Preparation for the Gospel 11.11.1–11.18.26
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 11, chapter 11
11.11.1Dindorf 2:26
“ Οὔτε οὖν ἀριθμὸν οὔτε τάξιν οὔτε σύνδεσμον οὔτε ἄλλο τῶν ἐλλιπῶν μορίων οὐδὲν οἶμαι τὸ γράμμα σημαίνειν· ἀλλʼ ἔστιν αὐτοτελὴς τοῦ θεοῦ προσαγόρευσις καὶ προσφώνησις, ἅμα τῷ ῤήματι τὸν φθεγγόμενον εἰς ἔννοιαν καθιστᾶσα τῆς τοῦ θεοῦ δυνάμεως.
“ Oute oun arithmon oute taxin oute syndesmon oute allo tōn ellipōn moriōn ouden oimai to gramma sēmainein; allʼ estin autotelēs tou theou prosagoreusis kai prosphōnēsis, hama tǭ rēmati ton phthengomenon eis ennoian kathistasa tēs tou theou dynameōs.
“I think, then, that the letter signifies neither a number, nor an order, nor a conjunction, nor any other of the incomplete particles; but it is a complete address and salutation of the god, which, as soon as the word is spoken, brings the speaker to think of the god’s power.
Notes and citation
Summary: Plutarch: the E at Delphi is an address to the god.
- Plutarch, On the E at Delphi 391f–392a; the quotation runs through 11.11.15.
Notes on the original text
- Digital text corrected (accent slip in the digital text): καθιστάσα → καθιστᾶσα.
Extrabiblical texts: Plutarch, De E 391f–392a (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.1 (Dindorf 2:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-1). (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.
11.11.2Dindorf 2:26
ὁ γὰρ θεὸς ἕκαστον ἡμῶν τῶν ἐνταῦθα προσιόντων οἶον ἀσπαζόμενος προσαγορεύει τὸ γνῶθι σαυτὸν, ὃ τοῦ χαῖρε δὴ οὐδὲν μεῖόν ἐστιν· ἡμεῖς δὲ πάλιν ἀμειβόμενοι τὸν θεὸν εἶ φαμὲν ὡς ἀληθῆ καὶ ἀψευδῆ καὶ μόνην μόνῳ προσήκουσαν τὴν τοῦ εἶ προσαγόρευσιν ἀποδιδόντες.”
ho gar theos hekaston hēmōn tōn entautha prosiontōn oion aspazomenos prosagoreuei to gnōthi sauton, ho tou chaire dē ouden meion estin; hēmeis de palin ameibomenoi ton theon ei phamen hōs alēthē kai apseudē kai monēn monǭ prosēkousan tēn tou ei prosagoreusin apodidontes.”
For the god addresses each of us as we approach here, as if greeting us, with “Know yourself,” which is no less than “Hail”; and we in turn answer the god, “You are” (Ei), rendering to him the address “You are” as true, unfeigned, and alone fitting to him alone.”
Notes and citation
Summary: To the god’s “Know yourself” we answer “You are.”
- Plutarch, On the E at Delphi 392a.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ὃ τοὐ χαῖρε → ὃ τοῦ χαῖρε.
Extrabiblical texts: Plutarch, De E 392a (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.2 (Dindorf 2:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-2). (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.
11.11.3Dindorf 2:26
“Ἡμῖν γὰρ ὄντως τοῦ εἶναι μέτεστιν οὐδὲν, ἀλλὰ πᾶσα θνητὴ φύσις ἐν μέσῳ φθορᾶς καὶ γενέσεως γενομένη φάσμα παρέχει καὶ δόκησιν ἀμυδρὰν καὶ ἀβέβαιον αὑτῆς.
“Hēmin gar ontōs tou einai metestin ouden, alla pasa thnētē physis en mesǭ phthoras kai geneseōs genomenē phasma parechei kai dokēsin amydran kai abebaion hautēs.
“For we have truly no share in being; but every mortal nature, set between birth and decay, presents a phantom and a dim, unsteady semblance of itself.
Notes and citation
Summary: Mortal nature has no true being.
- Plutarch, On the E at Delphi 392a–b.
Extrabiblical texts: Plutarch, De E 392a–b (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.3 (Dindorf 2:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-3). (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.
11.11.4Dindorf 2:26–27
ἂν δὲ τὴν διάνοιαν ἐπερείσῃ τις λαβέσθαι βουλόμενος, ὥσπερ ἡ σφοδρὰ περίδραξις ὕδατος τῷ πιέζειν καὶ εἰς ταὐτὸ συνάγειν διαρρέον ἀπόλλυσι τὸ περιλαμβανόμενον, οὕτω τῶν παθητῶν καὶ μεταβλητῶν ἑκάστου τὴν ἄγαν ἐνέργειαν ὁ λόγος διώκων ἀποσφάλλεται, τῇ μὲν εἰς τὸ γινόμενον αὐτοῦ, τῇ δὲ εἰς τὸ φθειρόμενον, οὐδενὸς λαβέσθαι μένοντος, οὐδὲ ὄντος ὄντως δυνάμενος.
an de tēn dianoian epereisę̄ tis labesthai boulomenos, hōsper hē sphodra peridraxis hydatos tǭ piezein kai eis tauto synagein diarreon apollysi to perilambanomenon, houtō tōn pathētōn kai metablētōn hekastou tēn agan energeian ho logos diōkōn aposphalletai, tę̄ men eis to ginomenon autou, tę̄ de eis to phtheiromenon, oudenos labesthai menontos, oude ontos ontōs dynamenos.
And if one presses the mind wishing to grasp it, then, just as a violent grip on water, by squeezing and compressing what flows through, loses what it clasps, so reason, pursuing the excessive clarity of each thing subject to change and alteration, is thwarted, now toward its becoming, now toward its perishing, unable to grasp anything that remains or really is.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Changeable things slip from the mind’s grasp.
- Plutarch, On the E at Delphi 392b. “Clarity” renders a word that is probably corrupt in the text (ἐνέργειαν for ἐνάργειαν).
Notes on the original text
- Digital text corrected (page subdivision letter leaked into the digital text): εἰς τὸ b γινόμενον → εἰς τὸ γινόμενον.
Extrabiblical texts: Plutarch, De E 392b (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.4 (Dindorf 2:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-4). (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.
11.11.5Dindorf 2:27
ποταμῷ γὰρ οὐκ ἔστιν ἐμβῆναι δὶς τῷ αὐτῷ καθʼ ῾Ηράκλειτον, οὐδὲ θνητῆς οὐσίας δὶς ἅψασθαι κατὰ ἔξιν, ἀλλʼ ὀξύτητι καὶ τάχει μεταβολῆς σκίδνησι καὶ πάλιν συνάγει, μᾶλλον δὲ οὐδὲ πάλιν οὐδὲ ὕστερον, ἀλλʼ ἅμα συνίσταται καὶ ἀπολείπει, καὶ πρόσεισι καὶ ἄπεισιν.
potamǭ gar ouk estin embēnai dis tǭ autǭ kathʼ ῾Ērakleiton, oude thnētēs ousias dis hapsasthai kata exin, allʼ oxytēti kai tachei metabolēs skidnēsi kai palin synagei, mallon de oude palin oude hysteron, allʼ hama synistatai kai apoleipei, kai proseisi kai apeisin.
For it is not possible to step twice into the same river, according to Heraclitus, nor to touch a mortal substance twice in the same state; but by the sharpness and speed of its change it scatters and again gathers, or rather not again nor afterward, but at once it comes together and departs, approaches and goes away.
Notes and citation
Summary: Like Heraclitus’s river, mortal being is ever changing.
- Plutarch, On the E at Delphi 392b, citing Heraclitus (fragment B 91).
Extrabiblical texts: Plutarch, De E 392b (Plutarch; quotation); Heraclitus, B 91 (Heraclitus (fragments); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.5 (Dindorf 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-5). (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.
11.11.6Dindorf 2:27
ὅθεν οὐδὲ εἰς τὸ εἶναι περαίνει τὸ γινόμενον αὐτῆς, τῷ μηδέποτε λήγειν μηδʼ ἵστασθαι τὴν γένεσιν, ἀλλʼ ἀπὸ σπέρματος ἀεὶ μεταβάλλουσαν ἔμβρυον ποιεῖν, εἶτα βρέφος, εἶτα παῖδα, μειράκιον ἐφεξῆς, νεανίσκον, ἄνδρα, πρεσβύτην, γέροντα, τὰς πρώτας φθείρουσαν γενέσεις καὶ ἡλικίας ταῖς ἐπιγινομέναις.
hothen oude eis to einai perainei to ginomenon autēs, tǭ mēdepote lēgein mēdʼ histasthai tēn genesin, allʼ apo spermatos aei metaballousan embryon poiein, eita brephos, eita paida, meirakion ephexēs, neaniskon, andra, presbytēn, geronta, tas prōtas phtheirousan geneseis kai hēlikias tais epiginomenais.
Hence what comes to be from it never reaches being, because becoming never ceases or stops, but, always changing from seed, makes an embryo, then a babe, then a child, a youth next, a young man, a man, an elderly man, an old man, destroying the first births and ages by those that follow.
Notes and citation
Summary: Human life is a constant passing from one stage to another.
- Plutarch, On the E at Delphi 392c.
Extrabiblical texts: Plutarch, De E 392c (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.6 (Dindorf 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-6). (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.
11.11.7Dindorf 2:27
ἀλλʼ ἡμεῖς ἕνα φοβούμεθα γελοίως θάνατον, ἤδη τοσούτους τεθνηκότες καὶ θνήσκοντες. οὐ γὰρ μόνον, ὡς Ἡράκλειτος ἔλεγε, πυρὸς θάνατος, ἀέρι γένεσις, ἀλλʼ ἔτι σαφέστερον ἐπʼ αὐτῶν ἡμῶν· φθείρεται μὲν ὁ ἀκμάζων γενομένου γέροντος, ἐφθάρη δὲ ὁ νέος εἰς τὸν ἀκμάζοντα, καὶ ὁ παῖς εἰς τὸν νέον, εἰς δὲ τὸν παῖδα τὸ νήπιον, ὁ δὲ χθὲς εἰς τὸν σήμερον τέθνηκεν, ὁ δὲ σήμερον εἰς τὸν αὔριον· μένει δὲ οὐδὲ εἶς, οὐδὲ ἔστιν εἷς, ἀλλὰ γινόμεθα πολλοὶ, περὶ ἕν τι φάντασμα καὶ κοινὸν ἐκμαγεῖον ὕλης περιελαυνομένης καὶ ὀλισθαινούσης.
allʼ hēmeis hena phoboumetha geloiōs thanaton, ēdē tosoutous tethnēkotes kai thnēskontes. ou gar monon, hōs Hērakleitos elege, pyros thanatos, aeri genesis, allʼ eti saphesteron epʼ autōn hēmōn; phtheiretai men ho akmazōn genomenou gerontos, ephtharē de ho neos eis ton akmazonta, kai ho pais eis ton neon, eis de ton paida to nēpion, ho de chthes eis ton sēmeron tethnēken, ho de sēmeron eis ton aurion; menei de oude eis, oude estin heis, alla ginometha polloi, peri hen ti phantasma kai koinon ekmageion hylēs perielaunomenēs kai olisthainousēs.
Yet we ridiculously fear one death, though we have already died so many deaths and are dying. For not only, as Heraclitus said, is the death of fire birth for air, but still more clearly in our own case: the man in his prime perishes when the old man comes to be, the youth perished into the man in his prime, the child into the youth, the infant into the child; yesterday’s man has died into today’s, and today’s dies into tomorrow’s. No one remains, nor is one; but we become many, as matter is driven around and slips about some one phantom and common mould.
Notes and citation
Summary: We die many deaths as we change; no one remains the same.
- Plutarch, On the E at Delphi 392c–d, citing Heraclitus (fragment B 76).
Notes on the original text
- Digital text corrected (OCR slip; breathing slip in the digital text): ἀλλʼ ἡμεῖς ἴνα φοβούμεθα → ἀλλʼ ἡμεῖς ἕνα φοβούμεθα; περὶ ἔν τι φάντασμα → περὶ ἕν τι φάντασμα.
Extrabiblical texts: Plutarch, De E 392c–d (Plutarch; quotation); Heraclitus, B 76 (Heraclitus (fragments); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.7 (Dindorf 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-7). (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.
11.11.8Dindorf 2:27
ἐπεὶ πῶς οἱ αὐτοὶ μένοντες ἑτέροις χαίρομεν νῦν, ἑτέροις πρότερον, τἀναντία φιλοῦμεν καὶ μισοῦμεν, καὶ θαυμάζομεν καὶ ψέγομεν, ἄλλοις χρώμεθα λόγοις, ἄλλοις πάθεσιν, οὐκ εἶδος, οὐ μορφὴν, οὐ διάνοιαν ἔτι τὴν αὐτὴν ἔχοντες;
epei pōs hoi autoi menontes heterois chairomen nyn, heterois proteron, tanantia philoumen kai misoumen, kai thaumazomen kai psegomen, allois chrōmetha logois, allois pathesin, ouk eidos, ou morphēn, ou dianoian eti tēn autēn echontes?
For how, if we remain the same, do we delight now in some things and before in others, love and hate, admire and blame opposite things, use other words and other feelings, having no longer the same appearance, shape, or mind?
Notes and citation
Summary: Our changing tastes show we do not remain the same.
- Plutarch, On the E at Delphi 392d.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): πῶς οἶ αὐτοὶ → πῶς οἱ αὐτοὶ.
Extrabiblical texts: Plutarch, De E 392d (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.8 (Dindorf 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-8). (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.
11.11.9Dindorf 2:27–28
οὔτε γὰρ ἄνευ μεταβολῆς ἕτερα πάσχειν εἰκὸς οὔτε μεταβάλλων ὁ αὐτὸς ἂν εἴη. εἰ δὲ ὁ αὐτὸς οὐκ ἔστιν, οὐδʼ ἔστιν, ἀλλʼ ἐκ τοῦ αὐτὸν μεταβάλλειν, γινόμενος ἕτερος ἐξ ἑτέρου· ψεύδεται δὲ ἡ αἴσθησις ἀγνοίᾳ τοῦ ὄντος εἶναι τὸ φαινόμενον.”
oute gar aneu metabolēs hetera paschein eikos oute metaballōn ho autos an eiē. ei de ho autos ouk estin, oudʼ estin, allʼ ek tou auton metaballein, ginomenos heteros ex heterou; pseudetai de hē aisthēsis agnoią tou ontos einai to phainomenon.”
For it is not likely that one experiences different things without change, nor that one who changes is the same. And if he is not the same, he is not at all, but, through his very changing, becomes one from another. And sensation, through ignorance of being, falsely says that what appears is.”
Notes and citation
Summary: What changes is not truly; sensation mistakes appearance for being.
- Plutarch, On the E at Delphi 392d–e.
Extrabiblical texts: Plutarch, De E 392d–e (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.9 (Dindorf 2:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-9). (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.
11.11.10Dindorf 2:28
“ Τί οὖν ὄντως ὄν ἐστι; τὸ ἀίδιον καὶ ἀγένητον καὶ ἄφθαρτον, ᾧ χρόνος οὐδεὶς μεταβολὴν ἐπάγει. κινητὸν γάρ τι καὶ κινουμένῃ συμφανταζόμενον ὕλῃ καὶ ῥέον ἀεὶ καὶ μὴ στέγον, ὥσπερ ἀγγεῖον φθορᾶς καὶ γενέσεως, ὁ χρόνος. οὗ δὴ τὸ μὲν ἔπειτα καὶ τὸ πρότερον καὶ τὸ ἔσται λεγόμενον, καὶ τὸ γέγονεν, αὐτόθεν ἐξομολόγησίς ἐστι τοῦ μὴ ὄντος.
“ Ti oun ontōs on esti? to aidion kai agenēton kai aphtharton, hǭ chronos oudeis metabolēn epagei. kinēton gar ti kai kinoumenę̄ symphantazomenon hylę̄ kai rheon aei kai mē stegon, hōsper angeion phthoras kai geneseōs, ho chronos. hou dē to men epeita kai to proteron kai to estai legomenon, kai to gegonen, autothen exomologēsis esti tou mē ontos.
“What, then, really is? The eternal, unbegotten, and incorruptible, to which no time brings change. For time is something moving, appearing together with moving matter, always flowing and not holding, like a vessel of decay and birth. Its ‘afterward’ and ‘before’, its ‘will be’ and ‘has been’, are at once a confession of not-being.
Notes and citation
Summary: Only the eternal truly is; time itself confesses not-being.
- Plutarch, On the E at Delphi 392e.
Extrabiblical texts: Plutarch, De E 392e (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.10 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-10). (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.
11.11.11Dindorf 2:28
τὸ γὰρ ἐν τῷ εἶναι μηδέπω γεγονὸς, ἢ πεπαυμένον ἤδη τοῦ εἶναι λέγειν ὡς ἔστιν, εὔηθες καὶ ἄτοπον. ἐν ᾧ δὲ μάλιστα τὴν νόησιν ἐπερείδοντες τοῦ χρόνου τὸ ἐνέστηκε καὶ τὸ πάρεστι καὶ τὸ νῦν φθεγγόμεθα, τοῦτʼ αὖ πάλιν ἐκλυόμενος ὁ λόγος ἀπόλλυσιν.
to gar en tǭ einai mēdepō gegonos, ē pepaumenon ēdē tou einai legein hōs estin, euēthes kai atopon. en hǭ de malista tēn noēsin epereidontes tou chronou to enestēke kai to paresti kai to nyn phthengometha, toutʼ au palin eklyomenos ho logos apollysin.
