Preparation for the Gospel 10.13.1–11.5.9
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 13
10.13.1Dindorf 1:581
“ Ἄρξομαι δὲ πρῶτον ἀπὸ τῶν παρʼ Αἰγυπτίοις γραμμάτων. αὐτὰ μὲν οὖν οὐχ οἷόν τε παρατίθεσθαι τἀκείνων· Μάνεθως δὲ τὸ γένος Αἰγύπτιος, ἀνὴρ τῆς Ἑλληνικῆς μετεσχηκὼς παιδείας, ὡς δῆλός ἐστι, γέγραφε γὰρ Ἑλλάδι φωνῇ τὴν πάτριον ἱστορίαν, ἔκ τε τῶν ἱερῶν, ὥς φησιν αὐτὸς, μεταφράσας, ὃς καὶ πολλὰ τὸν Ἡρόδοτον ἐλέγχει τῶν Αἰγυπτιακῶν ὑπʼ ἀγνοίας ἐψευσμένον ’ οὗτος δὴ τοίνυν ὁ Μάνεθως ἐν τῇ δευτέρᾳ τῶν Αἰγυπτιακῶν ταῦτα περὶ ἡμῶν γράφει ’ παραθήσομαι δὲ τὴν λέξιν αὐτοῦ, καθάπερ αὐτὸν ἐκεῖνον παραγαγὼν μάρτυρα.
“ Arxomai de prōton apo tōn parʼ Aigyptiois grammatōn. auta men oun ouch hoion te paratithesthai takeinōn; Manethōs de to genos Aigyptios, anēr tēs Hellēnikēs meteschēkōs paideias, hōs dēlos esti, gegraphe gar Helladi phōnę̄ tēn patrion historian, ek te tōn hierōn, hōs phēsin autos, metaphrasas, hos kai polla ton Hērodoton elenchei tōn Aigyptiakōn hypʼ agnoias epseusmenon ’ houtos dē toinyn ho Manethōs en tę̄ deuterą tōn Aigyptiakōn tauta peri hēmōn graphei ’ parathēsomai de tēn lexin autou, kathaper auton ekeinon paragagōn martyra.
“I shall begin first with the writings of the Egyptians. It is not possible to set out their own texts; but Manetho, an Egyptian by race, a man who had shared in Greek education, as is clear, for he wrote his country’s history in the Greek language, translating it, as he himself says, from the sacred records, and who often refutes Herodotus as having erred about Egyptian matters through ignorance, this Manetho, then, in the second book of his Egyptian History writes as follows about us. I shall set out his words, as though bringing forward the man himself as a witness.
Notes and citation
Summary: Josephus introduces Manetho as an Egyptian witness.
- Josephus, Against Apion 1.73–74; the quotation runs through 10.13.12.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): οἶόν τε παρατίθεσθαι → οἷόν τε παρατίθεσθαι.
Extrabiblical texts: Josephus, C. Ap. 1.73–74 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.1 (Dindorf 1:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-1). (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.
10.13.2Dindorf 1:581–582
... “ τοῦ Τιμαῖος ὄνομα. ἐπὶ τούτου οὐκ οἶδʼ ὅπως ὁ θεὸς ἀντέπνευσε, καὶ παραδόξως ἐκ τῶν πρὸς ἀνατολὴν μερῶν ἄνθρωποι τὸ γένος ἄσημοι καταθαρρήσαντες ἐπὶ τὴν χώραν ἐστράτευσαν, καὶ ῥᾳδίως ἀμαχητὶ ταύτην κατὰ κράτος εἷλον. Καὶ ἐπιλέγει μετὰ βραχέα
... “ tou Timaios onoma. epi toutou ouk oidʼ hopōs ho theos antepneuse, kai paradoxōs ek tōn pros anatolēn merōn anthrōpoi to genos asēmoi katatharrēsantes epi tēn chōran estrateusan, kai rhądiōs amachēti tautēn kata kratos heilon. Kai epilegei meta brachea
… “whose name was Timaeus. In his reign, I do not know how, God blew against us, and unexpectedly men of obscure race from the regions of the east boldly invaded the country and easily took it by force without a battle.” And shortly after he adds:
Notes and citation
Summary: Manetho: eastern invaders took Egypt without a battle.
- Josephus, Against Apion 1.75, quoting Manetho (fragment). Eusebius begins the quotation in mid-sentence; the king’s name is so in this text (Josephus has Tutimaeus).
Extrabiblical texts: Josephus, C. Ap. 1.75 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.2 (Dindorf 1:581–582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-2). (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.
10.13.3Dindorf 1:582
“ Ἐκαλεῖτο δὲ τὸ σύμπαν αὐτῶν ἔθνος Ὑκ[ουσ]σώς· τοῦτο δέ ἐστι βασιλεῖς ποιμένες. τὸ γὰρ Ὓκ καθʼ ἱερὰν γλῶσσαν βασιλέα σημαίνει, τὸ δὲ [Οὐσ]σὼς ποιμήν ἐστι, καὶ ποιμένες κατὰ κοινὴν διάλεκτον, καὶ οὕτω συντιθέμενον γίνεται Ὑκ[ουσ]σώς.
“ Ekaleito de to sympan autōn ethnos Hyk[ous]sōs; touto de esti basileis poimenes. to gar Hyk kathʼ hieran glōssan basilea sēmainei, to de [Ous]sōs poimēn esti, kai poimenes kata koinēn dialekton, kai houtō syntithemenon ginetai Hyk[ous]sōs.
“Their whole nation was called Hycsos, that is, ‘shepherd kings.’ For hyc in the sacred language means ‘king,’ and sos is ‘shepherd,’ and ‘shepherds’ in the common dialect; and so compounded it becomes Hycsos.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Manetho explains the name Hyksos as “shepherd kings.”
- Josephus, Against Apion 1.82. The editor brackets letters in the name (Ὑκ[ουσ]σώς), marking them for deletion; they are left out.
Extrabiblical texts: Josephus, C. Ap. 1.82 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.3 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-3). (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.
10.13.4Dindorf 1:582
τινὲς δὲ λέγουσιν αὐτοὺς Ἄραβας εἷναι. ἐν δʼ ἄλλῳ ἀντιγράφῳ οὐ βασιλεῖς σημαίνεσθαι διὰ τῆς Ὑκ[ουσσὼς] προσηγορίας, ἀλλὰ τοὐναντίον αἰχμαλώτους δηλοῦσθαι ποιμένας. τὸ γὰρ Ὑκ[ουσσὼς] Αἰγυπτιστὶ καὶ τὸ ἃκ δασυνόμενον αἰχμαλώτους ῥητῶς μηνύει.
tines de legousin autous Arabas heinai. en dʼ allǭ antigraphǭ ou basileis sēmainesthai dia tēs Hyk[oussōs] prosēgorias, alla tounantion aichmalōtous dēlousthai poimenas. to gar Hyk[oussōs] Aigyptisti kai to hak dasynomenon aichmalōtous rhētōs mēnyei.
Some say they were Arabs. In another copy it is said that the name Hycsos does not mean ‘kings’ but, on the contrary, indicates ‘captive shepherds’; for hyc in Egyptian, and hac with the rough breathing, plainly mean ‘captives.’
Notes and citation
Summary: Another explanation: “captive shepherds.”
- Josephus, Against Apion 1.82–83. Bracketed letters in the name are left out as the editor directs.
Extrabiblical texts: Josephus, C. Ap. 1.82–83 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.4 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-4). (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.
10.13.5Dindorf 1:582
καὶ τοῦτο μᾶλλον πιθανώτερόν μοι φαίνεται καὶ παλαιᾶς ἱστορίας ἐχόμενον· τούτους δὲ τοὺς προκατωνομασμένους βασιλέας καὶ τοὺς τῶν ποιμένων καλουμένων καὶ τοὺς ἐξ αὐτῶν γενομένους κρατῆσαι τῆς Αἰγύπτου φησὶν ἔτη πρὸς τοῖς ’φʼ ία.
kai touto mallon pithanōteron moi phainetai kai palaias historias echomenon; toutous de tous prokatōnomasmenous basileas kai tous tōn poimenōn kaloumenōn kai tous ex autōn genomenous kratēsai tēs Aigyptou phēsin etē pros tois ’phʼ ia.
And this seems to me more credible and in keeping with ancient history. He says that these kings already named, those of the so-called shepherds, and their descendants, ruled Egypt for 511 years.
Notes and citation
Summary: The shepherd kings ruled Egypt for 511 years.
- Josephus, Against Apion 1.83–84. The numeral is damaged in the digital text; Josephus reads 511.
Extrabiblical texts: Josephus, C. Ap. 1.83–84 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.5 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-5). (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.
10.13.6Dindorf 1:582
μετὰ ταῦτα δὲ τῶν ἐκ τῆς Θηβαίδος καὶ τῆς ἄλλης Αἰγύπτου βασιλέων γενέσθαι φησὶν ἐπὶ τοὺς ποιμένας ἐπανάστασιν, καὶ πόλεμον συρραγῆναι μέγαν καὶ πολυχρόνιον. ἐπὶ δὲ βασιλέως, ᾧ ὄνομα εἶναι Μισφραγμούθωσις, ἡττωμένους φησὶ τοὺς ποιμένας, καὶ ἐκ μὲν τῆς ἄλλης Αἰγύπτου ἐκπεσεῖν, κατακλεισθῆναι δὲ εἰς τόπον ἀρουρῶν ἔχοντα μυρίων τὴν περίμετρον· Αὔαρις ὄνομα τῷ τόπῳ.
meta tauta de tōn ek tēs Thēbaidos kai tēs allēs Aigyptou basileōn genesthai phēsin epi tous poimenas epanastasin, kai polemon syrragēnai megan kai polychronion. epi de basileōs, hǭ onoma einai Misphragmouthōsis, hēttōmenous phēsi tous poimenas, kai ek men tēs allēs Aigyptou ekpesein, katakleisthēnai de eis topon arourōn echonta myriōn tēn perimetron; Auaris onoma tǭ topǭ.
After this, he says, the kings of the Thebaid and of the rest of Egypt rose up against the shepherds, and a great and long war broke out. In the reign of a king named Misphragmouthosis, he says, the shepherds were defeated, driven out of the rest of Egypt, and shut up in a place with a circumference of ten thousand arourae; the place was called Avaris.
Notes and citation
Summary: The shepherds were defeated and shut up in Avaris.
- Josephus, Against Apion 1.85–86.
Extrabiblical texts: Josephus, C. Ap. 1.85–86 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.6 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-6). (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.
10.13.7Dindorf 1:582
τοῦτόν φησιν ὁ Μάνεθως ἅπαντα τείχει τε μεγάλῳ καὶ ἰσχυρῷ περιβαλεῖν τοὺς ποιμένας, ὅπως τήν τε κτῆσιν ἅπασαν ἔχωσιν ἐν ὀχυρῷ καὶ τὴν λείαν τὴν ἑαυτῶν.
touton phēsin ho Manethōs hapanta teichei te megalǭ kai ischyrǭ peribalein tous poimenas, hopōs tēn te ktēsin hapasan echōsin en ochyrǭ kai tēn leian tēn heautōn.
Manetho says that the shepherds surrounded this whole place with a great, strong wall, so as to keep all their possessions and their plunder in a stronghold.
Notes and citation
Summary: The shepherds walled Avaris.
- Josephus, Against Apion 1.86–87.
Extrabiblical texts: Josephus, C. Ap. 1.86–87 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.7 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-7). (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.
10.13.8Dindorf 1:582–583
τὸν δὲ Μισφραγμουθώσεως υἱὸν Θμούθωσιν ἐπιχειρῆσαι μὲν αὐτοὺς διὰ πολιορκίας ἑλεῖν κατὰ κράτος, ὀκτὼ καὶ τεσσαράκοντα μυριάσι στρατοῦ προσεδρεύσαντα τοῖς τείχεσιν· ἐπεὶ δὲ τὴν πολιορκίαν ἀπέγνω, ποιήσασθαι συμβάσεις, ἵνα τὴν Αἴγυπτον ἐκλιπόντες ὅποι βούλονται πάντες ἀβλαβεῖς ἀπέλθωσι.
ton de Misphragmouthōseōs huion Thmouthōsin epicheirēsai men autous dia poliorkias helein kata kratos, oktō kai tessarakonta myriasi stratou prosedreusanta tois teichesin; epei de tēn poliorkian apegnō, poiēsasthai symbaseis, hina tēn Aigypton eklipontes hopoi boulontai pantes ablabeis apelthōsi.
Thmouthosis, the son of Misphragmouthosis, tried to take them by force through siege, investing the walls with 480,000 troops; but when he gave up the siege, he made terms, that they should leave Egypt and all go away unharmed wherever they wished.
Notes and citation
Summary: After a failed siege the shepherds were allowed to leave.
- Josephus, Against Apion 1.88.
Notes on the original text
- Digital text corrected (accent missing in the digital text): Μισφραγμουθωσεως → Μισφραγμουθώσεως.
Extrabiblical texts: Josephus, C. Ap. 1.88 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.8 (Dindorf 1:582–583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-8). (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.
10.13.9Dindorf 1:583
τοὺς δὲ ἐπὶ ταῖς ὁμολογίαις πανοικεσίᾳ μετὰ τῶν κτήσεων, οὐκ ἐλάσσους μυριάδων ὄντας εἰκοσιτεσσάρων, ἀπὸ τῆς Αἰγύπτου τὴν ἔρημον εἰς Συρίαν διοδοιπορῆσαι,
tous de epi tais homologiais panoikesią meta tōn ktēseōn, ouk elassous myriadōn ontas eikositessarōn, apo tēs Aigyptou tēn erēmon eis Syrian diodoiporēsai,
And on these terms they, with their whole households and possessions, no fewer than 240,000 people, travelled out of Egypt through the desert into Syria;
Notes and citation
Summary: 240,000 left Egypt for Syria.
- Josephus, Against Apion 1.89.
Notes on the original text
- Digital text corrected (doubled comma in the digital text): εἰκοσιτεσσάρων,, → εἰκοσιτεσσάρων,.
Extrabiblical texts: Josephus, C. Ap. 1.89 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.9 (Dindorf 1:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-9). (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.
10.13.10Dindorf 1:583
φοβουμένους δὲ τὴν Ἀσσυρίων δυναστείαν, τότε γὰρ ἐκείνους τῆς Ἀσίας κρατεῖν, ἐν τῇ νῦν Ἰουδαίᾳ καλουμένῃ πόλιν οἰκοδομησαμένους, τοσαύταις μυριάσιν ἀνθρώπων ἀρκέσουσαν, Ἱεροσόλυμα ταύτην ὀνομάσαι.”
phoboumenous de tēn Assyriōn dynasteian, tote gar ekeinous tēs Asias kratein, en tę̄ nyn Ioudaią kaloumenę̄ polin oikodomēsamenous, tosautais myriasin anthrōpōn arkesousan, Hierosolyma tautēn onomasai.”
and fearing the power of the Assyrians, who then ruled Asia, they built a city in what is now called Judea, large enough for so many tens of thousands of people, and named it Jerusalem.”
Notes and citation
Summary: They founded Jerusalem in Judea.
- Josephus, Against Apion 1.90.
Extrabiblical texts: Josephus, C. Ap. 1.90 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.10 (Dindorf 1:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-10). (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.
10.13.11Dindorf 1:583
Τούτοις ἐξῆς τὴν διαδοχὴν τῶν κατʼ Αἴγυπτον βασιλέων μετὰ τοῦ χρόνου τῆς ἀρχῆς αὐτῶν ἀπαριθμησάμενος ἐπιλέγει, “ Ταῦτα μὲν ὁ Μάνεθως. δῆλον δʼ ἐστὶν, ἐκ τῶν εἰρημένων ἐτῶν τοῦ χρόνου συλλογισθέντος, ὅτι οἱ καλούμενοι ποιμένες, ἡμέτεροι δὲ πρόγονοι, τρισὶ καὶ ἐνενήκοντα καὶ τριακοσίοις πρόσθεν ἔτεσιν ἐκ τῆς Αἰγύπτου ἀπαλλαγέντες τὴν χώραν ταύτην ἐπῴκησαν ἢ Δαναὸν εἰς Ἄργος ἀφικέσθαι· καίτοι τοῦτον ἀρχαιότατον Ἀργεῖοι νομίζουσι.
