Preparation for the Gospel 11.27.1–11.35.6
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 27
11.27.1Dindorf 2:55–56
Καὶ ἐν τοῖς περὶ ψυχῆς δὲ ἀθανασίας οὐδὲν Μώσεως ὁ Πλάτων διέστηκε τῇ δόξῃ. ὁ μέν γε πρῶτος ἀθάνατον οὐσίαν εἶναι τὴν ἐν ἀνθρώπῳ ψυχὴν ὡρίσατο, εἰκόνα φήσας ὑπάρχειν αὐτὴν θεοῦ, μᾶλλον δὲ κατʼ εἰκόνα θεοῦ γεγενῆσθαι. “εἶπε γὰρ (φησὶν) ὁ θεὸς, ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν. καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν.”
Kai en tois peri psychēs de athanasias ouden Mōseōs ho Platōn diestēke tę̄ doxę̄. ho men ge prōtos athanaton ousian einai tēn en anthrōpǭ psychēn hōrisato, eikona phēsas hyparchein autēn theou, mallon de katʼ eikona theou gegenēsthai. “eipe gar (phēsin) ho theos, poiēsōmen anthrōpon katʼ eikona kai homoiōsin hēmeteran. kai epoiēsen ho theos ton anthrōpon, katʼ eikona theou epoiēsen auton.”
And in the teaching on the immortality of the soul Plato differs in no way from Moses in opinion. Moses first defined the soul in man as an immortal substance, saying that it is an image of God, or rather that it was made after the image of God. “For God said,” he says, “Let us make man after our image and likeness. And God made man; after the image of God he made him.”
Gen 1:26 (quotation, high confidence) · Gen 1:27 (quotation, high confidence)
Notes and citation
Summary: Moses taught the soul is immortal, made in God’s image.
- Gen 1:26–27.
Notes on the original text
- Digital text corrected (stray mark in the digital text): Μώσεως ὁ Πλάτωνʼ διέστηκε → Μώσεως ὁ Πλάτων διέστηκε.
Cite (SBL): Eusebius, Praep. ev. 11.27.1 (Dindorf 2:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-1) · Report an error
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.
11.27.2Dindorf 2:56
καὶ ἐξῆς τὸν σύνθετον τῷ λόγῳ διαιρῶν εἴς τε τὸ φαινόμενον σῶμα καὶ εἰς τὸν κατὰ ψυχὴν νοούμενον ἐπιλέγει “ καὶ ἔλαβεν ὁ θεὸς χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασεν τὸν ἄνθρωπον καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ εἰς ψυχὴν ζῶσαν.
kai exēs ton syntheton tǭ logǭ diairōn eis te to phainomenon sōma kai eis ton kata psychēn nooumenon epilegei “ kai elaben ho theos choun apo tēs gēs, kai eplasen ton anthrōpon kai enephysēsen eis to prosōpon autou pnoēn zōēs, kai egeneto ho eis psychēn zōsan.
And next, dividing the composite being in his account into the visible body and the man understood as soul, he adds: “And God took dust from the earth and formed man, and breathed into his face the breath of life, and the man became a living soul.”
Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: Gen 2:7 distinguishes body and soul.
- Gen 2:7, following the Septuagint.
Cite (SBL): Eusebius, Praep. ev. 11.27.2 (Dindorf 2:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-2) · Report an error
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.
11.27.3Dindorf 2:56
ἀλλὰ καὶ ἀρχικόν φησιν αὐτὸν καὶ βασιλικὸν γενέσθαι τῶν ἐπὶ γῆς πάντων. λέγει δʼ οὖν “ καὶ εἶπεν ὁ θεὸς, ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς. καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον ἐν εἰκόνι αὐτοῦ, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν.
alla kai archikon phēsin auton kai basilikon genesthai tōn epi gēs pantōn. legei dʼ oun “ kai eipen ho theos, poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ homoiōsin, kai archetōsan tōn ichthyōn tēs thalassēs, kai tōn peteinōn tou ouranou, kai tōn ktēnōn kai pasēs tēs gēs. kai epoiēsen ho theos ton anthrōpon en eikoni autou, katʼ eikona theou epoiēsen auton.
He also says that man was made ruler and king of all things on earth. He says: “And God said, Let us make man after our image and after our likeness, and let them rule over the fishes of the sea, the birds of heaven, the cattle, and all the earth. And God made man in his image; after the image of God he made him.”
Gen 1:26 (quotation, high confidence) · Gen 1:27 (quotation, high confidence)
Notes and citation
Summary: Man was made in God’s image to rule the earth.
- Gen 1:26–27. “Rule” renders the sense; the digital text has ἐρχέτωσαν (“let them come”) for ἀρχέτωσαν.
Notes on the original text
- Digital text corrected (OCR slip; accent slip in the digital text): ποίησωμεν → ποιήσωμεν; καὶ ἐρχέτωσαν τῶν ἰχθύων → καὶ ἀρχέτωσαν τῶν ἰχθύων.
Cite (SBL): Eusebius, Praep. ev. 11.27.3 (Dindorf 2:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-3) · Report an error
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.