For to say of what has not yet come into being, or has already ceased to be, that it is, is foolish and absurd. And that in time on which we most fix our thought, saying ‘it stands,’ ‘it is present,’ ‘now,’ this again reason dissolves and destroys.
Notes and citation
Summary: Even the “now” of time dissolves under reason.
- Plutarch, On the E at Delphi 392e–f.
Notes on the original text
- Digital text corrected (accent slip in the digital text; word split in the digital text): ἐν τῷ εἰναι → ἐν τῷ εἶναι; τὸ ἐν ἔστηκε → τὸ ἐνέστηκε.
Extrabiblical texts: Plutarch, De E 392e–f (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.11 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-11). (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.
11.11.12Dindorf 2:28
ἐκθλίβεται γὰρ εἰς τὸ μέλλον καὶ τὸ παρῳχημένον, ὥσπερ αὐγὴ, βουλομένοις ἰδεῖν, ἐξ ἀνάγκης διιστάμενον. εἰ δὲ ταὐτὰ τῷ μετροῦντι πέπονθεν ἡ μετρουμένη φύσις, οὐδὲ αὐτῇ μένον, οὐδὲ ὄν ἐστι, ἀλλὰ γινομένη καὶ φθειρομένη κατὰ τὴν πρὸς τὸν χρόνον συννέμησιν.
ekthlibetai gar eis to mellon kai to parǭchēmenon, hōsper augē, boulomenois idein, ex anankēs diistamenon. ei de tauta tǭ metrounti peponthen hē metroumenē physis, oude autę̄ menon, oude on esti, alla ginomenē kai phtheiromenē kata tēn pros ton chronon synnemēsin.
For it is squeezed out into the future and the past, like a gleam of light, necessarily parting for those who wish to see it. And if the nature that is measured has the same experience as the measure, it neither remains nor is, but comes to be and perishes according to its distribution in time.
Notes and citation
Summary: What is measured by time shares time’s instability.
- Plutarch, On the E at Delphi 392f.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): πέπονθεν ὴ μετρουμένη → πέπονθεν ἡ μετρουμένη.
Extrabiblical texts: Plutarch, De E 392f (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.12 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-12). (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.
11.11.13Dindorf 2:28
ὅθεν οὐδὲν τοιοῦτόν ἐστιν ἐπὶ τοῦ ὄντος λέγειν ὡς ἦν, ἢ ἔσται· ταῦτα γὰρ ἐγκλίσεις τινὲς καὶ μεταβάσεις καὶ παραλλάξεις τοῦ μένειν ἐν τῷ εἶναι μὴ πεφυκότος.”
hothen ouden toiouton estin epi tou ontos legein hōs ēn, ē estai; tauta gar enkliseis tines kai metabaseis kai parallaxeis tou menein en tǭ einai mē pephykotos.”
Hence nothing of the kind may be said of what is, that it was or will be; for these are inflections, transitions, and alterations of what by nature does not remain in being.”
Notes and citation
Summary: “Was” and “will be” do not apply to true being.
- Plutarch, On the E at Delphi 393a.
Extrabiblical texts: Plutarch, De E 393a (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.13 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-13). (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.
11.11.14Dindorf 2:28
“Ἀλλʼ ἔστιν ὁ θεὸς, εἰ χρὴ φάναι, καὶ ἔστι κατʼ οὐδένα χρόνον, ἀλλὰ κατὰ τὸν αἰῶνα τὸν ἀκίνητον καὶ ἄχρονον καὶ ἀνέγκλιτον, καὶ οὗ πρότερον οὐδέν ἐστιν, οὐδὲ ὕστερον, οὐδὲ μέλλον, οὐδὲ παρῳχημένον, οὐδὲ πρεσβύτερον, οὐδὲ νεώτερον· ἀλλʼ εἷς ὢν ἐνὶ τῷ νῦν τὸ ἀεὶ πεπλήρωκε· καὶ μόνον ἐστὶ τὸ κατʼ αὐτὸ ὄντως ὂν, οὐ γεγονὸς, οὐδὲ ἐσόμενον, οὐδὲ ἀρξάμενον, οὐδὲ παυσόμενον.
“Allʼ estin ho theos, ei chrē phanai, kai esti katʼ oudena chronon, alla kata ton aiōna ton akinēton kai achronon kai anenkliton, kai hou proteron ouden estin, oude hysteron, oude mellon, oude parǭchēmenon, oude presbyteron, oude neōteron; allʼ heis ōn eni tǭ nyn to aei peplērōke; kai monon esti to katʼ auto ontōs on, ou gegonos, oude esomenon, oude arxamenon, oude pausomenon.
“But God is, if one must say so, and is in no time, but in eternity, unmoved, timeless, and without inflection, in which nothing is before or after, nor future nor past, nor older nor younger; but being one he has filled ‘always’ with one ‘now’; and only what is according to this really is, not having come to be nor going to be, nor having begun nor going to cease.
Notes and citation
Summary: God alone truly is, in a timeless eternal now.
- Plutarch, On the E at Delphi 393a–b.
Notes on the original text
- Digital text corrected (doubled comma in the digital text): παρῳχημένον,, → παρῳχημένον,.
Extrabiblical texts: Plutarch, De E 393a–b (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.14 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-14). (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.
11.11.15Dindorf 2:28–29
οὕτως οὖν αὐτὸ δεῖ σεβομένους ἀσπάζεσθαι καὶ προσαγορεύειν, ἢ καὶ νὴ Δίʼ, ὡς ἔνιοι τῶν παλαιῶν, εἶ ἕν. οὐ γὰρ πολλὰ τὸ θεῖόν ἐστιν, ὡς ἡμῶν ἕκαστος, ἐκ μυρίων διαφορῶν ἐν πάθεσι γινομένων ἄθροισμα παντοδαπὸν καὶ πανηγυρικὸν μεμιγμένον· ἀλλʼ ἓν εἶναι δεῖ τὸ ὂν, ὥσπερ ὂν τὸ ἕν· ἡ δὲ ἑτερότης, διαφορὰ τοῦ ὄντος, εἰς γένεσιν ἐξίσταται τοῦ μὴ ὄντος.”
houtōs oun auto dei sebomenous aspazesthai kai prosagoreuein, ē kai nē Diʼ, hōs enioi tōn palaiōn, ei hen. ou gar polla to theion estin, hōs hēmōn hekastos, ek myriōn diaphorōn en pathesi ginomenōn athroisma pantodapon kai panēgyrikon memigmenon; allʼ hen einai dei to on, hōsper on to hen; hē de heterotēs, diaphora tou ontos, eis genesin existatai tou mē ontos.”
So, then, worshipping, we should greet and address it thus, or even, by Zeus, as some of the ancients did, ‘You are One’ (Ei hen). For the divine is not many, as each of us is, a motley and crowded aggregate of countless differences arising in our experiences; but Being must be one, as the One must be; and otherness, the difference from Being, departs into the becoming of not-being.”
Notes and citation
Summary: God is to be addressed as “You are One.”
- Plutarch, On the E at Delphi 393b.
Notes on the original text
- Digital text corrected (accent and breathing slips in the digital text): τῶν παλαιόν, εἶ ἴν. → τῶν παλαιῶν, εἶ ἕν.; ἀλλʼ ἔν εἶναι δεῖ τὸ ὂν, ὥσπερ ὂν τὸ ἴν· → ἀλλʼ ἓν εἶναι δεῖ τὸ ὂν, ὥσπερ ὂν τὸ ἕν·.
Extrabiblical texts: Plutarch, De E 393b (Plutarch; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.11.15 (Dindorf 2:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-15). (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.
Preparation 11, chapter 12
11.12.1Dindorf 2:29
Μώσεως καὶ τῶν παρʼ Ἑβραίοις προφητῶν ἁπάντων ἄρρητον εἶναι τὸ θεῖον διδασκόντων, καὶ τῆς ἀρρήτου προσηγορίας τὸ σύμβολον διὰ τῆς παρʼ αὐτοῖς ἀνεκφωνήτου σημειώσεως ὑποφαινόντων, τούτοις καὶ ὁ Πλάτων συμφώνως αὐτοῖς ῥήμασιν ἐν τῇ μεγάλῃ Ἐπιστολῇ οἷά φησιν ἄκουε
Mōseōs kai tōn parʼ Hebraiois prophētōn hapantōn arrēton einai to theion didaskontōn, kai tēs arrētou prosēgorias to symbolon dia tēs parʼ autois anekphōnētou sēmeiōseōs hypophainontōn, toutois kai ho Platōn symphōnōs autois rhēmasin en tę̄ megalę̄ Epistolę̄ hoia phēsin akoue
Moses and all the prophets among the Hebrews teach that the divine is ineffable, and hint at the symbol of the ineffable name by their unpronounceable notation; and in agreement with them Plato too, in his great Letter, says in these very words—listen:
Notes and citation
Summary: The Hebrews teach God is ineffable; Plato agrees.
Notes on the original text
- Digital text corrected (accent and breathing slips in the digital text): Ἐπιστολῆ̣ οἶά → Ἐπιστολῇ οἷά.
Cite (SBL): Eusebius, Praep. ev. 11.12.1 (Dindorf 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-12-1). (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.
11.12.2Dindorf 2:29
‘‘Ῥητὸν γὰρ οὐδαμῶς ἐστιν ὡς ἄλλα μαθήματα, ἀλλʼ ἐκ πολλῆς συνουσίας γιγνομένης περὶ τὸ πρᾶγμα αὐτὸ καὶ τοῦ συζῆν, ἐξαίφνης, οἷον ἀπὸ πυρὸς πηδήσαντος ἐξαφθὲν φῶς, τῇ ψυχῇ γενόμενον αὐτὸ ἑαυτὸ ἤδη τρέφει.” Καὶ τόδε δὲ τοῦ φωτὸς τὸ παράδειγμα προλαβὼν ἄλλος Ἑβραίων προφήτης παρέστησεν εἰπὼν “ ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε. καὶ ἄλλος πάλιν ἐν τῷ φωτί σου ὀψόμεθα φῶς.”
‘‘Rhēton gar oudamōs estin hōs alla mathēmata, allʼ ek pollēs synousias gignomenēs peri to pragma auto kai tou syzēn, exaiphnēs, hoion apo pyros pēdēsantos exaphthen phōs, tę̄ psychę̄ genomenon auto heauto ēdē trephei.” Kai tode de tou phōtos to paradeigma prolabōn allos Hebraiōn prophētēs parestēsen eipōn “ esēmeiōthē ephʼ hēmas to phōs tou prosōpou sou, kyrie. kai allos palin en tǭ phōti sou opsometha phōs.”
“For it is in no way expressible like other studies, but after long association with the matter itself and living with it, suddenly, like a light kindled from a leaping fire, it comes to be in the soul and at once nourishes itself.” And this example of the light was anticipated by another Hebrew prophet, who said, “The light of your face has been signed upon us, O Lord”; and another again, “In your light we shall see light.”
Ps 4:6 (4:7 LXX) (quotation, high confidence) · Ps 36:9 (35:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Plato: knowledge of God comes like a kindled light; the Psalms said it first.
- Plato, Seventh Letter 341c–d; Ps 4:6 (4:7 LXX); Ps 36:9 (35:10 LXX).
Extrabiblical texts: Plato, Ep. 7.341c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.12.2 (Dindorf 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-12-2). (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 13
11.13.1Dindorf 2:29
Μώσεως περὶ τοῦ τῶν ὅλων θεοῦ φήσαντος ‘‘ἄκουε Ἰσραὴλ, κύριος ὁ θεὸς ἡμῶν, κύριος εἶς ἐστί, ” πάλιν ὁ Πλάτων τούτῳ συντρέχων ἕνα θεὸν εἶναι ὡς καὶ οὐρανὸν ἕνα διδάσκει, ὧδέ πη λέγων ἐν Τιμαίῳ
Mōseōs peri tou tōn holōn theou phēsantos ‘‘akoue Israēl, kyrios ho theos hēmōn, kyrios eis esti, ” palin ho Platōn toutǭ syntrechōn hena theon einai hōs kai ouranon hena didaskei, hōde pē legōn en Timaiǭ
Moses said of the God of the universe, “Hear, O Israel, the Lord our God is one Lord.” Again Plato, agreeing with this, teaches that there is one God, as there is one heaven, saying in the Timaeus somewhat as follows:
Deut 6:4 (quotation, high confidence)
Notes and citation
Summary: Moses teaches one God; Plato agrees.
- Deut 6:4.
Notes on the original text
- Digital text corrected (breathing slips in the digital text; stray mark in the digital text): πάλιν ὁ Πλάτωνʼ τούτῳ → πάλιν ὁ Πλάτων τούτῳ; ἔνα θεὸν εἶναι ὡς καὶ οὐρανὸν ἔνα → ἕνα θεὸν εἶναι ὡς καὶ οὐρανὸν ἕνα.
Cite (SBL): Eusebius, Praep. ev. 11.13.1 (Dindorf 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-1). (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.
11.13.2Dindorf 2:29
“Πότερον οὖν ὀρθῶς ἕνα οὐρανὸν προσειρήκαμεν, ἢ πολλοὺς καὶ ἀπείρους λέγειν ἦν ὀρθότερον; ἕνα, εἴπερ κατὰ τὸ παράδειγμα δεδημιουργημένος ἔσται. τὸ γὰρ περιέχον πάντα ὁπόσα νοητὰ ζῷα, μεθʼ ἑτέρου δεύτερον οὐκ ἄν ποτε εἴη.”
“Poteron oun orthōs hena ouranon proseirēkamen, ē pollous kai apeirous legein ēn orthoteron? hena, eiper kata to paradeigma dedēmiourgēmenos estai. to gar periechon panta hoposa noēta zǭa, methʼ heterou deuteron ouk an pote eiē.”
“Have we, then, rightly spoken of one heaven, or would it be more right to speak of many and infinite? One, if it is to be made according to the pattern. For that which contains all intelligible living things could never be second with another.”
Notes and citation
Summary: Plato: there is one heaven made after one pattern.
- Plato, Timaeus 31a.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; word repeated and breathing slip in the digital text): “Πότερον Πότερον οὖν ὀρθῶς ἴνα → “Πότερον οὖν ὀρθῶς ἕνα; ἦν ὀρθότερον; ἴνα, → ἦν ὀρθότερον; ἕνα,.
Extrabiblical texts: Plato, Tim. 31a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.13.2 (Dindorf 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-2). (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.
11.13.3Dindorf 2:29–30
Δῆλος δέ ἐστιν ἕνα θεὸν εἰδὼς, εἰ καὶ συνή- θὼς Ἕλλησι τῇ τῶν πλειόνων εἴωθε χρῆσθαι προσηγορίᾳ, καὶ ἀπὸ τῆς πρὸς Διονύσιον ἐπιστολῆς, ἐν ᾗ σύμβολα διδοὺς τῶν τε διὰ σπουδῆς αὐτῷ γραφομένων ἐπιστολῶν καὶ τῶν ἄλλως ἀπερριμμένων, τῶν μὲν μηδὲν ἐχουσῶν σπουδαῖον σημεῖον τὸ τῶν θεῶν ὄνομα προτάξειν ἔφησε, τῶν δὲ πεφροντισμένως αὐτῷ συνταττομένων, τὸ τοῦ θεοῦ. λέγει δʼ οὖν ὧδε κατὰ λέξιν
Dēlos de estin hena theon eidōs, ei kai synē- thōs Hellēsi tę̄ tōn pleionōn eiōthe chrēsthai prosēgorią, kai apo tēs pros Dionysion epistolēs, en hę̄ symbola didous tōn te dia spoudēs autǭ graphomenōn epistolōn kai tōn allōs aperrimmenōn, tōn men mēden echousōn spoudaion sēmeion to tōn theōn onoma protaxein ephēse, tōn de pephrontismenōs autǭ syntattomenōn, to tou theou. legei dʼ oun hōde kata lexin
And that he knew one God, even if, as is customary among the Greeks, he used to speak of many, is clear also from his letter to Dionysius, in which, giving signs to distinguish the letters he wrote in earnest from those dashed off otherwise, he said that he would put the name “gods” at the head of those that had nothing serious in them, and “God” at the head of those composed with care. He speaks thus word for word:
Notes and citation
Summary: Plato’s letter to Dionysius shows he believed in one God.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing slip in the digital text): ἔνα θεὸν εἰδὼς → ἕνα θεὸν εἰδὼς; ἐν ᾑ σύμβολα → ἐν ᾗ σύμβολα.
Cite (SBL): Eusebius, Praep. ev. 11.13.3 (Dindorf 2:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-3). (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.