Toutois exēs tēn diadochēn tōn katʼ Aigypton basileōn meta tou chronou tēs archēs autōn aparithmēsamenos epilegei, “ Tauta men ho Manethōs. dēlon dʼ estin, ek tōn eirēmenōn etōn tou chronou syllogisthentos, hoti hoi kaloumenoi poimenes, hēmeteroi de progonoi, trisi kai enenēkonta kai triakosiois prosthen etesin ek tēs Aigyptou apallagentes tēn chōran tautēn epǭkēsan ē Danaon eis Argos aphikesthai; kaitoi touton archaiotaton Argeioi nomizousi.
Next, after listing the succession of the Egyptian kings with the length of their reigns, he adds: “So much Manetho. It is clear from the years stated, when the time is reckoned, that the so-called shepherds, our ancestors, left Egypt and settled this land 393 years before Danaus came to Argos; and yet the Argives think him most ancient.
Notes and citation
Summary: Josephus: the Jews’ ancestors left Egypt 393 years before Danaus.
- Josephus, Against Apion 1.103. Josephus identifies the Hyksos with Israel’s ancestors.
Extrabiblical texts: Josephus, C. Ap. 1.103 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.11 (Dindorf 1:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-11). (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.
10.13.12Dindorf 1:583
δύο τοίνυν ὁ Μάνεθως ἡμῖν τὰ μέγιστα μεμαρτύρηκεν ἐκ τῶν παρὰ τοῖς Αἰγυπτίοις γραμμάτων ’ πρῶτον μὲν τὴν ἑτέρωθεν ἄφιξιν εἰς Αἴγυπτον, ἔπειτα δὲ τὴν ἐκεῖθεν ἀπαλλαγὴν οὕτως ἀρχαίαν τοῖς χρόνοις ὡς ἐγγύς που προτερεῖν αὐτὴν τῶν Ἰλιακῶν ἔτεσι χιλίοις.”
dyo toinyn ho Manethōs hēmin ta megista memartyrēken ek tōn para tois Aigyptiois grammatōn ’ prōton men tēn heterōthen aphixin eis Aigypton, epeita de tēn ekeithen apallagēn houtōs archaian tois chronois hōs engys pou proterein autēn tōn Iliakōn etesi chiliois.”
So Manetho has borne witness for us to the two most important points from the Egyptian writings: first, the arrival in Egypt from elsewhere; then the departure from there, so ancient in date that it precedes the Trojan War by nearly a thousand years.”
Notes and citation
Summary: Manetho attests the arrival and departure of Israel’s ancestors, a thousand years before Troy.
- Josephus, Against Apion 1.104.
Notes on the original text
- Digital text corrected (word repeated in the digital text): ἐκ τῶν τῶν παρὰ → ἐκ τῶν παρὰ.
Extrabiblical texts: Josephus, C. Ap. 1.104 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 10.13.12 (Dindorf 1:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-12). (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.
10.13.13Dindorf 1:583–584
Ἀλλὰ τὰ μὲν ἀπὸ τῆς Αἰγυπτιακῆς ἱστορίας ταύτῃ πη τῷ Ἰωσήπῳ κατὰ πλάτος ἀνιστόρηται ’ ἀπὸ δὲ τῆς Φοινίκων, μάρτυσι χρησάμενος τοῖς τὰ Φοινικικὰ συγγραψαμένοις, παρίστησι τὸν ἐν Ἱεροσολύμοις νεὼν ὑπὸ Σολομῶνος τοῦ βασιλέως ᾠκοδομῆσθαι ἔτεσι θᾶττον ἑκατὸν τεσσαράκοντα καὶ τρισὶ καὶ μησὶν ὀκτὼ τοῦ κτίσαι Τυρίους Καρχηδόνα ’ εἶτα μεταβὰς καὶ ἀπὸ τῆς περὶ Χαλδαίων ἱστορίας τὰς περὶ τῆς Ἑβραίων ἀρχαιότητος παρατίθεται μαρτυρίας.
Alla ta men apo tēs Aigyptiakēs historias tautę̄ pē tǭ Iōsēpǭ kata platos anistorētai ’ apo de tēs Phoinikōn, martysi chrēsamenos tois ta Phoinikika syngrapsamenois, paristēsi ton en Hierosolymois neōn hypo Solomōnos tou basileōs ǭkodomēsthai etesi thatton hekaton tessarakonta kai trisi kai mēsin oktō tou ktisai Tyrious Karchēdona ’ eita metabas kai apo tēs peri Chaldaiōn historias tas peri tēs Hebraiōn archaiotētos paratithetai martyrias.
So the evidence from Egyptian history has been set out at length by Josephus in some such way. From Phoenician history, using as witnesses the writers of Phoenician history, he shows that the temple in Jerusalem was built by King Solomon 143 years and eight months before the Tyrians founded Carthage. Then, passing on, he sets out the testimonies to the antiquity of the Hebrews from the history of the Chaldeans as well.
Notes and citation
Summary: Eusebius summarizes Josephus’s further Phoenician and Chaldean evidence.
- Josephus, Against Apion 1.106–160 (summarized); the figure for Carthage, 1.126.
Extrabiblical texts: Josephus, C. Ap. 1.106–160 (Josephus (works); allusion)
Cite (SBL): Eusebius, Praep. ev. 10.13.13 (Dindorf 1:583–584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-13). (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.
Preparation 10, chapter 14
10.14.1Dindorf 1:584
Ἀλλὰ τί δεῖ πλῆθος ταῖς ἀποδείξεσιν ἐπισωρεύειν, τοῦ φιλαλήθους, ἀλλὰ μὴ φιλαπεχθήμονος καὶ τοῖς εἰρημένοις ἀρκουμένου, ποικίλην περιέχουσι τὴν περὶ τοῦ προκειμένου σύστασιν; προύκειτο δὲ ἡμῖν τὰ Μωσέως καὶ τῶν προφητῶν παλαίτερα τῶν Ἑλληνικῶν ἀποδεῖξαι.
Alla ti dei plēthos tais apodeixesin episōreuein, tou philalēthous, alla mē philapechthēmonos kai tois eirēmenois arkoumenou, poikilēn periechousi tēn peri tou prokeimenou systasin? proukeito de hēmin ta Mōseōs kai tōn prophētōn palaitera tōn Hellēnikōn apodeixai.
But why heap up a multitude of proofs, for one who loves truth rather than quarrelling and is content with what has been said, since it contains a varied demonstration of the matter in hand? Our purpose was to show that the writings of Moses and the prophets are older than those of the Greeks.
Notes and citation
Summary: Enough proofs have been given of the antiquity of Moses and the prophets.
Cite (SBL): Eusebius, Praep. ev. 10.14.1 (Dindorf 1:584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-1). (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.
10.14.2Dindorf 1:584
ἐπειδὴ τοίνυν μακρῷ πρόσθεν τῶν Τρωϊκῶν Μωσῆς γεγονὼς ἀποδέδεικται, φέρʼ ἴδωμεν καὶ τοὺς μετʼ αὐτὸν ἅπαντας. Μωσῆς δʼ ὅτι τῶν πρὶν ἀληθῶς Ἑβραίων Ἕβερ τε καὶ Ἁβραὰμ, ἀφʼ ὧν καὶ τὸ παρώνυμον τοῖς ἀνδράσιν ἐπιτέθειται, τῶν τε λοιπῶν θεοφιλῶν τε καὶ παλαιῶν ἀνδρῶν ὕστατος τοῖς χρόνοις παρεφάνη τῷ βίῳ, δῆλον ἀπὸ τῆς κατʼ αὐτὸν ἱστορίας τυγχάνει.
epeidē toinyn makrǭ prosthen tōn Trōïkōn Mōsēs gegonōs apodedeiktai, pherʼ idōmen kai tous metʼ auton hapantas. Mōsēs dʼ hoti tōn prin alēthōs Hebraiōn Heber te kai Habraam, aphʼ hōn kai to parōnymon tois andrasin epitetheitai, tōn te loipōn theophilōn te kai palaiōn andrōn hystatos tois chronois parephanē tǭ biǭ, dēlon apo tēs katʼ auton historias tynchanei.
Since, then, Moses has been shown to have lived long before the Trojan War, come, let us look at all those after him too. That Moses appeared in life last in time of the true Hebrews before him, Heber and Abraham, from whom the name derived from them was given to these men, and of the other ancient men dear to God, is clear from his own history.
Notes and citation
Summary: Moses came after the earlier Hebrews, Heber and Abraham.
Cite (SBL): Eusebius, Praep. ev. 10.14.2 (Dindorf 1:584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-2). (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.
10.14.3Dindorf 1:584
μετὰ Μωσέα τοίνυν προέστη τοῦ Ἰουδαίων ἔθνους Ἰησοῦς, ὥς τινες, ἔτεσι λ΄· εἶθʼ, ὥς φησιν ἡ γραφὴ, ἐκράτησαν ἀλλόφυλοι ἔτεσιν ὀκτώ. ἔπειτα Γοθονιὴλ ἔτεσι πεντήκοντα. μεθʼ ὃν Ἐγλὼμ, βασιλεὺς Μωὰβ, ἔτη ιη΄. μεθʼ ὃν Ἀὼδ ἔτη π΄. μεθʼ ὃν πάλιν ἀλλόφυλοι ἔτη κ΄· ἔπειτα Δεββώρα καὶ Βαρὰκ ἔτη μ΄. ἔπειτα Μαδιηναῖοι ἔτη ζ΄· ἔπειτα Γεδεὼν ἔτη μ΄. Ἀβιμέλεχ ἔτη γ΄. Θωλὰ κγ΄· Ἰαεὶρ κβ΄· Ἀμμανῖται ιη΄· Ἰεφθάε ἔτη ς΄· Ἐσβὼν ἔτη ζ΄· Αἰαλὼν ἔτη ι΄· Λαβδὼν ἔτη η΄· ἀλλόφυλοι ἔτη μ΄· Σαμψὼν ἔτη κ΄· ἔπειτα Ἠλεὶ ἱερεὺς, ὡς τὸ Ἑβραϊκὸν, ἔτη μ΄· περὶ ὃν συμβαίνει τὴν Ἰλίου καταντᾶν ἅλωσιν· μετὰ δʼ Ἠλεὶ τὸν ἱερέα ἡγεῖται τοῦ λαοῦ Σαμουήλ.
meta Mōsea toinyn proestē tou Ioudaiōn ethnous Iēsous, hōs tines, etesi l΄; eithʼ, hōs phēsin hē graphē, ekratēsan allophyloi etesin oktō. epeita Gothoniēl etesi pentēkonta. methʼ hon Eglōm, basileus Mōab, etē iē΄. methʼ hon Aōd etē p΄. methʼ hon palin allophyloi etē k΄; epeita Debbōra kai Barak etē m΄. epeita Madiēnaioi etē z΄; epeita Gedeōn etē m΄. Abimelech etē g΄. Thōla kg΄; Iaeir kb΄; Ammanitai iē΄; Iephthae etē s΄; Esbōn etē z΄; Aialōn etē i΄; Labdōn etē ē΄; allophyloi etē m΄; Sampsōn etē k΄; epeita Ēlei hiereus, hōs to Hebraïkon, etē m΄; peri hon symbainei tēn Iliou katantan halōsin; meta dʼ Ēlei ton hierea hēgeitai tou laou Samouēl.
After Moses, then, Joshua led the Jewish nation, as some say, for 30 years; then, as Scripture says, foreigners ruled for eight years; then Othniel for fifty years; after him Eglon king of Moab, 18 years; after him Ehud, 80 years; after him foreigners again, 20 years; then Deborah and Barak, 40 years; then the Midianites, 7 years; then Gideon, 40 years; Abimelech, 3 years; Tola, 23; Jair, 22; the Ammonites, 18; Jephthah, 6 years; Esbon [Ibzan], 7 years; Elon, 10 years; Labdon [Abdon], 8 years; foreigners, 40 years; Samson, 20 years; then Eli the priest, according to the Hebrew, 40 years, in whose time the capture of Troy falls. After Eli the priest, Samuel led the people.
Judg 3:8 (allusion, high confidence) · Judg 3:11 (allusion, high confidence) · Judg 3:14 (allusion, high confidence) · Judg 3:30 (allusion, high confidence) · Judg 4:3 (allusion, high confidence) · Judg 5:31 (allusion, high confidence) · Judg 6:1 (allusion, high confidence) · Judg 8:28 (allusion, high confidence) · Judg 9:22 (allusion, high confidence) · Judg 10:2 (allusion, high confidence) · Judg 10:3 (allusion, high confidence) · Judg 10:8 (allusion, high confidence) · Judg 12:7 (allusion, high confidence) · Judg 12:9 (allusion, high confidence) · Judg 12:11 (allusion, high confidence) · Judg 12:14 (allusion, high confidence) · Judg 13:1 (allusion, high confidence) · Judg 16:31 (allusion, high confidence) · 1 Sam 4:18 (allusion, high confidence)
Notes and citation
Summary: Eusebius lists the leaders and judges of Israel from Joshua to Samuel.
- The figures follow the book of Judges (Judg 3:8–16:31) and 1 Sam 4:18; “according to the Hebrew” because the Septuagint gives Eli twenty years.
Cite (SBL): Eusebius, Praep. ev. 10.14.3 (Dindorf 1:584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-3). (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.
10.14.4Dindorf 1:584–585
μεθʼ ὃν πρῶτος αὐτῶν βασιλεύει Σαοὺλ ἔτεσι μ΄· ἔπειτα Δαβὶδ ἔτεσι μ΄· ἔπειτα Σολομῶν ἔτεσι μ΄· ὃς καὶ τὸν ἐν Ἱεροσολύμοις ναὸν ἐδείματο πρῶτος. μετὰ δὲ Σολο- μῶνα βασιλεύει Ῥοβοὰμ ἔτη ἵζʼ· Ἀβιὰ ἔτη γʼ ’ Ἄσα ἔτη μὰ· Ἰωσαφὰτ ἔτη κε· Ἰωρὰμ ἔτη ἡ ’ Ὀχοζίας ἔτος ἁ· Γοθολιὰ ἴτη ’ς·
methʼ hon prōtos autōn basileuei Saoul etesi m΄; epeita Dabid etesi m΄; epeita Solomōn etesi m΄; hos kai ton en Hierosolymois naon edeimato prōtos. meta de Solo- mōna basileuei Rhoboam etē hizʼ; Abia etē gʼ ’ Asa etē ma; Iōsaphat etē ke; Iōram etē hē ’ Ochozias etos ha; Gotholia itē ’s;
After him Saul was their first king, for 40 years; then David for 40 years; then Solomon for 40 years, who also first built the temple in Jerusalem. After Solomon, Rehoboam reigned 17 years; Abijah, 3 years; Asa, 41 years; Jehoshaphat, 25; Joram, 8 years; Ahaziah, 1 year; Athaliah, 6 years;
1 Kgs 11:42 (allusion, high confidence) · 1 Kgs 14:21 (allusion, high confidence) · 1 Kgs 15:2 (allusion, high confidence) · 1 Kgs 15:10 (allusion, high confidence) · 1 Kgs 22:42 (allusion, high confidence) · 2 Kgs 8:17 (allusion, high confidence) · 2 Kgs 8:26 (allusion, high confidence) · 2 Kgs 11:3 (allusion, high confidence)
Notes and citation
Summary: The kings of Judah from Saul to Athaliah.