11.27.4Dindorf 2:56
πῶς δʼ ἂν ἄλλως εἰκὼν ἐπινοοῖτο θεοῦ καὶ ὁμοίωμα ἢ κατὰ τὰς ἐν τῷ θεῷ δυνάμεις καὶ κατὰ τὴν τῆς ἀρετῆς ὁμοιότητα; Μωσεῖ δὴ καὶ ἐν τούτοις ὥσπερ μεμαθητευμένος ὁ Πλάτων ἐπάκουσον ἐν τῷ Ἀλκιβιάδῃ οἷά φησιν
pōs dʼ an allōs eikōn epinooito theou kai homoiōma ē kata tas en tǭ theǭ dynameis kai kata tēn tēs aretēs homoiotēta? Mōsei dē kai en toutois hōsper memathēteumenos ho Platōn epakouson en tǭ Alkibiadę̄ hoia phēsin
How else could the image and likeness of God be conceived but according to the powers in God and the likeness of virtue? Hear what Plato, as one taught by Moses in these matters too, says in the Alcibiades:
Notes and citation
Summary: Plato’s Alcibiades follows Moses on the divine image.
Notes on the original text
- Digital text corrected (OCR slip and stray mark in the digital text; accent slips in the digital text): μεμαθητεθμένος ὁ Πλάτωνʼ → μεμαθητευμένος ὁ Πλάτων; ἐν τῷ Ἀλκιβιάδη οἶά → ἐν τῷ Ἀλκιβιάδῃ οἷά.
Cite (SBL): Eusebius, Praep. ev. 11.27.4 (Dindorf 2:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-4) · Report an error
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.
11.27.5Dindorf 2:56–57
“Ἔχομεν οὖν εἰπεῖν ὅ τι τῆς ψυχῆς ἐστι θειότερον ἢ τοῦτο περὶ ὃ τὸ εἰδέναι τε καὶ φρονεῖν ἐστίν; Οὐκ ἔχομεν. Τῷ θεῷ ἄρα τοῦτο ἔοικεν αὐτῆς· καί τις εἰς τοῦτο βλέπων, καὶ πᾶν τὸ θεῖον γνοὺς, θεόν τε καὶ φρόνησιν, οὕτω καὶ ἑαυτὸν ἂν γνοίη μάλιστα. Φαίνεται. Ἆρʼ οὖν, ὅτι ὥσπερ κάτοπτρά ἐστι σαφέστερα τοῦ ἐν τῷ ὀφθαλμῷ ἐνόπτρου καὶ καθαρώτερα καὶ λαμπρότερα, οὕτω καὶ ὁ θεὸς τοῦ ἐν τῇ ἡμετέρᾳ ψυχῇ βελτίστου καθαρώτερόν τε καὶ λαμπρότερον τυγχάνει ὂν. Ἔοικέ γε, ὦ Σώκρατες. Εἰς τὸν θεὸν ἄρα βλέποντες ἐκείνῳ καλλίστῳ ἐνόπτρῳ χρῴμεθʼ ἂν καὶ τῶν ἀνθρωπίνων εἰς τὴν ψυχῆς ἀρετὴν, καὶ οὕτως ἂν μάλιστα ὁρῷμεν καὶ γινώσκοιμεν ἡμᾶς αὐτούς. Ναί.”
“Echomen oun eipein ho ti tēs psychēs esti theioteron ē touto peri ho to eidenai te kai phronein estin? Ouk echomen. Tǭ theǭ ara touto eoiken autēs; kai tis eis touto blepōn, kai pan to theion gnous, theon te kai phronēsin, houtō kai heauton an gnoiē malista. Phainetai. Arʼ oun, hoti hōsper katoptra esti saphestera tou en tǭ ophthalmǭ enoptrou kai katharōtera kai lamprotera, houtō kai ho theos tou en tę̄ hēmeterą psychę̄ beltistou katharōteron te kai lamproteron tynchanei on. Eoike ge, ō Sōkrates. Eis ton theon ara blepontes ekeinǭ kallistǭ enoptrǭ chrǭmethʼ an kai tōn anthrōpinōn eis tēn psychēs aretēn, kai houtōs an malista horǭmen kai ginōskoimen hēmas autous. Nai.”
“Can we say, then, that there is anything in the soul more divine than that with which knowing and understanding are concerned? — We cannot. — This part of it, then, resembles God; and anyone looking to this, and knowing all that is divine, God and understanding, would so know himself best. — Apparently. — Then, just as mirrors are clearer, purer, and brighter than the mirror in the eye, so God is purer and brighter than the best in our soul? — It seems so, Socrates. — Looking at God, then, we should use him as the finest mirror, and, among human things, the virtue of the soul; and so we should best see and know ourselves. — Yes.”
Notes and citation
Summary: Plato’s Alcibiades: the soul knows itself by looking at God as a mirror.
- Pseudo-Plato, Alcibiades I 133c (the lines from “Then, just as mirrors…” are not in the medieval manuscripts of Plato and are known only from Eusebius and Stobaeus).
Notes on the original text
- Digital text corrected (OCR slips in the digital text; breathing slip in the digital text): “ Ἒχομεν οὖν → “Ἔχομεν οὖν; Ἄρʼ οὖν, ὅθʼ ὥσπερ → Ἆρʼ οὖν, ὅτι ὥσπερ; Ἒοικέ γε → Ἔοικέ γε.
Extrabiblical texts: Plato, Alc. 1.133c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.5 (Dindorf 2:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-5) · Report an error
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.
11.27.6Dindorf 2:57
Ταῦτα μὲν ἐν τῷ Ἀλκιβιάδῃ. ἐν δὲ τῷ Περὶ ψυχῆς ὅπως πλατύτερον ἑρμηνεύει τὰ κατὰ τοὺς τόπους ἐπάκουσον. “ Θῶμεν οὖν βούλει, ἔφη, δύο εἴδη τῶν ὄντων, τὸ μὲν ὁρατὸν, τὸ δὲ ἀειδές; Θῶμεν, ἔφη. Καὶ τὸ μὲν ἀειδὲς ἀεὶ κατὰ τὰ αὐτὰ ἔχον, τὸ δὲ ὁρατὸν μηδέποτε κατὰ ταὐτά; Καὶ ταῦτα, ἔφη, θῶμεν.
