

After the seventy years of the captivity Cyrus became king of the Persians, in the year when the 55th Olympiad was held, as can be found from the Library of Diodorus, the histories of Thallus and Castor, and also Polybius and Phlegon, and others who took care with Olympiads; for in all of them the date agreed.

Notes and citation

Summary: Cyrus began to reign in the 55th Olympiad.

Julius Africanus, Chronographies 3.

Notes on the original text

Digital text corrected (syllables repeated across a line in the digital text; syllables repeated in the digital text): αἰχμαλωσίας λωσίας → αἰχμαλωσίας; συνσυνεφώνησέν → συνεφώνησεν.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.4 (Dindorf 1:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-4). (abbreviation not yet checked)

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10.10.5Dindorf 1:565

Κῦρος δʼ οὖν τῷ πρώτῳ τῆς ἀρχῆς ἔτει, ὅπερ ἦν Ὀλυμπιάδος ωέ ἔτος τὸ πρῶτον, διὰ Ζοροβάβελ, καθʼ ὃν Ἰησοῦς ὁ Ἰωσεδὲκ, τὴν πρώτην καὶ μερικὴν ἀπόπεμψιν ἐποιήσατο τοῦ λαοῦ, πληρωθείσης τῆς ἑβδομηκονταετίας, ὡς ἐν τῷ Ἔσδρᾳ παρὰ τοῖς Ἑβραίοις ἱστόρηται.

Kyros dʼ oun tǭ prōtǭ tēs archēs etei, hoper ēn Olympiados ōe etos to prōton, dia Zorobabel, kathʼ hon Iēsous ho Iōsedek, tēn prōtēn kai merikēn apopempsin epoiēsato tou laou, plērōtheisēs tēs hebdomēkontaetias, hōs en tǭ Esdrą para tois Hebraiois historētai.

Cyrus, then, in the first year of his rule, which was the first year of the 55th Olympiad, made the first and partial release of the people through Zerubbabel, with whom was Jesus son of Josedek, when the seventy years were completed, as is recorded among the Hebrews in Ezra.

Ezra 1:1 (allusion, high confidence) · Ezra 3:2 (allusion, medium confidence)

Notes and citation

Summary: Cyrus released the people through Zerubbabel and Joshua.

Julius Africanus, Chronographies 3; Ezra 1:1–4; 3:2. The digital text’s numeral for the Olympiad is damaged; 55 is required by the context.

Notes on the original text

Digital text corrected (words run together in the digital text): ἐν τῷἝσδρᾳ → ἐν τῷ Ἔσδρᾳ.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.5 (Dindorf 1:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-5). (abbreviation not yet checked)

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10.10.6Dindorf 1:565–566

αἶ μὲν οὑν ἱστορίαι συντρέχουσι Κύρου τε βασιλείας καὶ αἰχμαλωσίας τέλους, καὶ τὰ κατὰ τὰς Ὀλυμπιάδας οὕτως εἰς ἡμᾶς εὑρεθήσεται συμφωνήσαντα· τούτοις γὰρ ἑπόμενοι καὶ τὰς λοιπὰς ἱστορίας κατὰ τὸν αὐτὸν λόγον ἀλλήλαις ἐφαρμόσομεν.

ai men houn historiai syntrechousi Kyrou te basileias kai aichmalōsias telous, kai ta kata tas Olympiadas houtōs eis hēmas heurethēsetai symphōnēsanta; toutois gar hepomenoi kai tas loipas historias kata ton auton logon allēlais epharmosomen.

So the histories of Cyrus’s reign and the end of the captivity coincide, and the reckoning by Olympiads will thus be found to agree down to our time; following these we shall fit the other histories to one another on the same principle.

Notes and citation

Summary: This fixed point allows other histories to be fitted together.

Julius Africanus, Chronographies 3.

Notes on the original text

Digital text corrected (accent slip in the digital text): εἰς ἡμάς εὑρεθήσεται → εἰς ἡμᾶς εὑρεθήσεται.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.6 (Dindorf 1:565–566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-6). (abbreviation not yet checked)

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10.10.7Dindorf 1:566

τὰς δὲ πρὸ τούτων ὧδέ πως τῆς Ἀττικῆς χρονογραφίας ἀριθμουμένης, ἀπὸ Ὠγύγου τοῦ παρʼ ἐκείνοις αὐτόχθονος πιστευθέντος, ἐφʼ οὑ γέγονεν ὁ μέγας καὶ πρῶτος ἐν τῇ Ἀττικῇ κατακλυσμὸς, Φορωνέως Ἀργείων βασιλεύοντος, ὡς Ἀκουσίλαος ἱστορεῖ, μέχρι πρώτης Ὀλυμπιάδος, ὁπόθεν Ἕλληνες ἀκριβοῦν τοὺς χρόνους ἐνόμισαν, ἔτη συνάγεται χίλια εἴκοσιν, ὡς καὶ τοῖς προειρημένοις συμφωνεῖ καὶ τοῖς ἐξῆς δειχθήσεται.

tas de pro toutōn hōde pōs tēs Attikēs chronographias arithmoumenēs, apo Ōgygou tou parʼ ekeinois autochthonos pisteuthentos, ephʼ hou gegonen ho megas kai prōtos en tę̄ Attikę̄ kataklysmos, Phorōneōs Argeiōn basileuontos, hōs Akousilaos historei, mechri prōtēs Olympiados, hopothen Hellēnes akriboun tous chronous enomisan, etē synagetai chilia eikosin, hōs kai tois proeirēmenois symphōnei kai tois exēs deichthēsetai.

The earlier events are reckoned by the Attic chronology somewhat as follows. From Ogyges, believed among them to be sprung from the soil, in whose time the great and first flood occurred in Attica while Phoroneus was king of Argos, as Acusilaus relates, to the first Olympiad, from which the Greeks considered that they reckoned dates accurately, 1,020 years are counted, which agrees with what has been said and will be shown from what follows.

Notes and citation

Summary: From Ogyges’ flood to the first Olympiad is 1,020 years.

Julius Africanus, Chronographies 3.

Notes on the original text

Digital text corrected (OCR slip): ὠςʼ Ακουσίλαος → ὡς Ἀκουσίλαος; Ελληωες → Ἕλληνες; συνάλεται → συνάγεται.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.7 (Dindorf 1:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-7). (abbreviation not yet checked)

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10.10.8Dindorf 1:566

ταῦτα γὰρ οἶ τὰ Ἀθηναίων ἱστοροῦντες, Ἑλλάνικός τε καὶ Φιλόχορος ὁ τὰς Ἀτθίδας, οἴ τε τὰ Συρία Κάστωρ καὶ Θαλλὸς, καὶ ὁ τὰ πάντων Διόδωρος ὁ τὰς Βιβλιοθήκας, Ἀλέξανδρός τε ὁ Πολυΐστωρ, οἵτινες τῶν καθʼ ἡμᾶς ἀκριβέστερον ἐμνήσθησαν καὶ τῶν Ἀττικῶν ἁπάντων. εἴ τις οὑν ἐν τοῖς χιλίοις εἴκοσιν ἔτεσιν ἐπίσημος ἱστορία τυγχάνει, κατὰ τὸ χρήσιμον ἐκλεγήσεται.’’

tauta gar oi ta Athēnaiōn historountes, Hellanikos te kai Philochoros ho tas Atthidas, oi te ta Syria Kastōr kai Thallos, kai ho ta pantōn Diodōros ho tas Bibliothēkas, Alexandros te ho Polyïstōr, hoitines tōn kathʼ hēmas akribesteron emnēsthēsan kai tōn Attikōn hapantōn. ei tis houn en tois chiliois eikosin etesin episēmos historia tynchanei, kata to chrēsimon eklegēsetai.’’

For this is stated by the historians of Athens, Hellanicus and Philochorus, author of the Atthides; by the historians of Syria, Castor and Thallus; by Diodorus, historian of all peoples, author of the Library; and by Alexander Polyhistor, who recorded our history, and all of Attic history too, with more accuracy. If, then, any notable history falls within the 1,020 years, it will be selected as useful.”

Notes and citation

Summary: Africanus names his sources for the 1,020 years.

Julius Africanus, Chronographies 3. “Our history” is probably that of the Jews and Christians; the sense of the clause is uncertain.

Notes on the original text

Digital text corrected (syllables repeated across a line in the digital text): ’Αλέξανδρός ξανδρός → Ἀλέξανδρός.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.8 (Dindorf 1:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-8). (abbreviation not yet checked)

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10.10.9Dindorf 1:566

Καὶ μετὰ βραχέα ἐπιλέγει “Φαμὲν τοίνυν ἔκ. γε τοῦδε τοῦ συγγράμματος Ὤγυγον, ὃς τοῦ πρώτου κατακλυσμοῦ γέγονεν ἐπώνυμος, πολλῶν διαφθαρέντων διασωθεὶς, κατὰ τὴν ἀπʼ Αἰγύπτου τοῦ λαοῦ μετὰ Μώσεως ἔξοδον γεγενῆσθαι, τόνδε τὸν τρόπον.

Kai meta brachea epilegei “Phamen toinyn ek. ge toude tou syngrammatos Ōgygon, hos tou prōtou kataklysmou gegonen epōnymos, pollōn diaphtharentōn diasōtheis, kata tēn apʼ Aigyptou tou laou meta Mōseōs exodon gegenēsthai, tonde ton tropon.

And shortly after he adds: “We say, then, on the basis of this work, that Ogyges, who gave his name to the first flood, being saved when many perished, lived at the time of the exodus of the people with Moses from Egypt, in this way.

Notes and citation

Summary: Africanus: Ogyges was contemporary with the exodus.

Julius Africanus, Chronographies 3.

Notes on the original text

Digital text corrected (syllables repeated across a line in the digital text): ἐπώνυμος, νυμος, → ἐπώνυμος,.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.9 (Dindorf 1:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-9). (abbreviation not yet checked)

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10.10.10Dindorf 1:566–567

ἐπὶ τὴν πρώτην Ὀλυμπιάδα τὴν προειρημένην ἀπὸ Ὠγύγου ἔτη δειχθήσεται ἃκ· ἀπὸ δὲ τῆς πρώτης Ὀλυμπιάδος ἐπὶ τῆς νεʼ ἔτος πρῶτον, τουτέστιν ἐπὶ Κύρου βασιλείας ἔτος πρῶτον, ὅπερ ἦν αἰχμαλωσίας τέλος, ἴτη σίζʼ. ἀπὸ Ὤγυγον τοίνυν ἐπὶ Κῦρον ἴτη ασλζʼ. εἰ δʼ ἀναφέροι τις ἐπιλογιζόμενος ἀπὸ τοῦ τέλους τῆς αἰχμαλωσίας ασλξ΄ ἔτη, κατὰ ἀνάλυσιν εὑρίσκεται ταὐτὸν διάστημα ἐπὶ τὸ πρῶτον ἔτος τῆς ἀπὸ Αἰγύπτου διὰ Μώσεως ἐξόδου Ἰσραὴλ, ὅσον ἀπὸ τῆς πεντηκοστῆς πέμπτης Ὀλυμπιάδος ἐπὶ Ὤγυγον, ὃς ἔκτισεν Ἐλευσῖνα. ὅθεν ἐπισημότερον ἔστι καταλαβεῖν τὴν Ἀττικὴν χρονογραφίαν.

epi tēn prōtēn Olympiada tēn proeirēmenēn apo Ōgygou etē deichthēsetai hak; apo de tēs prōtēs Olympiados epi tēs neʼ etos prōton, toutestin epi Kyrou basileias etos prōton, hoper ēn aichmalōsias telos, itē sizʼ. apo Ōgygon toinyn epi Kyron itē aslzʼ. ei dʼ anapheroi tis epilogizomenos apo tou telous tēs aichmalōsias aslx΄ etē, kata analysin heurisketai tauton diastēma epi to prōton etos tēs apo Aigyptou dia Mōseōs exodou Israēl, hoson apo tēs pentēkostēs pemptēs Olympiados epi Ōgygon, hos ektisen Eleusina. hothen episēmoteron esti katalabein tēn Attikēn chronographian.

To the first Olympiad mentioned, from Ogyges, will be shown to be 1,020 years; from the first Olympiad to the first year of the 55th, that is, to the first year of Cyrus’s reign, which was the end of the captivity, 217 years. From Ogyges to Cyrus, then, 1,237 years. And if one counts back 1,237 years from the end of the captivity, by analysis the same interval is found to the first year of Israel’s exodus from Egypt through Moses as from the 55th Olympiad to Ogyges, who founded Eleusis. From this point the Attic chronology can be grasped more clearly.

Notes and citation

Summary: From Ogyges to Cyrus is 1,237 years, the same as from the exodus to Cyrus.

Julius Africanus, Chronographies 3. The digital text’s numerals are garbled; the figures given (1,020; 217; 1,237) are those the sums require.

Notes on the original text

Digital text corrected (syllables repeated across a line in the digital text): δειχθήσεται θήσεται → δειχθήσεται.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.10 (Dindorf 1:566–567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-10). (abbreviation not yet checked)

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10.10.11Dindorf 1:567

Καὶ μεθʼ ἕτερα “ Καὶ τοσαῦτα μὲν πρὸ Ὠγύγου ’ κατὰ δὲ τοὺς τούτου χρόνους ἐξῆλθε Μώσης ἀπʼ Αἰγύπτου· καὶ ὡς οὐκ ἄπιστον τότε ταῦτα συμβῆναι δείκνυμεν οὓτως.

Kai methʼ hetera “ Kai tosauta men pro Ōgygou ’ kata de tous toutou chronous exēlthe Mōsēs apʼ Aigyptou; kai hōs ouk apiston tote tauta symbēnai deiknymen houtōs.

And after other things: “So much for events before Ogyges. In his times Moses went out of Egypt; and we show that it is not incredible that these things happened then, as follows.

Notes and citation

Summary: Moses’ exodus falls in Ogyges’ time.

Julius Africanus, Chronographies 3.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.11 (Dindorf 1:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-11). (abbreviation not yet checked)

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10.10.12Dindorf 1:567

ἀπὸ τῆς ἐξόδου Μώσεως ἐπὶ Κῦρον, ὃς ἐβασίλευσε μετὰ τὴν αἰχμαλωσίαν, ἔτη ασλξ΄. Μωσέως γὰρ ἔτη τὰ λοιπὰ τεσσαράκοντα· Ἰησοῦ τοῦ μετʼ ἐκεῖνον ἡγησαμένου ἔτη κε ’ πρεσβυτέρων ἔτη λ΄ τῶν μετὰ Ἰησοῦν Κριτῶν· τῶν τε ἐν τῇ βίβλῳ τῶν Κριτῶν περιεχομένων ἔτη ’. ἱερέων δὲ Ἤλει καὶ Σαμουὴλ ἔτη ς΄. τῶν δὲ ἑξῆς βασιλέων Ἐβραίων ἔτη τετρακόσια ς΄. τῆς δʼ αἰχμαλωσίας ἑβδομήκοντα, ἧς τὸ τελευταῖον ἔτος ἢν Κύρου βασιλείας ἔτος πρῶτον, ὡς προειρήκαμεν.

apo tēs exodou Mōseōs epi Kyron, hos ebasileuse meta tēn aichmalōsian, etē aslx΄. Mōseōs gar etē ta loipa tessarakonta; Iēsou tou metʼ ekeinon hēgēsamenou etē ke ’ presbyterōn etē l΄ tōn meta Iēsoun Kritōn; tōn te en tę̄ biblǭ tōn Kritōn periechomenōn etē ’. hiereōn de Ēlei kai Samouēl etē s΄. tōn de hexēs basileōn Ebraiōn etē tetrakosia s΄. tēs dʼ aichmalōsias hebdomēkonta, hēs to teleutaion etos ēn Kyrou basileias etos prōton, hōs proeirēkamen.

From the exodus of Moses to Cyrus, who reigned after the captivity, are 1,237 years. For the remaining years of Moses are forty; of Joshua, who led after him, twenty-five years; of the elders, the judges after Joshua, thirty years; of those contained in the book of Judges, 490 years; of the priests Eli and Samuel, 90 years; of the kings of the Hebrews who followed, 490 years; and of the captivity seventy, whose last year was the first year of Cyrus’s reign, as we said before.

Notes and citation

Summary: Africanus sums the years from the exodus to Cyrus.

Julius Africanus, Chronographies 3. Several numerals are damaged in the digital text; the figures given are those of Africanus as usually read.

Notes on the original text

Digital text corrected (syllables repeated across a line in the digital text; word repeated in the digital text): ὃς ὃς ἐβασίλευσε → ὃς ἐβασίλευσε; ἔτος πρωτον, ’τον, → ἔτος πρῶτον,.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.12 (Dindorf 1:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-12). (abbreviation not yet checked)

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10.10.13Dindorf 1:567

ἐπὶ δὲ τὴν πρώτην Ὀλυμπιάδα ἀπὸ Μώσεως ἔτη ἃκ, εἴπερ ἐπὶ πεντηκοστῆς πέμπτης ἔτος πρῶτον ἔτη ασλξ΄· κἀν τοῖς Ἑλληνικοῖς συνέδραμεν ὁ χρόνος.

epi de tēn prōtēn Olympiada apo Mōseōs etē hak, eiper epi pentēkostēs pemptēs etos prōton etē aslx΄; kan tois Hellēnikois synedramen ho chronos.