- Compare 1 Kgs 11:42–2 Kgs 11:3. Some numerals are damaged in the digital text; the biblical figures are given.
Cite (SBL): Eusebius, Praep. ev. 10.14.4 (Dindorf 1:584–585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-4). (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.
10.14.5Dindorf 1:585
Ἰωὰς ἔτη μʼ· Ἀμασίας ἔτη μθ΄· Ὀζίας ἔτη νβ΄· καθʼ ὃν προφητεύουσιν Ὠσηὲ, Ἀμὼς, Ἠσαίας, Ἰωνᾶς· μετὰ δὲ ’ Ὀζίαν βασιλεύει ἔτη ἰέ ’ μεθʼ ὃν ἔτη ἰέ. κατὰ τοῦτον ἡ πρώτη Ὀλυμπιὰς ἤχθη, ἣν ἐνίκα στάδιον Κόροιβος Ἠλεῖος.
Iōas etē mʼ; Amasias etē mth΄; Ozias etē nb΄; kathʼ hon prophēteuousin Ōsēe, Amōs, Ēsaias, Iōnas; meta de ’ Ozian basileuei etē ie ’ methʼ hon etē ie. kata touton hē prōtē Olympias ēchthē, hēn enika stadion Koroibos Ēleios.
Joash, 40 years; Amaziah, 49 years; Uzziah, 52 years, in whose time Hosea, Amos, Isaiah, and Jonah prophesied. After Uzziah [Jotham] reigned 16 years; after him [Ahaz] 16 years. In his time the first Olympiad was held, in which Coroebus of Elis won the footrace.
2 Kgs 12:1 (allusion, high confidence) · 2 Kgs 14:2 (allusion, high confidence) · 2 Kgs 15:2 (allusion, high confidence) · 2 Kgs 15:33 (allusion, medium confidence) · 2 Kgs 16:2 (allusion, medium confidence)
Notes and citation
Summary: The kings from Joash to Ahaz; the first Olympiad falls under Ahaz.
- The names of Jotham and Ahaz have dropped out of the text and are supplied in brackets; the numerals are damaged (2 Kgs 15:33; 16:2 give sixteen years each). Amaziah’s “49” is so in the text; 2 Kgs 14:2 gives 29.
Cite (SBL): Eusebius, Praep. ev. 10.14.5 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-5). (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.
10.14.6Dindorf 1:585
διαδέχεται δὲ τὸν Ἄχαζ Ἀζεκίας ἔτεσι κθ΄ ’ καθʼ ὃν Ῥωμύλος Ῥώμην ἔκτισε καὶ ἐβασίλευσε. μετὰ δὲ Ἐζεκίαν βασιλεύει Μανασσῆς ἔτη νέ· ἔπειτα Ἀμὼν ἔτη β΄· ἔπειτα Ἰωσίας ἔτη ’ καθʼ ὃν προφητεύουσιν Ἱερεμίας, Βαροὺχ, Ὀλδᾶ καὶ ἄλλοι προφῆται.
diadechetai de ton Achaz Azekias etesi kth΄ ’ kathʼ hon Rhōmylos Rhōmēn ektise kai ebasileuse. meta de Ezekian basileuei Manassēs etē ne; epeita Amōn etē b΄; epeita Iōsias etē ’ kathʼ hon prophēteuousin Hieremias, Barouch, Olda kai alloi prophētai.
Hezekiah succeeded Ahaz for 29 years; in his time Romulus founded Rome and reigned. After Hezekiah, Manasseh reigned 55 years; then Amon, 2 years; then Josiah, [31] years, in whose time Jeremiah, Baruch, Huldah, and other prophets prophesied.
2 Kgs 18:2 (allusion, high confidence) · 2 Kgs 21:1 (allusion, high confidence) · 2 Kgs 21:19 (allusion, high confidence) · 2 Kgs 22:1 (allusion, high confidence) · 2 Kgs 22:14 (allusion, medium confidence)
Notes and citation
Summary: The kings from Hezekiah to Josiah; Rome founded under Hezekiah.
- Josiah’s numeral is missing in the text; 2 Kgs 22:1 gives 31 years.
Cite (SBL): Eusebius, Praep. ev. 10.14.6 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-6). (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.
10.14.7Dindorf 1:585
ἔπειτα Ἰωάχαζ μῆνας γʼ. μεθʼ ὃν Ἰωακεὶμ ἔτη ἰά· μεθʼ ὃν πάντων ὕστατος Σεδεκίας ἔτη ιβ΄ κατὰ τοῦτον πολιορκηθείσης τῆς Ἱερουσαλὴμ ὑπὸ Ἀσσυρίων καὶ τοῦ ἱεροῦ ἐμπρησμὸν ὑπομείναντος τὸ πᾶν Ἰουδαίων ἔθνος ἀπάγεται εἰς Βαβυλῶνα, προφητεύει τε αὐτόθι Δανιὴλ καὶ Ἐζεκιήλ.
epeita Iōachaz mēnas gʼ. methʼ hon Iōakeim etē ia; methʼ hon pantōn hystatos Sedekias etē ib΄ kata touton poliorkētheisēs tēs Hierousalēm hypo Assyriōn kai tou hierou emprēsmon hypomeinantos to pan Ioudaiōn ethnos apagetai eis Babylōna, prophēteuei te autothi Daniēl kai Ezekiēl.
Then Jehoahaz, 3 months; after him Jehoiakim, 11 years; after him, last of all, Zedekiah, 12 years. In his time Jerusalem was besieged by the Assyrians and the temple was burned, and the whole Jewish nation was carried off to Babylon; and there Daniel and Ezekiel prophesied.
2 Kgs 23:31 (allusion, high confidence) · 2 Kgs 23:36 (allusion, high confidence) · 2 Kgs 24:18 (allusion, high confidence) · 2 Kgs 25:9 (allusion, high confidence)
Notes and citation
Summary: The last kings of Judah and the exile to Babylon.
- 2 Kgs 23:31–25:9. “Assyrians” is so in the text, for the Babylonians.
Cite (SBL): Eusebius, Praep. ev. 10.14.7 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-7). (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.
10.14.8Dindorf 1:585
μετὰ δὲ ἐτῶν ἀριθμὸν ο΄ ὁ Κῦρος βασιλεύει Περσῶν, ὃς καὶ ἀνῆκε τὴν αἰχμαλωσίαν τῶν Ἰουδαίων, ἐπιτρέψας τοῖς θέλουσιν αὐτῶν παλινοστεῖν ἐπὶ τὴν οἰκείαν γῆν καὶ τὸ ἱερὸν ἀνεγείρειν· ὅτε καὶ ἄνεισιν Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ καὶ Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ. καταβάλλονταί τε θεμελίους, προφητευόντων ὕστατα πάντων Ἀγγαίου καὶ Ζαχαρίου καὶ Μαλαχίου, μεθʼ οὓς οὐκέτι προφήτης παρʼ αὐτοῖς γέγονε.
meta de etōn arithmon o΄ ho Kyros basileuei Persōn, hos kai anēke tēn aichmalōsian tōn Ioudaiōn, epitrepsas tois thelousin autōn palinostein epi tēn oikeian gēn kai to hieron anegeirein; hote kai aneisin Iēsous ho tou Iōsedek kai Zorobabel ho tou Salathiēl. kataballontai te themelious, prophēteuontōn hystata pantōn Angaiou kai Zachariou kai Malachiou, methʼ hous ouketi prophētēs parʼ autois gegone.
After a span of seventy years Cyrus became king of the Persians; he also ended the captivity of the Jews, allowing those who wished to return to their own land and rebuild the temple. Then Jesus son of Josedek and Zerubbabel son of Shealtiel went up. They laid the foundations, while Haggai, Zechariah, and Malachi, last of all, prophesied; after them there was no longer a prophet among them.
Ezra 1:1 (allusion, high confidence) · Ezra 3:8 (allusion, high confidence) · Hag 1:1 (allusion, medium confidence)
Notes and citation
Summary: Cyrus ended the exile; the last prophets were Haggai, Zechariah, and Malachi.
- Ezra 1:1–3:10; Hag 1:1.
Notes on the original text
- Digital text corrected (numeral 70 printed as an article in the digital text): ἀριθμὸν ὁ ὁ Κῦρος → ἀριθμὸν ο΄ ὁ Κῦρος.
Cite (SBL): Eusebius, Praep. ev. 10.14.8 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-8). (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.
10.14.9Dindorf 1:585
κατὰ δὲ Κῦρον Σόλων ὁ Ἀθηναῖος ἐγνωρίζετο, καὶ οἱ κληθέντες ἑπτὰ σοφοὶ παρʼ Ἓλλησιν, ὧν παλαίτερος οὐδεὶς παρʼ αὐτοῖς φιλόσοφος μνημονεύεται.
kata de Kyron Solōn ho Athēnaios egnōrizeto, kai hoi klēthentes hepta sophoi parʼ Hellēsin, hōn palaiteros oudeis parʼ autois philosophos mnēmoneuetai.
In the time of Cyrus, Solon the Athenian was known, and those called the Seven Sages among the Greeks, before whom no philosopher is remembered among them.
Notes and citation
Summary: Solon and the Seven Sages lived under Cyrus.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): καὶ οἶ κληθέντες → καὶ οἱ κληθέντες.
Cite (SBL): Eusebius, Praep. ev. 10.14.9 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-9). (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.
10.14.10Dindorf 1:585–586
τούτων δὴ τῶν ἑπτὰ Θαλῆς ὁ Μιλήσιος φυσικὸς πρῶτος Ἑλλήνων γεγονὼς περὶ τροπῶν ἡλίου καὶ ἐκλείψεως καὶ φωτισμῶν σελήνης καὶ ἰσημερίας διελέχθη ’ ἐγένετο δʼ ὁ ἀνὴρ ἐπισημότατος ἐν τοῖς Ἕλλησι.
toutōn dē tōn hepta Thalēs ho Milēsios physikos prōtos Hellēnōn gegonōs peri tropōn hēliou kai ekleipseōs kai phōtismōn selēnēs kai isēmerias dielechthē ’ egeneto dʼ ho anēr episēmotatos en tois Hellēsi.
Of these seven, Thales of Miletus, the first natural philosopher among the Greeks, discussed the solstices of the sun, eclipses, the phases of the moon, and the equinox; and he became the most famous man among the Greeks.
Notes and citation
Summary: Thales was the first Greek natural philosopher.
Cite (SBL): Eusebius, Praep. ev. 10.14.10 (Dindorf 1:585–586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-10). (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.
10.14.11Dindorf 1:586
Θαλοῦ δὲ γίνεται ἀκουστὴς Ἀναξίμανδρος, Πραξιάδου μὲν παῖς, γένος δὲ καὶ αὐτὸς Μιλήσιος. οὗτος πρῶτος γνώμονας κατεσκεύασε πρὸς διάγνωσιν τροπῶν τε ἡλίου καὶ χρόνων καὶ ὡρῶν καὶ ἰσημερίας.
Thalou de ginetai akoustēs Anaximandros, Praxiadou men pais, genos de kai autos Milēsios. houtos prōtos gnōmonas kateskeuase pros diagnōsin tropōn te hēliou kai chronōn kai hōrōn kai isēmerias.
Anaximander became a hearer of Thales, the son of Praxiades, also a Milesian by birth. He was the first to construct sundials for determining the solstices, seasons, hours, and the equinox.
Notes and citation
Summary: Anaximander, Thales’ pupil, invented the sundial.
Cite (SBL): Eusebius, Praep. ev. 10.14.11 (Dindorf 1:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-11). (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.
10.14.12Dindorf 1:586
Ἀναξιμάνδρου δὲ γνώριμος ἐγένετο Ἀναξιμένης Εὐρυστράτου Μιλήσιος· τούτου δὲ Ἀναξαγόρας ὁ Ἡγησιβούλου Κλαζομένιος. οὗτος δὴ πρῶτος διήρθρωσε τὸν περὶ ἀρχῶν λόγον. οὐ γὰρ μόνον περὶ τῆς πάντων οὐσίας ἀπεφήνατο, ὡς οἱ πρὸ αὐτοῦ, ἀλλὰ καὶ περὶ τοῦ κινοῦντος αὐτὴν αἰτίου. “ἦν γὰρ ἀρχὴν” φησὶ “τὰ πράγματα ὁμοῦ πεφυρμένα· Νοῦς δʼ εἰσελθὼν αὐτὰ ἐκ τῆς ἀταξίας εἰς τάξιν ἤγαγεν.
Anaximandrou de gnōrimos egeneto Anaximenēs Eurystratou Milēsios; toutou de Anaxagoras ho Hēgēsiboulou Klazomenios. houtos dē prōtos diērthrōse ton peri archōn logon. ou gar monon peri tēs pantōn ousias apephēnato, hōs hoi pro autou, alla kai peri tou kinountos autēn aitiou. “ēn gar archēn” phēsi “ta pragmata homou pephyrmena; Nous dʼ eiselthōn auta ek tēs ataxias eis taxin ēgagen.
Anaximenes son of Eurystratus, a Milesian, was a pupil of Anaximander; and his was Anaxagoras son of Hegesibulus, of Clazomenae. He was the first to set out clearly the doctrine of first principles. For he declared not only about the substance of all things, like those before him, but also about the cause that moves it. “In the beginning,” he says, “things were mixed together; but Mind came in and brought them from disorder into order.”
Notes and citation
Summary: Anaxagoras first taught that Mind ordered the universe.
- Anaxagoras’s saying, as reported in the doxographical tradition (compare Diogenes Laertius 2.6).
Notes on the original text
- Digital text corrected (quotation marks misplaced in the digital text): ἦν γὰρ ἀρχὴν” φησὶ ‘τὰ → “ἦν γὰρ ἀρχὴν” φησὶ “τὰ.
Extrabiblical texts: Anaxagoras, doxography (Anaxagoras; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.14.12 (Dindorf 1:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-12). (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.
10.14.13Dindorf 1:586
Ἀναξαγόρου δὲ ἐγένοντο γνώριμοι τρεῖς, Περικλῆς, Ἀρχέλαος, Εὐριπίδης. Περικλῆς μὲν οὖν Ἀθηναίων πρῶτος ἐγένετο, καὶ πλούτῳ καὶ γένει τῶν καθʼ ἑαυτὸν διήνεγκεν· Εὐριπίδης δὲ ἐπὶ ποιητικὴν μεταβὰς ὑπό τινων σκηνικὸς φιλόσοφος ἐκλήθη ’ ὁ δὲ Ἀρχέλαος ἐν Λαμψάκῳ διεδέξατο τὴν σχολὴν τοῦ Ἀναξαγόρου, μεταβὰς δʼ εἰς Ἀθήνας ἐκεῖ ἐσχόλασε, καὶ πολλοὺς ἔσχεν Ἀθηναίων γνωρίμους, ἐν οἷς καὶ Σωκράτην.
Anaxagorou de egenonto gnōrimoi treis, Periklēs, Archelaos, Euripidēs. Periklēs men oun Athēnaiōn prōtos egeneto, kai ploutǭ kai genei tōn kathʼ heauton diēnenken; Euripidēs de epi poiētikēn metabas hypo tinōn skēnikos philosophos eklēthē ’ ho de Archelaos en Lampsakǭ diedexato tēn scholēn tou Anaxagorou, metabas dʼ eis Athēnas ekei escholase, kai pollous eschen Athēnaiōn gnōrimous, en hois kai Sōkratēn.
Anaxagoras had three pupils: Pericles, Archelaus, and Euripides. Pericles became first among the Athenians and surpassed his contemporaries in wealth and birth; Euripides turned to poetry and was called by some the philosopher of the stage; and Archelaus succeeded to Anaxagoras’s school in Lampsacus, then moved to Athens and taught there, and had many Athenian pupils, among them Socrates.