11.13.4Dindorf 2:30
‘‘Περὶ δὲ δὴ τοῦ ξυμβόλου τοῦ περὶ τὰς ἐπιστολὰς, ὅσας τε ἂν ἐπιστέλλω σπουδῇ καὶ ὅσας μὴ, οἶμαι μέν σε μεμνῆσθαι, ὅμως δʼ ἐννόει καὶ σφόδρα πρόσεχε τὸν νοῦν· πολλοὶ γὰρ οἱ κελεύοντες γράφειν, οὓς οὐ ῥᾴδιον φανερῶς διωθεῖσθαι. τῆς μὲν οὖν σπουδαίας ἐπιστολῆς ὁ θεὸς ἄρχει, θεοὶ δὲ τῆς ”
‘‘Peri de dē tou xymbolou tou peri tas epistolas, hosas te an epistellō spoudę̄ kai hosas mē, oimai men se memnēsthai, homōs dʼ ennoei kai sphodra proseche ton noun; polloi gar hoi keleuontes graphein, hous ou rhądion phanerōs diōtheisthai. tēs men oun spoudaias epistolēs ho theos archei, theoi de tēs ”
“As to the sign concerning letters, which ones I send in earnest and which not, I think you remember it; still, consider and pay close attention. For many bid me write, whom it is not easy to refuse openly. God, then, begins the serious letter, and gods the less serious.”
Notes and citation
Summary: Plato: “God” heads his serious letters, “gods” the others.
- Plato, Thirteenth Letter 363b (a letter whose authenticity is doubted). The last words are cut short in the digital text; translated with the sense of Plato’s text.
Notes on the original text
- Digital text corrected (accent slip in the digital text): σπουδῆ̣ καὶ → σπουδῇ καὶ.
Extrabiblical texts: Plato, Ep. 13.363b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.13.4 (Dindorf 2:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-4). (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.
11.13.5Dindorf 2:30–31
Διαρρήδην δὲ ὁ αὐτὸς ὁμολογεῖ ἐκ παλαιῶν τὸ περὶ τοῦ θεοῦ δόγμα μεμαθηκέναι, λέγων ἐν τοῖς Νόμοις “Ὁ μὲν δὴ θεὸς, ὡς καὶ ὁ παλαιὸς λόγος, ἀρχὴν καὶ τελευτὴν καὶ μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθείᾳ περαίνει κατὰ φύσιν περιπορευόμενος. τῷ δʼ αἰεὶ ξυνέπεται δίκη, τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός· ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται ταπεινὸς, κεκοσμημένος, ὁ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας, ἢ χρήμασιν ἐπαιρόμενος, ἢ τιμαῖς, ἢ καὶ σώματος εὐμορφίᾳ, ἅμα νεότητι καὶ ἀνοίᾳ, φλέγεται τὴν ψυχὴν μεθʼ ὕβρεως, ὥστε οὔτε ἄρχοντος οὔτε τινὸς ἡγεμόνος δεόμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὢν ἡγεῖσθαι, καταλείπεται ἔρημος θεοῦ· καταλειφθεὶς δὲ, καὶ ἔτι ἄλλους τοιούτους προσλαβὼν, σκιρτᾷ ταράττων πάντα ἄμα, καὶ πολλοῖς τισὶν ἔδοξεν εἶναί τις, μετὰ δὲ χρόνον οὐ πολὺν ὑποσχὼν τιμωρίαν οὐ μεμπτὴν τῇ δίκῃ, ἑαυτόν τε καὶ οἶκον καὶ πόλιν ἄρδην ἀνάστατον ἐποίησε.”
Diarrēdēn de ho autos homologei ek palaiōn to peri tou theou dogma memathēkenai, legōn en tois Nomois “Ho men dē theos, hōs kai ho palaios logos, archēn kai teleutēn kai mesa tōn ontōn hapantōn echōn, eutheią perainei kata physin periporeuomenos. tǭ dʼ aiei xynepetai dikē, tōn apoleipomenōn tou theiou nomou timōros; hēs ho men eudaimonēsein mellōn echomenos xynepetai tapeinos, kekosmēmenos, ho de tis exartheis hypo megalauchias, ē chrēmasin epairomenos, ē timais, ē kai sōmatos eumorphią, hama neotēti kai anoią, phlegetai tēn psychēn methʼ hybreōs, hōste oute archontos oute tinos hēgemonos deomenos, alla kai allois hikanos ōn hēgeisthai, kataleipetai erēmos theou; kataleiphtheis de, kai eti allous toioutous proslabōn, skirtą tarattōn panta ama, kai pollois tisin edoxen einai tis, meta de chronon ou polyn hyposchōn timōrian ou memptēn tę̄ dikę̄, heauton te kai oikon kai polin ardēn anastaton epoiēse.”
And the same man expressly admits that he learned the doctrine about God from the ancients, saying in the Laws: “God, as the ancient saying has it, holding the beginning, the end, and the middle of all things that are, accomplishes his course straight, going about according to nature. And Justice always follows him, the avenger of those who fall short of the divine law. He who is to be happy holds fast to her and follows her, humble and orderly; but one who is lifted up by boasting, or elated by wealth or honours or beauty of body, with youth and folly, burns in his soul with insolence, as though he needed neither ruler nor any guide, but were able to guide others too; he is left forsaken by God; and being forsaken, and taking others like himself, he leaps about throwing everything into confusion, and to many he seemed to be someone; but after no long time, paying a penalty not to be blamed by Justice, he utterly overthrows himself, his house, and his city.”
Notes and citation
Summary: Plato’s Laws: God holds beginning, middle, and end; Justice follows him, punishing the proud.
- Plato, Laws 4.715e–716b.
Notes on the original text
- Digital text corrected (OCR slip; accent slip in the digital text; opening quotation mark missing in the digital text): ἐκ παλαιόν τὸ περὶ → ἐκ παλαιῶν τὸ περὶ; ἐν τοῖς Νόμοις Ὁ μὲν → ἐν τοῖς Νόμοις “Ὁ μὲν; καταλείπετει → καταλείπεται.
Extrabiblical texts: Plato, Leg. 715e–716b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.13.5 (Dindorf 2:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-5). (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.
11.13.6Dindorf 2:31
Ταῦτα ὁ Πλάτων. σὺ δέ γε τῷ “ὁ μὲν δὴ θεὸς ἀρχὴν καὶ τελευτὴν καὶ μέσα τῶν ὄντων ἁπάντων ἔχων” παράθες ἀπὸ τῆς Ἑβραίων προφητείας τὸ “ ἐγὼ θεὸς πρῶτος, καὶ ἐγὼ μετὰ ταῦτα·” τῷ δὲ “ εὐθείᾳ περαίνει κατὰ φύσιν ἐπιπορευόμενος” τὸ “ εὐθύτητας εἶδε τὸ πρόσωπον αὐτοῦ.”
Tauta ho Platōn. sy de ge tǭ “ho men dē theos archēn kai teleutēn kai mesa tōn ontōn hapantōn echōn” parathes apo tēs Hebraiōn prophēteias to “ egō theos prōtos, kai egō meta tauta;” tǭ de “ eutheią perainei kata physin epiporeuomenos” to “ euthytētas eide to prosōpon autou.”
So Plato. But set beside “God, holding the beginning, the end, and the middle of all things that are” the words of the Hebrew prophecy, “I am God the first, and I am after these things”; and beside “accomplishes his course straight, going about according to nature,” the words “His face beheld uprightness.”
Isa 44:6 (quotation, high confidence) · Ps 11:7 (10:7 LXX) (quotation, high confidence) · Isa 41:4 (allusion, medium confidence)
Notes and citation
Summary: Isaiah and the Psalms parallel Plato’s Laws.
- Isa 44:6 (compare 41:4); Ps 11:7 (10:7 LXX).
Notes on the original text
- Digital text corrected (stray mark in the digital text): Ταῦτα ὁ Πλάτωνʼ. → Ταῦτα ὁ Πλάτων..
Extrabiblical texts: Plato, Leg. 715e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.13.6 (Dindorf 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-6). (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.
11.13.7Dindorf 2:31
καὶ πρὸς τὸ “ τῷ δʼ αἰεὶ ξυνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρὸς” σύγκρινον τὸ ‘‘δίκαιος κύριος καὶ δικαιοσύνας ἠγάπησεν·” καὶ τὸ‘‘ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος·” καὶ τὸ ‘‘διότι ἔκδικος κύριος καὶ ἀνταποδίδωσι τοῖς περισσῶς ποιοῦσιν ὑπερηφανίαν.’ τῷ δὲ “ ἡς ὁ εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται ταπεινὸς εὐδαιμονήσειν ἑπόμενόν ἐστι τὸ “ ὀπίσω κυρίου τοῦ θεοῦ σου πορεύσῃ.”
kai pros to “ tǭ dʼ aiei xynepetai dikē tōn apoleipomenōn tou theiou nomou timōros” synkrinon to ‘‘dikaios kyrios kai dikaiosynas ēgapēsen;” kai to‘‘emoi ekdikēsis, egō antapodōsō, legei kyrios;” kai to ‘‘dioti ekdikos kyrios kai antapodidōsi tois perissōs poiousin hyperēphanian.’ tǭ de “ hēs ho eudaimonēsein mellōn echomenos xynepetai tapeinos eudaimonēsein hepomenon esti to “ opisō kyriou tou theou sou poreusę̄.”
And with “Justice always follows him, the avenger of those who fall short of the divine law,” compare “The Lord is righteous and has loved righteousness,” and “Vengeance is mine, I will repay, says the Lord,” and “For the Lord is an avenger, and repays those who act with excessive pride.” And following “he who is to be happy holds fast to her and follows her, humble” is “You shall walk after the Lord your God.”
Ps 11:7 (10:7 LXX) (quotation, high confidence) · Rom 12:19 (quotation, high confidence) · Deut 32:35 (allusion, high confidence) · Ps 31:23 (30:24 LXX) (quotation, medium confidence) · Nah 1:2 (allusion, medium confidence) · Deut 13:4 (quotation, high confidence) · 1 Thess 4:6 (quotation, medium confidence)
Notes and citation
Summary: Scripture parallels Plato on divine justice and following God.
- Ps 11:7 (10:7 LXX); Deut 32:35 (as in Rom 12:19); 1 Thess 4:6 and Ps 31:23 (30:24 LXX); Deut 13:4.
Notes on the original text
- Digital text corrected (accent slip in the digital text; line number leaked into the digital text): τιμωρὀς → τιμωρὸς; ἔκδικος κύριος 5 καὶ → ἔκδικος κύριος καὶ.
Extrabiblical texts: Plato, Leg. 716a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.13.7 (Dindorf 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-7). (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.
11.13.8Dindorf 2:31
τῷ δὲ “ ὁ δʼ ἐξαρθεὶς ὑπὸ μεγαλαυχίας καταλείπεται ἔρημος θεοῦ ’ τὸ “ὁ θεὸς ὑπερηφάνοις ἀντι- τάσσεται, ταπεινοῖς δὲ δίδωσι χάριν·” καὶ “ χαρμονὴ δὲ ἀσεβῶν πτῶμα ἐξαίσιον.” ταῦτα μὲν οὖν ἀπὸ μυρίων σμικρὰ περὶ τοῦ ἐπὶ πάντων θεοῦ. θέα δὲ καὶ τὰ περὶ τοῦ δευτέρου αἰτίου οἶα τῇ διανοίᾳ εἰσίν.
tǭ de “ ho dʼ exartheis hypo megalauchias kataleipetai erēmos theou ’ to “ho theos hyperēphanois anti- tassetai, tapeinois de didōsi charin;” kai “ charmonē de asebōn ptōma exaision.” tauta men oun apo myriōn smikra peri tou epi pantōn theou. thea de kai ta peri tou deuterou aitiou oia tę̄ dianoią eisin.
And with “one lifted up by boasting is left forsaken by God,” compare “God opposes the proud, but gives grace to the humble,” and “the joy of the ungodly is a monstrous fall.” These are a few out of countless sayings about the God over all. But see also what the teachings about the second cause are in their meaning.
Jas 4:6 (quotation, high confidence) · Prov 3:34 (allusion, high confidence) · Job 20:5 (quotation, medium confidence)
Notes and citation
Summary: Scripture parallels Plato on the downfall of the proud; Eusebius turns to the second cause.
- Prov 3:34 (as in Jas 4:6; 1 Pet 5:5); Job 20:5 (Septuagint).
Notes on the original text
- Digital text corrected (accent slip in the digital text): τὰ περὶ τοὐ δευτέρου → τὰ περὶ τοῦ δευτέρου.
Extrabiblical texts: Plato, Leg. 716a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.13.8 (Dindorf 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-8). (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.
Preparation 11, chapter 14
11.14.1Dindorf 2:31
Τὰ μὲν δὴ περὶ τοῦ πρώτου τῶν ὅλων αἰτίου τοῦτον ἡμῖν ἀνωμολογήσθω τὸν τρόπον. ἐπίσκεψαι δὲ καὶ τὰ περὶ τοῦ δευτέρου, ὃν δὴ θεοῦ λόγον καὶ θεὸν ἐκ θεοῦ εἶναι τὰ Ἑβραίων παιδεύει λόγια, καθάπερ καὶ ἡμεῖς αὐτοὶ θεολογεῖν δεδιδάγμεθα.
Ta men dē peri tou prōtou tōn holōn aitiou touton hēmin anōmologēsthō ton tropon. episkepsai de kai ta peri tou deuterou, hon dē theou logon kai theon ek theou einai ta Hebraiōn paideuei logia, kathaper kai hēmeis autoi theologein dedidagmetha.
Let what concerns the first Cause of all be agreed by us in this way. Now consider also what concerns the second, whom the oracles of the Hebrews teach to be the Word of God and God from God, just as we ourselves have been taught to speak of God.
Notes and citation
Summary: Eusebius turns to the second cause, the Word, God from God.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Praep. ev. 11.14.1 (Dindorf 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-1). (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.
11.14.2Dindorf 2:31–32
ὁ μὲν οὖν Μώσης διαρρήδην δύο θεολογεῖ κυρίους, ἐν οἶς φησι ‘καὶ ἔβρεξε κύριος παρὰ κυρίου πῦρ καὶ θεῖον ἐπὶ τὴν τῶν ἀσεβῶν πόλιν· ” ἔνθα συνήθως ἐπὶ τῶν δύο τὴν ὁμοίαν τῶν παρʼ Ἑβραίοις χαρακτήρων ἐποιήσατο παράθεσιν· αὕτη δέ ἐστιν ἡ διὰ τῶν τεσσάρων στοιχείων ἀνεκφώνητος παρʼ αὐτοῖς θεολογία.
ho men oun Mōsēs diarrēdēn dyo theologei kyrious, en ois phēsi ‘kai ebrexe kyrios para kyriou pyr kai theion epi tēn tōn asebōn polin; ” entha synēthōs epi tōn dyo tēn homoian tōn parʼ Hebraiois charaktērōn epoiēsato parathesin; hautē de estin hē dia tōn tessarōn stoicheiōn anekphōnētos parʼ autois theologia.
Moses, then, expressly speaks of two Lords, where he says, “And the Lord rained from the Lord fire and brimstone on the city of the ungodly”; where, as is usual, he put the same Hebrew characters for both; that is the four-letter name of God, unpronounceable among them.
Gen 19:24 (quotation, high confidence)
Notes and citation
Summary: Gen 19:24 speaks of two Lords, both named with the Tetragrammaton.
- Gen 19:24.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing slip in the digital text): ἐπὶ τὴν τόν ἀσεβῶν → ἐπὶ τὴν τῶν ἀσεβῶν; παρʼ αύτοῖς → παρʼ αὐτοῖς.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Praep. ev. 11.14.2 (Dindorf 2:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-2). (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.
11.14.3Dindorf 2:32
τούτῳ δὲ καὶ ὁ Δαβὶδ, ἄλλος προφήτης ὁμοῦ καὶ βασιλεὺς Ἑβραίων, συνᾴδων φησὶν ‘εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου·” τὸν μὲν ἀνωτάτω θεὸν διὰ τοῦ πρώτου κυρίου, τὸν δὲ τούτου δεύτερον διὰ τῆς δευτέρας ὑποφήνας προσηγορίας. τίνι γὰρ ἄλλῳ θέμις ὑπονοεῖν τὰ δεξιὰ τῆς ἀγεννήτου θεότητος παραχωρεῖσθαι ἢ μόνῳ τῷ περὶ οὗ ὁ λόγος;
toutǭ de kai ho Dabid, allos prophētēs homou kai basileus Hebraiōn, synądōn phēsin ‘eipen ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou;” ton men anōtatō theon dia tou prōtou kyriou, ton de toutou deuteron dia tēs deuteras hypophēnas prosēgorias. tini gar allǭ themis hyponoein ta dexia tēs agennētou theotētos parachōreisthai ē monǭ tǭ peri hou ho logos?
And David too, another prophet and king of the Hebrews, agreeing with this, says, “The Lord said to my Lord, Sit at my right hand,” indicating the supreme God by the first “Lord,” and the one second to him by the second name. For to whom else is it right to suppose the right hand of the unbegotten Godhead is granted than to him alone of whom we speak?
Ps 110:1 (109:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 110:1 speaks of the supreme God and the second Lord at his right hand.
- Ps 110:1 (109:1 LXX).
Topics: Christology, Trinity
Cite (SBL): Eusebius, Praep. ev. 11.14.3 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-3). (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.
11.14.4Dindorf 2:32
ὃν ὁ αὐτὸς προφήτης ἐν ἑτέροις λευκότερον διασαφεῖ λόγον τοῦ πατρὸς, δημιουργὸν τῶν ὅλων ὑφιστάμενος εἶναι τὸν θεολογούμενον, ἐν οἷς φησι “τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν.”
hon ho autos prophētēs en heterois leukoteron diasaphei logon tou patros, dēmiourgon tōn holōn hyphistamenos einai ton theologoumenon, en hois phēsi “tǭ logǭ kyriou hoi ouranoi estereōthēsan.”