To the first Olympiad from Moses are 1,020 years, since there are 1,237 years to the first year of the 55th; and in the Greek records the date has agreed.

Notes and citation

Summary: From Moses to the first Olympiad is 1,020 years.

Julius Africanus, Chronographies 3.

Notes on the original text

Digital text corrected (syllable repeated in the digital text): Ἑλληνινικοῖς → Ἑλληνικοῖς.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.13 (Dindorf 1:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-13). (abbreviation not yet checked)

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10.10.14Dindorf 1:567

μετὰ δὲ Ὤγυγον, διὰ τὴν ἀπὸ τοῦ κατακλυσμοῦ πολλὴν φθορὰν, ἀβασίλευτος ἔμεινεν ἡ νῦν Ἀττικὴ μέχρι Κέκροπος ἔτη ρπθ΄. τὸν γὰρ μετὰ Ὤγυγον Ἀκταῖον ἢ τὰ πλασσόμενα τῶν ὀνομάτων, οὐδὲ γενέσθαι φησὶ Φιλόχορος.”

meta de Ōgygon, dia tēn apo tou kataklysmou pollēn phthoran, abasileutos emeinen hē nyn Attikē mechri Kekropos etē rpth΄. ton gar meta Ōgygon Aktaion ē ta plassomena tōn onomatōn, oude genesthai phēsi Philochoros.”

After Ogyges, because of the great destruction from the flood, what is now Attica remained without a king for 189 years until Cecrops. For Philochorus says that Actaeus, who came after Ogyges, or whatever invented names there are, never even existed.”

Notes and citation

Summary: Attica had no king for 189 years after Ogyges’ flood.

Julius Africanus, Chronographies 3.

Notes on the original text

Digital text corrected (OCR slip; word repeated in the digital text): Ἀκταῖον ἢ ἢ τὰ → Ἀκταῖον ἢ τὰ; Φιλόζορος → Φιλόχορος.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.14 (Dindorf 1:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-14). (abbreviation not yet checked)

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10.10.15Dindorf 1:567–568

Καὶ αὖθις “ Ἀπὸ Ὠγύγου τοίνυν ἐπὶ Κῦρον, ὁπόσα ἀπὸ Μώσεως ἐπὶ τὸν αὐτὸν χρόνον, ἔτη ασλξ΄. καὶ Ἑλλήνων δέ τινες ἱστοροῦσι κατὰ τοὺς αὐτοὺς χρόνους γενέσθαι Μωσέα· Πολέμων μὲν ἐν τῇ πρώτῃ τῶν Ἑλληνικῶν ἱστοριῶν λέγων, ἐπὶ Ἄπιδος τοῦ Φορωνέως μοῖρα τοῦ Αἰγυπτίων στρατοῦ ἐξέπεσεν Αἰγύπτου, οἳ ἐν τῇ Παλαιστίνῃ καλουμένῃ Συρίᾳ οὐ πόρρω Ἀραβίας ᾤκησαν, αὐτοὶ δηλονότι οἱ μετὰ Μωσέως.

Kai authis “ Apo Ōgygou toinyn epi Kyron, hoposa apo Mōseōs epi ton auton chronon, etē aslx΄. kai Hellēnōn de tines historousi kata tous autous chronous genesthai Mōsea; Polemōn men en tę̄ prōtę̄ tōn Hellēnikōn historiōn legōn, epi Apidos tou Phorōneōs moira tou Aigyptiōn stratou exepesen Aigyptou, hoi en tę̄ Palaistinę̄ kaloumenę̄ Syrią ou porrō Arabias ǭkēsan, autoi dēlonoti hoi meta Mōseōs.

And again: “From Ogyges to Cyrus, then, are as many years as from Moses to the same time, 1,237. And some of the Greeks also relate that Moses lived at the same times: Polemon, in the first book of his Greek Histories, saying, ‘In the time of Apis son of Phoroneus a part of the Egyptian army was driven out of Egypt; they settled not far from Arabia in the part of Syria called Palestine’—evidently those who went with Moses.

Notes and citation

Summary: Polemon records an Egyptian group expelled in the time of Apis, evidently Moses’ people.

Julius Africanus, Chronographies 3, quoting Polemon of Ilium (fragment).

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.15 (Dindorf 1:567–568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-15). (abbreviation not yet checked)

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10.10.16Dindorf 1:568

Ἀπίων δὲ ὁ Ποσειδωνίου, περιεργότατος γραμματικῶν, ἐν τῇ κατὰ Ἰουδαίων βίβλῳ καὶ ἐν τῇ τετάρτῃ τῶν ἱστοριῶν φησι κατὰ Ἴναχον Ἄργους βασιλέα, Ἀμώσιος Αἰγυπτίων βασιλεύοντος, ἀπο- στῆναι Ἰουδαίους, ὧν ἡγεῖσθαι Μωσέα.

Apiōn de ho Poseidōniou, periergotatos grammatikōn, en tę̄ kata Ioudaiōn biblǭ kai en tę̄ tetartę̄ tōn historiōn phēsi kata Inachon Argous basilea, Amōsios Aigyptiōn basileuontos, apo- stēnai Ioudaious, hōn hēgeisthai Mōsea.

And Apion son of Posidonius, the most inquisitive of grammarians, in his book Against the Jews and in the fourth book of his Histories, says that in the time of Inachus king of Argos, when Amosis reigned over the Egyptians, the Jews revolted, led by Moses.

Notes and citation

Summary: Apion dates the Jews’ revolt under Moses to the reign of Amosis.

Julius Africanus, Chronographies 3, citing Apion (fragment).

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.16 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-16). (abbreviation not yet checked)

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10.10.17Dindorf 1:568

μέμνηται δὲ καὶ Ἡρόδοτος τῆς ἀποστασίας ταύτης καὶ Ἀμώσιος ἐν τῇ δευτέρᾳ· τρόπῳ δέ τινι καὶ Ἰουδαίων αὐτῶν, ἐν τοῖς περιτεμνομένοις αὐτοὺς καταριθμῶν, καὶ Ἀσσυρίους τοὺς ἐν τῇ Παλαιστίνῃ ἀποκαλῶν, τάχα διʼ Ἁβραάμ.

memnētai de kai Hērodotos tēs apostasias tautēs kai Amōsios en tę̄ deuterą; tropǭ de tini kai Ioudaiōn autōn, en tois peritemnomenois autous katarithmōn, kai Assyrious tous en tę̄ Palaistinę̄ apokalōn, tacha diʼ Habraam.

Herodotus too mentions this revolt and Amosis in his second book, and in a way the Jews themselves, counting them among those who are circumcised and calling them the Assyrians in Palestine, perhaps because of Abraham.

Notes and citation

Summary: Herodotus mentions Amosis and alludes to the Jews among the circumcised.

Julius Africanus, Chronographies 3; Herodotus, Histories 2.104, 2.162.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation); Herodotus, Hist. 2.104 (Herodotus, Histories; allusion)

Cite (SBL): Eusebius, Praep. ev. 10.10.17 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-17). (abbreviation not yet checked)

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10.10.18Dindorf 1:568

Πτολεμαῖος δὲ ὁ Μενδήσιος τὰ Αἰγυπτίων ἀνέκαθεν ἱστορῶν ἅπασι τούτοις συντρέχει· ὥστε οὐδʼ ἐπίσημος ἐπὶ πλέον ἡ τῶν χρόνων παραλλαγή.

Ptolemaios de ho Mendēsios ta Aigyptiōn anekathen historōn hapasi toutois syntrechei; hōste oudʼ episēmos epi pleon hē tōn chronōn parallagē.

And Ptolemy of Mendes, writing the history of the Egyptians from the beginning, agrees with all these; so that the variation in the dates is not significant.

Notes and citation

Summary: Ptolemy of Mendes agrees.

Julius Africanus, Chronographies 3.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.18 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-18). (abbreviation not yet checked)

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10.10.19Dindorf 1:568

σημειωτέον δὲ ὡς ὅ τι ποτὲ ἐξαίρετον Ἕλλησι διʼ ἀρχαιότητα μυθεύεται, μετὰ Μω- σέα τοῦθʼ εὑρίσκεται, κατακλυσμοί τε καὶ ἐκπυρώσεις, Προμηθεὺς, Ἰὼ, Εὐρώπη, Σπαρτοὶ, Κόρης ἁρπαγὴ, μυστήρια, νομοθεσίαι, Διονύσου πράξεις, Περσεὺς, ἆθλοι Ἡράκλειοι, Ἀργοναῦται, Κένταυροι, Μινώταυρος, τὰ περὶ Ἴλιον, Ἡρακλειδῶν κάθοδος, Ἰώνων ἀποικία, καὶ Ὀλυμπιάδες.

sēmeiōteon de hōs ho ti pote exaireton Hellēsi diʼ archaiotēta mytheuetai, meta Mō- sea touthʼ heurisketai, kataklysmoi te kai ekpyrōseis, Promētheus, Iō, Eurōpē, Spartoi, Korēs harpagē, mystēria, nomothesiai, Dionysou praxeis, Perseus, athloi Hērakleioi, Argonautai, Kentauroi, Minōtauros, ta peri Ilion, Hērakleidōn kathodos, Iōnōn apoikia, kai Olympiades.

It should be noted that whatever the Greeks tell in their myths as special because of its antiquity is found to be after Moses: floods and conflagrations, Prometheus, Io, Europa, the Sown Men, the rape of Kore, the mysteries, the legislations, the deeds of Dionysus, Perseus, the labours of Heracles, the Argonauts, the Centaurs, the Minotaur, the story of Troy, the return of the Heraclids, the Ionian colonization, and the Olympiads.

Notes and citation

Summary: Every ancient Greek legend is later than Moses.

Julius Africanus, Chronographies 3.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.19 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-19). (abbreviation not yet checked)

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10.10.20Dindorf 1:568

ἔδοξε δή μοι τῆς Ἀττικῆς βασιλείας τὸν προειρημένον ἐκτιθέναι χρόνον, παρατιθέναι μέλλοντι ταῖς Ἑβραϊκαῖς ἱστορίαις τὰς Ἑλληνικάς. ἐξέσται γὰρ τῷ βουλομένῳ, παρʼ ἐμοῦ τὴν ἀρχὴν κομιζομένῳ, λογίζεσθαι τὸν ἀριθμὸν ὁμοίως ἐμοί.”

edoxe dē moi tēs Attikēs basileias ton proeirēmenon ektithenai chronon, paratithenai mellonti tais Hebraïkais historiais tas Hellēnikas. exestai gar tǭ boulomenǭ, parʼ emou tēn archēn komizomenǭ, logizesthai ton arithmon homoiōs emoi.”

It seemed good to me, since I am about to set the Greek histories beside the Hebrew, to set out the aforesaid date of the Attic kingdom; for anyone who wishes, taking the starting point from me, will be able to calculate the number as I do.”

Notes and citation

Summary: Africanus gives the Attic date as a starting point.

Julius Africanus, Chronographies 3.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.20 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-20). (abbreviation not yet checked)

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10.10.21Dindorf 1:568–569

“Οὐκοῦν τῶν χιλίων καὶ εἴκοσιν ἐτῶν, τῶν μέχρι πρώτης Ὀλυμπιάδος ἀπὸ Μωσέως τε καὶ Ὠγύ- γου ἐκκειμένων, πρώτῳ μὲν ἔτει τὸ Πάσχα καὶ τῶν Ἑβραίων ἔξοδος ἡ ἀπʼ Αἰγύπτου, ἐν δὲ τῇ Ἀττικῇ ὁ ἐπὶ Ὠγύγου γίνεται κατακλυσμός ’ καὶ κατὰ λόγον.

“Oukoun tōn chiliōn kai eikosin etōn, tōn mechri prōtēs Olympiados apo Mōseōs te kai Ōgy- gou ekkeimenōn, prōtǭ men etei to Pascha kai tōn Hebraiōn exodos hē apʼ Aigyptou, en de tę̄ Attikę̄ ho epi Ōgygou ginetai kataklysmos ’ kai kata logon.

“So, of the 1,020 years set out from Moses and Ogyges to the first Olympiad, in the first year occur the Passover and the exodus of the Hebrews from Egypt, and in Attica the flood of Ogyges; and with good reason.

Notes and citation

Summary: The exodus and Ogyges’ flood fall in the same year.

Julius Africanus, Chronographies 3.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.21 (Dindorf 1:568–569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-21). (abbreviation not yet checked)

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10.10.22Dindorf 1:569

τῶν γὰρ Αἰγυπτίων ὀργῇ θεοῦ χαλάζαις τε καὶ χειμῶσι μαστιζομένων εἰκὸς ἦν μέρη τινὰ συμπάσχειν τῆς γῆς, ὅτι Ἀθηναίους τῶν αὐτῶν Αἰγυπτίοις ἀπολαύειν εἰκὸς ἣν, ἀποίκους ἐκείνων ὑπονοουμένους, ὥς φασιν ἄλλοι τε καὶ ἐν τῷ Τρικαράνῳ Θεόπομπος.

tōn gar Aigyptiōn orgę̄ theou chalazais te kai cheimōsi mastizomenōn eikos ēn merē tina sympaschein tēs gēs, hoti Athēnaious tōn autōn Aigyptiois apolauein eikos hēn, apoikous ekeinōn hyponooumenous, hōs phasin alloi te kai en tǭ Trikaranǭ Theopompos.

For when the Egyptians were being scourged by the wrath of God with hail and storms, it was likely that some parts of the earth suffered with them; for it was likely that the Athenians would share the same fate as the Egyptians, since they were thought to be their colonists, as others say and Theopompus in his Tricaranus.

Exod 9:23 (allusion, medium confidence)

Notes and citation

Summary: Africanus links the Egyptian plagues with the Attic flood.

Julius Africanus, Chronographies 3; Exod 9:22–26 (the hail).

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.22 (Dindorf 1:569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-22). (abbreviation not yet checked)

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10.10.23Dindorf 1:569

ὁ δὲ μεταξὺ χρόνος παραλέλειπται, ἐν ᾧ μηδὲν ἐξαίρ· ετον Ἓλλησιν ἱστόρηται. μετὰ δὲ τέσσαρα καὶ ἐνενήκοντα ἔτη ἦν Προμηθεὺς, ὥς τινες, ὃς πλάσσειν ἀνθρώπους ἐμυθεύετο· σοφὸς γὰρ ὢν εἰς παιδείαν αὐτοὺς ἀπὸ τῆς ἄγαν ἰδιωτείας μετέπλαττε.” Ταῦτα μὲν ὁ Ἀφρικανός. μεταβῶμεν δʼ ἡμεῖς ἐφʼ ἕτερον.

ho de metaxy chronos paraleleiptai, en hǭ mēden exair; eton Hellēsin historētai. meta de tessara kai enenēkonta etē ēn Promētheus, hōs tines, hos plassein anthrōpous emytheueto; sophos gar ōn eis paideian autous apo tēs agan idiōteias meteplatte.” Tauta men ho Aphrikanos. metabōmen dʼ hēmeis ephʼ heteron.

The intervening time, in which nothing special is recorded by the Greeks, has been passed over. Ninety-four years later came Prometheus, according to some, who in the myth fashions men; for being wise he refashioned them from extreme ignorance into culture.” So Africanus. But let us pass to another.

Notes and citation

Summary: Prometheus came ninety-four years after the exodus; Eusebius moves on.

Julius Africanus, Chronographies 3.

Extrabiblical texts: Julius Africanus, Chron. 3 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.10.23 (Dindorf 1:569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-23). (abbreviation not yet checked)

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Preparation 10, chapter 11

10.11.1Dindorf 1:569

“Νῦν δὲ προσήκειν μοι νομίζω παραστῆσαι πρεσβυτέραν τὴν ἡμετέραν φιλοσοφίαν τῶν παρʼ Ἕλλησιν ἐπιτηδευμάτων. ὅροι δʼ ἡμῖν κείσονται Μώσης καὶ Ὅμηρος. τῷ γὰρ ἑκάτερον αὐτῶν εἶναι παλαίτατον, καὶ τὸν μὲν ποιητῶν καὶ ἱστορικῶν εἶναι πρεσβύτατον, τὸν δὲ πάσης σοφίας βαρβάρου ἀρχηγὸν, καὶ ὑφʼ ἡμῶν νῦν εἰς σύγκρισιν παραλαμβανέσθωσαν.

“Nyn de prosēkein moi nomizō parastēsai presbyteran tēn hēmeteran philosophian tōn parʼ Hellēsin epitēdeumatōn. horoi dʼ hēmin keisontai Mōsēs kai Homēros. tǭ gar hekateron autōn einai palaitaton, kai ton men poiētōn kai historikōn einai presbytaton, ton de pasēs sophias barbarou archēgon, kai hyphʼ hēmōn nyn eis synkrisin paralambanesthōsan.