Notes and citation
Summary: Pericles, Euripides, and Archelaus studied with Anaxagoras; Socrates with Archelaus.
Cite (SBL): Eusebius, Praep. ev. 10.14.13 (Dindorf 1:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-13). (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.
10.14.14Dindorf 1:586
κατὰ δὲ τὸν αὐτὸν τῷ Ἀναξαγόρᾳ χρόνον ἤκμασαν ἄνδρες φυσικοὶ, Ξενοφάνης τε καὶ Πυθαγόρας. τὸν μὲν οὖν Πυθαγόραν διεδέξατο Θεανὼ ἡ γυνὴ, οἱ τε υἱοὶ αὐτοῦ, Τηλαυγὴς καὶ Μνήσαρχος.
kata de ton auton tǭ Anaxagorą chronon ēkmasan andres physikoi, Xenophanēs te kai Pythagoras. ton men oun Pythagoran diedexato Theanō hē gynē, hoi te huioi autou, Tēlaugēs kai Mnēsarchos.
At the same time as Anaxagoras flourished the natural philosophers Xenophanes and Pythagoras. Pythagoras was succeeded by his wife Theano and his sons Telauges and Mnesarchus.
Notes and citation
Summary: Xenophanes and Pythagoras were contemporaries of Anaxagoras.
Cite (SBL): Eusebius, Praep. ev. 10.14.14 (Dindorf 1:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-14). (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.
10.14.15Dindorf 1:586–587
Τηλαυγοῦς δὲ Ἐμπεδοκλῆς ἀκουστὴς γίνεται, καθʼ ὃν Ἡράκλειτος ὁ σκοτεινὸς ἐγνωρίζετο. τὸν δὲ Ξενοφάνην λέγεται ὁ Παρμενίδης διαδέξασθαι, Παρμενίδην δὲ Μέλισσος, Μέλισσον δὲ Ζήνων ὁ Ἐλεάτης· ’ ὅν φασιν ἐπιβουλὴν κατὰ τοῦ τότε τυράννου συστησάμενον ἁλῶναι, στρεβλούμενον δὲ ὑπὸ τοῦ τυράννου, ὅπως τοὺς σὺν αὐτῷ γενομένους ἄνδρας ἀπογράψηται, οὐ προσποιηθέντα τὰς τοῦ τυράννου τιμωρίας, διαμασησάμενον τὴν γλῶσσαν, προσπτύσαι αὐτῷ, καὶ οὕτως ἐγκαρτερήσαντα ταῖς βασάνοις ἀποθανεῖν.
Tēlaugous de Empedoklēs akoustēs ginetai, kathʼ hon Hērakleitos ho skoteinos egnōrizeto. ton de Xenophanēn legetai ho Parmenidēs diadexasthai, Parmenidēn de Melissos, Melisson de Zēnōn ho Eleatēs; ’ hon phasin epiboulēn kata tou tote tyrannou systēsamenon halōnai, strebloumenon de hypo tou tyrannou, hopōs tous syn autǭ genomenous andras apograpsētai, ou prospoiēthenta tas tou tyrannou timōrias, diamasēsamenon tēn glōssan, prosptysai autǭ, kai houtōs enkarterēsanta tais basanois apothanein.
Empedocles became a hearer of Telauges, in whose time Heraclitus the Obscure was known. Parmenides is said to have succeeded Xenophanes, Melissus Parmenides, and Zeno of Elea Melissus. They say that Zeno, having formed a plot against the tyrant of the time, was caught; and being tortured by the tyrant to make him write down the names of the men who were with him, he did not give in to the tyrant’s punishments, but bit through his tongue, spat it at him, and so died enduring the tortures.
Notes and citation
Summary: The successions of philosophers; Zeno of Elea died under torture rather than betray his comrades.
Notes on the original text
- Digital text corrected (OCR slip): ἀπγράψηται → ἀπογράψηται.
Cite (SBL): Eusebius, Praep. ev. 10.14.15 (Dindorf 1:586–587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-15). (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.
10.14.16Dindorf 1:587
τούτου δὲ Λεύκιππος ἀκουστὴς γέγονε, Λευκίππου δὲ Δημόκριτος, οὗ Πρωταγόρας, καθʼ ὃν ἤκμασε Σωκράτης. καὶ ἄλλους δὲ σποράδην ἔστιν εὑρεῖν φυσικοὺς φιλοσόφους πρὸ Σωκράτους γενομένους· πλὴν ἀλλὰ πάντες ἀπὸ Θαλοῦ ἀρξάμενοι κατώτερον Κύρου τοῦ Περσῶν βασιλέως φαίνονται ἠκμακότες ’ ὁ δὲ Κῦρος μετὰ πλεῖστον τῆς εἰς Βαβυλῶνα αἰχμαλωσίας τοῦ Ἰουδαίων ἔθνους δῆλός ἐστι γεγονὼς, διαλελοιπότων ἤδη τῶν παρʼ Ἑβραίοις προφητῶν, καὶ τῆς ἱερᾶς μητροπόλεως αὐτῶν πεπολιορκημένης· ὥστε σε ὁμολογεῖν πολὺ νεώτερα Μώσεως καὶ τῶν μετʼ αὐτὸν προφητῶν τὰ τῆς Ἑλλήνων γεγονέναι φιλοσοφίας, καὶ μάλιστα τῆς κατὰ Πλάτωνα, ὃς ἀκουστὴς τὰ πρῶτα γενόμενος Σωκράτους, κἄπειτα τοῖς Πυθαγορείοις ὁμιλήσας, τοὺς πρὸ αὐτοῦ πάντας λόγῳ τε καὶ συνέσει καὶ τοῖς ἐν φιλοσοφίᾳ δόγμασιν ὑπερηκόντισε.
toutou de Leukippos akoustēs gegone, Leukippou de Dēmokritos, hou Prōtagoras, kathʼ hon ēkmase Sōkratēs. kai allous de sporadēn estin heurein physikous philosophous pro Sōkratous genomenous; plēn alla pantes apo Thalou arxamenoi katōteron Kyrou tou Persōn basileōs phainontai ēkmakotes ’ ho de Kyros meta pleiston tēs eis Babylōna aichmalōsias tou Ioudaiōn ethnous dēlos esti gegonōs, dialeloipotōn ēdē tōn parʼ Hebraiois prophētōn, kai tēs hieras mētropoleōs autōn pepoliorkēmenēs; hōste se homologein poly neōtera Mōseōs kai tōn metʼ auton prophētōn ta tēs Hellēnōn gegonenai philosophias, kai malista tēs kata Platōna, hos akoustēs ta prōta genomenos Sōkratous, kapeita tois Pythagoreiois homilēsas, tous pro autou pantas logǭ te kai synesei kai tois en philosophią dogmasin hyperēkontise.
Leucippus became his hearer, Democritus Leucippus’s, and Protagoras Democritus’s, in whose time Socrates flourished. Other natural philosophers before Socrates can be found here and there; but all, beginning from Thales, evidently flourished after Cyrus king of the Persians. And Cyrus clearly lived long after the captivity of the Jewish nation in Babylon, when the prophets among the Hebrews had already ceased and their holy capital had been besieged. So you must admit that Greek philosophy is much more recent than Moses and the prophets after him, and above all Plato’s, who first was a hearer of Socrates and then associated with the Pythagoreans, and outstripped all before him in reason, understanding, and the doctrines of philosophy.
Notes and citation
Summary: All Greek philosophy, Plato’s above all, is much later than Moses and the prophets.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing and accent missing in the digital text): σποράδην εστιν → σποράδην ἔστιν; τῆς ἱερὰς μητροπόλεως → τῆς ἱερᾶς μητροπόλεως.
Cite (SBL): Eusebius, Praep. ev. 10.14.16 (Dindorf 1:587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-16). (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.
10.14.17Dindorf 1:587
γέγονε δʼ ὁ Πλάτων ἀμφὶ τὰ ὕστατα τῆς Περσῶν βασιλείας, μικρῷ θᾶττον Ἀλεξάνδρου τοῦ Μακεδόνος, Αὐγούστου δὲ τοῦ σεβαστοῦ οὐ πολὺ πρόσθεν ἔτεσι ὒ.
gegone dʼ ho Platōn amphi ta hystata tēs Persōn basileias, mikrǭ thatton Alexandrou tou Makedonos, Augoustou de tou sebastou ou poly prosthen etesi y.
Plato lived about the last years of the Persian empire, a little before Alexander of Macedon, and not much more than 400 years before Augustus.
Notes and citation
Summary: Plato lived shortly before Alexander.
Notes on the original text
- Digital text corrected (stray mark in the digital text): γέγονε δʼ ὁ Πλάτωνʼ → γέγονε δʼ ὁ Πλάτων.
Cite (SBL): Eusebius, Praep. ev. 10.14.17 (Dindorf 1:587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-17). (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.
10.14.18Dindorf 1:587
εἰ δή σοι τοιγαροῦν ὁ Πλάτων οἵ τε μετʼ αὐτὸν δειχθεῖεν τὰ σύμφωνα Ἑβραίοις πεφιλοσοφηκότες, ὥρα σκοπεῖν τὸν Χρόνον καθʼ ὃν οὗτος γέγονε, τῶν δὲ παρʼ Ἑβραίοις θεολόγων τε καὶ προφητῶν τὴν παλαιότητα τῇ πάντων τῶν Ἑλληνικῶν φιλοσόφων ἀντιπαραβάλλειν ἡλικίᾳ.
ei dē soi toigaroun ho Platōn hoi te metʼ auton deichtheien ta symphōna Hebraiois pephilosophēkotes, hōra skopein ton Chronon kathʼ hon houtos gegone, tōn de parʼ Hebraiois theologōn te kai prophētōn tēn palaiotēta tę̄ pantōn tōn Hellēnikōn philosophōn antiparaballein hēlikią.
If, then, Plato and those after him should be shown to you to have taught a philosophy in agreement with the Hebrews, it is time to consider the date at which he lived, and to compare the antiquity of the theologians and prophets among the Hebrews with the age of all the Greek philosophers.
Notes and citation
Summary: Plato’s agreement with the Hebrews must be weighed against his late date.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray mark in the digital text): εἰ δή σοι τοιγαροῦν ὁ Πλάτωνʼ → εἰ δή σοι τοιγαροῦν ὁ Πλάτων; τόν δὲ παρʼ Ἑβραίοις → τῶν δὲ παρʼ Ἑβραίοις.
Cite (SBL): Eusebius, Praep. ev. 10.14.18 (Dindorf 1:587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-18). (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.
10.14.19Dindorf 1:587–588
ἀλλὰ γὰρ τούτων ἀποδειχθέντων καιρὸς ἐπανελθόντας τοὺς Ἑλλήνων σοφοὺς ζηλωτὰς θεάσασθαι τῶν Ἑβραϊκῶν γεγονότας δογμάτων, ὥστε μηκέτʼ εὐλόγως ἡμῖν ἐπιμέμφεσθαι τοὺς συκοφάντας, εἰ δὴ καὶ αὐτοὶ τὰ ὅμοια τοῖς αὐτῶν φιλοσόφοις ἀγαπήσαντες τὰ Ἑβραίων λόγια τιμᾶν διανενοήμεθα.
alla gar toutōn apodeichthentōn kairos epanelthontas tous Hellēnōn sophous zēlōtas theasasthai tōn Hebraïkōn gegonotas dogmatōn, hōste mēketʼ eulogōs hēmin epimemphesthai tous sykophantas, ei dē kai autoi ta homoia tois autōn philosophois agapēsantes ta Hebraiōn logia timan dianenoēmetha.
But now that these things have been shown, it is time to return and see the wise men of the Greeks become emulators of the Hebrew teachings, so that the slanderers may no longer reasonably blame us if we too, loving the same things as their own philosophers, have resolved to honour the oracles of the Hebrews.
Notes and citation
Summary: Eusebius will next show Greek sages imitating Hebrew doctrines.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): ὣστε μηκέτʼ → ὥστε μηκέτʼ; τὰ ὃμοια → τὰ ὅμοια.
Cite (SBL): Eusebius, Praep. ev. 10.14.19 (Dindorf 1:587–588; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-19). (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.
Preparation 11, chapter 0
11.0.1Dindorf 2:1
Ὁ μὲν δὴ τοῦ μετὰ χεῖρας προάγων τῆς Εὐαγγελικῆς Προπαρασκευῆς θέματος ὢν τόμος οὐκ ἐμαῖς φωναῖς, ταῖς δʼ ἔξωθεν συνίστη μαρτυρίαις τὸ μὴ ἀπεικὸς εἶναι Ἕλληνας μηδὲν σοφὸν ἐπενηνεγμένους, εἰ μὴ ὅτι μόνην τὴν ἐν λόγοις δεινότητά τε καὶ εὐγλωττίαν, τὰ πάντα δὲ παρὰ βαρβάρων ἐσκευωρημένους, μηδὲ τὰ Ἑβραίων ἀγνοῆσαι λόγια, καὶ τούτων δὲ ἐν μέρει καθάψασθαι, ὅτι μηδὲ τῆς τῶν σφετέρων ἐν συγγράμμασι φιλοτιμίας καθαρὰς ἐφυλάξαντο κλοπῆς τὰς χεῖρας. κλέπτας γὰρ αὐτοὺς οὐχ ὁ παρʼ ἡμῶν, ὡς ἔφην, λόγος, ὁ δʼ ἐξ αὐτῶν παρεστήσατο.
Ho men dē tou meta cheiras proagōn tēs Euangelikēs Proparaskeuēs thematos ōn tomos ouk emais phōnais, tais dʼ exōthen synistē martyriais to mē apeikos einai Hellēnas mēden sophon epenēnegmenous, ei mē hoti monēn tēn en logois deinotēta te kai euglōttian, ta panta de para barbarōn eskeuōrēmenous, mēde ta Hebraiōn agnoēsai logia, kai toutōn de en merei kathapsasthai, hoti mēde tēs tōn spheterōn en syngrammasi philotimias katharas ephylaxanto klopēs tas cheiras. kleptas gar autous ouch ho parʼ hēmōn, hōs ephēn, logos, ho dʼ ex autōn parestēsato.
The book before this one, on the subject in hand of the Preparation for the Gospel, established, not by my own words but by testimonies from outside, that it is not unlikely that the Greeks, who contributed nothing wise except only skill and fluency in speech, and pilfered everything from barbarians, were not ignorant of the oracles of the Hebrews either, and in part laid hold of these too; since they did not keep their hands clean of theft even from the ambitions of their own countrymen in their writings. For it was not our argument, as I said, but their own that proved them thieves.
Notes and citation
Summary: Eusebius recalls Book 10: the Greeks borrowed everything, even from the Hebrews.
Notes on the original text
- Digital text corrected (stray mark in the digital text): συνίστη· μαρτυρίαις → συνίστη μαρτυρίαις.
Cite (SBL): Eusebius, Praep. ev. 11.0.1 (Dindorf 2:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-1). (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.
11.0.2Dindorf 2:1
οὐ μὴν ἀλλὰ καὶ σφόδρα νέους ὁμοῦ τῇ φρονήσει καὶ τὴν ἡλικίαν αὐτοὺς, παρὰ πλεῖστον ὅσον τῆς Ἑβραικῆς λειπομένους ἀρχαιολογίας, ἐν ταὐτῷ διὰ τῆς τῶν χρόνων παραθέσεως ἔγνωμεν.
ou mēn alla kai sphodra neous homou tę̄ phronēsei kai tēn hēlikian autous, para pleiston hoson tēs Hebraikēs leipomenous archaiologias, en tautǭ dia tēs tōn chronōn paratheseōs egnōmen.
Moreover, we learned at the same time, by comparing dates, that they are very young both in wisdom and in age, falling very far short of the antiquity of the Hebrews.
Notes and citation
Summary: The Greeks are far younger than the Hebrews.