Tauta men en tǭ Alkibiadę̄. en de tǭ Peri psychēs hopōs platyteron hermēneuei ta kata tous topous epakouson. “ Thōmen oun boulei, ephē, dyo eidē tōn ontōn, to men horaton, to de aeides? Thōmen, ephē. Kai to men aeides aei kata ta auta echon, to de horaton mēdepote kata tauta? Kai tauta, ephē, thōmen.
So in the Alcibiades. And hear how in the dialogue On the Soul he explains more broadly the matters in these passages: “Shall we then assume, he said, two kinds of things, the one visible, the other invisible? — Let us assume it, he said. — And the invisible always the same, the visible never the same? — Let us assume this too, he said.
Notes and citation
Summary: Plato’s Phaedo: two kinds of things, visible and invisible.
- Plato, Phaedo 79a; the quotation runs through 11.27.20.
Notes on the original text
- Digital text corrected (OCR slip): Θῶμεν οὖν βούλει, ἴφη, → Θῶμεν οὖν βούλει, ἔφη,.
Extrabiblical texts: Plato, Phaed. 79a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.6 (Dindorf 2:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-6) · Report an error
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.
11.27.7Dindorf 2:57
Φέρε δὴ, ἦ δʼ ὃς, ἄλλο δή τι ἡμῶν αὐτῶν τὸ μὲν σῶμά ἐστι, τὸ δὲ ψυχή; Οὐδὲν ἄλλο, ἔφη. Ποτέρῳ οὖν ὁμοιότερον τῷ εἴδει φαῖμεν ἂν εἶναι καὶ συγγενέστερον τὸ σῶμα; Παντὶ, ἔφη, τοῦτό γε δῆλον ὅτι τῷ ὁρατῷ. Τί δὲ ἡ ψυχή; ὁρατὸν, ἢ ἀειδές; Οὐχ ὑπὸ ἀνθρώπων γε, ὦ Σώκρατες, ἔφη. Ἀλλὰ μὴν ἡμεῖς γε τὰ ὁρατὰ καὶ τὰ μὴ τῇ τῶν ἀνθρώπων φύσει ἐλέγομεν, ἢ ἄλλῃ τινὶ οἴει; Τῇ τῶν ἀνθρώπων.
Phere dē, ē dʼ hos, allo dē ti hēmōn autōn to men sōma esti, to de psychē? Ouden allo, ephē. Poterǭ oun homoioteron tǭ eidei phaimen an einai kai syngenesteron to sōma? Panti, ephē, touto ge dēlon hoti tǭ horatǭ. Ti de hē psychē? horaton, ē aeides? Ouch hypo anthrōpōn ge, ō Sōkrates, ephē. Alla mēn hēmeis ge ta horata kai ta mē tę̄ tōn anthrōpōn physei elegomen, ē allę̄ tini oiei? Tę̄ tōn anthrōpōn.
Come then, he said, is there any other part of ourselves, or is one part body and the other soul? — No other, he said. — To which kind, then, should we say the body is more like and more akin? — That is clear to everyone, he said: to the visible. — And the soul? Visible or invisible? — Not visible to men, at least, Socrates, he said. — But we were speaking of what is visible and not to the nature of men, or do you think to some other? — To that of men.
Notes and citation
Summary: The body is akin to the visible; the soul is not visible.
- Plato, Phaedo 79b.
Notes on the original text
- Digital text corrected (stray mark in the digital text): ‘ Αλλὰ μὴν ἡμεῖς → Ἀλλὰ μὴν ἡμεῖς; Τῇʼ τῶν ἀνθρώπων → Τῇ τῶν ἀνθρώπων.
Extrabiblical texts: Plato, Phaed. 79b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.7 (Dindorf 2:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-7) · Report an error
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.
11.27.8Dindorf 2:57
Τί οὖν περὶ ψυχῆς λέγομεν; ὁρατὸν ἢ ἀόρατον εἷναι; Οὐχ ὁρατόν. Ἀειδὲς ἄρα; Ναί. Ὁμοιότερον ἄρα ψυχὴ σώματός ἐστι τῷ ἀειδεῖ, τὸ δὲ τῷ ὁρατῷ. Πᾶσα ἀνάγκη, ὦ Σώκρατες.
Ti oun peri psychēs legomen? horaton ē aoraton heinai? Ouch horaton. Aeides ara? Nai. Homoioteron ara psychē sōmatos esti tǭ aeidei, to de tǭ horatǭ. Pasa anankē, ō Sōkrates.
What then do we say about the soul? That it is visible or invisible? — Not visible. — Invisible, then? — Yes. — The soul, then, is more like the invisible than the body is, and the body more like the visible. — Absolutely necessarily, Socrates.
Notes and citation
Summary: The soul is like the invisible.
- Plato, Phaedo 79b–c.
Notes on the original text
- Digital text corrected (stray mark in the digital text; word garbled in the digital text): ‘ Αειδὲς ἄρα; → Ἀειδὲς ἄρα;; ‘Ομοιίτεροντερον → Ὁμοιότερον.
Extrabiblical texts: Plato, Phaed. 79b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.8 (Dindorf 2:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-8) · Report an error
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.