“But now I think it fitting for me to show that our philosophy is older than the pursuits of the Greeks. Moses and Homer will be our boundary marks. Since each of them is very ancient, the one the oldest of poets and historians, the other the founder of all barbarian wisdom, let them now be taken by us for comparison.

Notes and citation

Summary: Tatian: Moses and Homer will be compared to show Christian philosophy is older.

Tatian, Oration to the Greeks 31; the quotation runs through 10.11.5.

Extrabiblical texts: Tatian, Or. Graec. 31 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.1 (Dindorf 1:569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-1). (abbreviation not yet checked)

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10.11.2Dindorf 1:569–570

εὑρήσομεν γὰρ οὐ μόνον τῆς Ἑλλήνων παιδείας τὰ παρʼ ἡμῖν, ἔτι δὲ καὶ τῆς τῶν γραμμάτων εὑρέσεως ἀνώτερα· μάρτυράς τε οὐ τοὺς οἴκοι παραλήψομαι, βοηθοῖς δὲ μᾶλλον Ἕλλησι καταχρήσομαι. τὸ μὲν γὰρ ἄγνωμον, ὅτι μηδʼ ὑφʼ ὑμῶν παραδεκτὸν· τὸ δὲ, ἂν ἀποδεικνύηται, θαυμαστὸν, ὁπόταν ὑμῖν διὰ τῶν ὑμετέρων ὅπλων ἀντερείδων ἀνυπόπτους καθʼ ὑμῶν τοὺς ἐλέγχους παραλαμβάνω.

heurēsomen gar ou monon tēs Hellēnōn paideias ta parʼ hēmin, eti de kai tēs tōn grammatōn heureseōs anōtera; martyras te ou tous oikoi paralēpsomai, boēthois de mallon Hellēsi katachrēsomai. to men gar agnōmon, hoti mēdʼ hyphʼ hymōn paradekton; to de, an apodeiknyētai, thaumaston, hopotan hymin dia tōn hymeterōn hoplōn antereidōn anypoptous kathʼ hymōn tous elenchous paralambanō.

For we shall find that our teachings are older not only than the learning of the Greeks but even than the invention of letters. And I shall not take witnesses from home, but rather make use of Greeks as helpers. For the one would be foolish, since it would not be accepted by you; but the other, if proved, would be remarkable, when, resisting you with your own weapons, I take up against you proofs beyond suspicion.

Notes and citation

Summary: Tatian will prove it from Greek witnesses.

Tatian, Oration 31.

Notes on the original text

Digital text corrected (accent slip in the digital text): ὃτι μηδʼ → ὅτι μηδʼ.

Extrabiblical texts: Tatian, Or. Graec. 31 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.2 (Dindorf 1:569–570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-2). (abbreviation not yet checked)

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10.11.3Dindorf 1:570

περὶ γὰρ τῆς Ὁμήρου ποιήσεως γένους τε αὐτοῦ καὶ χρόνου καθʼ ὃν ἤκμασε προηρεύνησαν πρεσβύτατοι μὲν Θεαγένης τε ὁ ῾Ρηγῖνος κατὰ Καμβύσην γεγονὼς, καὶ Στησίμβροτος ὁ Θάσιος, καὶ Ἀντίμαχος ὁ Κολοφώνιος, Ἡρόδοτός τε Ἁλικαρνασεὺς, καὶ Διονύσιος Ὀλύνθιος· μετὰ δὲ ἐκείνους Ἔφορος ὁ Κυμαῖος, καὶ Φιλόχορος ὁ Ἀθηναῖος, Μεγακλείδης τε καὶ Χαμαιλέων οἱ περιπατητικοί· ἔπειτα γραμματικοὶ, Ζηνόδοτος, Ἀριστοφάνης, Καλλίμαχος, Κράτης, Ἐρατοσθένης, Ἀρίσταρχος, Ἀπολλόδωρος.

peri gar tēs Homērou poiēseōs genous te autou kai chronou kathʼ hon ēkmase proēreunēsan presbytatoi men Theagenēs te ho ῾Rēginos kata Kambysēn gegonōs, kai Stēsimbrotos ho Thasios, kai Antimachos ho Kolophōnios, Hērodotos te Halikarnaseus, kai Dionysios Olynthios; meta de ekeinous Ephoros ho Kymaios, kai Philochoros ho Athēnaios, Megakleidēs te kai Chamaileōn hoi peripatētikoi; epeita grammatikoi, Zēnodotos, Aristophanēs, Kallimachos, Kratēs, Eratosthenēs, Aristarchos, Apollodōros.

For on the poetry of Homer, his family, and the time when he flourished, inquiries have been made, earliest by Theagenes of Rhegium, who lived in the time of Cambyses, Stesimbrotus of Thasos, Antimachus of Colophon, Herodotus of Halicarnassus, and Dionysius of Olynthus; after them by Ephorus of Cyme, Philochorus of Athens, and the Peripatetics Megaclides and Chamaeleon; and then by the grammarians Zenodotus, Aristophanes, Callimachus, Crates, Eratosthenes, Aristarchus, and Apollodorus.

Notes and citation

Summary: Tatian lists those who have inquired into Homer’s date.

Tatian, Oration 31.

Notes on the original text

Digital text corrected (OCR slip): Καλλίμοχος → Καλλίμαχος.

Extrabiblical texts: Tatian, Or. Graec. 31 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.3 (Dindorf 1:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-3). (abbreviation not yet checked)

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10.11.4Dindorf 1:570

τούτων δὲ οἱ μὲν περὶ Κράτητα πρὸ τῆς Ἡρακλειδῶν καθόδου φασὶν αὐτὸν ἠκμακέναι, μετὰ τὰ Τρωϊκὰ ἐνδοτέρω τῶν ὀγδοήκοντα ἐτῶν· οἱ δὲ περὶ τὸν Ἐρατο- σθένην μετὰ ἑκατοστὸν ἔτος τῆς Ἰλίου ἁλώσεως· οἱ δὲ περὶ τὸν Ἀρίσταρχον κατὰ τὴν Ἰωνικὴν ἀποικίαν, ἥ ἐστι μετὰ ἑκατὸν τεσσαράκοντα ἔτη τῶν Ἰλιακῶν· Φιλόχορος δὲ μετὰ τὴν Ἰωνικὴν ἀποικίαν ἔτεσι μ΄, ἐπὶ ἄρχοντος Ἀθήνησιν Ἀρχίππου, τῶν Ἰλιακῶν ὕστερον ἔτεσιν ἑκατὸν ὀγδοήκοντα· οἱ δὲ περὶ Ἀπολλόδωρον μετὰ τὴν Ἰωνικὴν ἀποικίαν ἔτεσιν ἑκατὸν, ὃ γένοιτʼ ἂν ὕστερον τῶν Ἰλιακῶν ἔτεσι διακοσίοις τεσσαράκοντα· τινὲς δὲ πρὸ τῶν Ὀλυμπιάδων ἔφα- σαν αὐτὸν γεγονέναι, τουτέστι μετὰ τὴν Ἰλίου ἅλωσιν ἔτεσι τετρακοσίοις· ἕτεροι δὲ κάτω τὸν χρόνον ὑπήγαγον, σὺν Ἀρχιλόχῳ γεγονέναι τὸν Ὅμηρον εἰπόντες· ὁ δὲ Ἀρχίλοχος ἤκμασε περὶ Ὀλυμπιάδα τρίτην καὶ εἰκοστὴν, κατὰ Γύγην τὸν Λυδὸν, ὕστερον τῶν Ἰλιακῶν ἔτεσι πεντακοσίοις.

toutōn de hoi men peri Kratēta pro tēs Hērakleidōn kathodou phasin auton ēkmakenai, meta ta Trōïka endoterō tōn ogdoēkonta etōn; hoi de peri ton Erato- sthenēn meta hekatoston etos tēs Iliou halōseōs; hoi de peri ton Aristarchon kata tēn Iōnikēn apoikian, hē esti meta hekaton tessarakonta etē tōn Iliakōn; Philochoros de meta tēn Iōnikēn apoikian etesi m΄, epi archontos Athēnēsin Archippou, tōn Iliakōn hysteron etesin hekaton ogdoēkonta; hoi de peri Apollodōron meta tēn Iōnikēn apoikian etesin hekaton, ho genoitʼ an hysteron tōn Iliakōn etesi diakosiois tessarakonta; tines de pro tōn Olympiadōn epha- san auton gegonenai, toutesti meta tēn Iliou halōsin etesi tetrakosiois; heteroi de katō ton chronon hypēgagon, syn Archilochǭ gegonenai ton Homēron eipontes; ho de Archilochos ēkmase peri Olympiada tritēn kai eikostēn, kata Gygēn ton Lydon, hysteron tōn Iliakōn etesi pentakosiois.

Of these, Crates and his followers say that he flourished before the return of the Heraclids, within eighty years after the Trojan War; Eratosthenes and his followers, after the hundredth year from the capture of Troy; Aristarchus and his followers, at the time of the Ionian colonization, which is 140 years after the Trojan War; Philochorus, forty years after the Ionian colonization, when Archippus was archon at Athens, 180 years after the Trojan War; Apollodorus and his followers, a hundred years after the Ionian colonization, which would be 240 years after the Trojan War. Some said he lived before the Olympiads, that is, 400 years after the capture of Troy; others brought the date lower, saying Homer lived with Archilochus; and Archilochus flourished about the twenty-third Olympiad, in the time of Gyges the Lydian, 500 years after the Trojan War.

Notes and citation

Summary: The dates proposed for Homer vary widely.

Tatian, Oration 31.

Notes on the original text

Digital text corrected (OCR slip): καθύδου → καθόδου; Ἀρξίππου → Ἀρχίππου.

Extrabiblical texts: Tatian, Or. Graec. 31 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.4 (Dindorf 1:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-4). (abbreviation not yet checked)

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10.11.5Dindorf 1:570–571

καὶ περὶ μὲν τῶν χρόνων τοῦ προειρημένου ποιητοῦ, λέγω δὴ Ὁμήρου, στάσεως τε καὶ τῶν εἰπόντων τὰ περὶ αὐτὸν ἀσυμφωνίας τοῖς ἐπʼ ἀκριβὲς ἐξετάζειν δυνα- μένοις αὐταρκῶς ἡμῖν ὡς ἐπὶ κεφαλαίῳ εἰρήσθω. δυνατὸν γὰρ παντὶ ψευδεῖς ἀποφαίνεσθαι καὶ τὰς περὶ τοὺς λόγους δόξας. παρʼ οἷς γὰρ ἀσυνάρητός ἐστιν ἡ τῶν χρόνων ἀναγραφὴ, παρὰ τούτοις οὐδὲ τὰ τῆς ἱστορίας ἀληθεύειν δύναται.

kai peri men tōn chronōn tou proeirēmenou poiētou, legō dē Homērou, staseōs te kai tōn eipontōn ta peri auton asymphōnias tois epʼ akribes exetazein dyna- menois autarkōs hēmin hōs epi kephalaiǭ eirēsthō. dynaton gar panti pseudeis apophainesthai kai tas peri tous logous doxas. parʼ hois gar asynarētos estin hē tōn chronōn anagraphē, para toutois oude ta tēs historias alētheuein dynatai.

About the times of the poet just mentioned, I mean Homer, and the strife and disagreement among those who have spoken about him, let this be enough said by us in summary for those able to examine closely. For anyone can show that their opinions about the narratives too are false. Among those whose record of dates is incoherent, not even the facts of history can be told truly.”

Notes and citation

Summary: Disagreement about Homer’s date undermines Greek history.

Tatian, Oration 31.

Extrabiblical texts: Tatian, Or. Graec. 31 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.5 (Dindorf 1:570–571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-5). (abbreviation not yet checked)

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10.11.6Dindorf 1:571

Καὶ μετὰ βραχέα “Πλὴν Ὅμηρος ἔστω μὴ μόνον ὕστερος τῶν Ἰλιακῶν, ἀλλὰ κατʼ ἐκεῖνον αὐτὸν ὑπειλήφθω γεγονέναι τὸν τοῦ πολέμου καιρὸν, ἔτι δὲ καὶ τοῖς περὶ Ἀγαμέμνονα συνεστρατεῦσθαι, κἂν βούληταί τις, καὶ πρὶν τῶν στοιχείων τὴν εὕρεσιν γεγονέναι· φανήσεται γὰρ ὁ προειρημένος Μώσης αὐτῆς μὲν τῆς Ἰλιακῆς ἁλώσεως πρεσβύτερος πάνυ πολλοῖς ἔτεσι, τῆς δὲ γεγονυίας Ἰλίου κτίσεως καὶ τοῦ Τρωὸς καὶ Δαρδάνου λίαν ἀρχαιότερος.

Kai meta brachea “Plēn Homēros estō mē monon hysteros tōn Iliakōn, alla katʼ ekeinon auton hypeilēphthō gegonenai ton tou polemou kairon, eti de kai tois peri Agamemnona synestrateusthai, kan boulētai tis, kai prin tōn stoicheiōn tēn heuresin gegonenai; phanēsetai gar ho proeirēmenos Mōsēs autēs men tēs Iliakēs halōseōs presbyteros pany pollois etesi, tēs de gegonuias Iliou ktiseōs kai tou Trōos kai Dardanou lian archaioteros.

And shortly after: “But let Homer be not only later than the Trojan War; let him be supposed to have lived at the very time of the war, and even to have campaigned with Agamemnon, and, if anyone wishes, to have lived before the invention of letters. For the Moses already mentioned will appear to be older than the capture of Troy by very many years, and much more ancient than the founding of Troy, and than Tros and Dardanus.

Notes and citation

Summary: Even granting Homer an early date, Moses is far older.

Tatian, Oration 36; the quotation runs through 10.11.9.

Notes on the original text

Digital text corrected (breathing slip in the digital text): “Πλὴν Ὃμηρος → “Πλὴν Ὅμηρος.

Extrabiblical texts: Tatian, Or. Graec. 36 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.6 (Dindorf 1:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-6). (abbreviation not yet checked)

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10.11.7Dindorf 1:571

ἀποδείξεως δὲ ἕνεκα μάρτυσι χρήσομαι Χαλδαίοις, Φοίνιξιν, Αἰγυπτίοις. καὶ τί μοι λέγειν πλείονα; χρὴ γὰρ τὸν πείθειν ἐπαγγελλόμενον συντομωτέρας ποιεῖσθαι τὰς περὶ τῶν πραγμάτων πρὸς τοὺς ἀκούοντας διηγήσεις.

apodeixeōs de heneka martysi chrēsomai Chaldaiois, Phoinixin, Aigyptiois. kai ti moi legein pleiona? chrē gar ton peithein epangellomenon syntomōteras poieisthai tas peri tōn pragmatōn pros tous akouontas diēgēseis.

For proof I shall use as witnesses Chaldeans, Phoenicians, and Egyptians. And why should I say more? One who undertakes to persuade must make his accounts of the facts rather brief for his hearers.

Notes and citation

Summary: Tatian will use Chaldean, Phoenician, and Egyptian witnesses.

Tatian, Oration 36.

Notes on the original text

Digital text corrected (accent slips in the digital text): τἀς περὶ τόν πραγμάτων → τὰς περὶ τῶν πραγμάτων.

Extrabiblical texts: Tatian, Or. Graec. 36 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.7 (Dindorf 1:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-7). (abbreviation not yet checked)

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10.11.8Dindorf 1:571

Βηρωσσὸς ἀνὴρ Βαβυλώνιος, ἱερεὺς τοῦ παρʼ αὐτοῖς Βήλου, κατὰ Ἀλέξανδρον γενόμενος, Ἀντιόχῳ τῷ μετὰ Σέλευκον τρίτῳ τὴν Χαλδαίων ἱστορίαν ἐν τρισὶ βιβλίοις κατατάξας καὶ τὰ περὶ τῶν βασιλέων ἐκτιθέμενος ἀφηγεῖταί τινος αὐτῶν ὄνομα Ναβουχοδονόσορ, τοῦ συστρατεύσαντος ἐπὶ Φοίνικας καὶ Ἰουδαίους, ἅτινα διὰ τῶν καθʼ ἡμᾶς προφητῶν ἴσμεν κεκηρυγμένα, γεγονότα μὲν πολὺ τῆς Μώσεως ἡλικίας κατώτερα, πρὸ δὲ τῆς Περσῶν ἡγεμονίας ἔτεσιν ἑβδομήκοντα.

Bērōssos anēr Babylōnios, hiereus tou parʼ autois Bēlou, kata Alexandron genomenos, Antiochǭ tǭ meta Seleukon tritǭ tēn Chaldaiōn historian en trisi bibliois katataxas kai ta peri tōn basileōn ektithemenos aphēgeitai tinos autōn onoma Nabouchodonosor, tou systrateusantos epi Phoinikas kai Ioudaious, hatina dia tōn kathʼ hēmas prophētōn ismen kekērygmena, gegonota men poly tēs Mōseōs hēlikias katōtera, pro de tēs Persōn hēgemonias etesin hebdomēkonta.