Notes on the original text
- Digital text corrected (doubled comma in the digital text): ἀρχαιολογίας,, → ἀρχαιολογίας,.
Cite (SBL): Eusebius, Praep. ev. 11.0.2 (Dindorf 2:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-2). (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.
11.0.3Dindorf 2:1–2
ταῦτα μὲν οὖν ὁ πρὸ τούτου ’ ὁ δέ γε παρὼν ἐπείγεται λοιπὸν ἤδη, ὥσπερ τι χρέος, τὴν ἐπηγγελμένην ὑπόσχεσιν ἀποδοῦναι καὶ τὴν ἔν τισιν, εἰ καὶ μὴ ἐν πᾶσι, τοῖς δογματικοῖς θεωρήμασι πρὸς τὰ Ἑβραίων λόγια συμφωνίαν τῶν παρʼ Ἕλλησι φιλοσόφων ἐκφᾶναι· ὧν τοὺς περιττοὺς παραιτησάμενος τὸν κορυφαῖον ἁπάντων ἀνακαλεῖται, μόνῳ χρῆναι ἀντὶ πάντων ἡγούμενος γνώμονι χρήσασθαι τοῦ προβλήματος Πλάτωνι, ἐπεὶ καὶ οὗτος μόνος ἔοικε τῇ δόξῃ τοὺς πάντας ὑπερακοντίσας αὐτάρκης ἡμῖν ἔσεσθαι πρὸς τὴν τοῦ ζητουμένου σύστασιν.
tauta men oun ho pro toutou ’ ho de ge parōn epeigetai loipon ēdē, hōsper ti chreos, tēn epēngelmenēn hyposchesin apodounai kai tēn en tisin, ei kai mē en pasi, tois dogmatikois theōrēmasi pros ta Hebraiōn logia symphōnian tōn parʼ Hellēsi philosophōn ekphanai; hōn tous perittous paraitēsamenos ton koryphaion hapantōn anakaleitai, monǭ chrēnai anti pantōn hēgoumenos gnōmoni chrēsasthai tou problēmatos Platōni, epei kai houtos monos eoike tę̄ doxę̄ tous pantas hyperakontisas autarkēs hēmin esesthai pros tēn tou zētoumenou systasin.
That was the previous book. The present one now hastens to pay, like a debt, the promise made, and to bring to light the agreement of the Greek philosophers with the oracles of the Hebrews in some, if not in all, of their doctrinal teachings. Dismissing the superfluous, it calls on the chief of them all, thinking it right to use Plato alone, in place of all, as the measure of the question; since he alone, having outstripped all in fame, seems likely to be sufficient for us to establish what is sought.
Notes and citation
Summary: Book 11 will show Plato’s agreement with the Hebrews.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing slip in the digital text): Ἔβραίων λόγια → Ἑβραίων λόγια; ὣν τοὺς περιττοὺς → ὧν τοὺς περιττοὺς.
Cite (SBL): Eusebius, Praep. ev. 11.0.3 (Dindorf 2:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-3). (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.
11.0.4Dindorf 2:2
εἰ δέ που δέοι, σαφηνείας ἕνεκα τῆς τοῦ ἀνδρὸς διανοίας, καὶ τοῖς τὴν κατʼ αὐτὸν ἐζηλωκόσι φιλοσοφίαν μάρτυσι χρήσομαι, τὰς αὐτῶν ἐκθησόμενος φωνὰς ἐπὶ συστάσει τοῦ προκειμένου.
ei de pou deoi, saphēneias heneka tēs tou andros dianoias, kai tois tēn katʼ auton ezēlōkosi philosophian martysi chrēsomai, tas autōn ekthēsomenos phōnas epi systasei tou prokeimenou.
And if it should be necessary anywhere, for the sake of clarity about the man’s meaning, I shall also use as witnesses those who have followed his philosophy, setting out their words to establish the point in hand.
Notes and citation
Summary: Platonists will be quoted to clarify Plato.
Cite (SBL): Eusebius, Praep. ev. 11.0.4 (Dindorf 2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-4). (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.
11.0.5Dindorf 2:2
τετηρήσθω δέ μοι τὸ μὴ πάντʼ ἐπιτυχῶς εἰρῆσθαι τῷ ἀνδρὶ, εἰ καὶ τὰ πλεῖστα αὐτῷ σὺν ἀληθείᾳ ἐκπεφώνηται. ὃ δὴ καὶ αὐτὸ κατὰ τὸν δέοντα καιρὸν παραστήσομεν, οὐκ αὐτοῦ διαβολῆς, ἀπολογίας δὲ ἡμετέρας χάριν, διʼ ἣν τὴν βάρβαρον φιλοσοφίαν τῆς Ἑλληνικῆς ὁμολογοῦμεν προῃρῆσθαι.
tetērēsthō de moi to mē pantʼ epitychōs eirēsthai tǭ andri, ei kai ta pleista autǭ syn alētheią ekpephōnētai. ho dē kai auto kata ton deonta kairon parastēsomen, ouk autou diabolēs, apologias de hēmeteras charin, diʼ hēn tēn barbaron philosophian tēs Hellēnikēs homologoumen proę̄rēsthai.
Let it be kept in mind, however, that not everything was said rightly by the man, even if most things he uttered were true. This too we shall show at the proper time, not to accuse him but to defend ourselves, explaining why we confess that we have preferred the barbarian philosophy to the Greek.
Notes and citation
Summary: Plato was not right in everything; this will be shown later.
- Eusebius treats Plato’s errors in Books 13–15.
Notes on the original text
- Digital text corrected (garbled word in the digital text; the sense is “to have preferred”): προησμενικέναι → προῃρῆσθαι.
Cite (SBL): Eusebius, Praep. ev. 11.0.5 (Dindorf 2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-5). (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.
Preparation 11, chapter 1
11.1.1Dindorf 2:2
Εἰς τρία διελόντος μέρη τοῦ Πλάτωνος τὸν πάντα τῆς φιλοσοφίας λόγον, εἰς φυσικὸν, ἠθικὸν, λογικὸν, εἶτʼ αὖ πάλιν τὸν φυσικὸν διελομένου εἴς τε τὴν τῶν αἰσθητῶν θεωρίαν καὶ τὴν τῶν ἀσωμάτων κατανόησιν, εὕροις ἂν καὶ παρʼ Ἑβραίοις τὸ τριμερὲς τοῦτο τῆς διδασκαλίας εἶδος, ὅτι δὴ καὶ παρʼ αὐτοῖς τὰ ὅμοια πρόσθεν ἢ Πλάτωνα γενέσθαι πεφιλοσόφητο.
Eis tria dielontos merē tou Platōnos ton panta tēs philosophias logon, eis physikon, ēthikon, logikon, eitʼ au palin ton physikon dielomenou eis te tēn tōn aisthētōn theōrian kai tēn tōn asōmatōn katanoēsin, heurois an kai parʼ Hebraiois to trimeres touto tēs didaskalias eidos, hoti dē kai parʼ autois ta homoia prosthen ē Platōna genesthai pephilosophēto.
Plato divided the whole account of philosophy into three parts, natural, ethical, and logical, and again divided the natural into the study of sensible things and the understanding of incorporeal things. You would find this threefold form of teaching among the Hebrews too, since the like had been taught as philosophy among them before Plato was born.
Notes and citation
Summary: Plato’s threefold division of philosophy is found earlier among the Hebrews.
Cite (SBL): Eusebius, Praep. ev. 11.1.1 (Dindorf 2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-1-1). (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.
11.1.2Dindorf 2:2
πρῶτον δὲ τῶν Πλάτωνος ἀκοῦσαι ἄξιον, εἶθʼ οὕτω καὶ τὰ Ἑβραίων ἐπισκοπῆσαι. θήσω δὲ τὰ ἀρέσκοντα Πλάτωνι ἀπὸ τῶν τὰ αὐτοῦ πρεσβευόντων, ὧν Ἀττικὸς διαφανὴς ἀνὴρ τῶν Πλατωνικῶν φιλοσόφων ὧδέ πη τὰ δοκοῦντα τῷ ἀνδρὶ διέξεισιν, ἐν οἷς ἵσταται πρὸς τοὺς διὰ τῶν Ἀριστο- τέλους τὰ Πλάτωνος ὑπισχνουμένους.
prōton de tōn Platōnos akousai axion, eithʼ houtō kai ta Hebraiōn episkopēsai. thēsō de ta areskonta Platōni apo tōn ta autou presbeuontōn, hōn Attikos diaphanēs anēr tōn Platōnikōn philosophōn hōde pē ta dokounta tǭ andri diexeisin, en hois histatai pros tous dia tōn Aristo- telous ta Platōnos hypischnoumenous.
It is right to hear Plato’s views first, and then to examine those of the Hebrews. I shall give Plato’s doctrines from those who champion them. Of these Atticus, a distinguished man among the Platonic philosophers, sets out the man’s views somewhat as follows, in a work in which he opposes those who promise Plato’s teachings through Aristotle’s.
Notes and citation
Summary: Eusebius introduces Atticus the Platonist.
- Atticus, Against Those Who Interpret Plato through Aristotle (fragment).
Extrabiblical texts: Atticus (Atticus, Against Those Who Interpret Plato through Aristotle; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.1.2 (Dindorf 2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-1-2). (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.
Preparation 11, chapter 2
11.2.1Dindorf 2:2–3
“Τριχῆ τοίνυν διαιρουμένης τῆς ἐντελοῦς φιλοσοφίας, εἴς τε τὸν ἠθικὸν καλούμενον τόπον καὶ τὸν φυσικὸν καὶ ἔτι τὸν λογικὸν, καὶ τοῦ μὲν πρώτου κατασκευάζοντος ἡμῶν ἕκαστον καλὸν καὶ ἀγαθὸν, καὶ τοὺς οἴκους ὅλους εἰς τὸ ἄριστον ἐπανορθοῦντος, ἤδη δὲ καὶ δῆμον σύμπαντα πολιτείᾳ τῇ διαφερούσῃ καὶ νόμοις τοῖς ἀκριβεστάτοις κοσμοῦντος, τοῦ δευτέρου δὲ πρὸς τὴν περὶ τῶν θείων γνῶσιν διήκοντος, αὐτῶν τε τῶν πρώτων καὶ τῶν αἰτίων καὶ τῶν ἄλλων, ὅσα ἐκ τούτων γίνεται, ἃ δὴ περὶ φύσεως ἱστορίαν ὁ Πλάτων ὠνόμακεν·
“Trichē toinyn diairoumenēs tēs entelous philosophias, eis te ton ēthikon kaloumenon topon kai ton physikon kai eti ton logikon, kai tou men prōtou kataskeuazontos hēmōn hekaston kalon kai agathon, kai tous oikous holous eis to ariston epanorthountos, ēdē de kai dēmon sympanta politeią tę̄ diapherousę̄ kai nomois tois akribestatois kosmountos, tou deuterou de pros tēn peri tōn theiōn gnōsin diēkontos, autōn te tōn prōtōn kai tōn aitiōn kai tōn allōn, hosa ek toutōn ginetai, ha dē peri physeōs historian ho Platōn ōnomaken;
“Complete philosophy, then, being divided in three, into the part called ethical, the natural, and further the logical: the first makes each of us noble and good, sets whole households right in the best way, and even orders a whole people with an excellent constitution and the most exact laws; the second extends to the knowledge of divine things, of the first principles themselves and the causes and everything else that comes from them, which Plato has called the inquiry into nature;
Notes and citation
Summary: Atticus: the three parts of philosophy, ethics and physics.
- Atticus, fragment 1 (des Places); the quotation runs through 11.2.5.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray mark in the digital text): τοὐ δευτέρου → τοῦ δευτέρου; ὁ Πλάτωνʼ ὠνόμακεν → ὁ Πλάτων ὠνόμακεν.
Extrabiblical texts: Atticus (Atticus, Against Those Who Interpret Plato through Aristotle; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.2.1 (Dindorf 2:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-1). (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.
11.2.2Dindorf 2:3
εἰς δὲ τὴν περὶ τούτων ἀμφοτέρων διάκρισίν τε καὶ εὕρεσιν τοῦ τρίτου παραλαμβανομένου· ὅτι μὲν Πλάτων πρῶτος καὶ μάλιστα συναγείρας εἰς ἓν πάντα τὰ τῆς φιλοσοφίας μέρη, τέως ἐσκεδασμένα καὶ διερριμμένα ὥσπερ τὰ τοῦ Πενθέως μέλη, καθάπερ εἶπέ τις, σῶμά τι καὶ ζῷον ὁλόκληρον ἀπέφηνε τὴν φιλοσοφίαν, δῆλα παντὶ λεγόμενα.
eis de tēn peri toutōn amphoterōn diakrisin te kai heuresin tou tritou paralambanomenou; hoti men Platōn prōtos kai malista synageiras eis hen panta ta tēs philosophias merē, teōs eskedasmena kai dierrimmena hōsper ta tou Pentheōs melē, kathaper eipe tis, sōma ti kai zǭon holoklēron apephēne tēn philosophian, dēla panti legomena.
and the third is employed for the discernment and discovery of both of these. That Plato was the first and chief to gather into one all the parts of philosophy, until then scattered and strewn about like the limbs of Pentheus, as someone said, and to show philosophy as a body and a complete living creature, is plain to all.
Notes and citation
Summary: Plato first united the scattered parts of philosophy.
- Atticus, fragment 1.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray mark in the digital text): ὅτι μὲν Πλάτωνʼ πρῶτος → ὅτι μὲν Πλάτων πρῶτος; εἰς ἔν πάντα → εἰς ἓν πάντα.
Extrabiblical texts: Atticus (Atticus, Against Those Who Interpret Plato through Aristotle; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.2.2 (Dindorf 2:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-2). (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.
11.2.3Dindorf 2:3
οὔτε γὰρ οἱ περὶ Θαλῆν καὶ Ἀναξιμένην καὶ Ἀναξαγόραν, καὶ ὅσοι κατὰ ταὐτὸ γεγόνασι τούτοις, ἀγνοοῦνται περὶ μόνην τὴν ὑπὲρ τῆς φύσεως τῶν ὄντων σκέψιν διατρίψαντες· οὐ μὴν οὐδὲ Πιττακὸς καὶ Περίανδρος καὶ Σόλων καὶ Λυκοῦργος καὶ οἱ παραπλήσιοι τούτοις λανθάνουσί τινας τὴν αὑτῶν φιλοσοφίαν εἰς πολιτείαν καταθέντες. Ζήνων δὲ καὶ πᾶν τὸ Ἐλεατικὸν τοῦτο διδασκαλεῖον καὶ αὐτὸ γνώριμον ἐπὶ τῇ τέχνῃ τῶν λόγων μάλιστα σπουδάσαν.
oute gar hoi peri Thalēn kai Anaximenēn kai Anaxagoran, kai hosoi kata tauto gegonasi toutois, agnoountai peri monēn tēn hyper tēs physeōs tōn ontōn skepsin diatripsantes; ou mēn oude Pittakos kai Periandros kai Solōn kai Lykourgos kai hoi paraplēsioi toutois lanthanousi tinas tēn hautōn philosophian eis politeian katathentes. Zēnōn de kai pan to Eleatikon touto didaskaleion kai auto gnōrimon epi tę̄ technę̄ tōn logōn malista spoudasan.
For it is well known that Thales, Anaximenes, Anaxagoras, and their contemporaries spent their time on the inquiry into the nature of beings alone; nor does it escape anyone that Pittacus, Periander, Solon, Lycurgus, and those like them devoted their philosophy to civic life. And Zeno and the whole Eleatic school are also known for having devoted themselves above all to the art of argument.
Notes and citation
Summary: Earlier thinkers each pursued only one part of philosophy.