The same prophet in other places shows him more clearly to be the Word of the Father, setting forth the one of whom he speaks as Creator of the universe, where he says, “By the Word of the Lord the heavens were made firm.”
Ps 33:6 (32:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 33:6 shows the Word as Creator.
- Ps 33:6 (32:6 LXX).
Notes on the original text
- Digital text corrected (breathing slip in the digital text): κυρίου οἶ οὐρανοὶ → κυρίου οἱ οὐρανοὶ.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.14.4 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-4). (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.
11.14.5Dindorf 2:32
καὶ σωτῆρα δὲ τὸν αὐτὸν τῶν δεομένων τῆς παρʼ αὐτοῦ θεραπείας εἰσάγει, λέγων “ ἀπέστειλε τὸν λόγον αὐτοῦ, καὶ ἰάσατο αὐτούς.’
kai sōtēra de ton auton tōn deomenōn tēs parʼ autou therapeias eisagei, legōn “ apesteile ton logon autou, kai iasato autous.’
And he presents the same one as Saviour of those who need his healing, saying, “He sent his Word and healed them.”
Ps 107:20 (106:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 107:20 shows the Word as Saviour.
- Ps 107:20 (106:20 LXX).
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.14.5 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-5). (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.
11.14.6Dindorf 2:32
καὶ ὁ τούτου δὲ παῖς ὁμοῦ καὶ διάδοχος Σολομῶν, ἑτέρῳ προσρήματι τὴν αὐτὴν παριστὰς διάνοιαν, ἀντὶ λόγου σοφίαν εἰπὼν, τάδε ὡς ἐξ αὐτῆς προσώπου διέξεισιν
kai ho toutou de pais homou kai diadochos Solomōn, heterǭ prosrēmati tēn autēn paristas dianoian, anti logou sophian eipōn, tade hōs ex autēs prosōpou diexeisin
And his son and successor Solomon, presenting the same thought with another name, saying “Wisdom” instead of “Word,” relates the following as in her person:
Notes and citation
Summary: Solomon calls the Word Wisdom.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.14.6 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-6). (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.
11.14.7Dindorf 2:32
“ ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην.” εἶθʼ ἐξῆς ἐπιλέγει “κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ· πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ ὄρη ἑδρασθῆναι· πρὸ δὲ πάντων βουνῶν γεννᾷ με. ἡνίκα ἡτοίμαζε τὸν οὐρανὸν, συμπαρήμην αὐτῷ.”
“ egō hē sophia kateskēnōsa boulēn, kai gnōsin kai ennoian egō epekalesamēn.” eithʼ exēs epilegei “kyrios ektise me archēn hodōn autou eis erga autou; pro tou aiōnos ethemeliōse me, en archę̄ pro tou tēn gēn poiēsai, pro tou orē hedrasthēnai; pro de pantōn bounōn genną me. hēnika hētoimaze ton ouranon, symparēmēn autǭ.”
“I, Wisdom, made counsel my dwelling, and called on knowledge and understanding.” Then next he adds: “The Lord created me the beginning of his ways for his works; before the age he founded me, in the beginning, before he made the earth, before the mountains were settled; and before all the hills he begets me. When he prepared the heaven, I was present with him.”
Prov 8:12 (quotation, high confidence) · Prov 8:22 (quotation, high confidence) · Prov 8:23 (quotation, high confidence) · Prov 8:25 (quotation, high confidence) · Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: Proverbs 8: Wisdom was with God before creation.
- Prov 8:12, 22–27, following the Septuagint (“created,” ἔκτισε).
Notes on the original text
- Digital text corrected (opening quotation mark missing in the digital text): εἶθʼ ἐξῆς ἐπιλέγει κύριος → εἶθʼ ἐξῆς ἐπιλέγει “κύριος.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.14.7 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-7). (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.
11.14.8Dindorf 2:32
τοῦ δʼ αὐτοῦ πάλιν καὶ τάδε ἐστὶν “ὁ θεὸς ἐν τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασεν δὲ οὐρανοὺς ἐν φρονήσει.” ἔτι δὲ καὶ τάδε λέγεται εἶναι τοῦ αὐτοῦ “καὶ ὅσα ἐστὶ κρυπτὰ καὶ ἐμφανῆ ἔγνων· ἡ γὰρ πάντων τεχνῖτις ἐδίδαξέ με σοφία.”
tou dʼ autou palin kai tade estin “ho theos en tę̄ sophią ethemeliōse tēn gēn, hētoimasen de ouranous en phronēsei.” eti de kai tade legetai einai tou autou “kai hosa esti krypta kai emphanē egnōn; hē gar pantōn technitis edidaxe me sophia.”
And again these words are his: “God by Wisdom founded the earth, and prepared the heavens in understanding.” And these too are said to be his: “And all things hidden and manifest I learned; for Wisdom, the artificer of all, taught me.”
Prov 3:19 (quotation, high confidence)
Notes and citation
Summary: Proverbs and Wisdom present Wisdom as maker of all.
- Prov 3:19; Wisdom of Solomon 7:21 (“said to be his”: the book was ascribed to Solomon).
Notes on the original text
- Digital text corrected (opening quotation mark missing in the digital text): τάδε ἐστὶν ὁ θεὸς → τάδε ἐστὶν “ὁ θεὸς; τοῦ αὐτοῦ καὶ ὅσα → τοῦ αὐτοῦ “καὶ ὅσα.
Extrabiblical texts: Wis 7:21 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.14.8 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-8). (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.
11.14.9Dindorf 2:32–33
εἶτʼ ἐπιλέγει “τί δʼ ἐστὶ σοφία καὶ πῶς ἐγένετο; ἐγὼ ἀπαγγελῶ καὶ οὐκ ἀποκρύψω ὑμῖν μυστήρια, ἀλλʼ ἐξ ἀρχῆς γενέσεως ἐξιχνιάσω.” ”
eitʼ epilegei “ti dʼ esti sophia kai pōs egeneto? egō apangelō kai ouk apokrypsō hymin mystēria, allʼ ex archēs geneseōs exichniasō.” ”
Then he adds: “What Wisdom is and how she came to be I will declare, and I will not hide mysteries from you, but will trace her out from the beginning of her origin.”
Notes and citation
Summary: Wisdom promises to reveal her origin.
- Wisdom of Solomon 6:22.
Extrabiblical texts: Wis 6:22 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.14.9 (Dindorf 2:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-9). (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.
11.14.10Dindorf 2:33
καὶ ἑξῆς διασαφεῖ τὰ τοιάδε “ἔστι γὰρ ἐν αὐτῇ πνεῦμα νοερὸν, ἅγιον, μονογενὲς, πολυμερὲς, λεπτὸν, εὐκίνητον, τρανὸν, ἀμόλυντον, παντοδύναμον, πανεπίσκοπον, καὶ διὰ πάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων. πάσης γὰρ κινήσεως κινητικώτερον σοφία. διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαρότητα. ἀτμὶς γάρ ἐστι τῆς τοῦ θεοῦ δυνάμεως καὶ ἀπόρροια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής. διὰ τοῦτο οὐδὲν μεμολυσμένον εἰς αὐτὴν παρεμπίπτει. ἀπαύγασμα γὰρ ἐστι φωτὸς ἀιδίου καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ. διατείνει δὲ ἀπὸ πέρατος εἰς πέρας εὐρώστως καὶ διοικεῖ τὰ πάντα χρηστῶς.” ταῦτα μὲν ἡ γραφή. τὴν δὲ τοῦ δόγματος διάνοιαν Φίλων ὁ Ἑβραῖος λευκότερον ἑρμηνεύων τοῦτον παρίστησι τὸν τρόπον
kai hexēs diasaphei ta toiade “esti gar en autę̄ pneuma noeron, hagion, monogenes, polymeres, lepton, eukinēton, tranon, amolynton, pantodynamon, panepiskopon, kai dia pantōn chōroun pneumatōn noerōn, katharōn, leptotatōn. pasēs gar kinēseōs kinētikōteron sophia. diēkei de kai chōrei dia pantōn dia tēn katharotēta. atmis gar esti tēs tou theou dynameōs kai aporroia tēs tou pantokratoros doxēs eilikrinēs. dia touto ouden memolysmenon eis autēn parempiptei. apaugasma gar esti phōtos aidiou kai esoptron akēlidōton tēs tou theou energeias kai eikōn tēs agathotētos autou. diateinei de apo peratos eis peras eurōstōs kai dioikei ta panta chrēstōs.” tauta men hē graphē. tēn de tou dogmatos dianoian Philōn ho Hebraios leukoteron hermēneuōn touton paristēsi ton tropon
And next he explains as follows: “For in her is a spirit intelligent, holy, only-begotten, manifold, subtle, nimble, clear, undefiled, all-powerful, all-surveying, and passing through all spirits that are intelligent, pure, and most subtle. For Wisdom is more mobile than any motion; she pervades and penetrates all things because of her purity. For she is a breath of the power of God and a pure emanation of the glory of the Almighty; therefore nothing defiled enters into her. For she is a radiance of eternal light, a spotless mirror of the working of God, and an image of his goodness. And she reaches mightily from end to end and orders all things well.” So the Scripture. Philo the Hebrew, interpreting more plainly the meaning of the doctrine, sets it out in this way:
Notes and citation
Summary: The Wisdom of Solomon describes Wisdom as radiance and image of God; Philo is introduced.
- Wisdom of Solomon 7:22–26; 8:1.
Notes on the original text
- Digital text corrected (words lost and misread in the digital text (so Wis 7:22)): διασαφεῖ τὰ τοιάδε ἔστι αὕτη → διασαφεῖ τὰ τοιάδε “ἔστι γὰρ ἐν αὐτῇ.
Extrabiblical texts: Wis 7:22–26 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Wis 8:1 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.14.10 (Dindorf 2:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-10). (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.
Preparation 11, chapter 15
11.15.1Dindorf 2:33
“ Εὐπρεπὲς γὰρ τοῖς ἑταιρείαν πρὸς ἐπιστήμην θεμένοις ἐφίεσθαι μὲν τοῦ τὸ ὂν ἰδεῖν· εἰ δὲ μὴ δύναιντο, τὴν γοῦν εἰκόνα αὐτοῦ τὸν ἱερώτατον λόγον.”
“ Euprepes gar tois hetaireian pros epistēmēn themenois ephiesthai men tou to on idein; ei de mē dynainto, tēn goun eikona autou ton hierōtaton logon.”
“For it is fitting for those who have made fellowship with knowledge to long to see Being; but if they cannot, at least its image, the most sacred Word.”
Notes and citation
Summary: Philo: those who cannot see God should seek his image, the Word.
- Philo, On the Confusion of Tongues 97.
Extrabiblical texts: Philo, Conf. 97 (Philo of Alexandria (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.15.1 (Dindorf 2:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-1). (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.
11.15.2Dindorf 2:33
Ἐν τῷ δʼ αὐτῷ συγγράμματι καὶ τάδε φησί “Κἂν μηδέπω μέντοι τυγχάνῃ τις ἀξιόχρεως υἱὸς θεοῦ προσαγορεύεσθαι, σπουδαζέτω κοσμεῖσθαι κατὰ τὸν πρωτόγονον αὐτοῦ λόγον, τὸν ἀγγέλων πρεσβύτατον, ὡς ἂν ἀρχάγγελον πολυώνυμον ὑπάρχοντα.
En tǭ dʼ autǭ syngrammati kai tade phēsi “Kan mēdepō mentoi tynchanę̄ tis axiochreōs huios theou prosagoreuesthai, spoudazetō kosmeisthai kata ton prōtogonon autou logon, ton angelōn presbytaton, hōs an archangelon polyōnymon hyparchonta.
In the same work he also says this: “Even if one is not yet worthy to be called a son of God, let him strive to be adorned according to his firstborn Word, the eldest of the angels, as it were an archangel of many names.
Notes and citation
Summary: Philo: the Word is God’s firstborn, eldest of the angels.
- Philo, On the Confusion of Tongues 146.
Notes on the original text
- Digital text corrected (breathing slip and missing quotation mark in the digital text): Ὲν τῷ δʼ αὐτῷ συγγράμματι καὶ τάδε φησί Κἂν → Ἐν τῷ δʼ αὐτῷ συγγράμματι καὶ τάδε φησί “Κἂν.
Extrabiblical texts: Philo, Conf. 146 (Philo of Alexandria (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.15.2 (Dindorf 2:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-2). (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.
11.15.3Dindorf 2:33–34
καὶ γὰρ ἀρχὴ καὶ ὄνομα θεοῦ καὶ λόγος καὶ ὁ κατʼ εἰκόνα ἄνθρωπος καὶ ὁ ὁρῶν Ἰσραὴλ προσαγορεύεται. διὸ προήχθην ὀλίγῳ πρότερον ἐπαινέσαι τὰς ἀρετὰς τῶν φασκόντων ὅτι πάντες ἐσμὲν υἱοὶ ἑνὸς ἀνθρώπου.
kai gar archē kai onoma theou kai logos kai ho katʼ eikona anthrōpos kai ho horōn Israēl prosagoreuetai. dio proēchthēn oligǭ proteron epainesai tas aretas tōn phaskontōn hoti pantes esmen huioi henos anthrōpou.
For he is called Beginning, and Name of God, and Word, and the Man after God’s image, and He who sees, Israel. For this reason I was led a little before to praise the virtues of those who say, ‘We are all sons of one man.’
Gen 42:11 (allusion, medium confidence)
Notes and citation
Summary: Philo lists the names of the Word.
- Philo, On the Confusion of Tongues 146–147, alluding to Gen 42:11.
Extrabiblical texts: Philo, Conf. 146–147 (Philo of Alexandria (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.15.3 (Dindorf 2:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-3). (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.
11.15.4Dindorf 2:34
καὶ γὰρ εἰ μή πω ἱκανοὶ θεοῦ παῖδες νομίζεσθαι γεγόναμεν, ἀλλά τοι τῆς ἀειδοῦς εἰκόνος αὐτοῦ λόγου τοῦ ἱερωτάτου θεοῦ γὰρ εἰκὼν λόγος ὁ πρεσβύτατος.”
kai gar ei mē pō hikanoi theou paides nomizesthai gegonamen, alla toi tēs aeidous eikonos autou logou tou hierōtatou theou gar eikōn logos ho presbytatos.”
For even if we have not yet become fit to be thought children of God, yet we may be children of his invisible image, the most sacred Word; for the eldest Word is the image of God.”
Notes and citation
Summary: The eldest Word is God’s image.
- Philo, On the Confusion of Tongues 147.
Extrabiblical texts: Philo, Conf. 147 (Philo of Alexandria (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.15.4 (Dindorf 2:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-4). (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.
11.15.5Dindorf 2:34
Καὶ πάλιν ἐπιλέγει “Ἤκουσα μέντοι καὶ τῶν Μώσεως ἑταίρων τινὸς ἀποφθεγξαμένου τοιόνδε λόγιον “ ἰδοὺ ἄνθρωπος ᾧ ὄνομα Ἀνατολή.” καινοτάτη πρόσρησις, ἐάν γε τὸν ἐκ σώματος καὶ ψυχῆς συνεστῶτα λέγεσθαι νομίσῃς· ἐὰν δὲ τὸν ἀσώματον ἐκεῖνον θείαν ἰδέαν φοροῦντα, ἱκανῶς ὁμολογήσεις ὅτι εὐθυβολώτατον ὄνομα ἐπεφημίσθη τὸ Ἀνατολὴ αὐτῷ.
Kai palin epilegei “Ēkousa mentoi kai tōn Mōseōs hetairōn tinos apophthenxamenou toionde logion “ idou anthrōpos hǭ onoma Anatolē.” kainotatē prosrēsis, ean ge ton ek sōmatos kai psychēs synestōta legesthai nomisę̄s; ean de ton asōmaton ekeinon theian idean phorounta, hikanōs homologēseis hoti euthybolōtaton onoma epephēmisthē to Anatolē autǭ.
And again he adds: “I have heard also one of the companions of Moses utter such an oracle as this: ‘Behold a man whose name is Dawn.’ A most novel title, if you think it is said of the one composed of body and soul; but if of that incorporeal one who bears the divine form, you will agree that the name Dawn has been given him most fittingly.
Zech 6:12 (quotation, high confidence)
Notes and citation
Summary: Philo: Zechariah’s “man named Dawn” is the incorporeal Word.
- Philo, On the Confusion of Tongues 62, quoting Zech 6:12 (Septuagint: Ἀνατολή, “Dawn” or “Rising”).
Notes on the original text
- Digital text corrected (stray mark in the digital text): ἀπο· φθεγξαμένου → ἀποφθεγξαμένου.
Extrabiblical texts: Philo, Conf. 62 (Philo of Alexandria (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.15.5 (Dindorf 2:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-5). (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.