Berossus, a Babylonian, priest of their Bel, who lived in the time of Alexander, arranged the history of the Chaldeans in three books for Antiochus, the third after Seleucus. Setting out the history of the kings, he tells of one of them named Nebuchadnezzar, who campaigned against the Phoenicians and Jews, events which we know were proclaimed through our prophets, and which happened much later than the age of Moses, seventy years before the rule of the Persians.

Notes and citation

Summary: Berossus records Nebuchadnezzar, long after Moses.

Tatian, Oration 36.

Notes on the original text

Digital text corrected (doubled comma in the digital text): Ναβουχοδονόσορ,, → Ναβουχοδονόσορ,.

Extrabiblical texts: Tatian, Or. Graec. 36 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.8 (Dindorf 1:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-8). (abbreviation not yet checked)

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10.11.9Dindorf 1:571–572

Βηρωσσὸς δέ ἐστιν ἀνὴρ ἱκανώτατος· καὶ τούτου τεκμήριον Ἰόβας, ὃς Περὶ Ἀσσυρίων γράφων παρὰ Βηρωσσοῦ φησι μεμαθηκέναι τὴν ἱστορίαν· εἰσὶ δʼ αὐτῷ βίβλοι Περὶ Ἀσσυρίων δύο.”

Bērōssos de estin anēr hikanōtatos; kai toutou tekmērion Iobas, hos Peri Assyriōn graphōn para Bērōssou phēsi memathēkenai tēn historian; eisi dʼ autǭ bibloi Peri Assyriōn dyo.”

Berossus is a most competent man; proof of this is Juba, who, writing On the Assyrians, says he learned the history from Berossus; he has two books On the Assyrians.”

Notes and citation

Summary: Juba relied on Berossus.

Tatian, Oration 36.

Notes on the original text

Digital text corrected (capitalization slip in the digital text; stray mark and capitalization slip in the digital text): Ἱκανώτατος → ἱκανώτατος; Περὶ Ἀσσυρίων· γράφων παρὰ βηρωσσοῦ → Περὶ Ἀσσυρίων γράφων παρὰ Βηρωσσοῦ.

Extrabiblical texts: Tatian, Or. Graec. 36 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.9 (Dindorf 1:571–572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-9). (abbreviation not yet checked)

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10.11.10Dindorf 1:572

‘‘Μετὰ δὲ τοὺς Χαλδαίους τὰ Φοινίκων οὓτως ἔχει. γεγόνασι παρʼ αὐτοῖς ἄνδρες τρεῖς, Θεόδοτος, Ὑψικράτης, Μῶχος. τούτων τὰς βίβλους εἰς Ἑλληνίδα κατέταξε φωνὴν Λαῖτος, ὁ καὶ τοὺς βίους τῶν φιλοσόφων ἐπʼ ἀκριβὲς πραγματευσάμενος.

‘‘Meta de tous Chaldaious ta Phoinikōn houtōs echei. gegonasi parʼ autois andres treis, Theodotos, Hypsikratēs, Mōchos. toutōn tas biblous eis Hellēnida katetaxe phōnēn Laitos, ho kai tous bious tōn philosophōn epʼ akribes pragmateusamenos.

“After the Chaldeans, the Phoenician evidence is as follows. There were among them three men, Theodotus, Hypsicrates, and Mochus. Their books were translated into the Greek language by Laetus, who also wrote carefully about the lives of the philosophers.

Notes and citation

Summary: Tatian: three Phoenician historians, translated by Laetus.

Tatian, Oration 37; through 10.11.12.

Extrabiblical texts: Tatian, Or. Graec. 37 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.10 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-10). (abbreviation not yet checked)

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10.11.11Dindorf 1:572

ἐν δὴ ταῖς τῶν προειρημένων ἱστορίαις δηλοῦται κατά τινα τῶν βασιλέων Εὐρώπης ἁρπαγὴ γεγονέναι, Μενελάου τε εἰς τὴν Φοινίκην ἄφιξις, καὶ τὰ περὶ Εἴραμον, ὅστις Σολομῶνι τῷ Ἰουδαίων βασιλεῖ πρὸς γάμον δοὺς τὴν ἑαυτοῦ θυγατέρα καὶ ξύλων παντοδαπῶν ὕλην εἰς τὴν τοῦ νεὼ κατασκευὴν ἐδωρήσατο.

en dē tais tōn proeirēmenōn historiais dēloutai kata tina tōn basileōn Eurōpēs harpagē gegonenai, Menelaou te eis tēn Phoinikēn aphixis, kai ta peri Eiramon, hostis Solomōni tǭ Ioudaiōn basilei pros gamon dous tēn heautou thygatera kai xylōn pantodapōn hylēn eis tēn tou neō kataskeuēn edōrēsato.

In the histories of these men it is shown that under one of the kings occurred the carrying off of Europa, the arrival of Menelaus in Phoenicia, and the dealings of Hiram, who gave his daughter in marriage to Solomon king of the Jews and presented him with timber of every kind for building the temple.

1 Kgs 5:10 (allusion, medium confidence)

Notes and citation

Summary: The Phoenician histories record Hiram and Solomon.

Tatian, Oration 37; on Hiram’s timber, 1 Kgs 5:1–10.

Extrabiblical texts: Tatian, Or. Graec. 37 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.11 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-11). (abbreviation not yet checked)

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10.11.12Dindorf 1:572

καὶ Μένανδρος δὲ ὁ Περγαμηνὸς περὶ τῶν αὐτῶν τὴν ἀναγραφὴν ἐποιήσατο. τοῦ δὲ Εἰράμου ὁ χρόνος ἤδη που τοῖς Ἰλιακοῖς ἐγγίζει· Σολομῶν δὲ ὁ κατʼ Εἴραμον πολὺ κατώτερός ἐστι τῆς Μώσεως ἡλικίας.”

kai Menandros de ho Pergamēnos peri tōn autōn tēn anagraphēn epoiēsato. tou de Eiramou ho chronos ēdē pou tois Iliakois engizei; Solomōn de ho katʼ Eiramon poly katōteros esti tēs Mōseōs hēlikias.”

Menander of Pergamum also wrote a record of the same things. The time of Hiram comes close to the Trojan War; and Solomon, Hiram’s contemporary, is much later than the age of Moses.”

Notes and citation

Summary: Solomon and Hiram, near the Trojan War, are far later than Moses.

Tatian, Oration 37.

Notes on the original text

Digital text corrected (breathing slip in the digital text): τοῦ δὲ Είράμου → τοῦ δὲ Εἰράμου.

Extrabiblical texts: Tatian, Or. Graec. 37 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.12 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-12). (abbreviation not yet checked)

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10.11.13Dindorf 1:572

“ Αἰγυπτίων δʼ εἰσὶν ἀκριβεῖς χρόνων ἀναγραφαί. καὶ τῶν κατʼ αὐτοὺς γραμμάτων ἑρμηνεὺς Πτολεμαῖος, οὐχ ὁ βασιλεὺς, ἱερεὺς δὲ Μένδητος· οὗτος τὰς τῶν βασιλέων πράξεις ἐκτιθέμενος κατὰ Ἀμῶσιν Αἰγύπτου βασιλέα γεγονέναι Ἰουδαίοις φησὶ τὴν ἐξ Αἰγύπτου πορείαν εἰς ἅπερ ἤθελον χωρία, Μώσεως ἡγουμένου.

“ Aigyptiōn dʼ eisin akribeis chronōn anagraphai. kai tōn katʼ autous grammatōn hermēneus Ptolemaios, ouch ho basileus, hiereus de Mendētos; houtos tas tōn basileōn praxeis ektithemenos kata Amōsin Aigyptou basilea gegonenai Ioudaiois phēsi tēn ex Aigyptou poreian eis haper ēthelon chōria, Mōseōs hēgoumenou.

“The Egyptians have accurate records of dates. The interpreter of their writings is Ptolemy, not the king, but a priest of Mendes. He, setting out the deeds of the kings, says that in the time of Amosis king of Egypt the Jews made their journey out of Egypt into the lands they wished, led by Moses.

Notes and citation

Summary: Ptolemy of Mendes dates the exodus to Amosis.

Tatian, Oration 38; through 10.11.15.

Extrabiblical texts: Tatian, Or. Graec. 38 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.13 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-13). (abbreviation not yet checked)

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10.11.14Dindorf 1:572

λέγει δὲ οὕτως· ὁ δὲ Ἄμωσις ἐγένετο κατὰ τὸν Ἴναχον τὸν βασιλέα. μετὰ δὲ τοῦτον Ἀπίων ὁ γραμματικὸς, ἀνὴρ δοκιμώτατος, ἐν τῇ τετάρτῃ τῶν Αἰγυπτιακῶν (πέντε δέ εἰσιν αὐτῷ γραφαί) πολλὰ μὲν καὶ ἄλλα, φησὶ δʼ ὅτι κατέσκαψε τὴν Αὔαριν Ἄμωσις, κατὰ τὸν Ἀργεῖον γενόμενος Ἴναχον, ὡς ἐν τοῖς Χρόνοις ἀνέγραψεν ὁ Μενδήσιος Πτολεμαῖος.

legei de houtōs; ho de Amōsis egeneto kata ton Inachon ton basilea. meta de touton Apiōn ho grammatikos, anēr dokimōtatos, en tę̄ tetartę̄ tōn Aigyptiakōn (pente de eisin autǭ graphai) polla men kai alla, phēsi dʼ hoti kateskapse tēn Auarin Amōsis, kata ton Argeion genomenos Inachon, hōs en tois Chronois anegrapsen ho Mendēsios Ptolemaios.

He speaks thus: ‘Amosis lived in the time of King Inachus.’ After him Apion the grammarian, a man of the highest repute, in the fourth book of his Egyptian History (he wrote five), says among much else that Amosis razed Avaris, living in the time of Inachus of Argos, as Ptolemy of Mendes recorded in his Chronicles.

Notes and citation

Summary: Apion confirms that Amosis was contemporary with Inachus.

Tatian, Oration 38.

Extrabiblical texts: Tatian, Or. Graec. 38 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.14 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-14). (abbreviation not yet checked)

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10.11.15Dindorf 1:572–573

ὁ δὲ ἀπὸ Ἰνάχου χρόνος ἄχρι τῆς Ἰλίου ἁλώσεως ἀποπληροῖ γενεὰς εἴκοσι. καὶ τὰ τῆς ἀποδείξεως τοῦτον ἔχει τὸν τρόπον.”

ho de apo Inachou chronos achri tēs Iliou halōseōs apoplēroi geneas eikosi. kai ta tēs apodeixeōs touton echei ton tropon.”

The time from Inachus to the capture of Troy fills twenty generations. And the proof is as follows.”

Notes and citation

Summary: From Inachus to Troy is twenty generations.

Tatian, Oration 38.

Extrabiblical texts: Tatian, Or. Graec. 38 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.15 (Dindorf 1:572–573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-15). (abbreviation not yet checked)

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10.11.16Dindorf 1:573

“ Γεγόνασιν Ἀργείων βασιλεῖς οἵδε, Ἴναχος, Φορωνεὺς, Ἆπις, Ἀργεῖος, Κρίασος, Φορβὰς, Τριόπας, Κρότωπός, Σθενέλαος, Δαναὸς, Λυγκεὺς, Ἄβας, Προῖτος, Ἀκρίσιος, Περσεὺς, Εὐρυσθεὺς, Ἀτρεὺς, Θυέστης, Ἀγαμέμνων, οὗ κατὰ τὸ ὀκτωκαιδέκατον ἔτος τῆς βασιλείας Ἴλιον ἑάλω.

“ Gegonasin Argeiōn basileis hoide, Inachos, Phorōneus, Apis, Argeios, Kriasos, Phorbas, Triopas, Krotōpos, Sthenelaos, Danaos, Lynkeus, Abas, Proitos, Akrisios, Perseus, Eurystheus, Atreus, Thyestēs, Agamemnōn, hou kata to oktōkaidekaton etos tēs basileias Ilion healō.

“The kings of the Argives were these: Inachus, Phoroneus, Apis, Argeius, Criasus, Phorbas, Triopas, Crotopus, Sthenelaus, Danaus, Lynceus, Abas, Proetus, Acrisius, Perseus, Eurystheus, Atreus, Thyestes, Agamemnon, in the eighteenth year of whose reign Troy was taken.

Notes and citation

Summary: Tatian lists the kings of Argos down to Agamemnon.

Tatian, Oration 39; through 10.11.23.

Extrabiblical texts: Tatian, Or. Graec. 39 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.16 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-16). (abbreviation not yet checked)

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10.11.17Dindorf 1:573

καὶ χρὴ τὸν νουνεχῆ συνιέναι μετὰ πάσης ἀκριβείας ὅτι κατὰ τὴν Ἑλλήνων παράδοσιν οὐδʼ ἱστορίας τις ἦν παρʼ αὐτοῖς ἀναγραφή. Κάδμος γὰρ ὁ τὰ στοιχεῖα τοῖς προειρημένοις παραδοὺς μετὰ πολλὰς γενεὰς τῆς Βοιωτίας ἐπέβη.

kai chrē ton nounechē synienai meta pasēs akribeias hoti kata tēn Hellēnōn paradosin oudʼ historias tis ēn parʼ autois anagraphē. Kadmos gar ho ta stoicheia tois proeirēmenois paradous meta pollas geneas tēs Boiōtias epebē.

And the sensible person must understand with all accuracy that according to the tradition of the Greeks there was among them not even any written record of history. For Cadmus, who handed on the letters to them, came to Boeotia many generations later.

Notes and citation

Summary: The Greeks had no written history; Cadmus came later.

Tatian, Oration 39.

Extrabiblical texts: Tatian, Or. Graec. 39 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.17 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-17). (abbreviation not yet checked)

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10.11.18Dindorf 1:573

μετὰ δὲ Ἴναχον ὑπὸ Φορωνέως μόλις τοῦ θηριώδους βίου καὶ νομάδος περιγραφὴ γέγονε, μετεκοσμήθησάν τε οἱ ἄνθρωποι. διόπερ εἰ κατὰ Ἴναχον πέφηνεν ὁ Μώσης γεγονὼς, πρεσβύτερός ἐστι τῶν Ἰλιακῶν ἔτεσι τετρακοσίοις.

meta de Inachon hypo Phorōneōs molis tou thēriōdous biou kai nomados perigraphē gegone, metekosmēthēsan te hoi anthrōpoi. dioper ei kata Inachon pephēnen ho Mōsēs gegonōs, presbyteros esti tōn Iliakōn etesi tetrakosiois.

After Inachus, under Phoroneus, the savage and nomadic life was with difficulty brought to an end, and people were brought to order. Therefore, if Moses is shown to have lived in the time of Inachus, he is older than the Trojan War by four hundred years.

Notes and citation

Summary: Moses, contemporary with Inachus, is four hundred years older than Troy.

Tatian, Oration 39.

Notes on the original text

Digital text corrected (breathing slip in the digital text): μετεκοσμήθησάν τε οἶ → μετεκοσμήθησάν τε οἱ.

Extrabiblical texts: Tatian, Or. Graec. 39 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.18 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-18). (abbreviation not yet checked)

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10.11.19Dindorf 1:573

ἀποδείκνυται δὲ τοῦθʼ οὕτως ἔχον ἀπό τε τῆς τῶν Ἀττικῶν βασιλέων διαδοχῆς, Μακεδονικῶν τε καὶ Πτολεμαϊκῶν, ἔτι δὲ καὶ Ἀντιοχικῶν. ὅθεν εἰ μετὰ τὸν Ἴναχον αἶ διαφανέσταται πράξεις παρʼ Ἓλλησιν ἐγράφησάν τε καὶ γινώσκονται, δῆλον ὡς καὶ μετὰ Μωσέα.

apodeiknytai de touthʼ houtōs echon apo te tēs tōn Attikōn basileōn diadochēs, Makedonikōn te kai Ptolemaïkōn, eti de kai Antiochikōn. hothen ei meta ton Inachon ai diaphanestatai praxeis parʼ Hellēsin egraphēsan te kai ginōskontai, dēlon hōs kai meta Mōsea.

That this is so is shown from the succession of the Attic kings, the Macedonian and Ptolemaic, and also the Antiochene. Hence if the most famous deeds among the Greeks were recorded and are known after Inachus, it is clear that they are also after Moses.

Notes and citation

Summary: Greek history is later than Inachus, so later than Moses.

Tatian, Oration 39.

Notes on the original text

Digital text corrected (OCR slip): ἀποδείνυται → ἀποδείκνυται; διοδοχῆς → διαδοχῆς; Πτολεμαϊκῶκ → Πτολεμαϊκῶν.