- Atticus, fragment 1.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; stray letter in the digital text): οὔτε γὰρ οἶ περὶ Θαλῆν → οὔτε γὰρ οἱ περὶ Θαλῆν; τῆς ὢ φύσεως → τῆς φύσεως; Λυκοῦργος καὶ οἶ παραπλήσιοι → Λυκοῦργος καὶ οἱ παραπλήσιοι.
Extrabiblical texts: Atticus (Atticus, Against Those Who Interpret Plato through Aristotle; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.2.3 (Dindorf 2:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-3). (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.
11.2.4Dindorf 2:3
τούτοις δὲ ἐπιγενόμενος Πλάτων, ἀνὴρ ἐκ φύσεως ἀρτιτελὴς καὶ πολὺ διενεγκὼν, οἷα κατάπεμπτος ὡς ἀληθῶς ἐκ θεῶν, ἵνʼ ὁλόκληρος ὀφθῇ ἡ διʼ αὐτοῦ φιλοσοφία, παρῆκέ τε οὐδὲν καὶ ἕκαστα ἠκρίβωσε, μήτε ἐλλείπων πρὸς τὸ ἀναγκαῖον μήτε πρὸς τὸ ἄχρηστον ἐξενεχθείς.
toutois de epigenomenos Platōn, anēr ek physeōs artitelēs kai poly dienenkōn, hoia katapemptos hōs alēthōs ek theōn, hinʼ holoklēros ophthę̄ hē diʼ autou philosophia, parēke te ouden kai hekasta ēkribōse, mēte elleipōn pros to anankaion mēte pros to achrēston exenechtheis.
Coming after these, Plato, a man perfect by nature and far excelling, as truly sent down from the gods so that philosophy might be seen whole through him, left nothing out and worked out each part precisely, neither falling short of what is necessary nor being carried away into what is useless.
Notes and citation
Summary: Plato perfected every part of philosophy.
- Atticus, fragment 1.
Notes on the original text
- Digital text corrected (elision mark missing in the digital text; stray mark in the digital text; syllables repeated across a line in the digital text): ἐπιγενόμενος Πλάτωνʼ, → ἐπιγενόμενος Πλάτων,; διενεγκὼν, νεγκὼν, → διενεγκὼν,; ἵν ὁλόκληρος → ἵνʼ ὁλόκληρος.
Extrabiblical texts: Atticus (Atticus, Against Those Who Interpret Plato through Aristotle; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.2.4 (Dindorf 2:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-4). (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.
11.2.5Dindorf 2:3–4
ἐπεὶ τοίνυν πάντων ἔφαμεν μετεῖναι τῷ Πλατωνικῷ καὶ περὶ ἠθῶν λέγοντι καὶ διαλεγομένῳ, φέρε καθʼ ἕκαστον ἐπισκεψώμεθα.”
epei toinyn pantōn ephamen meteinai tǭ Platōnikǭ kai peri ēthōn legonti kai dialegomenǭ, phere kathʼ hekaston episkepsōmetha.”
Since, then, we said that the Platonist shares in all of them, both when speaking about morals and when discussing, come, let us examine each in turn.”
Notes and citation
Summary: Atticus will examine each part.
- Atticus, fragment 1.
Notes on the original text
- Digital text corrected (accent and spelling slips in the digital text): καθʼ ἑκαστον ἐπισκεψήμεθα → καθʼ ἕκαστον ἐπισκεψώμεθα.
Extrabiblical texts: Atticus (Atticus, Against Those Who Interpret Plato through Aristotle; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.2.5 (Dindorf 2:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-5). (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.
11.2.6Dindorf 2:4
Ταῦτα μὲν ὁ Ἀττικός. ἐπιμαρτυρεῖ δὲ τοῖς αὐτοῖς καὶ ὁ περιπατητικὸς Ἀριστοκλῆς, ἐν ἑβδόμῳ συγγράμματι ὧν Περὶ φιλοσοφίας συνέταξεν ὧδε λέγων πρὸς ῥῆμα
Tauta men ho Attikos. epimartyrei de tois autois kai ho peripatētikos Aristoklēs, en hebdomǭ syngrammati hōn Peri philosophias synetaxen hōde legōn pros rhēma
So Atticus. The Peripatetic Aristocles also bears witness to the same, in the seventh book of the work he composed On Philosophy, speaking word for word as follows:
Notes and citation
Summary: Eusebius introduces Aristocles the Peripatetic.
- Aristocles of Messene, On Philosophy, Book 7 (fragment).
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.2.6 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-6). (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.
Preparation 11, chapter 3
11.3.1Dindorf 2:4
“Ἐφιλοσόφησε δὲ Πλάτων, εἰ καί τις ἄλλος τῶν πώποτε, γνησίως καὶ τελείως. οἶ μὲν γὰρ ἀπὸ Θαλοῦ φυσιολογοῦντες διετέλεσαν, οἶ δὲ περὶ Πυθαγόραν ἐπεκρύψαντο πάντα· Ξενοφάνης δὲ καὶ οἶ ἀπʼ ἐκείνου τοὺς ἐριστικοὺς κινήσαντες λόγους πολὺν μὲν ἐνέβαλον ἴλιγγον τοῖς φιλοσόφοις, οὐ μὴν ἐπόρισάν γέ τινα βοήθειαν.
“Ephilosophēse de Platōn, ei kai tis allos tōn pōpote, gnēsiōs kai teleiōs. oi men gar apo Thalou physiologountes dietelesan, oi de peri Pythagoran epekrypsanto panta; Xenophanēs de kai oi apʼ ekeinou tous eristikous kinēsantes logous polyn men enebalon ilingon tois philosophois, ou mēn eporisan ge tina boētheian.
“Plato philosophized genuinely and completely, if anyone ever did. For those from Thales continued as natural philosophers; Pythagoras and his followers concealed everything; and Xenophanes and those after him, stirring up contentious arguments, cast philosophers into great dizziness but provided no help.
Notes and citation
Summary: Aristocles: before Plato, philosophers were partial or obscure.
- Aristocles, On Philosophy 7 (fragment); the quotation runs through 11.3.9.
Notes on the original text
- Digital text corrected (OCR slip; stray mark in the digital text): “Ἐφιλοσόφησε δὲ Πλάτωνʼ, → “Ἐφιλοσόφησε δὲ Πλάτων,; Πτυαγόραν → Πυθαγόραν; ἐπόρισύαν → ἐπόρισάν.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.3.1 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-1). (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.
11.3.2Dindorf 2:4
οὐχ ἥκιστα δὲ καὶ Σωκράτης, αὐτὸ δὴ τὸ λεγόμενον, ἐγένετο πῦρ ἐπὶ πυρὶ, καθάπερ αὐτὸς ἔφη Πλάτων. εὐφυέστατος γὰρ ὢν καὶ δεινὸς ἀπορῆσαι περὶ παντὸς ὁτουοῦν ἐπεισήνεγκε τάς τε ἠθικὰς καὶ πολιτικὰς σκέψεις, ἔτι δὲ τὴν περὶ τῶν ἰδεῶν πρῶτος ἐπιχειρήσας ὁρίζεσθαι· πάντα δὲ ἐγείρων λόγον καὶ περὶ πάντων ζητῶν ἔφθη τελευτήσας.
ouch hēkista de kai Sōkratēs, auto dē to legomenon, egeneto pyr epi pyri, kathaper autos ephē Platōn. euphyestatos gar ōn kai deinos aporēsai peri pantos hotououn epeisēnenke tas te ēthikas kai politikas skepseis, eti de tēn peri tōn ideōn prōtos epicheirēsas horizesthai; panta de egeirōn logon kai peri pantōn zētōn ephthē teleutēsas.
Not least, Socrates became, as the saying goes, fire upon fire, as Plato himself said. Being most gifted and clever at raising difficulties about anything whatever, he introduced ethical and political inquiries, and was also the first to try to define the theory of the Ideas; but rousing every argument and inquiring into everything, he died first.
Notes and citation
Summary: Socrates raised every question but died before completing them.
- Aristocles, On Philosophy 7. “Fire upon fire” is a proverb (compare Plato, Laws 666a).
Notes on the original text
- Digital text corrected (OCR slip; stray mark in the digital text): καθάπερ αὐτὸς ἔφη Πλάτωνʼ. → καθάπερ αὐτὸς ἔφη Πλάτων.; ἐπιχειρίσας → ἐπιχειρήσας.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.3.2 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-2). (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.
11.3.3Dindorf 2:4
ἄλλοι δʼ ἀποτεμόμενοι μέρη τινὰ περὶ ταῦτα διέτριψαν, οἶ μὲν ἰατρικὴν, οἷ δὲ τὰς μαθηματικὰς ἐπιστήμας, ἔνιοι δὲ περὶ τοὺς ποιητὰς καὶ τὴν μουσικήν. οἶ μέντοι πολλοὶ τὰς τῶν λόγων δυνάμεις ἐθαύμασαν, ὧν οἷ μὲν ῥήτορας, οἶ δὲ διαλεκτικοὺς προσεῖπον ἑαυτούς.
alloi dʼ apotemomenoi merē tina peri tauta dietripsan, oi men iatrikēn, hoi de tas mathēmatikas epistēmas, enioi de peri tous poiētas kai tēn mousikēn. oi mentoi polloi tas tōn logōn dynameis ethaumasan, hōn hoi men rhētoras, oi de dialektikous proseipon heautous.
Others cut off certain parts and spent their time on these: some on medicine, some on the mathematical sciences, some on the poets and music. Most, however, admired the power of words, of whom some called themselves rhetoricians, others dialecticians.
Notes and citation
Summary: Others pursued only one branch of learning.
- Aristocles, On Philosophy 7.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.3.3 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-3). (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.
11.3.4Dindorf 2:4
οἶ μέντοι Σωκράτην διαδεξάμενοι καὶ πάνυ τινὲς ἐγένοντο παντοῖοι καὶ ὑπεναντίοι τὰς γνώμας. οἶ μὲν γὰρ κυνισμοὺς καὶ ἀτυφίας καὶ ἀπαθείας ὕμνουν, ἄλλοι δʼ αὖ πάλιν ἡδονάς. καὶ οἶ μὲν εἰδέναι πάντα ἐκόμπαζον, οἶ δὲ ἁπλῶς μηθέν.
oi mentoi Sōkratēn diadexamenoi kai pany tines egenonto pantoioi kai hypenantioi tas gnōmas. oi men gar kynismous kai atyphias kai apatheias hymnoun, alloi dʼ au palin hēdonas. kai oi men eidenai panta ekompazon, oi de haplōs mēthen.
Those who succeeded Socrates became very varied and opposed in their views. Some praised Cynicism, freedom from vanity, and freedom from passion; others, again, pleasures. Some boasted that they knew everything, others that they knew simply nothing.
Notes and citation
Summary: Socrates’ successors contradicted one another.
- Aristocles, On Philosophy 7.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.3.4 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-4). (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.
11.3.5Dindorf 2:4–5
ἔτι δʼ οἶ μὲν ἐν μέσῳ καὶ ἐν ὄψει πάντων ἐκαλινδοῦντο, τοῖς πολλοῖς ἐξομιλοῦντες, ἄλλοι δʼ αὖ τοὐναντίον ἀπρόσιτοι καὶ ἀπροσαύδητοι διετέλουν ὄντες.
eti dʼ oi men en mesǭ kai en opsei pantōn ekalindounto, tois pollois exomilountes, alloi dʼ au tounantion aprositoi kai aprosaudētoi dieteloun ontes.
Further, some rolled about in public and in the sight of all, mixing with the crowd, while others, on the contrary, remained unapproachable and not to be spoken to.
Notes and citation
Summary: Some philosophers were public, others aloof.
- Aristocles, On Philosophy 7.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.3.5 (Dindorf 2:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-5). (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.
11.3.6Dindorf 2:5
Πλάτων μέντοι κατανοήσας ὡς εἴη μία τις ἡ τῶν θείων καὶ ἀνθρωπίνων ἐπιστήμη, πρῶτος διεῖλε, καὶ ἔφη τὴν μέν τινα περὶ τῆς τοῦ παντὸς φύσεως εἶναι πραγματείαν, τὴν δὲ περὶ τῶν ἀνθρωπίνων, τρίτην δὲ τὴν περὶ τοὺς λόγους.
Platōn mentoi katanoēsas hōs eiē mia tis hē tōn theiōn kai anthrōpinōn epistēmē, prōtos dieile, kai ephē tēn men tina peri tēs tou pantos physeōs einai pragmateian, tēn de peri tōn anthrōpinōn, tritēn de tēn peri tous logous.
Plato, however, perceiving that the knowledge of divine and human things is one, was the first to divide it, and said that one part is the treatment of the nature of the universe, another of human affairs, and a third of discourse.
Notes and citation
Summary: Plato divided knowledge into physics, ethics, and logic.
- Aristocles, On Philosophy 7.
Notes on the original text
- Digital text corrected (accent slip in the digital text): καἰ ἔφη → καὶ ἔφη.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.3.6 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-6). (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.
11.3.7Dindorf 2:5
ἠξίου δὲ μὴ δύνασθαι τὰ ἀνθρώπινα κατιδεῖν ἡμᾶς, εἰ μὴ τὰ θεῖα πρότερον ὀφθείη· καθάπερ γὰρ οἱ ἰατροὶ μέρη τινὰ θεραπεύοντες ἐπιμε- λοῦνται τῶν ὅλων σωμάτων πρῶτον, οὕτω χρῆναι καὶ τὸν μέλλοντα τἀνθάδε κατόψεσθαι τὴν τῶν ὅλων φύσιν εἰδέναι πρότερον· μέρος τε εἶναι τῶν ὄντων τὸν ἄνθρωπον, καὶ τἀγαθὸν διττὸν, τὸ μὲν ἡμέτερον, τὸ δὲ τοῦ παντὸς, κυριώτερον δὲ τὸ τοῦ παντός· διὰ γὰρ ἐκείνου καὶ τοῦτο γίγνεσθαι.
ēxiou de mē dynasthai ta anthrōpina katidein hēmas, ei mē ta theia proteron ophtheiē; kathaper gar hoi iatroi merē tina therapeuontes epime- lountai tōn holōn sōmatōn prōton, houtō chrēnai kai ton mellonta tanthade katopsesthai tēn tōn holōn physin eidenai proteron; meros te einai tōn ontōn ton anthrōpon, kai tagathon ditton, to men hēmeteron, to de tou pantos, kyriōteron de to tou pantos; dia gar ekeinou kai touto gignesthai.
He held that we cannot understand human things unless divine things are seen first. For just as physicians, when treating particular parts, first attend to the whole body, so one who is to understand things here must first know the nature of the whole: man is a part of what exists, and the good is twofold, ours and that of the universe, and that of the universe is the more important, for through it ours too comes about.
Notes and citation
Summary: Divine things must be known before human things.
- Aristocles, On Philosophy 7.
Notes on the original text
- Digital text corrected (accent slip in the digital text): κατιδεῖν ἡμάς → κατιδεῖν ἡμᾶς.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.3.7 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-7). (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.
11.3.8Dindorf 2:5
φησὶ δʼ Ἀριστόξενος ὁ μουσικὸς Ἰνδῶν εἶναι τὸν λόγον τοῦτον. ᾿Αθήνησι γὰρ ἐντυχεῖν Σωκράτει τῶν ἀνδρῶν ἐκείνων ἕνα τινὰ, κἄπειτα αὐτοῦ πυνθάνεσθαι τί ποιῶν φιλοσοφοίη· τοῦ δὲ εἰπόντος ὅτι ζητῶν περὶ τοῦ ἀνθρωπίνου βίου, καταγελάσαι τὸν Ἰνδὸν, λέ- γοντα μὴ δύνασθαί τινα τὰ ἀνθρώπινα κατιδεῖν, ἀγνοοῦντά γε τὰ θεῖα.
phēsi dʼ Aristoxenos ho mousikos Indōn einai ton logon touton. ᾿Athēnēsi gar entychein Sōkratei tōn andrōn ekeinōn hena tina, kapeita autou pynthanesthai ti poiōn philosophoiē; tou de eipontos hoti zētōn peri tou anthrōpinou biou, katagelasai ton Indon, le- gonta mē dynasthai tina ta anthrōpina katidein, agnoounta ge ta theia.