11.27.9Dindorf 2:57–58
Οὐκοῦν καὶ τόδε πάλαι ἐλέγομεν, ὅτι ἡ ψυχὴ ὅταν μὲν τῷ σώματι προσχρῆται εἰς τὸ σκοπεῖν τι, ἢ διὰ τοῦ ὁρᾶν, ἢ διὰ τοῦ ἀκούειν, ἢ διʼ ἄλλης τινὸς αἰσθήσεως· (τοῦτο γάρ ἐστι τὸ διὰ τοῦ σώματος, τὸ διʼ αἰσθήσεως σκοπεῖν τι·) τότε μὲν ἕλκεται ὑπὸ τοῦ σώματος εἰς ταῦτα τὰ μηδέποτε κατὰ ταὐτὰ ἔχοντα· καὶ αὐτὴ πλανᾶται καὶ ταράττεται καὶ ἰλιγγιᾷ ὥσπερ μεθύουσα, ἅτε τοιούτων ἐφαπτομένη. Πάνυ γε.
Oukoun kai tode palai elegomen, hoti hē psychē hotan men tǭ sōmati proschrētai eis to skopein ti, ē dia tou horan, ē dia tou akouein, ē diʼ allēs tinos aisthēseōs; (touto gar esti to dia tou sōmatos, to diʼ aisthēseōs skopein ti;) tote men helketai hypo tou sōmatos eis tauta ta mēdepote kata tauta echonta; kai autē planatai kai tarattetai kai ilingią hōsper methyousa, hate toioutōn ephaptomenē. Pany ge.
Were we not saying this too long ago, that the soul, when it uses the body to examine something, through seeing or hearing or some other sense (for to examine something through the body is to do so through sense), is then dragged by the body to things that are never the same, and itself wanders, is confused, and is dizzy as if drunk, since it is touching such things? — Certainly.
Notes and citation
Summary: Through the senses the soul is dragged into confusion.
- Plato, Phaedo 79c.
Notes on the original text
- Digital text corrected (stray mark in the digital text): ἐφαπτομένη,. Πάνυ → ἐφαπτομένη. Πάνυ.
Extrabiblical texts: Plato, Phaed. 79c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.9 (Dindorf 2:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-9) · Report an error
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.
11.27.10Dindorf 2:58
Ὅταν δὲ αὐτὴ καθʼ αὑτὴν σκοπῇ, ἐκεῖσε οἴχεται, εἰς τὸ καθαρόν τε καὶ ἀεὶ ὂν καὶ ἀθάνατον καὶ ὡσαύτως ἔχον, καὶ ὡς ξυγγενὴς οὖσα αὐτοῦ ἀεὶ μετʼ ἐκείνου τε γίνεται, ὅταν περ αὐτὴ καθʼ ἑαυτὴν γένηται καὶ ἐξῇ αὐτὴ, καὶ πέπαυταί τε τοῦ πλάνου καὶ περὶ ἐκεῖνα ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχει, ἅτε τοιούτων ἐφαπτομένη. καὶ τοῦτο αὐτῆς τὸ πάθημα φρόνησις κέκληται.
Hotan de autē kathʼ hautēn skopę̄, ekeise oichetai, eis to katharon te kai aei on kai athanaton kai hōsautōs echon, kai hōs xyngenēs ousa autou aei metʼ ekeinou te ginetai, hotan per autē kathʼ heautēn genētai kai exę̄ autē, kai pepautai te tou planou kai peri ekeina aei kata ta auta kai hōsautōs echei, hate toioutōn ephaptomenē. kai touto autēs to pathēma phronēsis keklētai.
But when she examines by herself alone, she goes away there, to what is pure and always is and is immortal and unchanging; and being akin to it, she is always with it, whenever she is by herself and is free to be; and she has ceased from her wandering, and in relation to those things she is always the same and unchanging, since she is touching such things. And this state of hers is called wisdom.
Notes and citation
Summary: By itself the soul reaches the pure and unchanging, and this is wisdom.
- Plato, Phaedo 79d.
Notes on the original text
- Digital text corrected (OCR slip; line number leaked into the digital text; word repeated and breathing slip in the digital text): Ὃτανδὲ δὲ αὐτὴ → Ὅταν δὲ αὐτὴ; ὡσαύτως ἔχον 5 καὶ → ὡσαύτως ἔχον, καὶ; τοοιούτων → τοιούτων.
Extrabiblical texts: Plato, Phaed. 79d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.10 (Dindorf 2:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-10) · Report an error
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.
11.27.11Dindorf 2:58
Παντάπασιν, ἔφη, καλῶς καὶ ἀληθῆ λέγεις, ὦ Σώκρατες. Ποτέρῳ οὖν αὖ σοι δοκεῖ τῷ εἴδει καὶ ἐκ τῶν πρόσθεν εἰρημένων καὶ ἐκ τῶν νῦν λεγομένων ἡ ψυχὴ ὁμοιότερον εἶναι καὶ συγγενέστερον; Πᾶς ἂν, ἔμοιγε δοκεῖ, ἦ δʼ ὃς, συγχωρήσαι, Σώκρατες, ἐκ ταύτης τῆς μεθόδου καὶ ὁ δυσμαθέστατος ὅτι ὅλῳ καὶ παντὶ ὁμοιότερόν ἐστιν ψυχὴ τῷ ἀεὶ ὡσαύτως ἔχοντι μᾶλλον ἢ τῷ μή.
Pantapasin, ephē, kalōs kai alēthē legeis, ō Sōkrates. Poterǭ oun au soi dokei tǭ eidei kai ek tōn prosthen eirēmenōn kai ek tōn nyn legomenōn hē psychē homoioteron einai kai syngenesteron? Pas an, emoige dokei, ē dʼ hos, synchōrēsai, Sōkrates, ek tautēs tēs methodou kai ho dysmathestatos hoti holǭ kai panti homoioteron estin psychē tǭ aei hōsautōs echonti mallon ē tǭ mē.
Altogether well and truly said, Socrates, he said. — To which kind, then, does the soul seem to you more like and more akin, from what was said before and what is said now? — Everyone, I think, Socrates, he said, even the slowest to learn, would agree from this way of inquiry that the soul is in every respect more like what is always the same than what is not.