Extrabiblical texts: Tatian, Or. Graec. 39 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.19 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-19). (abbreviation not yet checked)

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10.11.20Dindorf 1:573

κατὰ μὲν γὰρ Φορωνέα τὸν μετʼ Ἴναχον μνημονεύεται παρʼ Ἀθηναίοις Ὤγυγος, ἐφʼ οὗ κατακλυσμὸς ὁ πρῶτος, κατὰ δὲ Φόρβαντα Ἀκταῖος, ἀφʼ οὖ Ἀκταία ἡ Ἀττική ’ κατὰ δὲ Τριόπαν Προμηθεὺς καὶ Ἐπιμηθεὺς καὶ Ἄτλας καὶ ὁ διφυὴς Κέκροψ καὶ ἡ Ἰώ·

kata men gar Phorōnea ton metʼ Inachon mnēmoneuetai parʼ Athēnaiois Ōgygos, ephʼ hou kataklysmos ho prōtos, kata de Phorbanta Aktaios, aphʼ ou Aktaia hē Attikē ’ kata de Triopan Promētheus kai Epimētheus kai Atlas kai ho diphyēs Kekrops kai hē Iō;

For in the time of Phoroneus, after Inachus, Ogyges is remembered among the Athenians, in whose time came the first flood; in the time of Phorbas, Actaeus, from whom Attica was called Actaea; in the time of Triopas, Prometheus, Epimetheus, Atlas, Cecrops of the double nature, and Io;

Notes and citation

Summary: Ogyges, Prometheus, Cecrops, and Io fit into the Argive king list.

Tatian, Oration 39.

Extrabiblical texts: Tatian, Or. Graec. 39 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.20 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-20). (abbreviation not yet checked)

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10.11.21Dindorf 1:573

κατὰ δὲ Κρότωπόν ἡ ἐπὶ Φαέθοντος ἐκπύρωσις καὶ ἡ ἐπὶ Δευκαλίωνος ἐπομβρία· κατὰ δὲ Σθενέλαον ἥ τε Ἀμφικτύονος βασιλεία καὶ ἡ εἰς Πελοπόννησον Δαναοῦ παρουσία καὶ ἡ ὑπὸ Δαρδάνου τῆς Δαρδανίας κτίσις, ἥ τε ἐκ Φοινίκης τῆς Εὐρώπης εἰς τὴν Κρήτην ἀνακομιδή·

kata de Krotōpon hē epi Phaethontos ekpyrōsis kai hē epi Deukaliōnos epombria; kata de Sthenelaon hē te Amphiktyonos basileia kai hē eis Peloponnēson Danaou parousia kai hē hypo Dardanou tēs Dardanias ktisis, hē te ek Phoinikēs tēs Eurōpēs eis tēn Krētēn anakomidē;

in the time of Crotopus, the conflagration of Phaethon and the deluge of Deucalion; in the time of Sthenelaus, the reign of Amphictyon, the coming of Danaus to the Peloponnese, the founding of Dardania by Dardanus, and the carrying of Europa from Phoenicia to Crete;

Notes and citation

Summary: Phaethon, Deucalion, Danaus, and Europa in the king list.

Tatian, Oration 39.

Extrabiblical texts: Tatian, Or. Graec. 39 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.21 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-21). (abbreviation not yet checked)

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10.11.22Dindorf 1:573–574

κατὰ δὲ Λυγκέα τῆς Κόρης ἡ ἁρπαγὴ καὶ ἡ τοῦ ἐν Ἐλευσῖνι τεμένους καθίδρυσις, καὶ ἡ Τριπτολέμου γεωργία, καὶ ἡ Κάδμου εἰς Θήβας παρουσία, Μίνωός τε βασιλεία·

kata de Lynkea tēs Korēs hē harpagē kai hē tou en Eleusini temenous kathidrysis, kai hē Triptolemou geōrgia, kai hē Kadmou eis Thēbas parousia, Minōos te basileia;

in the time of Lynceus, the rape of Kore, the founding of the sanctuary at Eleusis, the farming of Triptolemus, the coming of Cadmus to Thebes, and the reign of Minos;

Notes and citation

Summary: Kore, Eleusis, Cadmus, and Minos in the king list.

Tatian, Oration 39.

Extrabiblical texts: Tatian, Or. Graec. 39 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.22 (Dindorf 1:573–574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-22). (abbreviation not yet checked)

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10.11.23Dindorf 1:574

κατὰ δὲ Προῖτον ὁ Εὐμόλπου πρὸς Ἀθηναίους πόλεμος· κατὰ δὲ Ἀκρίσιον Πέλοπος ἀπὸ Φρυγίας διάβασις, καὶ Ἴωνος εἰς τὰς Ἀθήνας ἄφιξις, καὶ ὁ δεύτερος Κέκροψ, αἵ τε Περσέως πράξεις· κατὰ δὲ τὴν Ἀγαμέμνονος βασιλείαν Ἴλιον ἐάλω.”

kata de Proiton ho Eumolpou pros Athēnaious polemos; kata de Akrision Pelopos apo Phrygias diabasis, kai Iōnos eis tas Athēnas aphixis, kai ho deuteros Kekrops, hai te Perseōs praxeis; kata de tēn Agamemnonos basileian Ilion ealō.”

in the time of Proetus, the war of Eumolpus against the Athenians; in the time of Acrisius, the crossing of Pelops from Phrygia, the arrival of Ion at Athens, the second Cecrops, and the deeds of Perseus; and in the reign of Agamemnon Troy was taken.”

Notes and citation

Summary: Pelops, Perseus, and the fall of Troy close the list.

Tatian, Oration 39.

Extrabiblical texts: Tatian, Or. Graec. 39 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.23 (Dindorf 1:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-23). (abbreviation not yet checked)

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10.11.24Dindorf 1:574

“Οὐκοῦν πέφηνεν ὁ Μωσῆς ἀπό γε τῶν προειρημένων πρεσβύτατος ἡρώων, πόλεων, δαιμόνων. καὶ χρὴ τῷ πρεσβεύοντι κατὰ τὴν ἡλικίαν πιστεύειν μᾶλλον ἤπερ τοῖς ἀπὸ πηγῆς ἀρυσαμένοις Ἕλλησιν οὐ κατʼ ἐπίγνωσιν τἀκείνου δόγματα.

“Oukoun pephēnen ho Mōsēs apo ge tōn proeirēmenōn presbytatos hērōōn, poleōn, daimonōn. kai chrē tǭ presbeuonti kata tēn hēlikian pisteuein mallon ēper tois apo pēgēs arysamenois Hellēsin ou katʼ epignōsin takeinou dogmata.

“From what has been said, then, Moses has been shown to be older than the heroes, cities, and demons. And one ought to believe the one who is senior in age rather than the Greeks, who drew his teachings as from a spring without understanding.

Notes and citation

Summary: Moses is older than heroes and gods and deserves more belief than the Greeks.

Tatian, Oration 40; through 10.11.25.

Extrabiblical texts: Tatian, Or. Graec. 40 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.24 (Dindorf 1:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-24). (abbreviation not yet checked)

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10.11.25Dindorf 1:574

πολλοὶ γὰρ οἱ κατʼ αὐτοὺς σοφισταὶ κεχρημένοι περιεργίᾳ, οἳ ὅσα παρὰ τῶν κατὰ Μωσέα καὶ τῶν ὁμοίως αὐτῷ φιλοσοφούντων ἔγνωσαν παραχαράττειν ἐπειράθησαν, πρῶτον μὲν ἵνα τι λέγειν ἴδιον νομισθῶσι, δεύτερον δʼ ὅπως τὰ ὅσα μὴ συνίεσαν, διά τινος ἐπιπλάστου ῥητολογίας παρακαλύπτοντες, ὡς μυθολογίαν τὴν ἀλήθειαν παραβραβεύσωσι.”

polloi gar hoi katʼ autous sophistai kechrēmenoi periergią, hoi hosa para tōn kata Mōsea kai tōn homoiōs autǭ philosophountōn egnōsan paracharattein epeirathēsan, prōton men hina ti legein idion nomisthōsi, deuteron dʼ hopōs ta hosa mē syniesan, dia tinos epiplastou rhētologias parakalyptontes, hōs mythologian tēn alētheian parabrabeusōsi.”

For many sophists among them, using curiosity, tried to counterfeit whatever they learned from Moses and from those who philosophized like him: first, so that they might be thought to say something of their own; second, so that, covering up with artificial rhetoric whatever they did not understand, they might misrepresent the truth as myth.”

Notes and citation

Summary: Greek sophists counterfeited Moses’ teaching.

Tatian, Oration 40.

Extrabiblical texts: Tatian, Or. Graec. 40 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.25 (Dindorf 1:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-25). (abbreviation not yet checked)

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10.11.26Dindorf 1:574

“Περὶ μὲν οὖν τῆς καθʼ ἡμᾶς πολιτείας, ἱστορίας τε τῆς κατὰ τοὺς ἡμετέρους νόμους, ὅσα τε εἰρήκασιν οἱ παρὰ τοῖς Ἕλλησι λόγιοι, καὶ πόσοι καὶ τίνες εἰσὶν οἱ μνημονεύσαντες, ἐν τῷ πρὸς τοὺς ἀποφηναμένους τὰ περὶ θεοῦ δειχθήσεται·

“Peri men oun tēs kathʼ hēmas politeias, historias te tēs kata tous hēmeterous nomous, hosa te eirēkasin hoi para tois Hellēsi logioi, kai posoi kai tines eisin hoi mnēmoneusantes, en tǭ pros tous apophēnamenous ta peri theou deichthēsetai;

“About our way of life, the history according to our laws, what the learned among the Greeks have said, and how many and who those are who have mentioned them, will be shown in my work Against Those Who Have Declared Things about God;

Notes and citation

Summary: Tatian refers to another work of his.

Tatian, Oration 40; the work Tatian names is lost.

Extrabiblical texts: Tatian, Or. Graec. 40 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.26 (Dindorf 1:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-26). (abbreviation not yet checked)

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10.11.27Dindorf 1:574–575

τὸ δὲ νῦν ἔχον, σπευστέον μετὰ πάσης ἀκριβείας σαφηνίζειν ὡς οὐχ Ὁμήρου μόνον πρεσβύτερός ἐστιν ὁ Μωσῆς, ἔτι δὲ καὶ τῶν πρὸ αὐτοῦ συγγραφέων, Λί- νου, Φιλάμμονος, Θαμύριδος, Ἀμφίονος, Ὀρφέως, Μουσαίου, Δημοδόκου, Φημίου, Σιβύλλης, Ἐπιμενίδου τοῦ Κρητὸς, ὅστις εἰς τὴν Σπάρτην ἀφίκετο, Ἀρισταίου τοῦ Προκοννησίου, καὶ τοῦ τὰ Ἀριμάσπια συγγράψαντος, Ἀσβόλου τε τοῦ Κενταύρου, καὶ Ἰσα- τιδος, Δρυμῶνός τε καὶ Εὔκλου τοῦ Κυπρίου, καὶ Ὥρου τοῦ Σαμίου, καὶ Προναπίδου τοῦ Ἀθηναίου.

to de nyn echon, speusteon meta pasēs akribeias saphēnizein hōs ouch Homērou monon presbyteros estin ho Mōsēs, eti de kai tōn pro autou syngrapheōn, Li- nou, Philammonos, Thamyridos, Amphionos, Orpheōs, Mousaiou, Dēmodokou, Phēmiou, Sibyllēs, Epimenidou tou Krētos, hostis eis tēn Spartēn aphiketo, Aristaiou tou Prokonnēsiou, kai tou ta Arimaspia syngrapsantos, Asbolou te tou Kentaurou, kai Isa- tidos, Drymōnos te kai Euklou tou Kypriou, kai Hōrou tou Samiou, kai Pronapidou tou Athēnaiou.

but for now I must hasten to make clear with all accuracy that Moses is older not only than Homer but also than the writers before him: Linus, Philammon, Thamyris, Amphion, Orpheus, Musaeus, Demodocus, Phemius, the Sibyl, Epimenides the Cretan who came to Sparta, Aristaeus of Proconnesus who wrote the Arimaspea, Asbolus the Centaur, Isatis, Drymon, Euclus the Cyprian, Horus the Samian, and Pronapides the Athenian.

Notes and citation

Summary: Moses is older than all the legendary early poets.

Tatian, Oration 41; through 10.11.34.

Extrabiblical texts: Tatian, Or. Graec. 41 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.27 (Dindorf 1:574–575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-27). (abbreviation not yet checked)

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10.11.28Dindorf 1:575

Λίνος μὲν γὰρ Ἡρακλέους ἐστὶ διδάσκαλος, ὁ δὲ Ἡρακλῆς μιᾷ τῶν Τρωϊκῶν προγενέστερος πέφηνε γενεᾷ. τοῦτο δέ ἐστι φανερὸν ἀπὸ τοῦ παιδὸς αὐτοῦ Τληπολέμου, τοῦ στρατεύσαντος ἐπὶ Ἴλιον.

Linos men gar Hērakleous esti didaskalos, ho de Hēraklēs mią tōn Trōïkōn progenesteros pephēne geneą. touto de esti phaneron apo tou paidos autou Tlēpolemou, tou strateusantos epi Ilion.

For Linus was the teacher of Heracles, and Heracles is shown to be one generation before the Trojan War. This is clear from his son Tlepolemus, who fought at Troy.

Notes and citation

Summary: Linus was a generation before Troy.

Tatian, Oration 41.

Notes on the original text

Digital text corrected (stray mark in the digital text): Τρωι· κῶν → Τρωϊκῶν.

Extrabiblical texts: Tatian, Or. Graec. 41 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.28 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-28). (abbreviation not yet checked)

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10.11.29Dindorf 1:575

Ορφεὺς δὲ κατὰ τὸν αὐτὸν χρόνον Ἡρακλεῖ γέγονεν· ἄλλως τε καὶ τὰ εἰς αὐτὸν ἐπεισφερόμενά φασιν ὑπὸ Ὀνομακρίτου τοῦ Ἀθηναίου συντετάχθαι, γενομένου κατὰ τὴν Πεισιστρατιδῶν ἀρχὴν, περὶ τὴν πεντηκοστὴν Ὀλυμπιάδα.

Orpheus de kata ton auton chronon Hēraklei gegonen; allōs te kai ta eis auton epeispheromena phasin hypo Onomakritou tou Athēnaiou syntetachthai, genomenou kata tēn Peisistratidōn archēn, peri tēn pentēkostēn Olympiada.

Orpheus lived at the same time as Heracles; besides, they say that the works ascribed to him were composed by Onomacritus the Athenian, who lived during the rule of the Pisistratids, about the fiftieth Olympiad.

Notes and citation

Summary: Orpheus was contemporary with Heracles; his works were written by Onomacritus.

Tatian, Oration 41.

Extrabiblical texts: Tatian, Or. Graec. 41 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.29 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-29). (abbreviation not yet checked)

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10.11.30Dindorf 1:575

τοῦ δʼ Ὀρφέως Μουσαῖος μαθητής. Ἀμφίων δὲ δυσὶ προάγων γενεαῖς τῶν Τρωϊκῶν τοῦ πλείονα πρὸς τοὺς φιλομαθεῖς συντάττειν ἡμᾶς ἀπείργει. Δημόδοκός τε καὶ Φήμιος κατʼ αὐτὸν τὸν Τρωϊκὸν πόλεμον γεγόνασι· διέτριβον γὰρ ὁ μὲν παρὰ τοῖς μνηστῆρσιν, ὁ δὲ παρὰ τοῖς Φαίαξι. καὶ ὁ Θάμυρις καὶ ὁ Φιλάμμων οὐ πολὺ τούτων εἰσὶν ἀρχαιότεροι.

tou dʼ Orpheōs Mousaios mathētēs. Amphiōn de dysi proagōn geneais tōn Trōïkōn tou pleiona pros tous philomatheis syntattein hēmas apeirgei. Dēmodokos te kai Phēmios katʼ auton ton Trōïkon polemon gegonasi; dietribon gar ho men para tois mnēstērsin, ho de para tois Phaiaxi. kai ho Thamyris kai ho Philammōn ou poly toutōn eisin archaioteroi.

Musaeus was a pupil of Orpheus. Amphion, who preceded the Trojan War by two generations, keeps us from writing more for those eager to learn. Demodocus and Phemius lived during the Trojan War itself; the one stayed with the suitors, the other with the Phaeacians. Thamyris and Philammon are not much older than these.

Notes and citation

Summary: The other early poets are near the Trojan War.

Tatian, Oration 41. The clause about Amphion is obscure in the Greek; translated literally.

Notes on the original text

Digital text corrected (OCR slip): συνατάττειν → συντάττειν.

Extrabiblical texts: Tatian, Or. Graec. 41 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.30 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-30). (abbreviation not yet checked)

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10.11.31Dindorf 1:575

περὶ μὲν οὖν τῆς καθʼ ἕκαστον λόγον πραγματείας, χρόνων τε καὶ ἀναγραφῆς αὐτῶν, ὡς οἶμαι, σφόδρα μετὰ πάσης ὑμῖν ἀκριβείας ἀνεγράψαμεν· ἵνα δὲ καὶ τὸ μέχρι νῦν ἐνδέον ἀποπληρώσωμεν. ἔτι καὶ περὶ τῶν νομιζομένων σοφῶν ποιήσομαι τὴν ἀπόδειξιν.

peri men oun tēs kathʼ hekaston logon pragmateias, chronōn te kai anagraphēs autōn, hōs oimai, sphodra meta pasēs hymin akribeias anegrapsamen; hina de kai to mechri nyn endeon apoplērōsōmen. eti kai peri tōn nomizomenōn sophōn poiēsomai tēn apodeixin.