11.15.6Dindorf 2:34
τοῦτον μὲν γὰρ πρεσβύτατον υἱὸν ὁ τῶν ὅλων ἀνέτειλε πατὴρ, ὃν ἑτέρωθι πρωτόγονον ὠνόμασε. καὶ ὁ γεννηθεὶς μέντοι μιμούμενος τὰς τοῦ πατρὸς ὁδοὺς πρὸς παραδείγματα ἀρχέτυπα τὰ ἐκείνου βλέπων ἐμόρφου τὰ εἴδη.
touton men gar presbytaton huion ho tōn holōn aneteile patēr, hon heterōthi prōtogonon ōnomase. kai ho gennētheis mentoi mimoumenos tas tou patros hodous pros paradeigmata archetypa ta ekeinou blepōn emorphou ta eidē.
For the Father of the universe caused this eldest son to rise, whom elsewhere he named Firstborn. And the one begotten, imitating the ways of his father, looked to his archetypal patterns and shaped the forms.”
Notes and citation
Summary: The Word, God’s eldest son, shaped the forms after the Father’s patterns.
- Philo, On the Confusion of Tongues 63.
Extrabiblical texts: Philo, Conf. 63 (Philo of Alexandria (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.15.6 (Dindorf 2:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-6). (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.
11.15.7Dindorf 2:34–35
Ταῦτά μοι ἀπὸ τοῦ Ἑβραίου Φίλωνος ἐνταῦθα κείσθω, ληφθέντα ἐκ συγγράμματος ᾧ τέθειται ἐπιγραφὴ Περὶ τοῦ τὸ χεῖρον τῷ κρείττονι φιλεῖν ἐπιτίθεσθαι. ἤδη δέ μοι καὶ ἄλλοτε τὰ τῆς τῶν παλαιῶν Ἑβραίων εὐσεβείας δόγματα παρατιθεμένῳ ἐν τοῖς τῆς Εὐαγγελικῆς Προπαρασκευῆς καὶ τὰ περὶ τοῦ δευτέρου αἰτίου διείληπται αὐταρκῶς, ἐφʼ ἃ καὶ νῦν τοὺς φιλομαθεῖς ἀναπέμψω. τοσούτων οὖν παρʼ Ἑβραίοις καὶ τόνδε τὸν τρόπον περὶ τοῦ δευτέρου τῶν ὅλων αἰτίου τεθεολογημένων καιρὸς ἤδη καὶ τοῦ Πλάτωνος ἐν τῇ Ἐπινομίδι τάδε λέγοντος ἐπακοῦσαι
Tauta moi apo tou Hebraiou Philōnos entautha keisthō, lēphthenta ek syngrammatos hǭ tetheitai epigraphē Peri tou to cheiron tǭ kreittoni philein epitithesthai. ēdē de moi kai allote ta tēs tōn palaiōn Hebraiōn eusebeias dogmata paratithemenǭ en tois tēs Euangelikēs Proparaskeuēs kai ta peri tou deuterou aitiou dieilēptai autarkōs, ephʼ ha kai nyn tous philomatheis anapempsō. tosoutōn oun parʼ Hebraiois kai tonde ton tropon peri tou deuterou tōn holōn aitiou tetheologēmenōn kairos ēdē kai tou Platōnos en tę̄ Epinomidi tade legontos epakousai
Let these passages from Philo the Hebrew be set down here, taken from the work entitled That the Worse Is Wont to Attack the Better. I have already elsewhere, in setting out the doctrines of the piety of the ancient Hebrews in the books of the Preparation for the Gospel, treated adequately of the second cause too, and to those passages I shall refer the studious now. So many teachings, then, about the second cause of the universe having been given among the Hebrews in this way, it is now time to listen to Plato saying this in the Epinomis:
Notes and citation
Summary: Eusebius closes the Philo extracts and turns to Plato’s Epinomis.
- The passages quoted are from Philo’s On the Confusion of Tongues, not from That the Worse Attacks the Better; the title given is Eusebius’s slip or that of his copy. Eusebius refers back to Praep. ev. 7.12–15.
Notes on the original text
- Digital text corrected (accent missing in the digital text; breathing missing in the digital text): τῶν παλαιῶν Εβραίων → τῶν παλαιῶν Ἑβραίων; ἐπακουσαι → ἐπακοῦσαι.
Cite (SBL): Eusebius, Praep. ev. 11.15.7 (Dindorf 2:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-7). (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 16
11.16.1Dindorf 2:35
“Καὶ τιμὰς ἀποδιδῶμεν μὴ τῷ μὲν ἐνιαυτὸν, τῷ δὲ μῆνα, τοῖς δὲ μή τινα μοῖραν τάττωμεν, μηδέ τινα χρόνον, ἐν ᾧ διεξέρχεται τὸν αὐτοῦ πόλον, συναποτελῶν κόσμον, ὃν ἔταξε λόγος ὁ πάντων θειότατος· ὃν ὁ μὲν εὐδαίμων πρῶτον μὲν ἐθαύμασεν, ἔπειτα δὲ ἔρωτα ἔσχε τοῦ καταμαθεῖν ὁπόσα θνητῇ φύσει δυνατά.”
“Kai timas apodidōmen mē tǭ men eniauton, tǭ de mēna, tois de mē tina moiran tattōmen, mēde tina chronon, en hǭ diexerchetai ton autou polon, synapotelōn kosmon, hon etaxe logos ho pantōn theiotatos; hon ho men eudaimōn prōton men ethaumasen, epeita de erōta esche tou katamathein hoposa thnētę̄ physei dynata.”
“And let us render honours, not appointing a year to one and a month to another, nor to others any portion or time in which it goes through its own orbit, helping to complete the cosmos which the Word, most divine of all, ordered; which the happy man first admired, and then conceived a love to learn all that is possible for mortal nature.”
Notes and citation
Summary: Plato’s Epinomis speaks of the cosmos ordered by the most divine Word.
- Plato, Epinomis 986c (a dialogue of doubtful authenticity). Eusebius reads logos here as the divine Word.
Extrabiblical texts: Plato, Epin. 986c (Plato (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.16.1 (Dindorf 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-1). (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.
11.16.2Dindorf 2:35
Καὶ ἐν ἐπιστολῇ δὲ τῇ πρὸς Ἑρμείαν Ἔραστόν τε καὶ Κορίσκον εὖ μάλα πεφυλαγμένως τέθειται τὸ δόγμα, ὧδε πρὸς λέξιν ἐπιστέλλων “Ταύτην τὴν ἐπιστολὴν πάντας ὑμᾶς τρεῖς ὄντας ἀναγνῶναι χρὴ, μάλιστα μὲν ἀθρόους, εἰ δὲ μὴ, κατὰ δύο κοινῇ κατὰ δύναμιν ὡς οἷόν τέ ἐστι πλειστάκις, καὶ χρῆσθαι συνθήκῃ καὶ νόμῳ κυρίῳ τούτῳ, ὅ ἐστι δίκαιον ἐπομνύντας σπουδῇ τε ἅμα μὴ ἀμούσῳ καὶ τῇ τῆς σπουδῆς ἀδελφῇ παιδείᾳ, καὶ τὸν τῶν πάντων θεὸν ἡγεμόνα τῶν τε ὄντων καὶ τῶν μελλόντων, τοῦ τε ἡγεμόνος καὶ αἰτίου πατέρα κύριον ἐπομνύντας· ὃν, ἐὰν ὀρθῶς φιλοσοφῶμεν, εἰσόμεθα πάντες σαφῶς εἰς δύναμιν ἀνθρώπων εὐδαιμόνων.”
Kai en epistolę̄ de tę̄ pros Hermeian Eraston te kai Koriskon eu mala pephylagmenōs tetheitai to dogma, hōde pros lexin epistellōn “Tautēn tēn epistolēn pantas hymas treis ontas anagnōnai chrē, malista men athroous, ei de mē, kata dyo koinę̄ kata dynamin hōs hoion te esti pleistakis, kai chrēsthai synthēkę̄ kai nomǭ kyriǭ toutǭ, ho esti dikaion epomnyntas spoudę̄ te hama mē amousǭ kai tę̄ tēs spoudēs adelphę̄ paideią, kai ton tōn pantōn theon hēgemona tōn te ontōn kai tōn mellontōn, tou te hēgemonos kai aitiou patera kyrion epomnyntas; hon, ean orthōs philosophōmen, eisometha pantes saphōs eis dynamin anthrōpōn eudaimonōn.”
And in the letter to Hermeias, Erastus, and Coriscus he has set down the doctrine very guardedly, writing word for word: “This letter you three must all read, preferably together, or if not, two by two in common, as often as possible; and use it as a compact and sovereign law, as is just, swearing by it with a seriousness not without culture and with education, the sister of seriousness; and swearing by the God of all things, the leader of things present and to come, and by the Lord and Father of the leader and cause; whom, if we philosophize rightly, we shall all know clearly, so far as is possible for happy men.”
Notes and citation
Summary: Plato’s Sixth Letter names the God of all and the Father of the leader and cause.
- Plato, Sixth Letter 323c–d (a letter whose authenticity is doubted). Plato’s own text reads “playfulness” (παιδιᾷ) where this text has “education” (παιδείᾳ).
Notes on the original text
- Digital text corrected (accent slip in the digital text): πάντας ὑμὰς τρεῖς → πάντας ὑμᾶς τρεῖς.
Extrabiblical texts: Plato, Ep. 6.323c–d (Plato (works); quotation)
Topics: Trinity
Cite (SBL): Eusebius, Praep. ev. 11.16.2 (Dindorf 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-2). (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.
11.16.3Dindorf 2:35
Ἀρά σοι δοκεῖ ταῦτα λέγων ὁ Πλάτων τοῖς Ἑβραίων ἐπηκολουθηκέναι δόγμασιν, ἢ πόθεν ἄλλοθεν ἐπῆλθεν αὐτῷ τοῦ πάντων τῶν γενητῶν αἰτίου κρείττονα ἄλλον θεὸν, τὸν δὴ καὶ πατέρα τοῦ πανηγεμόνος, προσειπεῖν; πόθεν δʼ αὐτῷ τὸ τοῦ κυρίου ἐπὶ τοῦ πατρὸς τοῦ δημιουργοῦ τάξαι ὄνομα, μηδενός πω πρὸ αὐτοῦ Ἑλλήνων ἀκοαῖς, ἀλλὰ μηδὲ εἰς νοῦν ταῦτα καταβεβλημένου;
Ara soi dokei tauta legōn ho Platōn tois Hebraiōn epēkolouthēkenai dogmasin, ē pothen allothen epēlthen autǭ tou pantōn tōn genētōn aitiou kreittona allon theon, ton dē kai patera tou panēgemonos, proseipein? pothen dʼ autǭ to tou kyriou epi tou patros tou dēmiourgou taxai onoma, mēdenos pō pro autou Hellēnōn akoais, alla mēde eis noun tauta katabeblēmenou?
Does it seem to you that in saying this Plato followed the doctrines of the Hebrews, or from where else did it occur to him to speak of another God greater than the cause of all created things, the Father of the ruler of all? And where did he get the idea of applying the name “Lord” to the Father of the Creator, when nothing of the kind had yet come to the ears, or even into the mind, of any Greek before him?
Notes and citation
Summary: Plato’s Father and Lord of the cause can only come from the Hebrews.
Notes on the original text
- Digital text corrected (iota subscript missing in the digital text; stray mark and breathing slip in the digital text): ὁ Πλάτωνʼ τοῖς Ἐβραίων → ὁ Πλάτων τοῖς Ἑβραίων; ἐπῆλθεν αὐτῶ → ἐπῆλθεν αὐτῷ.
Topics: Trinity
Cite (SBL): Eusebius, Praep. ev. 11.16.3 (Dindorf 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-3). (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.
11.16.4Dindorf 2:35–36
εἰ δὲ καὶ ἑτέρων ἡμῖν πάλιν μαρτύρων δεῖ εἰς ἀναμφίλεκτον παράστασιν τῆς τε τοῦ φιλοσόφου διανοίας καὶ τῆς τοῦ λόγου κατασκευῆς, ἐπάκουσον οἶά σοι Πλωτῖνος ἐν οἷς περὶ τῶν τριῶν ἀρχικῶν ὑποστάσεων συνέταξε διασαφεῖ γράφων
ei de kai heterōn hēmin palin martyrōn dei eis anamphilekton parastasin tēs te tou philosophou dianoias kai tēs tou logou kataskeuēs, epakouson oia soi Plōtinos en hois peri tōn triōn archikōn hypostaseōn synetaxe diasaphei graphōn
And if we again need other witnesses for an undisputed demonstration of the philosopher’s meaning and of the construction of the argument, listen to what Plotinus makes clear in what he wrote On the Three Principal Hypostases:
Notes and citation
Summary: Eusebius introduces Plotinus on the three hypostases.
- Plotinus, Enneads 5.1.
Notes on the original text
- Digital text corrected (word broken in the digital text): καταἐν σκευῆς → κατασκευῆς.
Cite (SBL): Eusebius, Praep. ev. 11.16.4 (Dindorf 2:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-4). (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.
Preparation 11, chapter 17
11.17.1Dindorf 2:36
‘‘Κόσμον αἰσθητὸν τόνδε εἴ τις θαυμάζει, εἴς τε τὸ μέγεθος καὶ τὸ κάλλος καὶ τὴν τάξιν τῆς φορᾶς τῆς ἀιδίου βλέπων, καὶ θεοὺς τοὺς ἐν αὐτῷ, τοὺς μὲν ὁρωμένους, τοὺς δὲ καὶ ἀφανεῖς ὄντας, καὶ δαίμονας καὶ ζῷα φυτά τε πάντα, ἐπὶ τὸ ἀρχέτυπον αὐτοῦ καὶ τὸ ἀληθινώτερον ἀναβὰς, κἀκεῖ πάντα ἰδέτω νοητὰ, καὶ παρʼ αὐτῶν ἀίδια ἐν οἰκείᾳ συνέσει καὶ ζωῇ, καὶ τούτων τὸν ἀκήρατον νοῦν προστάτην καὶ σοφίαν ἀμήχανον.”
‘‘Kosmon aisthēton tonde ei tis thaumazei, eis te to megethos kai to kallos kai tēn taxin tēs phoras tēs aidiou blepōn, kai theous tous en autǭ, tous men horōmenous, tous de kai aphaneis ontas, kai daimonas kai zǭa phyta te panta, epi to archetypon autou kai to alēthinōteron anabas, kakei panta idetō noēta, kai parʼ autōn aidia en oikeią synesei kai zōę̄, kai toutōn ton akēraton noun prostatēn kai sophian amēchanon.”
“If anyone admires this sensible world, looking at its size and beauty and the order of its eternal motion, and the gods in it, some visible and some unseen, and the daemons, and all animals and plants, let him go up to its archetype and the truer world, and there see all things intelligible, eternal in their own understanding and life, and over them pure Mind presiding, and wisdom beyond reckoning.”
Notes and citation
Summary: Plotinus: rise from the sensible world to its archetype and Mind.
- Plotinus, Enneads 5.1.4.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray mark in the digital text): τῆς φορὰς τῆς ἀιδίου → τῆς φορᾶς τῆς ἀιδίου; παρʼ αὐτῶν ἀί· δια → παρʼ αὐτῶν ἀίδια.
Extrabiblical texts: Plotinus, Enn. 5.1.4 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.17.1 (Dindorf 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-1). (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.
11.17.2Dindorf 2:36
Εἶθʼ ἑξῆς τούτοις ἐπιφέρει λέγων “ Τίς οὖν ὁ τοῦτον γεννήσας; ὁ ἁπλοῦς καὶ ὁ πρὸ τοῦ τοιούτου, ὁ αἴτιος τοῦ καὶ εἶναι καὶ πολὺν εἶναι τοῦτον, ὁ τὸν ἀριθμὸν ποιῶν· ὁ γὰρ ἀριθμὸς οὐ πρῶτος· καὶ γὰρ πρὸ τῆς δυάδος τὸ ἕν· δεύτερον δὲ δυὰς, καὶ παρὰ τοῦ ἑνὸς γενομένη.
Eithʼ hexēs toutois epipherei legōn “ Tis oun ho touton gennēsas? ho haplous kai ho pro tou toioutou, ho aitios tou kai einai kai polyn einai touton, ho ton arithmon poiōn; ho gar arithmos ou prōtos; kai gar pro tēs dyados to hen; deuteron de dyas, kai para tou henos genomenē.
Then next he adds: “Who, then, begot this? The simple one, prior to such a being, the cause both of its being and of its being many, the maker of number. For number is not first; the One is before the dyad, and the dyad is second, having come from the One.
Notes and citation
Summary: Plotinus: the One begot Mind.
- Plotinus, Enneads 5.1.5.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): πρὸ τῆς δυάδος τὸ ἴν· → πρὸ τῆς δυάδος τὸ ἕν·.
Extrabiblical texts: Plotinus, Enn. 5.1.5 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.17.2 (Dindorf 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-2). (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.
11.17.3Dindorf 2:36
Καὶ πάλιν ὑποβὰς ἐπιλέγει “Πῶς οὖν, καὶ τί δεῖ νοῆσαι περὶ ἐκεῖνο μένον; περίλαμψιν ἐξ αὐτοῦ μὲν, ἐξ αὐτοῦ δὲ μένοντος· οἶον ἡλίου τὸ περὶ αὐτὸν λαμπρὸν φῶς περιθέον, ἐξ αὐτοῦ ἀεὶ γεννώμενον, μένοντος δέ.
Kai palin hypobas epilegei “Pōs oun, kai ti dei noēsai peri ekeino menon? perilampsin ex autou men, ex autou de menontos; oion hēliou to peri auton lampron phōs peritheon, ex autou aei gennōmenon, menontos de.