Notes and citation
Summary: The soul is more like what is always the same.
- Plato, Phaedo 79d–e.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray bracket in the digital text): ὢ Σώκρατες. Ποτέρῳ → ὦ Σώκρατες. Ποτέρῳ; εἰρημένων] καὶ → εἰρημένων καὶ.
Extrabiblical texts: Plato, Phaed. 79d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.11 (Dindorf 2:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-11) · Report an error
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.
11.27.12Dindorf 2:58
Τί δὲ τὸ σῶμα; Τῷ ἑτέρῳ. ὅρα δὴ καὶ τῇδε· ὅτι ἐπειδὰν ἐν τῷ αὐτῷ ὦσι ψυχὴ καὶ σῶμα, τῷ μὲν δουλεύειν καὶ ἄρχεσθαι ἡ φύσις προστάττει, τῇ δὲ ἄρχειν καὶ δεσπόζειν· καὶ κατὰ ταῦτα αὖ πότερόν σοι δοκεῖ ὅμοιον τῷ θείῳ εἶναι καὶ πότερον τῷ θνητῷ; Ἢ οὐ δοκεῖ σοι τὸ μὲν θεῖον οἶον ἄρχειν τε καὶ ἡγεμονεύειν πεφυκέναι, τὸ δὲ θνητὸν ἄρχεσθαί τε καὶ δουλεύειν; ἔμοιγε.
Ti de to sōma? Tǭ heterǭ. hora dē kai tę̄de; hoti epeidan en tǭ autǭ ōsi psychē kai sōma, tǭ men douleuein kai archesthai hē physis prostattei, tę̄ de archein kai despozein; kai kata tauta au poteron soi dokei homoion tǭ theiǭ einai kai poteron tǭ thnētǭ? Ē ou dokei soi to men theion oion archein te kai hēgemoneuein pephykenai, to de thnēton archesthai te kai douleuein? emoige.
And the body? — To the other. — Look at it this way too: when soul and body are together, nature orders the one to serve and be ruled, the other to rule and be master. In this respect again, which seems to you like the divine and which like the mortal? Or does it not seem to you that the divine is by nature fit to rule and lead, the mortal to be ruled and serve? — It does to me.
Notes and citation
Summary: The soul rules like the divine; the body serves like the mortal.
- Plato, Phaedo 79e–80a.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ὁρᾶ δὴ καὶ τῇδε· → ὅρα δὴ καὶ τῇδε·.
Extrabiblical texts: Plato, Phaed. 79e–80a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.12 (Dindorf 2:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-12) · Report an error
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.
11.27.13Dindorf 2:58–59
Ποτέρῳ οὖν ἡ ψυχὴ ἔοικε; Δῆλα δὴ, ὦ Σώκρατες, ὅτι ἡ μὲν ψυχὴ τῷ θείῳ, τὸ δὲ σῶμα τῷ θνητῷ. Σκόπει δὴ, ἔφη, ὦ Κέβης, εἰ ἐκ πάντων τῶν εἰρημένων τάδε ἡμῖν ξυμβαίνει· τῷ μὲν θείῳ καὶ ἀθανάτῳ καὶ νοητῷ καὶ μονοειδεῖ καὶ ἀδιαλύτῳ καὶ ἀεὶ ὡσαύτως κατὰ τὰ αὐτὰ ἔχοντι ἑαυτῷ ὁμοιότατον εἶναι ψυχὴν, τῷ δὲ ἀνθρωπίνῳ καὶ θνητῷ καὶ ἀνοήτῳ καὶ πολυειδεῖ καὶ διαλυτῷ καὶ μηδέποτε κατὰ τὰ αὐτὰ ἔχοντι ἑαυτῷ ὁμοιότατον αὖ εἶναι τὸ σῶμα
Poterǭ oun hē psychē eoike? Dēla dē, ō Sōkrates, hoti hē men psychē tǭ theiǭ, to de sōma tǭ thnētǭ. Skopei dē, ephē, ō Kebēs, ei ek pantōn tōn eirēmenōn tade hēmin xymbainei; tǭ men theiǭ kai athanatǭ kai noētǭ kai monoeidei kai adialytǭ kai aei hōsautōs kata ta auta echonti heautǭ homoiotaton einai psychēn, tǭ de anthrōpinǭ kai thnētǭ kai anoētǭ kai polyeidei kai dialytǭ kai mēdepote kata ta auta echonti heautǭ homoiotaton au einai to sōma
Which, then, does the soul resemble? — Clearly, Socrates, the soul the divine, the body the mortal. — Consider, then, Cebes, he said, whether from all that has been said this follows for us: the soul is most like the divine, immortal, intelligible, uniform, indissoluble, and always the same with itself; the body, on the other hand, most like the human, mortal, unintelligible, multiform, dissoluble, and never the same with itself.
Notes and citation
Summary: The soul is like the divine and immortal; the body like the mortal.
- Plato, Phaedo 80a–b.
Notes on the original text
- Digital text corrected (accent slip in the digital text; iota subscript missing in the digital text): Δηλαδὴ, ὠ Σώκρατες → Δῆλα δὴ, ὦ Σώκρατες; ὢ Κέβης → ὦ Κέβης; ἡμίν ξυμβαίνει → ἡμῖν ξυμβαίνει; τῷ δὲ ἀνθρωπίνω καὶ → τῷ δὲ ἀνθρωπίνῳ καὶ.
Extrabiblical texts: Plato, Phaed. 80a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.13 (Dindorf 2:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-13) · Report an error
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.