So we have written for you, I think, with all accuracy about the treatment of each, their dates and the record of them; and to complete what is still lacking, I shall also give the proof about those considered wise.

Notes and citation

Summary: Tatian turns to the dates of the wise men.

Tatian, Oration 41.

Notes on the original text

Digital text corrected (OCR slip): ἔνα δὲ καὶ → ἵνα δὲ καὶ.

Extrabiblical texts: Tatian, Or. Graec. 41 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.31 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-31). (abbreviation not yet checked)

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10.11.32Dindorf 1:575

Μίνως μὲν γὰρ, ὁ πάσης προύχειν νομισθεὶς σοφίας ἀγχινοίας τε καὶ νομοθεσίας, ἐπὶ Λυγκέως τοῦ μετὰ Δαναὸν βασιλεύσαντος γέγονεν, ἑνδεκάτῃ γενεᾷ μετὰ Ἴναχον. Λυκοῦργος δὲ, πολὺ μετὰ τὴν Ἰλίου γεννηθεὶς ἅλωσιν, πρὸ τῶν Ὀλυμπιάδων ἔτεσιν ἑκατὸν νομοθετεῖ Λακεδαιμονίοις.

Minōs men gar, ho pasēs prouchein nomistheis sophias anchinoias te kai nomothesias, epi Lynkeōs tou meta Danaon basileusantos gegonen, hendekatę̄ geneą meta Inachon. Lykourgos de, poly meta tēn Iliou gennētheis halōsin, pro tōn Olympiadōn etesin hekaton nomothetei Lakedaimoniois.

Minos, thought to excel in all wisdom, shrewdness, and lawgiving, lived in the time of Lynceus, who reigned after Danaus, in the eleventh generation after Inachus. Lycurgus, born long after the capture of Troy, gave laws to the Lacedaemonians a hundred years before the Olympiads.

Notes and citation

Summary: Minos and Lycurgus are dated.

Tatian, Oration 41.

Notes on the original text

Digital text corrected (breathing slip in the digital text): ἂλωσιν → ἅλωσιν.

Extrabiblical texts: Tatian, Or. Graec. 41 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.32 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-32). (abbreviation not yet checked)

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10.11.33Dindorf 1:575–576

Δράκων δὲ περὶ Ὀλυμπιάδα τριακοστὴν καὶ ἐνάτην εὑρίσκεται γεγονώς· Σόλων δὲ περὶ μς΄· Πυθαγόρας κατὰ τὴν ἑξηκοστὴν δευτέραν. τὰς δὲ Ὀλυμπιάδας ὕστερον τῶν Ἰλιακῶν ἔτεσιν ἀπεδείξαμεν γεγονυίας τετρακοσίοις ἑ.

Drakōn de peri Olympiada triakostēn kai enatēn heurisketai gegonōs; Solōn de peri ms΄; Pythagoras kata tēn hexēkostēn deuteran. tas de Olympiadas hysteron tōn Iliakōn etesin apedeixamen gegonuias tetrakosiois he.

Draco is found to have lived about the thirty-ninth Olympiad, Solon about the 46th, Pythagoras in the sixty-second. And we have shown that the Olympiads began 407 years after the Trojan War.

Notes and citation

Summary: Draco, Solon, and Pythagoras are dated by Olympiads.

Tatian, Oration 41. The numeral at the end (“four hundred and …”) is damaged in the digital text; Tatian’s text reads 407.

Extrabiblical texts: Tatian, Or. Graec. 41 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.33 (Dindorf 1:575–576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-33). (abbreviation not yet checked)

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10.11.34Dindorf 1:576

καὶ δὴ τούτων οὕτως ἀποδεδειγμένων διὰ βραχέων ἔτι καὶ περὶ τῆς τῶν ἑπτὰ σοφῶν ἡλικίας ἀναγράψομεν. τοῦ γὰρ πρεσβυτάτου τῶν προειρημένων Θάλητος γενομένου περὶ τὴν πεντηκοστὴν Ὀλυμπιάδα καὶ τὰ περὶ τῶν μετʼ αὐτὸν σχεδὸν ἡμῖν συντόμως εἴρηται.

kai dē toutōn houtōs apodedeigmenōn dia bracheōn eti kai peri tēs tōn hepta sophōn hēlikias anagrapsomen. tou gar presbytatou tōn proeirēmenōn Thalētos genomenou peri tēn pentēkostēn Olympiada kai ta peri tōn metʼ auton schedon hēmin syntomōs eirētai.

These things having been briefly proved thus, we shall also write about the age of the Seven Sages. Since the oldest of them, Thales, lived about the fiftieth Olympiad, what concerns those after him has also been told by us, nearly enough, in brief.

Notes and citation

Summary: The Seven Sages lived after the fiftieth Olympiad.

Tatian, Oration 41.

Notes on the original text

Digital text corrected (accent missing in the digital text): συντομως → συντόμως.

Extrabiblical texts: Tatian, Or. Graec. 41 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.34 (Dindorf 1:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-34). (abbreviation not yet checked)

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10.11.35Dindorf 1:576

“ Ταῦθʼ ἄνδρες Ἓλληνες, ὁ κατὰ βαρβάρους φιλοσοφῶν Τατιανὸς συνέταξα, γεννηθεὶς μὲν ἐν τῇ τῶν Ἀσσυρίων γῇ, παιδευθεὶς δὲ πρῶτον μὲν τὰ ὑμέτερα, δεύτερον δὲ ἅτινα νῦν κηρύττειν ἐπαγγέλλομαι. γινώσκων δὲ λοιπὸν τίς ὁ θεὸς καὶ τίς ἡ κατʼ αὐτὸν ποίησις ἕτοιμον ἐμαυτὸν ὑμῖν πρὸς τὴν ἀνάκρισιν τῶν δογμάτων παρίστημι, μενούσης μοι τῆς κατὰ θεὸν πολιτείας ἀνεξαρνήτου.” Τοσαῦτα καὶ ὁ Τατιανός. μετίωμεν δὲ καὶ ἐπὶ Κλήμεντα.

“ Tauthʼ andres Hellēnes, ho kata barbarous philosophōn Tatianos synetaxa, gennētheis men en tę̄ tōn Assyriōn gę̄, paideutheis de prōton men ta hymetera, deuteron de hatina nyn kēryttein epangellomai. ginōskōn de loipon tis ho theos kai tis hē katʼ auton poiēsis hetoimon emauton hymin pros tēn anakrisin tōn dogmatōn paristēmi, menousēs moi tēs kata theon politeias anexarnētou.” Tosauta kai ho Tatianos. metiōmen de kai epi Klēmenta.

“These things, men of Greece, I, Tatian, who philosophize after the manner of the barbarians, have composed: born in the land of the Assyrians, educated first in your learning, and second in what I now undertake to proclaim. Knowing now who God is and what his creation is, I present myself ready for you to examine my teachings, while my way of life according to God remains undeniable.” So much Tatian too. Let us pass on to Clement as well.

Notes and citation

Summary: Tatian’s closing self-introduction; Eusebius turns to Clement.

Tatian, Oration 42.

Notes on the original text

Digital text corrected (line number leaked into the digital text): Ἀσσυρίων γῇ 5 παιδευθεὶς → Ἀσσυρίων γῇ, παιδευθεὶς.

Extrabiblical texts: Tatian, Or. Graec. 42 (Oration to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.11.35 (Dindorf 1:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-35). (abbreviation not yet checked)

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Preparation 10, chapter 12

10.12.1Dindorf 1:576

“ Εἴρηται μὲν οὖν περὶ τούτων ἀκριβῶς Τατιανῷ ἐν τῷ Πρὸς τοὺς Ἓλληνας, εἴρηται δὲ καὶ Κασσιανῷ ἐν τῷ πρώτῳ τῶν Ἐξηγητικῶν. ἀπαιτεῖ δʼ ὅμως τὸ ὑπόμνημα καὶ ἡμᾶς ἐπιδραμεῖν τὰ κατὰ τὸν τόπον εἰρημένα.

“ Eirētai men oun peri toutōn akribōs Tatianǭ en tǭ Pros tous Hellēnas, eirētai de kai Kassianǭ en tǭ prōtǭ tōn Exēgētikōn. apaitei dʼ homōs to hypomnēma kai hēmas epidramein ta kata ton topon eirēmena.

“These matters have been treated accurately by Tatian in his work To the Greeks, and also by Cassian in the first book of his Exegetics. Yet our commentary requires us too to run over what has been said on the subject.

Notes and citation

Summary: Clement: Tatian and Cassian have treated this; he will summarize.

Clement of Alexandria, Miscellanies 1.21.101; the quotation runs through 10.12.30.

Notes on the original text

Digital text corrected (accent slip in the digital text): ἡμὰς ἐπιδραμεῖν → ἡμᾶς ἐπιδραμεῖν.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.101 (Miscellanies; quotation); Tatian, Or. Graec. 31–41 (Oration to the Greeks; allusion)

Cite (SBL): Eusebius, Praep. ev. 10.12.1 (Dindorf 1:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-1). (abbreviation not yet checked)

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10.12.2Dindorf 1:576

Ἀπίων τοίνυν ὁ γραμματικὸς, ὁ Πλειστονίκης ἐπικληθεὶς, ἐν τῇ δʼ τῶν Αἰγυπτιακῶν ἱστοριῶν, καίτοι φιλαπεχθημόνως πρὸς Εβραίους διακείμενος, ἅτε Αἰγύπτιος τὸ γένος, ὡς καὶ κατὰ Ἰουδαίων συντάξασθαι βιβλίον, Ἀμώσιος τοῦ Αἰγυπτίων βασιλέως μεμνημένος καὶ τῶν κατʼ αὐτὸν πράξεων, μάρτυρα παρατίθεται Πτολεμαῖον τὸν Μενδήσιον.

Apiōn toinyn ho grammatikos, ho Pleistonikēs epiklētheis, en tę̄ dʼ tōn Aigyptiakōn historiōn, kaitoi philapechthēmonōs pros Ebraious diakeimenos, hate Aigyptios to genos, hōs kai kata Ioudaiōn syntaxasthai biblion, Amōsios tou Aigyptiōn basileōs memnēmenos kai tōn katʼ auton praxeōn, martyra paratithetai Ptolemaion ton Mendēsion.

Apion the grammarian, then, surnamed Pleistonices, in the fourth book of his Egyptian History, although hostile toward the Hebrews, being an Egyptian by race, so that he even composed a book against the Jews, when he mentions Amosis king of the Egyptians and the deeds of his time, cites as witness Ptolemy of Mendes.

Notes and citation

Summary: Apion, though hostile to the Jews, cites Ptolemy of Mendes.

Clement, Miscellanies 1.21.101.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.101 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.2 (Dindorf 1:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-2). (abbreviation not yet checked)

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10.12.3Dindorf 1:576–577

καὶ τὰ τῆς λέξεως αὐτοῦ ὧδε ἔχει “Κατέσκαψε δὲ τὴν Ἀούαριν Ἄμωσις, κατὰ τὸν Ἀργεῖον γενόμενος Ἴναχον, ὡς ἐν τοῖς Χρόνοις ἀνέγραψεν ὁ Μενδήσιος Πτολεμαῖος.

kai ta tēs lexeōs autou hōde echei “Kateskapse de tēn Aouarin Amōsis, kata ton Argeion genomenos Inachon, hōs en tois Chronois anegrapsen ho Mendēsios Ptolemaios.

His words run thus: “Amosis razed Avaris, living in the time of Inachus of Argos, as Ptolemy of Mendes recorded in his Chronicles.”

Notes and citation

Summary: Apion: Amosis was contemporary with Inachus.

Clement, Miscellanies 1.21.101.

Notes on the original text

Digital text corrected (doubled comma and line number leaked into the digital text): Ἄμωσις,, κατὰ τὸν 3o Ἀργεῖον → Ἄμωσις, κατὰ τὸν Ἀργεῖον.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.101 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.3 (Dindorf 1:576–577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-3). (abbreviation not yet checked)

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10.12.4Dindorf 1:577

ὁ δὲ Πτολεμαῖος οὗτος ἱερεὺς μὲν ἦν, τὰς δὲ τῶν Αἰγυπτίων βασιλέων πράξεις ἐν τρισὶν ὅλαις ἐκθέμενος βίβλοις κατὰ Ἄμωσίν φησιν Αἰγύπτου βασιλέα Μώσεως ἡγουμένου γεγονέναι Ἰουδαίοις τὴν ἐξ Αἰγύπτου πορείαν, ἐξ ὧν συνῶπται κατὰ Ἴναχον ἠκμακέναι τὸν Μωσέα.

ho de Ptolemaios houtos hiereus men ēn, tas de tōn Aigyptiōn basileōn praxeis en trisin holais ekthemenos biblois kata Amōsin phēsin Aigyptou basilea Mōseōs hēgoumenou gegonenai Ioudaiois tēn ex Aigyptou poreian, ex hōn synōptai kata Inachon ēkmakenai ton Mōsea.

This Ptolemy was a priest, and setting out the deeds of the Egyptian kings in three whole books, he says that in the time of Amosis king of Egypt the Jews made their journey out of Egypt under the leadership of Moses; from which it is seen that Moses flourished in the time of Inachus.

Notes and citation

Summary: So Moses flourished in the time of Inachus.

Clement, Miscellanies 1.21.101.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.101 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.4 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-4). (abbreviation not yet checked)

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10.12.5Dindorf 1:577

παλαίτερα δὲ τῶν Ἑλληνικῶν μνημονεύεσθαι τὰ Ἀργολικὰ, τὰ ἀπὸ Ἰνάχου λέγω, Διονύσιος ὁ Ἁλικαρνασεὺς ἐν τοῖς Χρόνοις διδάσκει.

palaitera de tōn Hellēnikōn mnēmoneuesthai ta Argolika, ta apo Inachou legō, Dionysios ho Halikarnaseus en tois Chronois didaskei.

And Dionysius of Halicarnassus teaches in his Chronicles that the Argive history, I mean that from Inachus, is remembered as older than the rest of Greek history.

Notes and citation

Summary: Argive history from Inachus is the oldest Greek history.

Clement, Miscellanies 1.21.102.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.102 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.5 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-5). (abbreviation not yet checked)

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10.12.6Dindorf 1:577

τούτων δὲ τεσσαράκοντα μὲν γενεαῖς νεώτερα τὰ Ἀττικὰ, τὰ ἀπὸ Κέκροπος τοῦ διφυοῦς δὴ καὶ αὐτόχθονος, ὥς φησι κατὰ λέξιν ὁ Τατιανός ’ ἐννέα δὲ τὰ Ἀρκαδικὰ τὰ ἀπὸ Πελασγοῦ· λέγεται δὲ καὶ οὗτος αὐτόχθων.

toutōn de tessarakonta men geneais neōtera ta Attika, ta apo Kekropos tou diphyous dē kai autochthonos, hōs phēsi kata lexin ho Tatianos ’ ennea de ta Arkadika ta apo Pelasgou; legetai de kai houtos autochthōn.

Younger than this by forty generations is the Attic history, that from Cecrops, the one of double nature and sprung from the soil, as Tatian says word for word; and by nine the Arcadian, that from Pelasgus, who too is said to be sprung from the soil.

Notes and citation

Summary: Attic and Arcadian history are later than Argive.

Clement, Miscellanies 1.21.102. “Forty” is so in this text; the figure is doubtful.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.102 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.6 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-6). (abbreviation not yet checked)

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10.12.7Dindorf 1:577

τούτων δὲ ἄλλων δυοῖν νεώτερα τὰ Φθιωτικὰ τὰ ἀπὸ Δευκαλίωνος. εἰς δὲ τὸν χρόνον τῶν Τρωϊκῶν ἀπὸ Ἰνάχου γενεαὶ μὲν εἴκοσιν ἢ μιᾷ πλείους διαριθμοῦνται, ἔτη δὲ, ὡς ἔπος εἰπεῖν, ὒ καὶ πρόσω.

toutōn de allōn dyoin neōtera ta Phthiōtika ta apo Deukaliōnos. eis de ton chronon tōn Trōïkōn apo Inachou geneai men eikosin ē mią pleious diarithmountai, etē de, hōs epos eipein, y kai prosō.

Younger than these by another two is the Phthiotic history, that from Deucalion. From Inachus to the time of the Trojan War twenty generations, or one more, are counted, and in years, so to speak, four hundred and more.

Notes and citation

Summary: From Inachus to Troy is twenty generations, over four hundred years.