Aristoxenus the musician says that this doctrine belongs to the Indians. For one of those men met Socrates in Athens and asked him what he was doing in philosophy; and when he said he was inquiring about human life, the Indian laughed at him, saying that no one can understand human things while ignorant of divine things.
Notes and citation
Summary: Aristoxenus: an Indian sage taught Socrates that divine things come first.
- Aristocles, On Philosophy 7, citing Aristoxenus (fragment).
Notes on the original text
- Digital text corrected (OCR slip): καταδεῖν → κατιδεῖν.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.3.8 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-8). (abbreviation not yet checked)
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11.3.9Dindorf 2:5
τοῦτο μὲν οὖν εἰ ἀληθές ἐστιν οὐκ ἂν δύναιτό τις διατεινόμενος εἰπεῖν. διεῖλε δʼ οὖν ὁ Πλάτων τήν τε περὶ τῶν ὅλων φιλοσοφίαν καὶ τὴν πολιτικὴν, ἔτι δὲ τὴν λογικήν.”
touto men oun ei alēthes estin ouk an dynaito tis diateinomenos eipein. dieile dʼ oun ho Platōn tēn te peri tōn holōn philosophian kai tēn politikēn, eti de tēn logikēn.”
Whether this is true no one could say with confidence. At any rate Plato divided philosophy about the universe, political philosophy, and further logical philosophy.”
Notes and citation
Summary: Plato divided philosophy into three.
- Aristocles, On Philosophy 7.
Notes on the original text
- Digital text corrected (stray mark in the digital text): διεῖλε δʼ οὖν ὁ Πλάτωνʼ → διεῖλε δʼ οὖν ὁ Πλάτων.
Extrabiblical texts: Aristocles (Aristocles of Messene, On Philosophy; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.3.9 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-9). (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.
11.3.10Dindorf 2:5
Τοιαύτης οὔσης τῆς κατὰ Πλάτωνα φιλοσοφίας καιρὸς καὶ τὴν Ἑβραίων ἐπισκέψασθαι, μακρῷ πρόσθεν ἢ Πλάτωνα γενέσθαι τὸν ὅμοιον πεφιλοσοφηκότων τρόπον. εὕροις δʼ ἂν οὖν καὶ παρʼ αὐτοῖς τήνδε σύμφωνον τὴν τριμέρειαν ἠθικῶν τε καὶ λο- γικῶν καὶ φυσικῶν μαθημάτων, τόνδε ἐπιστήσας τὸν τρόπον.
Toiautēs ousēs tēs kata Platōna philosophias kairos kai tēn Hebraiōn episkepsasthai, makrǭ prosthen ē Platōna genesthai ton homoion pephilosophēkotōn tropon. heurois dʼ an oun kai parʼ autois tēnde symphōnon tēn trimereian ēthikōn te kai lo- gikōn kai physikōn mathēmatōn, tonde epistēsas ton tropon.
Such being Plato’s philosophy, it is time to examine that of the Hebrews too, who philosophized in a similar way long before Plato was born. You would find among them too this concordant threefold division into ethical, logical, and natural learning, if you consider it in the following way.
Notes and citation
Summary: The Hebrews had the same threefold philosophy long before Plato.
Notes on the original text
- Digital text corrected (page subdivision letter leaked into the digital text): παρʼ αὐτοῖς d τήνδε → παρʼ αὐτοῖς τήνδε.
Cite (SBL): Eusebius, Praep. ev. 11.3.10 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-10). (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.
Preparation 11, chapter 4
11.4.1Dindorf 2:5–6
Τὰ μὲν οὖν ἠθικὰ πρώτιστα πάντων φιλοτί- μῶς ἐσπουδασμένα παρʼ αὐτοῖς ἔργοις πολὺ πρότερον τῶν λόγων μάθοις ἂν τὰ κατὰ τοὺς ἄνδρας διασκο- πούμενος, ἐπεὶ καὶ τέλος ἀγαθῶν τοῦ τε μακαρίως ζῆν ὕστατον ὅρον τὴν εὐσέβειαν τήν τε διὰ τῆς τῶν ἠθῶν κατορθώσεως πρὸς τὸν θεὸν φιλίαν ἠγάσαντό τε καὶ μετεδίωξαν, ἀλλʼ οὐ σωμάτων ἡδονὴν, κατʼ Ἐπίκουρον· οὐδʼ αὖ τὴν τριγένειαν τῶν ἀγαθῶν, κατʼ Ἀριστοτέλην, τὰ περὶ σῶμα καὶ τὰ ἐκτὸς ἐν ἴσῳ τοῖς ψυχῆς ἀγαθοῖς ἐκτετιμηκότα.
Ta men oun ēthika prōtista pantōn philoti- mōs espoudasmena parʼ autois ergois poly proteron tōn logōn mathois an ta kata tous andras diasko- poumenos, epei kai telos agathōn tou te makariōs zēn hystaton horon tēn eusebeian tēn te dia tēs tōn ēthōn katorthōseōs pros ton theon philian ēgasanto te kai metediōxan, allʼ ou sōmatōn hēdonēn, katʼ Epikouron; oudʼ au tēn trigeneian tōn agathōn, katʼ Aristotelēn, ta peri sōma kai ta ektos en isǭ tois psychēs agathois ektetimēkota.
Their ethics, then, you would learn to have been pursued among them with zeal first of all, in deeds much earlier than in words, if you examine the lives of the men; since as the end of goods and the final limit of the blessed life they admired and pursued piety and friendship with God through the perfecting of character; not bodily pleasure, as Epicurus did; nor the threefold kind of goods, as Aristotle did, who valued the goods of the body and external goods equally with those of the soul.
Notes and citation
Summary: The Hebrews’ ethics made piety and friendship with God the highest good.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 11.4.1 (Dindorf 2:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-1). (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.
11.4.2Dindorf 2:6
οὐ μὴν οὐδὲ τὴν ἐσχάτην ἄγνοιάν τε καὶ ἀμαθίαν, ἣν ὀνόματι σεμνοτέρῳ τινὲς ἐποχὴν ἀνειρήκασιν· ἀλλʼ οὐδʼ αὖ τῆς ψυχῆς τὴν ἀρετήν· πόση γὰρ ἐν ἀνθρώποις αὕτη, καὶ τί καθʼ ἑαυτὴν ἄνευ θεοῦ πρὸς τὸν ἄλυπον συντείνοι ἂν βίον; διʼ ὃν τὰ πάντα τῆς εἰς τὸν θεὸν ἐλπίδος, πείσματος ὥσπερ ἀρραγοῦς, ἐξάψαντες, τὸν θεοφιλῆ μόνον ἀπέφηναν εἶναι μακάριον,
ou mēn oude tēn eschatēn agnoian te kai amathian, hēn onomati semnoterǭ tines epochēn aneirēkasin; allʼ oudʼ au tēs psychēs tēn aretēn; posē gar en anthrōpois hautē, kai ti kathʼ heautēn aneu theou pros ton alypon synteinoi an bion? diʼ hon ta panta tēs eis ton theon elpidos, peismatos hōsper arragous, exapsantes, ton theophilē monon apephēnan einai makarion,
Nor yet the utmost ignorance and lack of learning, which some have proclaimed under the grander name of “suspension of judgment”; nor even the virtue of the soul alone; for how much of it is there among men, and what could it contribute by itself, without God, toward a life free from pain? For this reason they fastened everything to hope in God, as to an unbreakable cable, and declared that only the one dear to God is blessed,
Notes and citation
Summary: Not scepticism or mere virtue, but hope in God makes one blessed.
- “Suspension of judgment” (epochē) is the term of the Sceptics.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 11.4.2 (Dindorf 2:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-2). (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.
11.4.3Dindorf 2:6
ὅτι δὴ ὁ πάντων ἀγαθῶν ταμίας θεὸς, ζωῆς ὢν πάροχος καὶ αὐτῆς ἀρετῆς πηγὴ, τῶν τε περὶ σῶμα καὶ τῶν ἐκτὸς ἀπάντων χορηγὸς ὑπάρχων, μόνος ἂν εἴη πρὸς τὸν μακάριον βίον τῷ τὴν πρὸς αὐτὸν φιλίαν διὰ τῆς παναληθοῦς εὐσεβείας στειλαμένῳ αὐτάρκης.
hoti dē ho pantōn agathōn tamias theos, zōēs ōn parochos kai autēs aretēs pēgē, tōn te peri sōma kai tōn ektos apantōn chorēgos hyparchōn, monos an eiē pros ton makarion bion tǭ tēn pros auton philian dia tēs panalēthous eusebeias steilamenǭ autarkēs.
because God, the steward of all goods, the giver of life and source of virtue itself, and the provider of all goods of body and external goods, would alone be sufficient for the blessed life to one who has formed friendship with him through all-true piety.
Notes and citation
Summary: God alone suffices for the blessed life.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 11.4.3 (Dindorf 2:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-3). (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.
11.4.4Dindorf 2:6
ἔνθεν ὁ πάνσοφος Μώσης πρῶτος ἁπάντων ἀνθρώπων γραφῇ παραδοὺς τὸν τῶν πρὸ αὐτοῦ θεοφιλῶν Ἑβραίων βίον, τὸν πολιτικὸν ὁμοῦ καὶ πρακτικὸν διʼ ὑφηγήσεως ἱστορικῆς ὑποτέθειται τρόπον. ἧς ἀρχόμενος ἀπὸ τῶν καθόλου τὴν διδασκαλίαν ἐποιήσατο, θεὸν τῶν ὅλων αἴτιον ὑποστησάμενος, κοσμογονίαν τε καὶ ἀνθρωπογονίαν ὑπογράψας.
enthen ho pansophos Mōsēs prōtos hapantōn anthrōpōn graphę̄ paradous ton tōn pro autou theophilōn Hebraiōn bion, ton politikon homou kai praktikon diʼ hyphēgēseōs historikēs hypotetheitai tropon. hēs archomenos apo tōn katholou tēn didaskalian epoiēsato, theon tōn holōn aition hypostēsamenos, kosmogonian te kai anthrōpogonian hypograpsas.
Hence the all-wise Moses, first of all men to hand down in writing the life of the Hebrews dear to God before him, set out the civic and practical way of life by means of historical narrative. He began his teaching from universals, laying down God as the cause of all things and describing the origin of the world and of mankind.
Gen 1:1 (allusion, medium confidence)
Notes and citation
Summary: Moses taught ethics through history, beginning with God and creation.
- The reference is to Genesis 1–2.
Notes on the original text
- Digital text corrected (OCR slip): θεοθιλῶν → θεοφιλῶν; ὑφηγήσως → ὑφηγήσεως.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 11.4.4 (Dindorf 2:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-4). (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.
11.4.5Dindorf 2:6–7
εἶθʼ οὕτως ἀπὸ τῶν καθόλου ἐπὶ τὰ κατὰ μέρος προελθὼν τῷ λόγῳ, καὶ διὰ τῆς τῶν παλαιῶν ἀνδρῶν μνήμης εἰς τὸν τῆς ἐκείνων ἀρετῆς τε καὶ θεοσεβείας ζῆλον τοὺς φοιτητὰς παρορμήσας, οὐ μὴν ἀλλὰ καὶ αὐτὸς αὐθέντης νόμων εὐσεβῶν τῶν πρὸς αὐτοῦ τεθέντων ἀποφανθεὶς, κατὰ πάντα δῆλος ἂν εἴη τοῦ φιλοθέου τρόπου διὰ τῆς τῶν ἠθῶν ἐπιμελείας πρόνοιαν πεποιημένος ὥσπερ οὖν καὶ τοῦτο προλαβὼν ὁ λόγος ἐν τοῖς πρόσθεν φανερὸν κατεστήσατο.
eithʼ houtōs apo tōn katholou epi ta kata meros proelthōn tǭ logǭ, kai dia tēs tōn palaiōn andrōn mnēmēs eis ton tēs ekeinōn aretēs te kai theosebeias zēlon tous phoitētas parormēsas, ou mēn alla kai autos authentēs nomōn eusebōn tōn pros autou tethentōn apophantheis, kata panta dēlos an eiē tou philotheou tropou dia tēs tōn ēthōn epimeleias pronoian pepoiēmenos hōsper oun kai touto prolabōn ho logos en tois prosthen phaneron katestēsato.
Then, advancing in his account from universals to particulars, urging his pupils through the memory of the ancient men to emulate their virtue and piety, and himself appearing as the author of pious laws laid down by him, he would be clear in every respect to have taken thought, through care for character, for the God-loving way of life; as our discourse has already made plain earlier.
Notes and citation
Summary: Moses’ histories and laws aimed at a God-loving life.
- Eusebius refers back to Praep. ev. 7–8.
Notes on the original text
- Digital text corrected (syllable repeated in the digital text): πεπεποιημένος → πεποιημένος.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 11.4.5 (Dindorf 2:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-5). (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.
11.4.6Dindorf 2:7
μακρὸν δʼ ἂν εἴη καὶ τοὺς ἐξῆς μετὰ Μωσέα προφήτας, τούς τε τούτων προτρεπτικοὺς μὲν ἀρετῆς, ἀποτρεπτικοὺς δὲ κακίας ἁπάσης λόγους ἐν τῷδε καταβάλλεσθαι. τί δʼ εἴ σοι τοῦ σοφωτάτου Σολομῶνος τὰς ἠθικὰς παραφέροιμι διδασκαλίας, αἷς οἰκεῖον λόγον ἀνέθηκε, σύγγραμμα Παροιμίας ἐπονομάσας, ἐπιτόμους γνώμας ἀποφθέγμασιν ἐοικυίας ὑποθέσει περιλαβὼν μιᾷ;
makron dʼ an eiē kai tous exēs meta Mōsea prophētas, tous te toutōn protreptikous men aretēs, apotreptikous de kakias hapasēs logous en tǭde kataballesthai. ti dʼ ei soi tou sophōtatou Solomōnos tas ēthikas parapheroimi didaskalias, hais oikeion logon anethēke, syngramma Paroimias eponomasas, epitomous gnōmas apophthegmasin eoikuias hypothesei perilabōn mią?
It would be long to set down here the prophets after Moses as well, and their words urging toward virtue and turning away from all vice. And what if I were to bring before you the moral teachings of the most wise Solomon, to which he devoted a book of his own, calling the work Proverbs, gathering concise maxims like apophthegms into one subject?
Prov 1:1 (allusion, medium confidence)
Notes and citation
Summary: The prophets and Solomon’s Proverbs carry on Hebrew ethics.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 11.4.6 (Dindorf 2:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-6). (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.
11.4.7Dindorf 2:7
καὶ τὸν μὲν ἠθικὸν τρόπον ταύτῃ πη παῖδες Ἑβραίων, ἐκ παλαιῶν πρὶν ἢ καὶ τὰ πρῶτα στοιχεῖα μαθεῖν Ἕλληνας, αὐτοί τε ἐπαιδεύοντο καὶ τοῖς προσιοῦσι τῆς αὐτῆς ἀφθόνως ἐκοινώνουν παιδείας.
kai ton men ēthikon tropon tautę̄ pē paides Hebraiōn, ek palaiōn prin ē kai ta prōta stoicheia mathein Hellēnas, autoi te epaideuonto kai tois prosiousi tēs autēs aphthonōs ekoinōnoun paideias.
In this way, then, the sons of the Hebrews, from ancient times, before the Greeks even learned the first letters, were themselves educated in ethics and freely shared the same education with those who came to them.