11.27.14Dindorf 2:59
Ἔχομέν τι παρὰ ταῦτα ἄλλο λέγειν, ὦ φίλε Κέβης, ὡς οὐχ οὕτως ἔχει; Οὐκ ἔχομεν. Τί οὖν; τούτων οὕτως ἐχόντων ἆρʼ οὐ σώματι μὲν ταχὺ διαλύεσθαι προσήκει, ψυχῇ δὲ αὖ τὸ παράπαν ἀδιαλύτῳ εἶναι, ἢ ἐγγύς τι τούτου;
Echomen ti para tauta allo legein, ō phile Kebēs, hōs ouch houtōs echei? Ouk echomen. Ti oun? toutōn houtōs echontōn arʼ ou sōmati men tachy dialyesthai prosēkei, psychę̄ de au to parapan adialytǭ einai, ē engys ti toutou?
Have we anything else to say against this, dear Cebes, to show it is not so? — We have not. — Well then, this being so, is it not fitting for the body to be quickly dissolved, but for the soul to be wholly indissoluble, or nearly so?
Notes and citation
Summary: The body dissolves quickly; the soul is indissoluble.
- Plato, Phaedo 80b.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing and accent slips in the digital text): Ἒχομέν τι παρὰ ταῦτα ἄλλο λέγειν, ὠ φίλε → Ἔχομέν τι παρὰ ταῦτα ἄλλο λέγειν, ὦ φίλε; Τί οὑν; → Τί οὖν;.
Extrabiblical texts: Plato, Phaed. 80b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.14 (Dindorf 2:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-14) · Report an error
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.
11.27.15Dindorf 2:59
Πῶς γὰρ οὔ; Συννοεῖς οὖν, ἔφη, ὅτι ἐπειδὰν ἀποθάνῃ ὁ ἄνθρωπος, τὸ μὲν ὁρατὸν αὐτοῦ, τὸ σῶμα, καὶ ἐν ὁρατῷ κείμενον, ὃ δὴ νεκρὸν καλοῦμεν, ᾦ προσήκει διαλύεσθαι καὶ διαπίπτειν καὶ διαπνεῖσθαι, οὐκ εὐθὺς τούτων οὐδὲν πέπονθεν, ἀλλʼ ἐπιεικῶς συχνὸν ἐπιμένει χρόνον· ἐὰν μέν τις καὶ χαριέντως ἔχων τὸ σῶμα τελευτήσῃ, καὶ ἐν τοιαύτῃ ὥρᾳ, καὶ πάνυ μάλα. συμπεσὸν γὰρ τὸ σῶμα καὶ ταριχευθὲν, ὥσπερ οἱ ἐν Αἰγύπτῳ ταριχευθέντες, ὀλίγου ὅλον μένει ἀμήχανον ὅσον χρόνον. ἔνια δὲ μέρη τοῦ σώματος, καὶ ἐὰν σαπῇ, ὀστᾶ τε καὶ νεῦρα καὶ τὰ τοιαῦτα πάντα ὅμως, ὡς ἔπος εἰπεῖν, ἀθάνατά ἐστιν, ἢ οὔ; Ναί.
Pōs gar ou? Synnoeis oun, ephē, hoti epeidan apothanę̄ ho anthrōpos, to men horaton autou, to sōma, kai en horatǭ keimenon, ho dē nekron kaloumen, ǭ prosēkei dialyesthai kai diapiptein kai diapneisthai, ouk euthys toutōn ouden peponthen, allʼ epieikōs sychnon epimenei chronon; ean men tis kai charientōs echōn to sōma teleutēsę̄, kai en toiautę̄ hōrą, kai pany mala. sympeson gar to sōma kai taricheuthen, hōsper hoi en Aigyptǭ taricheuthentes, oligou holon menei amēchanon hoson chronon. enia de merē tou sōmatos, kai ean sapę̄, osta te kai neura kai ta toiauta panta homōs, hōs epos eipein, athanata estin, ē ou? Nai.
How could it not? — Do you notice, then, he said, that when a man dies, his visible part, the body, which lies in the visible world and which we call the corpse, whose nature is to be dissolved, to fall apart and be dispersed, does not at once suffer any of these things, but lasts a fair time; and if one dies with his body in good condition and at such an age, a very long time indeed. For the body, shrunk and embalmed like those embalmed in Egypt, remains nearly whole for an incredible time. And some parts of the body, even if it decays, bones and sinews and all such things, are nevertheless, so to speak, immortal, are they not? — Yes.
Notes and citation
Summary: Even the body lasts some time after death.
- Plato, Phaedo 80c–d.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): ὡς ἒπος εἰπεῖν → ὡς ἔπος εἰπεῖν.
Extrabiblical texts: Plato, Phaed. 80c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.15 (Dindorf 2:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-15) · Report an error
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.
11.27.16Dindorf 2:59
Ἡ δὲ ψυχὴ ἄρα (τὸ ἀειδὲς, τὸ εἰς τοιοῦτον τόπον ἕτερον οἰχόμενον, γενναῖον καὶ καθαρὸν καὶ ἀειδῆ, εἰς Ἅιδου, ὡς ἀληθῶς, παρὰ τὸν ἀγαθὸν καὶ φρόνιμον θεὸν, οἷ, ἂν θεὸς ἐθέλῃ, αὐτίκα καὶ τῇ ἐμῇ ψυχῇ ἰτέον·) αὕτη δὲ δὴ ἡμῖν ἡ τοιαύτη καὶ οὕτω πεφυκυῖα ἀπαλλαττομένη τοῦ σώματος εὐθὺς διαπεφύσηται καὶ ἀπόλωλεν, ὥς φασιν οἱ πολλοὶ ἄνθρωποι;
Hē de psychē ara (to aeides, to eis toiouton topon heteron oichomenon, gennaion kai katharon kai aeidē, eis Haidou, hōs alēthōs, para ton agathon kai phronimon theon, hoi, an theos ethelę̄, autika kai tę̄ emę̄ psychę̄ iteon;) hautē de dē hēmin hē toiautē kai houtō pephykuia apallattomenē tou sōmatos euthys diapephysētai kai apolōlen, hōs phasin hoi polloi anthrōpoi?