Clement, Miscellanies 1.21.102.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.102 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.7 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-7). (abbreviation not yet checked)

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10.12.8Dindorf 1:577

εἰ δὲ τὰ Ἀσσυρίων πολλοῖς ἔτεσι πρεσβύτερα τῶν Ἑλληνικῶν Κτησίας λέγει, φανήσεται τῷ δευτέρῳ καὶ τετρακοσιοστῷ ἔτει τῆς Ἀσσυρίων ἀρχῆς, τῆς δὲ Βηλούχου τοῦ ὀγδόου δυναστείας τῷ δευτέρῳ καὶ τριακοστῷ ἡ Μώσεως κατὰ Ἄμωσιν τὸν Αἰγύπτιον καὶ κατὰ Ἴναχον τὸν Ἀργεῖον ἐξ Αἰγύπτου κίνησις.

ei de ta Assyriōn pollois etesi presbytera tōn Hellēnikōn Ktēsias legei, phanēsetai tǭ deuterǭ kai tetrakosiostǭ etei tēs Assyriōn archēs, tēs de Bēlouchou tou ogdoou dynasteias tǭ deuterǭ kai triakostǭ hē Mōseōs kata Amōsin ton Aigyption kai kata Inachon ton Argeion ex Aigyptou kinēsis.

And if Ctesias says that Assyrian history is many years older than Greek, Moses’ departure from Egypt in the time of Amosis the Egyptian and Inachus the Argive will appear in the 402nd year of the Assyrian empire and the 32nd of the reign of Belochus, the eighth king.

Notes and citation

Summary: The exodus falls in the 402nd year of the Assyrian empire.

Clement, Miscellanies 1.21.102.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.102 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.8 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-8). (abbreviation not yet checked)

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10.12.9Dindorf 1:577

ἦν δὲ κατὰ τὴν Ἑλλάδα κατὰ μὲν Φορωνέα τὸν μετʼ Ἴναχον ὁ ἐπὶ Ὠγύγου κατακλυσμὸς καὶ ἡ ἐν Σικυῶνι βασιλεία, πρώτου μὲν Αἰγιαλέως, εἶτα δὲ Εὐρωπὸς, εἶτα Τελχῖνος, καὶ ἡ Κρητὸς ἐν Κρήτῃ.

ēn de kata tēn Hellada kata men Phorōnea ton metʼ Inachon ho epi Ōgygou kataklysmos kai hē en Sikyōni basileia, prōtou men Aigialeōs, eita de Eurōpos, eita Telchinos, kai hē Krētos en Krētę̄.

In Greece, in the time of Phoroneus, after Inachus, came the flood in the time of Ogyges and the kingdom at Sicyon, first of Aegialeus, then of Europs, then of Telchis; and the kingdom of Cres in Crete.

Notes and citation

Summary: Ogyges’ flood and early kingdoms in Greece.

Clement, Miscellanies 1.21.102.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.102 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.9 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-9). (abbreviation not yet checked)

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10.12.10Dindorf 1:577

Ἀκουσίλαος γὰρ Φορωνέα πρῶτον ἀνθρώπων γενέσθαι λέγει· ὅθεν καὶ ὁ τῆς Φορωνίδος ποιητὴς εἶναι αὐτὸν ἔφη πατέρα θνητῶν ἀνθρώπων.

Akousilaos gar Phorōnea prōton anthrōpōn genesthai legei; hothen kai ho tēs Phorōnidos poiētēs einai auton ephē patera thnētōn anthrōpōn.

For Acusilaus says that Phoroneus was the first man; whence the poet of the Phoronis too said he was “father of mortal men.”

Notes and citation

Summary: Phoroneus was called the first man.

Clement, Miscellanies 1.21.102, quoting the epic Phoronis (fragment).

Notes on the original text

Digital text corrected (OCR slip): εἶναι αὐτὸν ἴφη → εἶναι αὐτὸν ἔφη.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.102 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.10 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-10). (abbreviation not yet checked)

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10.12.11Dindorf 1:577–578

ἐντεῦθεν ὁ Πλάτων ἐν Τιμαίῳ κα- τακολουθήσας Ἀκουσιλάῳ γράφει “καὶ ποτε προαγαγεῖν βουληθεὶς αὐτοὺς περὶ τῶν ἀρχαίων εἰς λόγους, τῶν τῇδε τῇ πόλει τὰ ἀρχαιότατα λέγειν ἐπιχειρεῖν, περὶ Φορωνέως τε τοῦ πρώτου λεχθέντος καὶ Νιόβης καὶ τὰ μετὰ τὸν κατακλυσμόν.”

enteuthen ho Platōn en Timaiǭ ka- takolouthēsas Akousilaǭ graphei “kai pote proagagein boulētheis autous peri tōn archaiōn eis logous, tōn tę̄de tę̄ polei ta archaiotata legein epicheirein, peri Phorōneōs te tou prōtou lechthentos kai Niobēs kai ta meta ton kataklysmon.”

Following Acusilaus, Plato writes in the Timaeus: “And once, wishing to draw them into talk about ancient things, he undertook to tell the most ancient things in this city, about Phoroneus, said to be the first, and Niobe, and what came after the flood.”

Notes and citation

Summary: Plato’s Timaeus names Phoroneus as the first man.

Clement, Miscellanies 1.21.102, quoting Plato, Timaeus 22a. The digital text is garbled in the middle of the quotation; translated by sense.

Notes on the original text

Digital text corrected (Greek misread as Latin letters in the digital text; stray mark in the digital text): ὁ Πλάτωνʼ ἐν Τιμαίῳ → ὁ Πλάτων ἐν Τιμαίῳ; τῶν xfjds trj πόλει → τῶν τῇδε τῇ πόλει.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.102 (Miscellanies; quotation); Plato, Tim. 22a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.11 (Dindorf 1:577–578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-11). (abbreviation not yet checked)

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10.12.12Dindorf 1:578

κατὰ δὲ Φόρβαντα Ἀκταῖος, ἀφʼ οὗ Ἀκταία ἡ Ἀττική· κατὰ δὲ Τριόπαν Προμηθεὺς καὶ Ἄτλας καὶ Ἐπιμηθεὺς καὶ ὁ διφυὴς Κέκροψ καὶ Ἰώ· κατὰ δὲ Κρότωπον ἡ ἐπὶ Φαέθοντος ἐκπύρωσις καὶ ἡ ἐπὶ Δευκαλίωνος ἐπομβρία ’ κατὰ δὲ Σθενέλαον ἥ τε Ἀμφικτύονος βασιλεία καὶ ἡ εἰς Πελοπόννησον Δαναοῦ παρουσία καὶ ἡ ὑπὸ Δαρδάνου τῆς Δαρδανίας κτίσις, ὃν πρῶτον (φησὶν Ὅμηρος) τέκετο νεφεληγερέτα Ζεύς.

kata de Phorbanta Aktaios, aphʼ hou Aktaia hē Attikē; kata de Triopan Promētheus kai Atlas kai Epimētheus kai ho diphyēs Kekrops kai Iō; kata de Krotōpon hē epi Phaethontos ekpyrōsis kai hē epi Deukaliōnos epombria ’ kata de Sthenelaon hē te Amphiktyonos basileia kai hē eis Peloponnēson Danaou parousia kai hē hypo Dardanou tēs Dardanias ktisis, hon prōton (phēsin Homēros) teketo nephelēgereta Zeus.

In the time of Phorbas came Actaeus, from whom Attica was called Actaea; in the time of Triopas, Prometheus, Atlas, Epimetheus, Cecrops of the double nature, and Io; in the time of Crotopus, the conflagration of Phaethon and the deluge of Deucalion; in the time of Sthenelaus, the reign of Amphictyon, the coming of Danaus to the Peloponnese, and the founding of Dardania by Dardanus, whom, as Homer says, “first cloud-gathering Zeus begot”;

Notes and citation

Summary: Events of Greek legend fitted to the Argive kings.

Clement, Miscellanies 1.21.102–103; Homer, Iliad 20.215.

Notes on the original text

Digital text corrected (parenthesis and breathing damaged in the digital text): ὃν πρῶτον φησὶν Ὃμηρος) → ὃν πρῶτον (φησὶν Ὅμηρος).

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.102–103 (Miscellanies; quotation); Homer, Il. 20.215 (Homer, Iliad; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.12 (Dindorf 1:578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-12). (abbreviation not yet checked)

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10.12.13Dindorf 1:578

ἥ τε ἐκ Κρήτης εἰς Φοινίκην ἀνακομιδή· κατὰ δὲ Λυγκέα τῆς κόρης ἡ ἁρπαγὴ, καὶ ἡ τοῦ ἐν Ἐλευσῖνι τεμένους καθίδρυσις, καὶ ἡ Τριπτολέμου γεωργία, καὶ ἡ Κάδμου εἰς Θήβας παρουσία, Μίνωός τε βασιλεία· κατὰ δὲ Προῖτον ὁ Εὐμόλπου πρὸς Ἀθηναίους πόλεμος· κατὰ δὲ Ἀκρίσιον Πέλοπος ἀπὸ Φρυγίας διάβασις καὶ Ἴωνος εἰς Ἀθήνας ἄφιξις, καὶ ὁ δεύτερος Κέκροψ, αἳ τε Πέρσεως καὶ Διονύσου πράξεις, Ὀρφεύς τε καὶ Μουσαῖος·

hē te ek Krētēs eis Phoinikēn anakomidē; kata de Lynkea tēs korēs hē harpagē, kai hē tou en Eleusini temenous kathidrysis, kai hē Triptolemou geōrgia, kai hē Kadmou eis Thēbas parousia, Minōos te basileia; kata de Proiton ho Eumolpou pros Athēnaious polemos; kata de Akrision Pelopos apo Phrygias diabasis kai Iōnos eis Athēnas aphixis, kai ho deuteros Kekrops, hai te Perseōs kai Dionysou praxeis, Orpheus te kai Mousaios;

and the carrying from Crete to Phoenicia; in the time of Lynceus, the rape of Kore, the founding of the sanctuary at Eleusis, the farming of Triptolemus, the coming of Cadmus to Thebes, and the reign of Minos; in the time of Proetus, the war of Eumolpus against the Athenians; in the time of Acrisius, the crossing of Pelops from Phrygia, the arrival of Ion at Athens, the second Cecrops, the deeds of Perseus and Dionysus, and Orpheus and Musaeus;

Notes and citation

Summary: Further legends fitted to the king list.

Clement, Miscellanies 1.21.103. “From Crete to Phoenicia” is so in this text; the other accounts have Europa carried from Phoenicia to Crete.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.103 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.13 (Dindorf 1:578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-13). (abbreviation not yet checked)

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10.12.14Dindorf 1:578

κατὰ δὲ τὸ ὀκτωκαιδέκατον ἔτος τῆς Ἀγαμέμνονος βασιλείας Ἴλιον ἑάλω, Δημοφῶντος τοῦ Θησέως βασιλεύοντος Ἀθήνησι τῷ πρώτῳ ἔτει, Θαργηλιῶνος μηνὸς δευτέρᾳ ἐπὶ δέκα, ὥς φησι Διονύσιος ὁ Ἀργεῖος ’

kata de to oktōkaidekaton etos tēs Agamemnonos basileias Ilion healō, Dēmophōntos tou Thēseōs basileuontos Athēnēsi tǭ prōtǭ etei, Thargēliōnos mēnos deuterą epi deka, hōs phēsi Dionysios ho Argeios ’

and in the eighteenth year of Agamemnon’s reign Troy was taken, in the first year of the reign of Demophon son of Theseus at Athens, on the twelfth of the month Thargelion, as Dionysius of Argos says;

Notes and citation

Summary: The date of Troy’s capture according to Dionysius of Argos.

Clement, Miscellanies 1.21.104.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.104 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.14 (Dindorf 1:578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-14). (abbreviation not yet checked)

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10.12.15Dindorf 1:578–579

Ἄγις δὲ καὶ Δερκύλος ἐν τῇ τρίτῃ μηνὸς Πανέμου ὀγδόῃ φθίνοντος· Ἑλλάνικος δωδεκάτῃ Θαργηλιῶνος, καί τινες τῶν τὰ Ἀττικὰ συγγραψαμένων ὀγδόῃ φθίνοντος, βασιλεύοντος τὸ τελευταῖον ἔτος Μενεσθέως, πληθυούσης σελήνης· νὺξ μὲν ἔην (φησὶν ὁ τὴν μικρὰν Ἰλιάδα πεποιηκὼς) μεσάτα, λαμπρὰ δʼ ἐπέτελλε σελάνα·

Agis de kai Derkylos en tę̄ tritę̄ mēnos Panemou ogdoę̄ phthinontos; Hellanikos dōdekatę̄ Thargēliōnos, kai tines tōn ta Attika syngrapsamenōn ogdoę̄ phthinontos, basileuontos to teleutaion etos Menestheōs, plēthyousēs selēnēs; nyx men eēn (phēsin ho tēn mikran Iliada pepoiēkōs) mesata, lampra dʼ epetelle selana;

Agis and Dercylus, in their third book, on the eighth from the end of the month Panemus; Hellanicus, on the twelfth of Thargelion; and some of the writers of Attic history, on the eighth from the end, in the last year of Menestheus’s reign, at the full moon: “It was midnight,” says the author of the Little Iliad, “and the bright moon was rising.”

Notes and citation

Summary: Other dates for Troy’s capture, with a line from the Little Iliad.

Clement, Miscellanies 1.21.104, quoting the Little Iliad (fragment).

Notes on the original text

Digital text corrected (opening parenthesis missing in the digital text; words broken and interleaved in the digital text): φθίνονκαὶ τος → φθίνοντος; νὺξ μὲν ἔην φησὶν → νὺξ μὲν ἔην (φησὶν.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.104 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.15 (Dindorf 1:578–579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-15). (abbreviation not yet checked)

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10.12.16Dindorf 1:579

ἕτεροι δὲ Σκιροφοριῶνος τῇ αὐτῇ ἡμέρᾳ. Θησεὺς δὲ Ἡρακλέους ζηλωτὴς ὢν πρεσβύτερός ἐστι τῶν Τρωϊκῶν μιᾷ γενεᾷ· τοῦ γοῦν Τληπολέμου, ὃς ἦν υἱὸς Ἡρακλέους, Ὅμηρος μέμνηται ἐπὶ Ἴλιον στρατεύσαντος.

heteroi de Skirophoriōnos tę̄ autę̄ hēmerą. Thēseus de Hērakleous zēlōtēs ōn presbyteros esti tōn Trōïkōn mią geneą; tou goun Tlēpolemou, hos ēn huios Hērakleous, Homēros memnētai epi Ilion strateusantos.

Others say it was on the same day of Scirophorion. Theseus, a rival of Heracles, is one generation older than the Trojan War; Homer, at any rate, mentions Tlepolemus, a son of Heracles, as having fought at Troy.

Notes and citation

Summary: Theseus and Heracles were a generation before Troy.

Clement, Miscellanies 1.21.105; Homer, Iliad 2.653.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.105 (Miscellanies; quotation); Homer, Il. 2.653 (Homer, Iliad; allusion)

Cite (SBL): Eusebius, Praep. ev. 10.12.16 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-16). (abbreviation not yet checked)

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10.12.17Dindorf 1:579

προτερεῖν ἄρα Μώσης ἐπιδείκνυται τῆς μὲν Διονύσου ἀποθεώσεως ἔτη χδ΄. εἴ γε τῆς Πέρσεως βασιλείας τῷ τριακοστῷ δευτέρῳ ἔτει ἐκθεοῦται, ὥς φησιν Ἀπολλόδωρος ἐν τοῖς Χρονικοῖς.

proterein ara Mōsēs epideiknytai tēs men Dionysou apotheōseōs etē chd΄. ei ge tēs Perseōs basileias tǭ triakostǭ deuterǭ etei ektheoutai, hōs phēsin Apollodōros en tois Chronikois.

Moses, then, is shown to precede the deification of Dionysus by 604 years, if he was deified in the thirty-second year of the reign of Perseus, as Apollodorus says in his Chronicles.

Notes and citation

Summary: Moses is 604 years before Dionysus’s deification.

Clement, Miscellanies 1.21.105.

Notes on the original text

Digital text corrected (OCR slip): Διονύσον ἀποθεώσεως → Διονύσου ἀποθεώσεως.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.105 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.17 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-17). (abbreviation not yet checked)

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10.12.18Dindorf 1:579

ἀπὸ δὲ Διονύσου ἐπὶ Ἡρακλέα καὶ τοὺς περὶ Ἰάσονα ἀριστεῖς, τοὺς ἐν τῇ Ἀργοῖ πλεύσαντας, συνάγεται ἔτη ξγ΄. ’ Ἀσκληπιός τε καὶ Διόσκουροι συνέπλεον αὐτοῖς, ὡς μαρτυρεῖ ὁ Ῥόδιος Ἀπολλώνιος ἐν τοῖς Ἀργοναυτικοῖς.

apo de Dionysou epi Hēraklea kai tous peri Iasona aristeis, tous en tę̄ Argoi pleusantas, synagetai etē xg΄. ’ Asklēpios te kai Dioskouroi synepleon autois, hōs martyrei ho Rhodios Apollōnios en tois Argonautikois.

From Dionysus to Heracles and the heroes with Jason who sailed in the Argo are reckoned 63 years. Asclepius and the Dioscuri sailed with them, as Apollonius of Rhodes testifies in the Argonautica.