Notes and citation
Summary: The Hebrews were taught ethics long before the Greeks learned to read.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): παῖδες Ἐβραίων → παῖδες Ἑβραίων.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 11.4.7 (Dindorf 2:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-7). (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.
Preparation 11, chapter 5
11.5.1Dindorf 2:7
Καὶ τὸν λογικὸν δὲ τρόπον τῆς Ἑβραίων φιλοσοφίας οὐ, καθάπερ Ἕλλησι φίλον, δεινότητι σο- φισμάτων καὶ λογισμοῖς πρὸς ἀπάτην τετεχνασμένοις δεῖν ᾤοντο μετιέναι, καταλήψει δὲ αὐτῆς ἀληθείας, ἣν ὑπὸ θείου φωτὸς τὰς ψυχὰς καταυγασθέντες οἱ παρʼ αὐτοῖς θεόσοφοι εὗρόν τε καὶ ἐφωτίσθησαν.
Kai ton logikon de tropon tēs Hebraiōn philosophias ou, kathaper Hellēsi philon, deinotēti so- phismatōn kai logismois pros apatēn tetechnasmenois dein ǭonto metienai, katalēpsei de autēs alētheias, hēn hypo theiou phōtos tas psychas kataugasthentes hoi parʼ autois theosophoi heuron te kai ephōtisthēsan.
As for the logical branch of the Hebrews’ philosophy, they thought it should be pursued not, as the Greeks like, by cleverness in sophisms and reasonings contrived for deception, but by the grasp of truth itself, which their men wise in divine things found and were enlightened by, their souls lit up by divine light.
Notes and citation
Summary: Hebrew logic sought truth by divine light, not sophistry.
Cite (SBL): Eusebius, Praep. ev. 11.5.1 (Dindorf 2:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-1). (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.
11.5.2Dindorf 2:7
ἐφʼ ἣν ἀκονῶντες τοὺς τὰ οἰκεῖα μαθήματα παιδευομένους λόγων τε αὐτοῖς ἱερῶν ἀπαγγελίας, ἱστοριῶν τε σεμνῶν διηγήματα, ᾠδῶν τε καὶ ἐπῳδῶν ἐμμέτρους συνθέσεις, καὶ ἔτι προβλήματα καὶ αἰνίγματα, καί τινας σοφὰς καὶ ἀλληγορικὰς θεωρίας μετὰ κάλλους εὐεπείας, καὶ τῆς κατὰ τὴν οἰκείαν γλῶτταν εὐφραδοῦς ἀπαγγελίας, ἐξ ἔτι νηπίας αὐ- τοῖς παρεδίδοσαν ἡλικίας.
ephʼ hēn akonōntes tous ta oikeia mathēmata paideuomenous logōn te autois hierōn apangelias, historiōn te semnōn diēgēmata, ǭdōn te kai epǭdōn emmetrous syntheseis, kai eti problēmata kai ainigmata, kai tinas sophas kai allēgorikas theōrias meta kallous euepeias, kai tēs kata tēn oikeian glōttan euphradous apangelias, ex eti nēpias au- tois paredidosan hēlikias.
To sharpen toward this truth those being educated in their own learning, they handed on to them from early childhood recitations of sacred words, narratives of solemn histories, metrical compositions of songs and chants, and also problems and riddles, and certain wise and allegorical contemplations, with beauty of expression and fluent recitation in their own language.
Notes and citation
Summary: Hebrew children were trained in sacred texts, songs, and riddles.
Cite (SBL): Eusebius, Praep. ev. 11.5.2 (Dindorf 2:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-2). (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.
11.5.3Dindorf 2:7–8
ναὶ μὴν καὶ τῶν πρώτων μαθημάτων δευτερωταί τινες ἦσαν αὐτοῖς ’ (οὕτω δὲ φίλον τοὺς ἐξηγητὰς τῶν παρʼ αὐτοῖς γραφῶν ὀνο- μάζειν·) οἳ τὰ διʼ αἰνιγμάτων ἐπεσκιασμένα, εἰ καὶ μὴ τοῖς πᾶσι, τοῖς γοῦν πρὸς τὴν τούτων ἀκοὴν ἐπι- τηδείοις διʼ ἑρμηνείας καὶ σαφηνείας ἐξέφαινον.
nai mēn kai tōn prōtōn mathēmatōn deuterōtai tines ēsan autois ’ (houtō de philon tous exēgētas tōn parʼ autois graphōn ono- mazein;) hoi ta diʼ ainigmatōn epeskiasmena, ei kai mē tois pasi, tois goun pros tēn toutōn akoēn epi- tēdeiois diʼ hermēneias kai saphēneias exephainon.
Indeed they had certain deuterotai of the first lessons (for so they like to name the interpreters of their scriptures), who by translation and explanation brought to light what was shadowed in riddles, if not to all, at least to those fit to hear it.
Notes and citation
Summary: The deuterotai interpreted the hidden meanings of Scripture.
- Deuterotai (“repeaters”) is Eusebius’s Greek term for the Jewish teachers of tradition (compare the rabbinic tannaim).
Notes on the original text
- Digital text corrected (accent slip in the digital text): τοῖς πάσι → τοῖς πᾶσι.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 11.5.3 (Dindorf 2:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-3). (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.
11.5.4Dindorf 2:8
ταύτῃ τοι πάλιν ὁ σοφώτατος παρὰ τοῖσδε Σολομῶν ἐνθένδε ποθὲν τὴν καταρχὴν τοῦ τῶν Παροι- μιῶν ἐποιήσατο συγγράμματος, μονονουχὶ τὴν αἰτίαν αὐτῷ τῆς γραφῆς ταύτην εἶναι διδάξας, διʼ ὧν αὐτοῖς ῥήμασι δεῖν ἔφησε πάντα ἄνδρα γνῶναι σοφίαν καὶ παιδείαν καὶ νοῆσαι λόγους φρονήσεως, δέξασθαί τε στροφὰς λόγων, νοῆσαί τε δικαιοσύνην ἀληθῆ καὶ κρίμα κατευθύνειν, ἵνα δῶ, φησὶν, ἀκάκοις πανουργίαν, παιδί τε νέῳ αἴσθησίν τε καὶ ἔννοιαν. τῶνδε γὰρ ἀκούσας ὁ σοφὸς σοφώτερος ἔσται, ὁ δὲ νοήμων κυβέρνησιν κτήσεται· νοήσει τε παραβολὴν καὶ σκοτεινὸν λόγον ῥήσεις τε σοφῶν καὶ αἰνίγματα.
tautę̄ toi palin ho sophōtatos para toisde Solomōn enthende pothen tēn katarchēn tou tōn Paroi- miōn epoiēsato syngrammatos, mononouchi tēn aitian autǭ tēs graphēs tautēn einai didaxas, diʼ hōn autois rhēmasi dein ephēse panta andra gnōnai sophian kai paideian kai noēsai logous phronēseōs, dexasthai te strophas logōn, noēsai te dikaiosynēn alēthē kai krima kateuthynein, hina dō, phēsin, akakois panourgian, paidi te neǭ aisthēsin te kai ennoian. tōnde gar akousas ho sophos sophōteros estai, ho de noēmōn kybernēsin ktēsetai; noēsei te parabolēn kai skoteinon logon rhēseis te sophōn kai ainigmata.
So again Solomon, the wisest among them, made the beginning of his book of Proverbs from some such point, all but teaching that this was the reason for his writing, where he said in so many words that every man must “know wisdom and instruction, and understand words of prudence, and receive turns of speech, and understand true righteousness and direct judgment; that I may give,” he says, “shrewdness to the innocent, and to the young child perception and thoughtfulness. For hearing these things the wise man will be wiser, and the understanding man will gain guidance; and he will understand a parable and a dark saying, the sayings of the wise and riddles.”
Prov 1:2 (quotation, high confidence) · Prov 1:6 (quotation, high confidence)
Notes and citation
Summary: Solomon’s Proverbs begins by teaching how to understand riddles and sayings.
- Prov 1:2–6, following the Septuagint.
Notes on the original text
- Digital text corrected (line number leaked into the digital text): σοφῶν καὶ 15 αἰνίγματα → σοφῶν καὶ αἰνίγματα.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 11.5.4 (Dindorf 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-4). (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.
11.5.5Dindorf 2:8
καὶ τὰ μὲν τῆς τοῦ δηλωθέντος συγγράμματος ἐπαγγελίας τοιαῦτά τινα ἦν· τὰς δʼ ἐν μέρει τῶν λεχθέντων προτάσεις, καὶ τούτων τὰς ἐπι- λύσεις, τήν τε λογικὴν πραγματείαν οἰκείως τῇ τῶν ἀνδρῶν σοφίᾳ τε καὶ φωνῇ διὰ πασῶν τῶν παρʼ αὐτοῖς προφητικῶν γραφῶν φερομένην, ὅτῳ φίλον, τῆς τούτων ἐντεύξεως τὰς βίβλους ἐπὶ σχολῆς μετὰ χεῖρας λαβὼν εἴσεται.
kai ta men tēs tou dēlōthentos syngrammatos epangelias toiauta tina ēn; tas dʼ en merei tōn lechthentōn protaseis, kai toutōn tas epi- lyseis, tēn te logikēn pragmateian oikeiōs tę̄ tōn andrōn sophią te kai phōnę̄ dia pasōn tōn parʼ autois prophētikōn graphōn pheromenēn, hotǭ philon, tēs toutōn enteuxeōs tas biblous epi scholēs meta cheiras labōn eisetai.
Such was the promise of that book. As for the propositions about each of the things spoken of, and their solutions, and the logical treatment carried through all their prophetic writings in a way proper to the wisdom and language of these men, anyone who wishes will learn of it by taking their books in hand at leisure and reading them.
Notes and citation
Summary: The prophetic books are full of logical treatment for those who read them.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 11.5.5 (Dindorf 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-5). (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.
11.5.6Dindorf 2:8
εἰ δέ τις καὶ τῆς γλώσσης αὐτῆς φιλοκάλως γένοιτο ἐν πείρᾳ, ἴδοι ἂν, οἷα παρὰ βαρβάροις, ἄνδρας λογικωτάτους οὐδὲν σοφιστῶν οὐδὲ ῥητόρων ἀποδέοντας τῇ οἰκείᾳ γλώσσῃ.
ei de tis kai tēs glōssēs autēs philokalōs genoito en peirą, idoi an, hoia para barbarois, andras logikōtatous ouden sophistōn oude rhētorōn apodeontas tę̄ oikeią glōssę̄.
And if anyone were to gain a good acquaintance with the language itself, he would see men, barbarians as they were, most skilled in reasoning, in no way inferior to sophists or orators in their own tongue.
Notes and citation
Summary: In their own tongue the Hebrews equal the Greek orators.
Cite (SBL): Eusebius, Praep. ev. 11.5.6 (Dindorf 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-6). (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.
11.5.7Dindorf 2:8–9
εἶεν δʼ ἂν αὐτοῖς καὶ ἔμμετροι ποιήσεις, ὡς ἡ μεγάλη Μώσεως ᾠδὴ, καὶ τοῦ Δαβὶδ ὁ ριη΄ Ψαλμὸς, τῷ καλουμένῳ παρʼ Ἕλλησιν ἡρῴῳ μέτρῳ συντεταγμένοι. φασὶ γοῦν ἑξάμετρα εἶναι ταῦτα, διʼ ἑκκαίδεκα συλ- λαβῶν πεποιημένα. καὶ τὰ λοιπὰ δὲ τὰ παρʼ αὐτοῖς στιχήρη διʼ ἐπῶν λέγεται τριμέτρων τε καὶ τετρα- μέτρων κατὰ τὴν οἰκείαν αὐτῶν συγκεῖσθαι φωνήν.
eien dʼ an autois kai emmetroi poiēseis, hōs hē megalē Mōseōs ǭdē, kai tou Dabid ho riē΄ Psalmos, tǭ kaloumenǭ parʼ Hellēsin hērǭǭ metrǭ syntetagmenoi. phasi goun hexametra einai tauta, diʼ hekkaideka syl- labōn pepoiēmena. kai ta loipa de ta parʼ autois stichērē diʼ epōn legetai trimetrōn te kai tetra- metrōn kata tēn oikeian autōn synkeisthai phōnēn.
They also have metrical poems, such as the great Song of Moses and David’s 118th Psalm, composed in what the Greeks call heroic metre. They say, at any rate, that these are hexameters of sixteen syllables; and their other verse compositions are said to be made up of lines of trimeter and tetrameter in their own language.
Deut 32:1 (allusion, medium confidence) · Ps 119:1 (118:1 LXX) (allusion, medium confidence)
Notes and citation
Summary: Hebrew Scripture contains metrical poetry.
- The great Song of Moses is Deut 32; the 118th Psalm (Septuagint numbering) is Ps 119. The claim that these are hexameters is Eusebius’s report of what others say.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 11.5.7 (Dindorf 2:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-7). (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.
11.5.8Dindorf 2:9
καὶ τὰ μὲν τῆς λέξεως αὐτοῖς ὧδέ πη λογικῆς συνέσεως ἔχει, τὰ δὲ δὴ τῆς διανοίας οὐδʼ ἔστι παραβαλεῖν ἀνθρώποις· θεοῦ γὰρ καὶ αὐτῆς ἀληθείας λόγια διʼ αὐτῶν ἐκπεφωνημένα, θεσπίσματα καὶ προρρήσεις, μαθήματά τε εὐσεβῆ, καὶ τῆς τῶν ὄντων ἐπιγνώσεως δόγματα περιειλήφασι.
kai ta men tēs lexeōs autois hōde pē logikēs syneseōs echei, ta de dē tēs dianoias oudʼ esti parabalein anthrōpois; theou gar kai autēs alētheias logia diʼ autōn ekpephōnēmena, thespismata kai prorrēseis, mathēmata te eusebē, kai tēs tōn ontōn epignōseōs dogmata perieilēphasi.
Such is their logical skill in expression; but their thought cannot even be compared with human thought. For they contain oracles of God and of truth itself uttered through them, divine sayings and predictions, pious teachings, and doctrines of the knowledge of what exists.
Notes and citation
Summary: The content of the Hebrew writings is divine.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 11.5.8 (Dindorf 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-8). (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.
11.5.9Dindorf 2:9
τεκμήρια δʼ ἂν λάβοις τῆς παρὰ τοῖς ἀνδράσι λογικῆς ἀκριβείας ἀπὸ τῆς ὀρθότητος τῆς τῶν ὀνομάτων θέσεως, ἧς πέρι καὶ ὁ Πλάτων τῇ Ἑβραίων μαρτυρῶν δόξῃ δῆλος ἂν εἴη, καὶ κατʼ αὐτό γε τοῦτο σύμφωνος ὢν τῇ κατὰ τοὺς ἄνδρας φιλοσοφίᾳ, ὡς γοῦν ἐκ τούτων διαγνῶναι ῥᾴδιον.
tekmēria dʼ an labois tēs para tois andrasi logikēs akribeias apo tēs orthotētos tēs tōn onomatōn theseōs, hēs peri kai ho Platōn tę̄ Hebraiōn martyrōn doxę̄ dēlos an eiē, kai katʼ auto ge touto symphōnos ōn tę̄ kata tous andras philosophią, hōs goun ek toutōn diagnōnai rhądion.
You may take proofs of these men’s logical accuracy from the correctness of their giving of names, on which Plato too would plainly be bearing witness to the opinion of the Hebrews, and on this very point agreeing with their philosophy, as can easily be seen from what follows.
Notes and citation
Summary: Plato agrees with the Hebrews on the correctness of names.
Notes on the original text
- Digital text corrected (stray mark in the digital text): καὶ ὁ Πλάτωνʼ τῇ → καὶ ὁ Πλάτων τῇ.
Cite (SBL): Eusebius, Praep. ev. 11.5.9 (Dindorf 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-9). (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.