And again further on he adds: “How, then, and what must we think about that which remains? A radiance from it, but from it while it remains, like the bright light around the sun, running round it, always born from it while it remains.
Notes and citation
Summary: Mind comes from the One like light from the sun.
- Plotinus, Enneads 5.1.6.
Extrabiblical texts: Plotinus, Enn. 5.1.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.17.3 (Dindorf 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-3). (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.
11.17.4Dindorf 2:36
καὶ πάντα τὰ ὄντα ἕως μένει, ἐκ τῆς αὐτῶν οὐσίας, ἀναγκαίαν τὴν περὶ αὐτὰ πρὸς τὸ ἔξω αὐτῶν ἐκ τῆς παρούσης δυνάμεως δίδωσιν αὐτῶν ἐξηρτημένην ὑπόστασιν, εἰκόνα οὖσαν οἶον ἀρχετύπων, ὧν ἐξέφυ.
kai panta ta onta heōs menei, ek tēs autōn ousias, anankaian tēn peri auta pros to exō autōn ek tēs parousēs dynameōs didōsin autōn exērtēmenēn hypostasin, eikona ousan oion archetypōn, hōn exephy.
And all beings, while they remain, give out from their own substance, from the power present in them, a necessary existence around them toward what is outside them, dependent on them, being as it were an image of the archetypes from which it sprang.
Notes and citation
Summary: Every being gives out an image of itself.
- Plotinus, Enneads 5.1.6.
Extrabiblical texts: Plotinus, Enn. 5.1.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.17.4 (Dindorf 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-4). (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.
11.17.5Dindorf 2:36–37
πῦρ μὲν τὴν παρʼ αὐτῷ θερμότητα καὶ χιὼν οὐκ εἴσω μόνον τὸ ψυχρὸν κατέχει. μάλιστα δὲ ὅσα εὐώδη μαρτυρεῖ τούτῳ· ἕως γάρ ἐστι, πρόεισί τι ἐξ αὐτῶν περὶ αὐτὰ, ὧν ἀπολαύει ὑποστάντων ὅ τι πλησίον.
pyr men tēn parʼ autǭ thermotēta kai chiōn ouk eisō monon to psychron katechei. malista de hosa euōdē martyrei toutǭ; heōs gar esti, proeisi ti ex autōn peri auta, hōn apolauei hypostantōn ho ti plēsion.
Fire gives out the heat from itself, and snow does not keep its cold only within. Fragrant things above all bear witness to this; for while they exist something goes out from them around them, which whatever is near enjoys while they exist.
Notes and citation
Summary: Fire, snow, and fragrance illustrate emanation.
- Plotinus, Enneads 5.1.6.
Extrabiblical texts: Plotinus, Enn. 5.1.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.17.5 (Dindorf 2:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-5). (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.
11.17.6Dindorf 2:37
καὶ πάντα δὲ ὅσα ἤδη τέλεια γεννᾷ· τὸ δὴ ἀεὶ τέλειον ἀεὶ καὶ ἀίδιον γεννᾷ· καὶ ἔλαττον δὲ ἑαυτοῦ γεννᾷ.
kai panta de hosa ēdē teleia genną; to dē aei teleion aei kai aidion genną; kai elatton de heautou genną.
And all things that are already perfect beget; and what is always perfect begets always and something eternal; and it begets something less than itself.
Notes and citation
Summary: The perfect begets something eternal but lesser.
- Plotinus, Enneads 5.1.6.
Extrabiblical texts: Plotinus, Enn. 5.1.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.17.6 (Dindorf 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-6). (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.
11.17.7Dindorf 2:37
τί οὖν χρὴ περὶ τοῦ τελειοτάτου λέγειν; μηδὲν ἀπʼ αὐτοῦ, ἢ τὰ μέγιστα μετʼ αὐτό. μέγιστον δὲ μετʼ αὐτὸν νοῦς καὶ δεύτερον. καὶ γὰρ ὁρᾷ ὁ νοῦς ἐκεῖνον, καὶ δεῖται αὐτοῦ μόνου, ἐκεῖνος δὲ τούτου οὐδέν. καὶ τὸ γεννώμενον ἀπὸ κρείττονος νοῦ νοῦν εἶναι· καὶ κρείττων ἁπάντων νοῦς, ὅτι τἄλλα μετʼ αὐτόν.”
ti oun chrē peri tou teleiotatou legein? mēden apʼ autou, ē ta megista metʼ auto. megiston de metʼ auton nous kai deuteron. kai gar horą ho nous ekeinon, kai deitai autou monou, ekeinos de toutou ouden. kai to gennōmenon apo kreittonos nou noun einai; kai kreittōn hapantōn nous, hoti talla metʼ auton.”
What then must we say of the most perfect? That nothing comes from it except the greatest things after it. And the greatest after it is Mind, and it is second. For Mind sees it and needs it alone, while it needs nothing of Mind. And what is begotten from what is greater than Mind is Mind; and Mind is greater than all things, because the others come after it.”
Notes and citation
Summary: Mind is the greatest thing after the One.
- Plotinus, Enneads 5.1.6.
Extrabiblical texts: Plotinus, Enn. 5.1.6 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.17.7 (Dindorf 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-7). (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.
11.17.8Dindorf 2:37
Τούτοις ἐξῆς ἐπιφέρει λέγων “ Ποθεῖ δὲ πᾶν τὸ γεννῆσαν καὶ τοῦτο ἀγαπᾷ, καὶ μάλιστα ὅταν ὦσι μόνοι τὸ γεννῆσαν καὶ τὸ γεγεννημένον. ὅταν δὲ καὶ τὸ ἄριστον ᾖ τὸ γεννῆσαν, ἐξ ἀνάγκης σύνεστιν αὐτῷ, ὡς τῇ ἑτερότητι μόνον κεχωρίσθαι. εἰκόνα δὲ ἐκείνου εἶναι λέγομεν τὸν νοῦν. δεῖ γὰρ σαφέστερον λέγειν.”
Toutois exēs epipherei legōn “ Pothei de pan to gennēsan kai touto agapą, kai malista hotan ōsi monoi to gennēsan kai to gegennēmenon. hotan de kai to ariston ę̄ to gennēsan, ex anankēs synestin autǭ, hōs tę̄ heterotēti monon kechōristhai. eikona de ekeinou einai legomen ton noun. dei gar saphesteron legein.”
Next to this he adds: “Everything longs for what begot it and loves it, especially when begetter and begotten are alone. And when the begetter is also the best, the begotten is necessarily with it, so as to be separated only by otherness. We say that Mind is its image; for we must speak more clearly.”
Notes and citation
Summary: Mind is with the One, separated only by otherness, its image.
- Plotinus, Enneads 5.1.6–7.
Extrabiblical texts: Plotinus, Enn. 5.1.6–7 (Plotinus, Enneads; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.17.8 (Dindorf 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-8). (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.
11.17.9Dindorf 2:37
Καὶ πάλιν τούτοις ἐπιλέγει “ Καὶ διὰ τοῦτο καὶ τὰ Πλάτωνος τριττά· πάντα περὶ τὸν πάντων βασιλέα φησὶ τὰ πρῶτα· καὶ δεύτερον περὶ τὰ δεύτερα, καὶ περὶ τὰ τρίτα τρίτον. λέγει δὲ καὶ τοῦ αἰτίου εἶναι πατέρα, αἴτιον μὲν τὸν νοῦν λέγων· δημιουργὸς γὰρ ὁ νοῦς αὐτῷ.
Kai palin toutois epilegei “ Kai dia touto kai ta Platōnos tritta; panta peri ton pantōn basilea phēsi ta prōta; kai deuteron peri ta deutera, kai peri ta trita triton. legei de kai tou aitiou einai patera, aition men ton noun legōn; dēmiourgos gar ho nous autǭ.
And again he adds to this: “And for this reason Plato’s things are threefold: ‘All things are about the King of all,’ he says, the first things; ‘and the second about the second, and the third about the third.’ He also says there is a ‘father of the cause,’ calling Mind the cause; for Mind is his Demiurge.
Notes and citation
Summary: Plotinus finds three principles in Plato’s letters.
- Plotinus, Enneads 5.1.8, citing Plato, Second Letter 312e and Sixth Letter 323d.
Extrabiblical texts: Plotinus, Enn. 5.1.8 (Plotinus, Enneads; quotation); Plato, Ep. 2.312e (Plato (works); quotation)
Topics: Trinity
Cite (SBL): Eusebius, Praep. ev. 11.17.9 (Dindorf 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-9). (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.
11.17.10Dindorf 2:37–38
τοῦτον δέ φησι τὴν ψυχὴν ποιεῖν ἐν τῷ κρατῆρι ἐκείνῳ. τοῦ δὲ αἰτίου νοῦ ὄντος, πατέρα φησὶ τἀγαθὸν καὶ τὸ ἐπέκεινα νοῦ καὶ ἐπέκεινα οὐσίας. πολλαχοῦ δὲ τὸ ὂν καὶ τὸν νοῦν τὴν ἰδέαν λέγει. ὥστε Πλάτωνα εἰδέναι ἐκ μὲν τοῦ ἀγαθοῦ τὸν νοῦν, ἐκ δὲ τοῦ νοῦ τὴν ψυχήν· καὶ εἶναι τοὺς λόγους τούσδε μὴ καινοὺς, μηδὲ νῦν, ἀλλὰ πάλαι μὲν εἰρῆσθαι μὴ ἀναπεπταμένως· τοὺς δὲ νῦν λόγους ἐξηγητὰς ἐκείνων γεγονέναι, μαρτυρίοις πιστωσαμένους τὰς δόξας ταύτας παλαιὰς εἶναι τοῖς αὐτοῦ Πλάτωνος γράμμασι.”
touton de phēsi tēn psychēn poiein en tǭ kratēri ekeinǭ. tou de aitiou nou ontos, patera phēsi tagathon kai to epekeina nou kai epekeina ousias. pollachou de to on kai ton noun tēn idean legei. hōste Platōna eidenai ek men tou agathou ton noun, ek de tou nou tēn psychēn; kai einai tous logous tousde mē kainous, mēde nyn, alla palai men eirēsthai mē anapeptamenōs; tous de nyn logous exēgētas ekeinōn gegonenai, martyriois pistōsamenous tas doxas tautas palaias einai tois autou Platōnos grammasi.”
And he says that this one makes the soul in that mixing bowl. And the cause being Mind, he calls the Good its father, beyond Mind and beyond being. In many places he calls being and Mind the Idea. So Plato knew that Mind comes from the Good and Soul from Mind; and these teachings are not new, nor of today, but were said long ago, though not openly; and our present teachings have become interpreters of those, proving by testimonies from Plato’s own writings that these views are ancient.”
Notes and citation
Summary: Plotinus: Plato taught the Good, Mind, and Soul; Plotinus only interprets.
- Plotinus, Enneads 5.1.8; the mixing bowl is from Plato, Timaeus 41d.
Notes on the original text
- Digital text corrected (OCR slip): Πλάπωνος → Πλάτωνος.
Extrabiblical texts: Plotinus, Enn. 5.1.8 (Plotinus, Enneads; quotation)
Topics: Trinity
Cite (SBL): Eusebius, Praep. ev. 11.17.10 (Dindorf 2:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-10). (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.
11.17.11Dindorf 2:38
Ταῦτα μὲν ὁ Πλωτῖνος· ὁ δὲ Νουμήνιος τὰ Πλάτωνος πρεσβεύων ἐν τοῖς Περὶ τἀγαθοῦ τάδε καὶ αὐτὸς περὶ τοῦ δευτέρου αἰτίου λέγων διερ- μηνεύει
Tauta men ho Plōtinos; ho de Noumēnios ta Platōnos presbeuōn en tois Peri tagathou tade kai autos peri tou deuterou aitiou legōn dier- mēneuei
So Plotinus. And Numenius, championing Plato’s views in his books On the Good, also interprets as follows in speaking of the second cause:
Notes and citation
Summary: Eusebius introduces Numenius on the second cause.
Cite (SBL): Eusebius, Praep. ev. 11.17.11 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-11). (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.
Preparation 11, chapter 18
11.18.1Dindorf 2:38
“Τὸν μέλλοντα δὲ συνήσειν θεοῦ πέρι πρώτου καὶ δευτέρου χρὴ πρότερον διελέσθαι ἕκαστα ἐν τάξει καὶ ἐν εὐθημοσύνῃ τινί· κἄπειτα ἐπειδὰν δοκῇ ἤδη εὖ ἔχειν, τότε καὶ δεῖ ἐπιχειρεῖν εἰπεῖν κοσμίως, ἄλλως δὲ μὴ, ἢ τῷ πρωϊαίτερον πρὶν τὰ πρῶτα γενέσθαι ἁπτομένῳ σποδὸς ὁ θησαυρὸς γίνεσθαι λέγεται.
“Ton mellonta de synēsein theou peri prōtou kai deuterou chrē proteron dielesthai hekasta en taxei kai en euthēmosynę̄ tini; kapeita epeidan dokę̄ ēdē eu echein, tote kai dei epicheirein eipein kosmiōs, allōs de mē, ē tǭ prōïaiteron prin ta prōta genesthai haptomenǭ spodos ho thēsauros ginesthai legetai.
“Whoever is to understand about the first and the second God must first distinguish each thing in order and with a certain good arrangement; and then, when it seems to be in good shape, he must attempt to speak in an orderly way, and not otherwise; or else, for one who lays hold too early, before the first things are in place, the treasure, as they say, turns to ashes.
Notes and citation
Summary: Numenius: one must proceed in order to understand the first and second God.
- Numenius, On the Good (fragment 11 des Places); the quotations run through 11.18.24.
Notes on the original text
- Digital text corrected (accent slip in the digital text): πρώτου καἰ δευτέρου → πρώτου καὶ δευτέρου.
Extrabiblical texts: Numenius, On the Good (frag. 11) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.1 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-1). (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.
11.18.2Dindorf 2:38
μὴ δὴ πάθωμεν ἡμεῖς ταὐτόν· θεὸν δὲ προσκαλεσάμενοι, ἑαυτοῦ γνώμονα γενόμενον τῷ λόγῳ, δεῖξαι θησαυρὸν φροντίδων, ἀρχώμεθα οὕτως. εὐκτέον μὲν ἤδη, διελέσθαι δὲ δεῖ.
mē dē pathōmen hēmeis tauton; theon de proskalesamenoi, heautou gnōmona genomenon tǭ logǭ, deixai thēsauron phrontidōn, archōmetha houtōs. eukteon men ēdē, dielesthai de dei.
Let us not suffer the same; but calling on God to become the guide of our discourse about himself and to show us a treasure of thoughts, let us begin thus. We must pray now, but we must also make distinctions.
Notes and citation
Summary: Numenius begins with prayer.
- Numenius, On the Good (frag. 11).
Notes on the original text
- Digital text corrected (breathing slip in the digital text): πάθωμεν ἡμεῖς ταύτόν → πάθωμεν ἡμεῖς ταὐτόν.
Extrabiblical texts: Numenius, On the Good (frag. 11) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.2 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-2). (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.
11.18.3Dindorf 2:38
ὁ θεὸς ὁ μὲν πρῶτος ἐν ἑαυτῷ ὢν ἐστιν ἁπλοῦς, διὰ τὸ ἑαυτῷ συγγινόμενος διόλου μή ποτε εἶναι διαιρετός· ὁ θεὸς μέντοι ὁ δεύτερος καὶ τρίτος ἐστὶν εἶς· συμ- φερόμενος δὲ τῇ ὕλῃ δυάδι οὔσῃ ἑνοῖ μὲν αὐτὴν, σχίζεται δὲ ὑπʼ αὐτῆς, ἐπιθυμητικὸν ἦθος ἐχούσης καὶ ῥεούσης.
ho theos ho men prōtos en heautǭ ōn estin haplous, dia to heautǭ synginomenos diolou mē pote einai diairetos; ho theos mentoi ho deuteros kai tritos estin eis; sym- pheromenos de tę̄ hylę̄ dyadi ousę̄ henoi men autēn, schizetai de hypʼ autēs, epithymētikon ēthos echousēs kai rheousēs.
The first God, being in himself, is simple, because, being wholly united with himself, he is never divisible. The God who is second and third, however, is one; but coming into contact with matter, which is a dyad, he unifies it, but is split by it, since it has a desiring character and is in flux.
Notes and citation
Summary: The first God is simple; the second, in contact with matter, is divided by it.
- Numenius, On the Good (frag. 11).
Notes on the original text
- Digital text corrected (accent slip in the digital text): ἐν ἑαυτῷ ὤν ἐστιν → ἐν ἑαυτῷ ὢν ἐστιν.
Extrabiblical texts: Numenius, On the Good (frag. 11) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.3 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-3). (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.
11.18.4Dindorf 2:38
τῷ οὖν μὴ εἶναι πρὸς τῷ νοητῷ, ἦν γὰρ ἂν πρὸς ἑαυτῷ, διὰ τὸ τὴν ὕλην βλέπειν, ταύτης ἐπιμελούμενος ἀπερίοπτος ἑαυτοῦ γίνεται.
tǭ oun mē einai pros tǭ noētǭ, ēn gar an pros heautǭ, dia to tēn hylēn blepein, tautēs epimeloumenos aperioptos heautou ginetai.