And the soul, then (the invisible, which goes to another place like itself, noble and pure and invisible, to Hades in truth, to the good and wise God, where, if God wills, my soul too must go shortly), this soul of ours, being such and of such a nature, is it, when released from the body, at once blown away and destroyed, as most men say?
Notes and citation
Summary: Does the soul perish when it leaves the body?
- Plato, Phaedo 80d. The digital text writes Ἀίδου twice (a play on Hades and “invisible”); translated once.
Notes on the original text
- Digital text corrected (word repeated in the digital text): εἰς Ἀίδου Ἃιδου, → εἰς Ἅιδου,.
Extrabiblical texts: Plato, Phaed. 80d (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.27.16 (Dindorf 2:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-16). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-16) · Report an error
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.
11.27.17Dindorf 2:59–60
Πολλοῦ γε δεῖ, ὦ φίλε Κέβης τε καὶ Σιμμία· ἀλλὰ πολλῷ μᾶλλον ὧδε ἔχει. ἐὰν μὲν καθαρὰ ἀπαλλάττηται, μηδὲν τοῦ σώματος συνεφέλκουσα, ἅτε οὐδὲν κοινωνοῦσα αὐτῷ ἐν τῷ βίῳ ἑκοῦσα εἶναι, ἀλλὰ φεύγουσα αὐτὸ, καὶ συνηθροισμένη αὐτὴ εἰς ἑαυτὴν, ἅτε μελετῶσα ἀεὶ τοῦτο· (τοῦτο δὲ οὐδὲν ἄλλο ἐστὶν ἢ ὀρθῶς φιλοσοφοῦσα καὶ τῷ ὄντι τεθνάναι μελετῶσα ῥᾳδίως· ἢ οὐ τοῦτʼ ἂν εἴη μελέτη θανάτου; Παντάπασί γε.)
Pollou ge dei, ō phile Kebēs te kai Simmia; alla pollǭ mallon hōde echei. ean men kathara apallattētai, mēden tou sōmatos synephelkousa, hate ouden koinōnousa autǭ en tǭ biǭ hekousa einai, alla pheugousa auto, kai synēthroismenē autē eis heautēn, hate meletōsa aei touto; (touto de ouden allo estin ē orthōs philosophousa kai tǭ onti tethnanai meletōsa rhądiōs; ē ou toutʼ an eiē meletē thanatou? Pantapasi ge.)
Far from it, dear Cebes and Simmias; rather it is much more like this. If she departs pure, dragging nothing of the body with her, since she willingly had no communion with it in life, but fled it and gathered herself into herself, always practising this (and this is nothing other than philosophizing rightly and truly practising being dead readily; or would this not be a practice of death? — Altogether so.)
Notes and citation
Summary: The pure soul, practised in philosophy, departs free of the body.
- Plato, Phaedo 80d–81a.
Notes on the original text
- Digital text corrected (Greek letter misread as digits in the digital text): Πολλοῦ γε δεῖ, 09 φίλε → Πολλοῦ γε δεῖ, ὦ φίλε.
Extrabiblical texts: Plato, Phaed. 80d–81a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.27.17 (Dindorf 2:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-17) · Report an error
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.
11.27.18Dindorf 2:60
Οὐκοῦν οὕτω μὲν ἔχουσα εἰς τὸ ὅμοιον αὐτῇ τὸ ἀειδὲς ἀπέρχεται, τὸ θεῖόν τε καὶ ἀθάνατον καὶ φρόνιμον· οἷ ἀφικομένῃ ὑπάρχει αὐτῇ εὐδαίμονι εἷναι, πλάνης καὶ ἀνοίας καὶ φόβων καὶ ἀγρίων ἐρώτων καὶ τῶν ἄλλων κακῶν τῶν ἀνθρωπείων ἀπηλλαγμένῃ, ὥσπερ δὲ λέγεται κατὰ τῶν μεμυημένων, ὡς ἀληθῶς τὸν λοιπὸν χρόνον μετὰ θεῶν διάγουσα, οὕτω φῶμεν, ὦ Κέβης, ἢ ἄλλως; Οὕτως νὴ Δία, ἔφη ὁ Κέβης.
Oukoun houtō men echousa eis to homoion autę̄ to aeides aperchetai, to theion te kai athanaton kai phronimon; hoi aphikomenę̄ hyparchei autę̄ eudaimoni heinai, planēs kai anoias kai phobōn kai agriōn erōtōn kai tōn allōn kakōn tōn anthrōpeiōn apēllagmenę̄, hōsper de legetai kata tōn memyēmenōn, hōs alēthōs ton loipon chronon meta theōn diagousa, houtō phōmen, ō Kebēs, ē allōs? Houtōs nē Dia, ephē ho Kebēs.
Then, being so, she goes away to what is like her, the invisible, the divine, immortal, and wise; arriving there, it is hers to be happy, freed from wandering and folly, fears, wild loves, and the other human evils, and, as is said of the initiated, truly spending the rest of time with the gods. Shall we say so, Cebes, or otherwise? — So, by Zeus, said Cebes.
Notes and citation
Summary: The pure soul goes to the divine and lives happily with the gods.
- Plato, Phaedo 81a.