Notes and citation

Summary: From Dionysus to the Argonauts is 63 years.

Clement, Miscellanies 1.21.105.

Notes on the original text

Digital text corrected (Greek misread as Latin letters in the digital text): ἐν rrj Ἀργοῖ → ἐν τῇ Ἀργοῖ.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.105 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.18 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-18). (abbreviation not yet checked)

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10.12.19Dindorf 1:579

ἀπὸ δὲ τῆς Ἡρακλέους ἐν Ἄργει βασιλείας ἐπὶ τὴν Ἡρακλέους αὐτοῦ καὶ Ἀσκληπιοῦ ἀποθέωσιν ἔτη συνάγεται λη΄ κατὰ τὸν χρονογράφον Ἀπολλόδωρον. ἐντεῦθεν δὲ ἐπὶ τὴν Κάστορος καὶ Πολυδεύκους ἀποθέωσιν ἔτη νγ΄. ἐνταῦθά που καὶ ἡ Ἰλίου κατάληψις.

apo de tēs Hērakleous en Argei basileias epi tēn Hērakleous autou kai Asklēpiou apotheōsin etē synagetai lē΄ kata ton chronographon Apollodōron. enteuthen de epi tēn Kastoros kai Polydeukous apotheōsin etē ng΄. entautha pou kai hē Iliou katalēpsis.

From Heracles’ reign in Argos to the deification of Heracles himself and of Asclepius are reckoned 38 years, according to Apollodorus the chronographer; and from then to the deification of Castor and Polydeuces, 53 years. About this time too came the capture of Troy.

Notes and citation

Summary: Intervals to the deifications of Heracles, Asclepius, and the Dioscuri.

Clement, Miscellanies 1.21.105.

Notes on the original text

Digital text corrected (OCR slip): καὶ ἠʼ Ἰλίου → καὶ ἡ Ἰλίου.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.105 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.19 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-19). (abbreviation not yet checked)

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10.12.20Dindorf 1:579

εἰ δὲ χρὴ πείθεσθαι καὶ Ἡσιόδῳ τῷ ποιητῇ, ἀκούσωμεν αὐτοῦ ’ Ζηνὶ δʼ ἄρʼ Ἀτλαντὶς Μαίῃ τέκε κύδιμον Ἑρμῆν, κήρυκʼ ἀθανάτων, ἱερὸν λέχος εἰσαναβᾶσα. Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν, μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθῆ.

ei de chrē peithesthai kai Hēsiodǭ tǭ poiētę̄, akousōmen autou ’ Zēni dʼ arʼ Atlantis Maię̄ teke kydimon Hermēn, kērykʼ athanatōn, hieron lechos eisanabasa. Kadmeiē dʼ ara hoi Semelē teke phaidimon huion, michtheisʼ en philotēti, Diōnyson polygēthē.

And if we must believe Hesiod the poet too, let us hear him: “To Zeus, Atlas’s daughter Maia bore glorious Hermes, herald of the immortals, having gone up into his holy bed. And Cadmus’s daughter Semele, joined with him in love, bore him a splendid son, Dionysus of many joys.”

Notes and citation

Summary: Hesiod makes Dionysus Cadmus’s grandson.

Clement, Miscellanies 1.21.105, quoting Hesiod, Theogony 938–941.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.105 (Miscellanies; quotation); Hesiod, Theog. 938–941 (Hesiod, Theogony; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.20 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-20). (abbreviation not yet checked)

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10.12.21Dindorf 1:579

Κάδμος μὲν ὁ Σεμέλης πατὴρ ἐπὶ Λυγκέως ἐς Θήβας ἔρχεται καὶ τῶν Ἑλληνικῶν γραμμάτων εὑρετὴς γίνεται. Τριόπας δὲ συγχρονεῖ Ἴσιδι ἑβδόμῃ γενεᾷ ἀπὸ Ἰνάχου.

Kadmos men ho Semelēs patēr epi Lynkeōs es Thēbas erchetai kai tōn Hellēnikōn grammatōn heuretēs ginetai. Triopas de synchronei Isidi hebdomę̄ geneą apo Inachou.

Cadmus, Semele’s father, came to Thebes in the time of Lynceus and became the inventor of the Greek letters. And Triopas was contemporary with Isis, in the seventh generation from Inachus.

Notes and citation

Summary: Cadmus and Isis are dated.

Clement, Miscellanies 1.21.106.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.106 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.21 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-21). (abbreviation not yet checked)

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10.12.22Dindorf 1:579–580

εἰσὶ δὲ οἳ τὴν Ἰώ φασι, διὰ τὸ ἰέναι αὐτὴν διὰ πάσης τῆς γῆς πλανωμένην. ταύτην δὲ Ἴστρος ἐν τῷ Περὶ τῆς Αἰγυπτίων ἀποικίας Προμηθέως θυγατέρα φησί. Προμηθεὺς δὲ κατὰ Τριόπαν, ἑβδόμῃ γενεᾷ μετὰ Μωσέα· ὥστε καὶ πρὸ τῆς καθʼ Ἕλληνας ἀνθρωπογονίας ὁ Μώσης.

eisi de hoi tēn Iō phasi, dia to ienai autēn dia pasēs tēs gēs planōmenēn. tautēn de Istros en tǭ Peri tēs Aigyptiōn apoikias Promētheōs thygatera phēsi. Promētheus de kata Triopan, hebdomę̄ geneą meta Mōsea; hōste kai pro tēs kathʼ Hellēnas anthrōpogonias ho Mōsēs.

Some say Isis is Io, because she went (ienai) wandering through the whole earth. Ister, in his work On the Colony of the Egyptians, says she was the daughter of Prometheus. Prometheus lived in the time of Triopas, in the seventh generation after Moses; so that Moses is even earlier than the Greek origin of mankind.

Notes and citation

Summary: Moses is earlier than Prometheus, whom the Greeks made the maker of men.

Clement, Miscellanies 1.21.106.

Notes on the original text

Digital text corrected (accent slip in the digital text; breathing slip in the digital text): ταύτὴν → ταύτην; ὣστε καὶ → ὥστε καὶ.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.106 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.22 (Dindorf 1:579–580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-22). (abbreviation not yet checked)

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10.12.23Dindorf 1:580

Λέων δὲ ὁ τὰ περὶ τῶν κατʼ Αἴγυπτον θεῶν πραγματευσάμενος τὴν Ἴσιν ὑπὸ Ἑλλήνων Δήμητρα καλεῖσθαί φησιν, ἣ κατὰ Λυγκέα γίνεται ἑνδεκάτῃ ὕστερον Μώσεως γενεᾷ.

Leōn de ho ta peri tōn katʼ Aigypton theōn pragmateusamenos tēn Isin hypo Hellēnōn Dēmētra kaleisthai phēsin, hē kata Lynkea ginetai hendekatę̄ hysteron Mōseōs geneą.

And Leon, who wrote on the gods of Egypt, says that Isis is called Demeter by the Greeks; she lived in the time of Lynceus, in the eleventh generation after Moses.

Notes and citation

Summary: Isis, called Demeter, lived eleven generations after Moses.

Clement, Miscellanies 1.21.106.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.106 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.23 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-23). (abbreviation not yet checked)

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10.12.24Dindorf 1:580

Ἆπις τε ὁ Ἄργους βασιλεὺς Μέμφιν οἰκίζει, ὥς φησιν Ἀρίστιππος ἐν πρώτη Ἀρκαδικῶν· τοῦτον δὲ Ἀριστέας ὁ Ἀργεῖος ἐπονομασθῆναί φησι Σάραπιν, καὶ τοῦτον εἶναι ὃν Αἰγύπτιοι σέβουσι.

Apis te ho Argous basileus Memphin oikizei, hōs phēsin Aristippos en prōtē Arkadikōn; touton de Aristeas ho Argeios eponomasthēnai phēsi Sarapin, kai touton einai hon Aigyptioi sebousi.

Apis, king of Argos, founded Memphis, as Aristippus says in the first book of his Arcadian History. Aristeas of Argos says he was named Sarapis, and that he is the one whom the Egyptians worship.

Notes and citation

Summary: Apis of Argos was later worshipped as Sarapis.

Clement, Miscellanies 1.21.106.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.106 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.24 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-24). (abbreviation not yet checked)

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10.12.25Dindorf 1:580

Νυμφόδωρος δὲ ὁ Ἀμφιπολίτης ἐν τρίτῳ Νομίμων Ἀσίας τὸν Ἄπιν τὸν ταῦρον τελευτήσαντα καὶ ταριχευθέντα εἰς σορὸν ἀποτεθεῖσθαι ἐν τῷ ναῷ τοῦ τιμωμένου δαίμονος, κἀντεῦθεν Σορόαπιν κληθῆναι καὶ Σάραπιν ὕστερον· Ἆπις δὲ τρίτος ἀπὸ Ἰνάχου.

Nymphodōros de ho Amphipolitēs en tritǭ Nomimōn Asias ton Apin ton tauron teleutēsanta kai taricheuthenta eis soron apotetheisthai en tǭ naǭ tou timōmenou daimonos, kanteuthen Soroapin klēthēnai kai Sarapin hysteron; Apis de tritos apo Inachou.

But Nymphodorus of Amphipolis, in the third book of his Customs of Asia, says that the bull Apis, when it died and was embalmed, was laid in a coffin (soros) in the temple of the honoured deity, and was thence called Soroapis and later Sarapis. Apis was the third from Inachus.

Notes and citation

Summary: Another explanation of the name Sarapis.

Clement, Miscellanies 1.21.106.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.106 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.25 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-25). (abbreviation not yet checked)

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10.12.26Dindorf 1:580

ναὶ μὴν ἡ Λητὼ κατὰ Τιτυὸν γίνεται ’ Λητὼ γὰρ ἥλκησε Διὸς κυδρὴν παράκοιτιν.

nai mēn hē Lētō kata Tityon ginetai ’ Lētō gar hēlkēse Dios kydrēn parakoitin.

Moreover Leto lived in the time of Tityus: “For he dragged Leto, the glorious consort of Zeus.”

Notes and citation

Summary: Leto was contemporary with Tityus.

Clement, Miscellanies 1.21.107; Homer, Odyssey 11.580.

Notes on the original text

Digital text corrected (accent slips in the digital text): ἣλκησε Δῖός → ἥλκησε Διὸς.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.107 (Miscellanies; quotation); Homer, Od. 11.580 (Homer, Odyssey; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.26 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-26). (abbreviation not yet checked)

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10.12.27Dindorf 1:580

Τιτυὸς δὲ συνεχρόνισε Ταντάλῳ. εἰκότως ἄρα καὶ ὁ Βοιώτιος Πίνδαρος γράφει ἐν χρόνῳ δὲ γένετʼ Ἀπόλλων. καὶ οὐδὲν θαυμαστὸν, ὅπου γε καὶ Ἀδμήτῳ θητεύων εὑρίσκεται σὺν καὶ Ἡρακλεῖ “ εἰς ἐνιαυτόν.”

Tityos de synechronise Tantalǭ. eikotōs ara kai ho Boiōtios Pindaros graphei en chronǭ de genetʼ Apollōn. kai ouden thaumaston, hopou ge kai Admētǭ thēteuōn heurisketai syn kai Hēraklei “ eis eniauton.”

And Tityus was contemporary with Tantalus. With good reason, then, the Boeotian Pindar writes, “In time Apollo was born.” And it is no wonder, since he is found serving Admetus with Heracles too, “for a year.”

Notes and citation

Summary: Apollo too was born within history.

Clement, Miscellanies 1.21.107, quoting Pindar (fragment) and alluding to Apollo’s year of service to Admetus.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.107 (Miscellanies; quotation); Pindar, frag. (Pindar (odes and fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.27 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-27). (abbreviation not yet checked)

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10.12.28Dindorf 1:580

Ζῆθος δὲ καὶ Ἀμφίων, οἱ μουσικῆς εὑρεταὶ, περὶ τὴν Κάδμου γεγόνασιν ἡλικίαν. κἄν τις ἡμῖν λέγῃ Φημονόην πρώτην χρησμῳδῆσαι Ἀκρισίῳ, ἀλλʼ ἴστω γε ὅτι μετὰ Φημονόην ἔτεσιν ὕστερον κζ΄ οἱ περὶ Ὀρφέα καὶ Μουσαῖον καὶ Λίνον τὸν Ἡρακλέους διδάσκαλον.

Zēthos de kai Amphiōn, hoi mousikēs heuretai, peri tēn Kadmou gegonasin hēlikian. kan tis hēmin legę̄ Phēmonoēn prōtēn chrēsmǭdēsai Akrisiǭ, allʼ istō ge hoti meta Phēmonoēn etesin hysteron kz΄ hoi peri Orphea kai Mousaion kai Linon ton Hērakleous didaskalon.

Zethus and Amphion, the inventors of music, lived about the age of Cadmus. And if anyone tells us that Phemonoe was the first to give oracles, to Acrisius, let him know that twenty-seven years after Phemonoe came Orpheus, Musaeus, and Linus the teacher of Heracles.

Notes and citation

Summary: Early musicians and oracle-givers are dated.

Clement, Miscellanies 1.21.107.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.107 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.28 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-28). (abbreviation not yet checked)

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10.12.29Dindorf 1:580–581

Ὅμηρος δὲ καὶ Ἡσίοδος πολλῷ νεώτεροι τῶν Ἰλιακῶν, μεθʼ οὓς μακρῷ νεώτεροι οἱ παρʼ Ἕλλησι νομοθέται, Λυκοῦργός τε καὶ Σόλων καὶ οἱ ἑπτὰ σοφοὶ, οἵ τε ἀμφὶ τὸν Σύριον Φερεκύδην καὶ Πυθαγόραν τὸν μέγαν κάτω που περὶ τὰς Ὀλυμπιάδας γενόμενοι, ὡς παρεστήσαμεν.

Homēros de kai Hēsiodos pollǭ neōteroi tōn Iliakōn, methʼ hous makrǭ neōteroi hoi parʼ Hellēsi nomothetai, Lykourgos te kai Solōn kai hoi hepta sophoi, hoi te amphi ton Syrion Pherekydēn kai Pythagoran ton megan katō pou peri tas Olympiadas genomenoi, hōs parestēsamen.

Homer and Hesiod are much later than the Trojan War, and long after them came the lawgivers of the Greeks, Lycurgus and Solon, and the Seven Sages, and Pherecydes the Syrian and the great Pythagoras, who lived lower down about the Olympiads, as we have shown.

Notes and citation

Summary: Homer, Hesiod, lawgivers, and philosophers are much later.

Clement, Miscellanies 1.21.107.

Notes on the original text

Digital text corrected (breathing slip in the digital text): νεώτεροι οἶ παρʼ → νεώτεροι οἱ παρʼ; Σόλων καὶ οἶ ἑπτὰ → Σόλων καὶ οἱ ἑπτὰ.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.107 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.29 (Dindorf 1:580–581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-29). (abbreviation not yet checked)

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10.12.30Dindorf 1:581

καὶ θεῶν ἄρα τῶν πλείστων παρʼ Ἕλλησιν, οὐ μόνον τῶν λεγομένων σοφῶν τε καὶ ποιητῶν, ὁ Μωσῆς ἡμῖν ἀποδέδεικται πρεσβύτερος.”

kai theōn ara tōn pleistōn parʼ Hellēsin, ou monon tōn legomenōn sophōn te kai poiētōn, ho Mōsēs hēmin apodedeiktai presbyteros.”

So Moses has been shown by us to be older than most of the gods of the Greeks, not only than their so-called wise men and poets.”

Notes and citation

Summary: Moses is older even than most Greek gods.

Clement, Miscellanies 1.21.107.

Extrabiblical texts: Clement of Alexandria, Strom. 1.21.107 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 10.12.30 (Dindorf 1:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-30). (abbreviation not yet checked)

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10.12.31Dindorf 1:581

Ταῦτα καὶ ὁ Κλήμης. ἀλλʼ ἐπεὶ πρὸ τῶν ἡμετέρων ἐσπουδάσθη καὶ αὐτοῖς Ἑβραίων παισὶν ἡ προκειμένη πραγματεία, καλῶς ἂν ἔχοι καὶ τὰ τούτων συνιδεῖν. χρήσομαι δὲ ἀντὶ πάντων ταῖς Φλαυίου Ἰωσήπου φωναῖς

Tauta kai ho Klēmēs. allʼ epei pro tōn hēmeterōn espoudasthē kai autois Hebraiōn paisin hē prokeimenē pragmateia, kalōs an echoi kai ta toutōn synidein. chrēsomai de anti pantōn tais Phlauiou Iōsēpou phōnais

So Clement too. But since before our own writers the sons of the Hebrews themselves had studied the subject before us, it would be well to look at their work too. In place of all I shall use the words of Flavius Josephus:

Notes and citation

Summary: Eusebius introduces Josephus.

Cite (SBL): Eusebius, Praep. ev. 10.12.31 (Dindorf 1:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-31). (abbreviation not yet checked)

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