Because he is not turned toward the intelligible (for then he would be turned toward himself), through looking at matter and caring for it he becomes neglectful of himself.
Notes and citation
Summary: Caring for matter, the second God neglects himself.
- Numenius, On the Good (frag. 11).
Extrabiblical texts: Numenius, On the Good (frag. 11) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.4 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-4). (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.
11.18.5Dindorf 2:38
καὶ ἅπτεται τοῦ αἰσθητοῦ καὶ περιέπει, ἀνάγει τε ἔτι εἰς τὸ ἴδιον ἦθος ἐπορεξάμενος τῆς ὕλης.”
kai haptetai tou aisthētou kai periepei, anagei te eti eis to idion ēthos eporexamenos tēs hylēs.”
And he touches the sensible and tends it, and still raises it up to his own character, having reached out toward matter.”
Notes and citation
Summary: He raises the sensible world toward himself.
- Numenius, On the Good (frag. 11).
Extrabiblical texts: Numenius, On the Good (frag. 11) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.5 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-5). (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.
11.18.6Dindorf 2:38
Καὶ μεθʼ ἕτερά φησι “Καὶ γὰρ οὔτε δημιουργεῖν ἐστι χρεὼν τὸν πρῶτον, καὶ τοῦ δημιουργοῦντος δὲ θεοῦ χρὴ εἶναι νομίζεσθαι πατέρα τὸν πρῶτον θεόν.
Kai methʼ hetera phēsi “Kai gar oute dēmiourgein esti chreōn ton prōton, kai tou dēmiourgountos de theou chrē einai nomizesthai patera ton prōton theon.
And after other things he says: “For the first God must not create, and the first God must be thought to be the father of the creating God.
Notes and citation
Summary: Numenius: the first God does not create but is father of the Creator.
- Numenius, On the Good (frag. 12).
Notes on the original text
- Digital text corrected (opening quotation mark missing in the digital text): μεθʼ ἕτερά φησι Καὶ γὰρ → μεθʼ ἕτερά φησι “Καὶ γὰρ.
Extrabiblical texts: Numenius, On the Good (frag. 12) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.6 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-6). (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.
11.18.7Dindorf 2:38–39
εἰ μὲν οὖν περὶ τοῦ δημιουργικοῦ ζητοῖμεν, φάσκοντες δεῖν τὸν πρότερον ὑπάρξαντα, οὕτως ἂν ποιεῖν ἔχειν διαφε- ρόντως, οἰκεία ἡ πρόσοδος αὕτη γεγονυῖα ἂν εἴη τοῦ λόγου· εἰ δὲ περὶ τοῦ δημιουργοῦ μή ἐστιν ὁ λόγος, ζητοῦμεν δὲ περὶ τοῦ πρώτου, ἀφοσιοῦμαί τε τὰ λεχθέντα καὶ ἔστω μὲν ἐκεῖνα ἄρρητα, μέτειμι δὲ ἑλεῖν τὸν λόγον, ἑτέρωθεν θηράσας.
ei men oun peri tou dēmiourgikou zētoimen, phaskontes dein ton proteron hyparxanta, houtōs an poiein echein diaphe- rontōs, oikeia hē prosodos hautē gegonuia an eiē tou logou; ei de peri tou dēmiourgou mē estin ho logos, zētoumen de peri tou prōtou, aphosioumai te ta lechthenta kai estō men ekeina arrēta, meteimi de helein ton logon, heterōthen thērasas.
If, then, we were inquiring about the creative principle, saying that the one who existed first ought in this way to be especially fitted to make, this approach would be the proper one for the argument. But if the discussion is not about the Creator, and we are inquiring about the First, I retract what has been said, and let those things be unspoken; and I shall go on to capture the argument, hunting it from another side.
Notes and citation
Summary: Numenius turns to inquire about the First, not the Creator.
- Numenius, On the Good (frag. 12). The sense of the first sentence is uncertain.
Extrabiblical texts: Numenius, On the Good (frag. 12) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.7 (Dindorf 2:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-7). (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.
11.18.8Dindorf 2:39
πρὸ μέντοι τοῦ λόγου τῆς ἁλώσεως διομολογησώμεθα ἡμῖν αὐτοῖς ὁμολογίαν οὐκ ἀμφισβητήσιμον ἀκοῦσαι, τὸν μὲν πρῶτον θεὸν ἀργὸν εἶναι ἔργων ξυμπάντων καὶ βασιλέα, τὸν δημιουργικὸν δὲ θεὸν ἡγεμονεῖν διʼ οὐρανοῦ ἰόντα.
pro mentoi tou logou tēs halōseōs diomologēsōmetha hēmin autois homologian ouk amphisbētēsimon akousai, ton men prōton theon argon einai ergōn xympantōn kai basilea, ton dēmiourgikon de theon hēgemonein diʼ ouranou ionta.
But before the capture of the argument, let us agree among ourselves on a statement not open to dispute: that the first God is idle of all works and is king, while the creative God governs, travelling through heaven.
Notes and citation
Summary: Numenius: the first God rests; the creative God governs through heaven.
- Numenius, On the Good (frag. 12).
Extrabiblical texts: Numenius, On the Good (frag. 12) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.8 (Dindorf 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-8). (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.
11.18.9Dindorf 2:39
διὰ δὲ τούτου καὶ ὁ στόλος ἡμῖν ἐστι, κάτω τοῦ νοῦ πεμπομένου ἐν διεξόδῳ πᾶσι τοῖς κοινωνῆσαι συντεταγμένοις.
dia de toutou kai ho stolos hēmin esti, katō tou nou pempomenou en diexodǭ pasi tois koinōnēsai syntetagmenois.
Through him our voyage too takes place, as Mind is sent down in passage to all who are appointed to share in it.
Notes and citation
Summary: Through the second God Mind comes down to us.
- Numenius, On the Good (frag. 12).
Extrabiblical texts: Numenius, On the Good (frag. 12) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.9 (Dindorf 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-9). (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.
11.18.10Dindorf 2:39
βλέποντος μὲν οὑν καὶ ἐπεστραμμένου πρὸς ἡμῶν ἕκαστον τοῦ θεοῦ συμβαίνει ζῆν τε καὶ βιώσκεσθαι τότε τὰ σώματα, κηδεύοντος τοῦ θεοῦ τοῖς ἀκροβολισμοῖς· μεταστρέφοντος δὲ εἰς τὴν ἑαυτοῦ περιωπὴν τοῦ θεοῦ ταῦτα μὲν ἀποσβέννυσθαι, τὸν δὲ νοῦν ζῆν βίου ἐπαυρόμενον εὐδαίμονος.”
blepontos men houn kai epestrammenou pros hēmōn hekaston tou theou symbainei zēn te kai biōskesthai tote ta sōmata, kēdeuontos tou theou tois akrobolismois; metastrephontos de eis tēn heautou periōpēn tou theou tauta men aposbennysthai, ton de noun zēn biou epauromenon eudaimonos.”
When God looks at each of us and is turned toward us, bodies then live and are quickened, God tending them with his rays; but when God turns away to his own watch-tower, these are extinguished, while Mind lives, enjoying a blessed life.”
Notes and citation
Summary: Bodies live when God looks on them and die when he turns away.
- Numenius, On the Good (frag. 12).
Notes on the original text
- Digital text corrected (OCR slip): μεταστρέξοντος → μεταστρέφοντος.
Extrabiblical texts: Numenius, On the Good (frag. 12) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.10 (Dindorf 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-10). (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.
11.18.11Dindorf 2:39
Ταῦτα μὲν ὁ Νουμήνιος. σὺ δέ γε παράθες αὐτοῖς τὰ ἀπὸ τῆς τοῦ Δαβὶδ προφητείας πάλαι παρʼ Ἑβραίοις τοῦτον ᾀδόμενα τὸν τρόπον “ ὡς ἐμεγαλύνθη τὰ ἔργα σου, κύριε· πάντα ἐν σοφίᾳ ἐποίησας. ἐπληρώθη ἡ γῆ τῆς κτίσεώς σου· πάντα πρός σε προσδοκῶσι, δοῦναι τὴν τροφὴν αὐτοῖς εἰς εὔκαιρον. δόντος σου αὐτοῖς συλλέξουσιν, ἀνοίξαντος δέ σου τὴν χεῖρα τὰ πάντα πληρωθήσεται χρηστότητος. ἀποστρέψαντος δέ σου τὸ πρόσωπον ταραχθήσονται. ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι καὶ εἰς τὸν χοῦν αὑτῶν ἐπιστρέψουσιν. ἐξαποστελεῖς τὸ πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.”
Tauta men ho Noumēnios. sy de ge parathes autois ta apo tēs tou Dabid prophēteias palai parʼ Hebraiois touton ądomena ton tropon “ hōs emegalynthē ta erga sou, kyrie; panta en sophią epoiēsas. eplērōthē hē gē tēs ktiseōs sou; panta pros se prosdokōsi, dounai tēn trophēn autois eis eukairon. dontos sou autois syllexousin, anoixantos de sou tēn cheira ta panta plērōthēsetai chrēstotētos. apostrepsantos de sou to prosōpon tarachthēsontai. antaneleis to pneuma autōn, kai ekleipsousi kai eis ton choun hautōn epistrepsousin. exaposteleis to pneuma sou, kai ktisthēsontai, kai anakainieis to prosōpon tēs gēs.”
So Numenius. But set beside his words those sung long ago among the Hebrews in the prophecy of David in this way: “How great are your works, O Lord! In wisdom you have made all things; the earth is filled with your creation. All things wait for you, to give them their food in due season. When you give it to them, they will gather it; and when you open your hand, all things will be filled with goodness. But when you turn away your face, they will be troubled; you will take away their spirit, and they will fail and return to their dust. You will send forth your spirit, and they will be created, and you will renew the face of the earth.”
Ps 104:24 (103:24 LXX) (quotation, high confidence) · Ps 104:27 (103:27 LXX) (quotation, high confidence) · Ps 104:29 (103:29 LXX) (quotation, high confidence) · Ps 104:30 (103:30 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 104 says the same: creatures live when God gives and die when he turns his face away.
- Ps 104:24, 27–30 (103:24, 27–30 LXX).
Notes on the original text
- Digital text corrected (accent missing in the digital text): τῆς κτίσεως σου → τῆς κτίσεώς σου.
Cite (SBL): Eusebius, Praep. ev. 11.18.11 (Dindorf 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-11). (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.
11.18.12Dindorf 2:39–40
τί γὰρ ταῦτα διαφέροι ἂν τῆς φασκούσης τοῦ φιλοσόφου διανοίας ὡς ἄρα “ βλέποντος μὲν καὶ ἐπεστραμμένου πρὸς ἡμῶν ἕκαστον τοῦ θεοῦ συμβαίνει ζῆν τε καὶ βιώσκεσθαι τότε τὰ σώματα κηδεύοντος τοῦ θεοῦ τοῖς ἀκροβολισμοῖς, μεταστρέφοντος δὲ εἰς τὴν ἑαυτοῦ περιωπὴν τοῦ θεοῦ ταῦτα ἀποσβέννυσθαι;”
ti gar tauta diapheroi an tēs phaskousēs tou philosophou dianoias hōs ara “ blepontos men kai epestrammenou pros hēmōn hekaston tou theou symbainei zēn te kai biōskesthai tote ta sōmata kēdeuontos tou theou tois akrobolismois, metastrephontos de eis tēn heautou periōpēn tou theou tauta aposbennysthai?”
For how would these differ from the philosopher’s thought, which says that “when God looks at each of us and is turned toward us, bodies then live and are quickened, God tending them with his rays; but when God turns away to his own watch-tower, these are extinguished”?
Notes and citation
Summary: Numenius’s thought matches the Psalm.
Notes on the original text
- Digital text corrected (words broken and stray marks in the digital text): κηδεύοντος τοῦ θεοῦ· τοῖς ἀκροβολισμοῖς, μετʼ αστρέφοντος ὃς δὲ → κηδεύοντος τοῦ θεοῦ τοῖς ἀκροβολισμοῖς, μεταστρέφοντος δὲ.
Extrabiblical texts: Numenius, On the Good (frag. 12) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.12 (Dindorf 2:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-12). (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.
11.18.13Dindorf 2:40
Πάλιν δʼ αὖ τοῦ σωτηρίου λόγου παρʼ ἡμῖν φάντος “ ἐγώ εἰμι ἡ ἄμπελος, ὁ πατήρ μου ὁ γεωργὸς, ὑμεῖς τὰ κλήματα” ὁ Νουμήνιος ἐπάκουσον οἷα περὶ τοῦ δευτέρου αἰτίου θεολογεῖ
Palin dʼ au tou sōtēriou logou parʼ hēmin phantos “ egō eimi hē ampelos, ho patēr mou ho geōrgos, hymeis ta klēmata” ho Noumēnios epakouson hoia peri tou deuterou aitiou theologei
Again, since the saving Word has said among us, “I am the vine, my Father is the husbandman, you are the branches,” hear what Numenius teaches about the second cause:
John 15:1 (quotation, high confidence) · John 15:5 (quotation, high confidence)
Notes and citation
Summary: Christ’s vine saying introduces Numenius’s farmer image.
- John 15:1, 5 (combined).
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.18.13 (Dindorf 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-13). (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.
11.18.14Dindorf 2:40
“Ὥσπερ δὲ πάλιν λόγος ἐστὶ γεωργῷ πρὸς τὸν φυτεύοντα ἀναφερόμενος, τὸν αὐτὸν λόγον μάλιστά ἐστιν ὁ πρῶτος θεὸς πρὸς τὸν δημιουργόν. ὁ μέν γε ὢν σπέρμα πάσης ψυχῆς σπείρει εἰς τὰ μεταλαγχάνοντα αὐτοῦ χρήματα σύμπαντα· ὁ νομοθέτης δὲ φυτεύει καὶ διανέμει καὶ μεταφυτεύει εἰς ἡμᾶς ἑκάστους τὰ ἐκεῖθεν προκαταβεβλημένα.”
“Hōsper de palin logos esti geōrgǭ pros ton phyteuonta anapheromenos, ton auton logon malista estin ho prōtos theos pros ton dēmiourgon. ho men ge ōn sperma pasēs psychēs speirei eis ta metalanchanonta autou chrēmata sympanta; ho nomothetēs de phyteuei kai dianemei kai metaphyteuei eis hēmas hekastous ta ekeithen prokatabeblēmena.”
“And again, as the husbandman is related to the planter, in the same way above all is the first God related to the Demiurge. For he, being the seed of every soul, sows it into all things that partake of him; while the lawgiver plants and distributes and transplants into each of us what has been sown beforehand from there.”
Notes and citation
Summary: Numenius: the first God sows, the Demiurge plants.
- Numenius, On the Good (frag. 13).
Extrabiblical texts: Numenius, On the Good (frag. 13) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.14 (Dindorf 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-14). (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.
11.18.15Dindorf 2:40
Καὶ ἑξῆς δὲ πάλιν περὶ τοῦ πῶς ἀπὸ τοῦ πρώτου αἰτίου τὸ δεύτερον ὑπέστη τοιάδε φησίν “Ὁπόσα δὲ δοθέντα μέτεισι πρὸς τὸν λαμβάνοντα, ἀπελθόντα ἐκ τοῦ δεδωκότος, ἐστὶ θεραπεία, χρήματα, νόμισμα κοῖλον, ἐπίσημον· ταυτὶ μὲν οὖν ἐστι θνητὰ καὶ ἀνθρώπινα, τὰ δὲ θεῖά ἐστιν οἶα μεταδοθέντα ἐνθένδʼ ἐκεῖθι γεγενημένα, ἐνθένδε τε οὐκ ἀπελήλυθε, κἀκεῖθι γενόμενα τὸν μὲν ὤνησε, τὸν δʼ οὐκ ἔβλαψε, καὶ προσώνησε τῇ περὶ ὧν ἠπίστατο ἀναμνήσει.
Kai hexēs de palin peri tou pōs apo tou prōtou aitiou to deuteron hypestē toiade phēsin “Hoposa de dothenta meteisi pros ton lambanonta, apelthonta ek tou dedōkotos, esti therapeia, chrēmata, nomisma koilon, episēmon; tauti men oun esti thnēta kai anthrōpina, ta de theia estin oia metadothenta enthendʼ ekeithi gegenēmena, enthende te ouk apelēlythe, kakeithi genomena ton men ōnēse, ton dʼ ouk eblapse, kai prosōnēse tę̄ peri hōn ēpistato anamnēsei.
And next, again, on how the second came to exist from the first cause, he says this: “Whatever things, when given, pass to the receiver and depart from the giver, are service, goods, money, coin minted and stamped; these are mortal and human. But divine things are such that, when imparted, they come to be there from here, yet have not departed from here; and having come there they benefit the one and do not harm the other, and further benefit him by recollection of what he knew.
Notes and citation
Summary: Numenius: divine gifts are given without loss to the giver.
- Numenius, On the Good (frag. 14).
Notes on the original text
- Digital text corrected (page subdivision letter leaked into the digital text): ἐστὶ θεραπεία, d χρήματα → ἐστὶ θεραπεία, χρήματα.
Extrabiblical texts: Numenius, On the Good (frag. 14) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.15 (Dindorf 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-15). (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.
11.18.16Dindorf 2:40
ἔστι δὲ τοῦτο τὸ καλὸν χρῆμα ἐπιστήμη ἡ καλὴ, ἧς ὤνατο μὲν ὁ λαβὼν, οὐκ ἀπολείπεται δʼ αὐτῆς ὁ δεδωκώς. οἷον ἂν ἴδοις ἐξαφθέντα ἀφʼ ἑτέρου λύχνου λύχνον φῶς ἔχοντα, ὃ μὴ τὸν πρότερον ἀφείλατο, ἀλλὰ τῆς ἐν αὐτῷ ὕλης πρὸς τὸ ἐκείνου πῦρ ἐξαφθείσης.
esti de touto to kalon chrēma epistēmē hē kalē, hēs ōnato men ho labōn, ouk apoleipetai dʼ autēs ho dedōkōs. hoion an idois exaphthenta aphʼ heterou lychnou lychnon phōs echonta, ho mē ton proteron apheilato, alla tēs en autǭ hylēs pros to ekeinou pyr exaphtheisēs.
This fine possession is fine knowledge, which benefits the receiver while the giver is not deprived of it. As you might see a lamp lit from another lamp having light, which has not robbed the first, but its own material was kindled from that one’s fire.
Notes and citation
Summary: Knowledge is shared like flame from lamp to lamp.
- Numenius, On the Good (frag. 14).
Extrabiblical texts: Numenius, On the Good (frag. 14) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.16 (Dindorf 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-16). (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.
11.18.17Dindorf 2:40–41
τοιοῦτον τὸ χρῆμά ἐστι τὸ τῆς ἐπιστήμης, ἣ δοθεῖσα καὶ ληφθεῖσα παραμένει μὲν τῷ δεδωκότι, σύνεστι δὲ τῷ λαβόντι ἡ αὐτή.
toiouton to chrēma esti to tēs epistēmēs, hē dotheisa kai lēphtheisa paramenei men tǭ dedōkoti, synesti de tǭ labonti hē autē.
Such is the possession of knowledge: given and received, it remains with the giver and is present the same with the receiver.
Notes and citation
Summary: Knowledge remains with the giver.
- Numenius, On the Good (frag. 14).
Extrabiblical texts: Numenius, On the Good (frag. 14) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.17 (Dindorf 2:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-17). (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.
11.18.18Dindorf 2:41
τούτου δὲ τὸ αἴτιον, ὦ ξένε, οὐδέν ἐστιν ἀνθρώπινον· ἀλλʼ ὅτι ἕξις τε καὶ οὐσία ἡ ἔχουσα τὴν ἐπιστήμην ἡ αὐτή ἐστι παρά τε τῷ δεδωκότι θεῷ καὶ παρὰ τῷ εἰληφότι ἐμοὶ καὶ σοί.
toutou de to aition, ō xene, ouden estin anthrōpinon; allʼ hoti hexis te kai ousia hē echousa tēn epistēmēn hē autē esti para te tǭ dedōkoti theǭ kai para tǭ eilēphoti emoi kai soi.
The cause of this, stranger, is nothing human; but that the state and substance that possesses knowledge is the same both in God who gave it and in me and you who received it.
Notes and citation
Summary: Knowledge is the same in God and in us.
- Numenius, On the Good (frag. 14).
Notes on the original text
- Digital text corrected (Greek letter misread as Latin in the digital text): τὸ αἴτιον, a ξένε, → τὸ αἴτιον, ὦ ξένε,.
Extrabiblical texts: Numenius, On the Good (frag. 14) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.18 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-18). (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.
11.18.19Dindorf 2:41
διὸ καὶ ὁ Πλάτων τὴν σοφίαν ὑπὸ Προμηθέως ἐλθεῖν εἰς ἀνθρώπους μετὰ φανοτάτου τινὸς πυρὸς ἔφη.” Καὶ πάλιν ὑποβὰς ἐξῆς φησιν
dio kai ho Platōn tēn sophian hypo Promētheōs elthein eis anthrōpous meta phanotatou tinos pyros ephē.” Kai palin hypobas exēs phēsin
That is why Plato too said that wisdom came to men from Prometheus with a most brilliant fire.” And again going on next he says:
Notes and citation
Summary: Plato’s Prometheus brought wisdom like fire.
- Numenius, On the Good (frag. 14), alluding to Plato, Philebus 16c.
Notes on the original text
- Digital text corrected (accent missing in the digital text; stray mark in the digital text): διὸ καὶ ὁ Πλάτωνʼ → διὸ καὶ ὁ Πλάτων; πυρος ἔφη → πυρὸς ἔφη.
Extrabiblical texts: Numenius, On the Good (frag. 14) (Numenius of Apamea; quotation); Plato, Phileb. 16c (Plato (works); allusion)
Cite (SBL): Eusebius, Praep. ev. 11.18.19 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-19). (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.
11.18.20Dindorf 2:41
“ Εἰσὶ δʼ οὗτοι βίοι ὁ μὲν πρώτου, ὁ δὲ δευτέρου θεοῦ. δηλονότι ὁ μὲν πρῶτος θεὸς ἔσται ἑστὼς, ὁ δὲ δεύτερος ἔμπαλίν ἐστι κινούμενος. ὁ μὲν οὖν πρῶτος περὶ τὰ νοητὰ, ὁ δὲ δεύτερος περὶ τὰ νοητὰ καὶ αἰσθητά.
“ Eisi dʼ houtoi bioi ho men prōtou, ho de deuterou theou. dēlonoti ho men prōtos theos estai hestōs, ho de deuteros empalin esti kinoumenos. ho men oun prōtos peri ta noēta, ho de deuteros peri ta noēta kai aisthēta.
“These are the lives, the one of the first, the other of the second God. Clearly the first God will be stationary, while the second, on the contrary, is in motion. The first is concerned with intelligible things, the second with intelligible and sensible.
Notes and citation
Summary: Numenius: the first God is at rest, the second in motion.
- Numenius, On the Good (frag. 15).
Notes on the original text
- Digital text corrected (stray mark in the digital text): ὁ μὲν· πρῶτος → ὁ μὲν πρῶτος.
Extrabiblical texts: Numenius, On the Good (frag. 15) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.20 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-20). (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.
11.18.21Dindorf 2:41
μὴ θαυμάσῃς δʼ εἰ τοῦτʼ ἔφην· πολὺ γὰρ ἔτι θαυμαστότερον ἀκούσῃ. ἀντὶ γὰρ τῆς προσούσης τῷ δευτέρῳ κινήσεως τὴν προσοῦσαν τῷ πρώτῳ στάσιν φημὶ εἶναι κίνησιν σύμφυτον, ἀφʼ ἧς ἥ τε τάξις τοῦ κόσμου καὶ ἡ μονὴ ἀίδιος καὶ ἡ σωτηρία ἀναχεῖται εἰς τὰ ὅλα.”
mē thaumasę̄s dʼ ei toutʼ ephēn; poly gar eti thaumastoteron akousę̄. anti gar tēs prosousēs tǭ deuterǭ kinēseōs tēn prosousan tǭ prōtǭ stasin phēmi einai kinēsin symphyton, aphʼ hēs hē te taxis tou kosmou kai hē monē aidios kai hē sōtēria anacheitai eis ta hola.”
Do not be surprised that I said this; you will hear something far more surprising. Instead of the motion belonging to the second, I say that the rest belonging to the first is an innate motion, from which the order of the cosmos, its eternal permanence, and its preservation are poured out upon the universe.”
Notes and citation
Summary: The first God’s rest is the source of the world’s order.
- Numenius, On the Good (frag. 15).
Extrabiblical texts: Numenius, On the Good (frag. 15) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.21 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-21). (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.
11.18.22Dindorf 2:41
Ἐπὶ τούτοις καὶ ἐν τῷ ἕκτῳ προστίθησι ταῦτα “Ἐπειδὴ ᾔδει ὁ Πλάτων παρὰ τοῖς ἀνθρώποις τὸν μὲν δημιουργὸν γινωσκόμενον μόνον, τὸν μέντοι πρῶτον νοῦν, ὅστις καλεῖται αὐτὸ ὂν, παντάπασιν ἀγνοούμενον παρʼ αὐτοῖς, διὰ τοῦτο οὕτως εἶπεν, ὥσπερ ἄν τις οὕτω λέγοι,
Epi toutois kai en tǭ hektǭ prostithēsi tauta “Epeidē ę̄dei ho Platōn para tois anthrōpois ton men dēmiourgon ginōskomenon monon, ton mentoi prōton noun, hostis kaleitai auto on, pantapasin agnooumenon parʼ autois, dia touto houtōs eipen, hōsper an tis houtō legoi,
Besides this, in the sixth book too he adds this: “Since Plato knew that among men only the Demiurge is known, while the first Mind, which is called Being itself, is wholly unknown among them, he therefore spoke as though one were to say thus:
Notes and citation
Summary: Numenius: men know only the Demiurge, not the first Mind.
- Numenius, On the Good 6 (frag. 17).
Notes on the original text
- Digital text corrected (stray mark in the digital text): ᾔδει ὁ Πλάτωνʼ → ᾔδει ὁ Πλάτων.
Extrabiblical texts: Numenius, On the Good 6 (frag. 17) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.22 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-22). (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.
11.18.23Dindorf 2:41
Ὦ ἄνθρωποι, ὃν τοπάζετε ὑμεῖς νοῦν οὐκ ἔστι πρῶτος, ἀλλὰ ἕτερος πρὸ τούτου νοῦς πρεσβύτερος καὶ θειότερος.”
Ō anthrōpoi, hon topazete hymeis noun ouk esti prōtos, alla heteros pro toutou nous presbyteros kai theioteros.”
‘O men, the Mind you conjecture is not the first; there is another Mind before this, older and more divine.’”
Notes and citation
Summary: There is a Mind older and more divine than the one men suppose.
- Numenius, On the Good 6 (frag. 17).
Notes on the original text
- Digital text corrected (breathing and OCR slips in the digital text): Ὠ ἄνθρωποι, ὃν τοπάξετε ὑμεῖς νοῦν οὐκ ἔστι → Ὦ ἄνθρωποι, ὃν τοπάζετε ὑμεῖς νοῦν οὐκ ἔστι.
Extrabiblical texts: Numenius, On the Good 6 (frag. 17) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.23 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-23). (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.
11.18.24Dindorf 2:41–42
Καὶ μεθʼ ἕτερα ἐπιλέγει “ Κυβερνήτης μέν που ἐν μέσῳ πελάγει φορούμενος ὑπὲρ πηδαλίων ὑψίζυγος τοῖς οἴαξι διιθύνει τὴν ναῦν ἐφεζόμενος, ὄμματα δʼ αὐτοῦ καὶ νοῦς εὐθὺ τοῦ αἰθέρος ξυντέταται πρὸς τὰ μετάρσια, καὶ ἡ ὁδὸς αὐτῷ ἄνω διʼ οὐρανοῦ ἄπεισι, πλέοντι κάτω κατὰ τὴν θάλατταν· οὕτω καὶ ὁ δημιουργὸς τὴν ὕλην, τοῦ μήτε διακροῦσαι μήτε ἀποπλαγχθῆναι αὐτὴν, ἁρμονίᾳ ξυνδησάμενος αὐτὸς μὲν ὑπὲρ ταύτης ἔδρυται, οἷον ὑπὲρ νεὼς ἐπὶ θαλάττης, τῆς ὕλης· τὴν ἁρμονίαν δὲ ἰθύνει, ταῖς ἰδέαις οἰακίζων, βλέπει τε ἀντὶ τοῦ οὐρανοῦ εἰς τὸν ἄνω θεὸν προσαγόμενον αὐτοῦ τὰ ὄμματα, λαμβάνει τε τὸ μὲν κριτικὸν ἀπὸ τῆς θεωρίας, τὸ δὲ ὁρμητικὸν ἀπὸ τῆς ἐφέσεως.”
Kai methʼ hetera epilegei “ Kybernētēs men pou en mesǭ pelagei phoroumenos hyper pēdaliōn hypsizygos tois oiaxi diithynei tēn naun ephezomenos, ommata dʼ autou kai nous euthy tou aitheros xyntetatai pros ta metarsia, kai hē hodos autǭ anō diʼ ouranou apeisi, pleonti katō kata tēn thalattan; houtō kai ho dēmiourgos tēn hylēn, tou mēte diakrousai mēte apoplanchthēnai autēn, harmonią xyndēsamenos autos men hyper tautēs edrytai, hoion hyper neōs epi thalattēs, tēs hylēs; tēn harmonian de ithynei, tais ideais oiakizōn, blepei te anti tou ouranou eis ton anō theon prosagomenon autou ta ommata, lambanei te to men kritikon apo tēs theōrias, to de hormētikon apo tēs epheseōs.”
And after other things he adds: “A helmsman, borne along in the middle of the sea, sitting high above the rudders, steers the ship with the tillers; but his eyes and mind are stretched straight up to the ether, to the things on high, and his course goes up through heaven while he sails below on the sea. So too the Demiurge, binding matter with harmony so that it may neither break apart nor wander off, is himself seated above it, as above a ship on the sea, namely matter; he steers the harmony, guiding it by the Ideas, and instead of heaven he looks to the God above, who draws his eyes upward; and he takes his power of judgment from contemplation and his impulse from desire.”
Notes and citation
Summary: Numenius: the Demiurge steers matter like a helmsman looking to the God above.
- Numenius, On the Good (frag. 18).
Extrabiblical texts: Numenius, On the Good (frag. 18) (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.24 (Dindorf 2:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-24). (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.
11.18.25Dindorf 2:42
Καὶ ὁ σωτήριος παρʼ ἡμῖν λόγος “οὐδὲν, φησὶ, δύναται ὁ υἱὸς ποιεῖν ἀφʼ ἑαυτοῦ, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα.” ἀλλὰ γὰρ τοσαῦτα καὶ περὶ τοῦδε ὁ Νουμήνιος. ὅτι δὲ οὐκ οἰκεῖα, τὰ δὲ Πλάτωνι δοκοῦντα διεσάφει, οὐδὲν ἐπιλέγειν δεῖ ταῖς αὐτοῦ φωναῖς.
Kai ho sōtērios parʼ hēmin logos “ouden, phēsi, dynatai ho huios poiein aphʼ heautou, ean mē ti blepę̄ ton patera poiounta.” alla gar tosauta kai peri toude ho Noumēnios. hoti de ouk oikeia, ta de Platōni dokounta diesaphei, ouden epilegein dei tais autou phōnais.
And the saving Word among us says: “The Son can do nothing of himself, unless he sees the Father doing something.” But so much for Numenius on this too. That he was explaining not his own views but Plato’s, there is no need to add to his own words.
John 5:19 (quotation, high confidence)
Notes and citation
Summary: Christ’s saying parallels Numenius; Numenius expounds Plato.
- John 5:19.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 11.18.25 (Dindorf 2:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-25). (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.
11.18.26Dindorf 2:42
ὁ δέ γε Πλάτων ὅτι μὴ πρῶτος ταῖσδε κέχρηται ταῖς ἐπιβολαῖς, φθάνουσι δʼ αὐτὸν προειληφότες Ἑβραίων οἱ σοφοὶ, δέδεικται διὰ τῶν ἐκτεθειμένων. εἰκότως δῆτα καὶ τῶν νέων φιλοσόφων διαφανὴς γεγονὼς Ἀμέλιος, τῆς Πλάτωνος καὶ αὐτὸς, εἰ καί τις ἄλλος, ζηλωτὴς φιλοσοφίας, πλὴν ἀλλὰ βάρβαρον ὀνομάσας τὸν Ἑβραῖον θεολόγον, εἰ καὶ μὴ ἐξ ὀνόματος ἠξίωσε τοῦ εὐαγγελιστοῦ Ἰωάννου μνήμην ποιήσασθαι, ἐπιμαρτυρεῖ δʼ οὖν ὅμως ταῖς αὐτοῦ φωναῖς, αὐτὰ δὴ ταῦτα πρὸς ῥῆμα γράφων
ho de ge Platōn hoti mē prōtos taisde kechrētai tais epibolais, phthanousi dʼ auton proeilēphotes Hebraiōn hoi sophoi, dedeiktai dia tōn ektetheimenōn. eikotōs dēta kai tōn neōn philosophōn diaphanēs gegonōs Amelios, tēs Platōnos kai autos, ei kai tis allos, zēlōtēs philosophias, plēn alla barbaron onomasas ton Hebraion theologon, ei kai mē ex onomatos ēxiōse tou euangelistou Iōannou mnēmēn poiēsasthai, epimartyrei dʼ oun homōs tais autou phōnais, auta dē tauta pros rhēma graphōn
And that Plato was not the first to use these conceptions, but the wise men of the Hebrews anticipated him, has been shown by what has been set out. With good reason, then, Amelius, who became distinguished among the recent philosophers, a zealous follower of Plato’s philosophy if anyone was, though he called the Hebrew theologian a barbarian, and even if he did not think fit to mention John the evangelist by name, nevertheless bears witness to his words, writing these very words:
Notes and citation
Summary: Amelius the Platonist bears witness to John’s Gospel.
- Amelius (3rd-century Neoplatonist, pupil of Plotinus); fragment preserved here.
Notes on the original text
- Digital text corrected (OCR slip): εἰ καὶ μὴ ἑέ ὀνόματος → εἰ καὶ μὴ ἐξ ὀνόματος.
Extrabiblical texts: Amelius (Amelius; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.18.26 (Dindorf 2:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-26). (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.