Notes on the original text
- Digital text corrected (stray marks and syllables repeated in the digital text): ἢ ἄλλως,. Οὕτως νὴ Δία, ἴφη ὁ Κέβης. βῆς. → ἢ ἄλλως; Οὕτως νὴ Δία, ἔφη ὁ Κέβης..
Extrabiblical texts: Plato, Phaed. 81a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.27.18 (Dindorf 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-18). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-18) · Report an error
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.
11.27.19Dindorf 2:60
Ἂν δέ γε, οἶμαι, μεμιασμένη καὶ ἀκάθαρτος τοῦ σώματος ἀπαλλάττηται, ἅτε σώματι ἀεὶ ξυνοῦσα, καὶ τοῦτο θεραπεύουσα, καὶ ἐρῶσα, καὶ γεγοητευμένη ὑπʼ αὐτοῦ, ὑπό τε τῶν ἐπιθυμιῶν καὶ ἡδονῶν, ὥστε μηδὲν ἄλλο δοκεῖν εἶναι ἀληθὲς ἀλλʼ ἢ τὸ σωματοειδές, οὗ ἄν τις ἅψαιτο, καὶ ἴδοι καὶ φάγοι καὶ πίοι καὶ πρὸς τὰ ἀφροδίσια χρήσαιτο· τὸ δὲ τοῖς ὄμμασι σκοτῶδες καὶ ἀειδὲς, νοητὸν δὲ καὶ φιλοσοφίᾳ αἱρετὸν, τοῦτο δὲ εἰθισμένη μισεῖν τε καὶ τρέμειν καὶ φεύγειν· οὕτω δὴ ἔχουσαν οἴει ψυχὴν αὐτὴν καθʼ αὑτὴν εἰλικρινῆ ἀπαλλάξεσθαι; Οὐδʼ ὁπωστιοῦν, ἔφη.”
An de ge, oimai, memiasmenē kai akathartos tou sōmatos apallattētai, hate sōmati aei xynousa, kai touto therapeuousa, kai erōsa, kai gegoēteumenē hypʼ autou, hypo te tōn epithymiōn kai hēdonōn, hōste mēden allo dokein einai alēthes allʼ ē to sōmatoeides, hou an tis hapsaito, kai idoi kai phagoi kai pioi kai pros ta aphrodisia chrēsaito; to de tois ommasi skotōdes kai aeides, noēton de kai philosophią haireton, touto de eithismenē misein te kai tremein kai pheugein; houtō dē echousan oiei psychēn autēn kathʼ hautēn eilikrinē apallaxesthai? Oudʼ hopōstioun, ephē.”
But if, I think, she departs from the body polluted and impure, since she was always with the body, serving it and loving it, bewitched by it and by its desires and pleasures, so as to think nothing true but the bodily, what one can touch and see and eat and drink and use for sexual pleasure, while what is dark to the eyes and invisible, but intelligible and to be grasped by philosophy, she was accustomed to hate, fear, and flee; do you think a soul in this state will depart by itself, pure? — Not at all, he said.”
Notes and citation
Summary: The soul devoted to the body departs impure.
- Plato, Phaedo 81b.
Notes on the original text
- Digital text corrected (OCR slip): εἰθισμμένη → εἰθισμένη.
Extrabiblical texts: Plato, Phaed. 81b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.27.19 (Dindorf 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-19). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-19) · Report an error
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.
11.27.20Dindorf 2:60
Ταῦτα ὁ Πλάτων· ἐξαπλοῖ δὲ τὴν διάνοιαν ὁ Πορφύριος ἐν τῷ πρώτῳ τῶν Πρὸς Βοηθὸν Περὶ ψυχῆς τοῦτον γράφων τὸν τρόπον
Tauta ho Platōn; exaploi de tēn dianoian ho Porphyrios en tǭ prōtǭ tōn Pros Boēthon Peri psychēs touton graphōn ton tropon
So Plato. Porphyry unfolds the meaning in the first book of his work Against Boethus, On the Soul, writing in this way:
Notes and citation
Summary: Eusebius introduces Porphyry, Against Boethus.
- Porphyry, Against Boethus, On the Soul, Book 1 (fragment).
Notes on the original text
- Digital text corrected (stray mark in the digital text): Ταῦτα ὁ Πλάτωνʼ· → Ταῦτα ὁ Πλάτων·.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.27.20 (Dindorf 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-20). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-27-20) · Report an error
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 28
11.28.1Dindorf 2:60–61
“ Αὐτίκα λόγον ἰσχυρὸν εἶναι δοκοῦντα τῷ Πλάτωνι εἰς παράστασιν τῆς ψυχῆς ἀθανασίας τὸν ἐκ τοῦ ὁμοίου. εἰ γὰρ ὁμοία τῷ θείῳ καὶ ἀθα- νάτω καὶ ἀειδεῖ καὶ ἀσκεδάστῳ καὶ ἀδιαλύτῳ καὶ οὐσιωμένῳ καὶ συνεστῶτι ἐν ἀφθαρσίᾳ, πῶς οὐ τοῦ γένους ἂν εἴη τοῦ κατὰ τὸ παράδειγμα;
“ Autika logon ischyron einai dokounta tǭ Platōni eis parastasin tēs psychēs athanasias ton ek tou homoiou. ei gar homoia tǭ theiǭ kai atha- natō kai aeidei kai askedastǭ kai adialytǭ kai ousiōmenǭ kai synestōti en aphtharsią, pōs ou tou genous an eiē tou kata to paradeigma?
“For example, the argument from likeness seemed strong to Plato for establishing the immortality of the soul. For if it is like the divine, immortal, invisible, indivisible, indissoluble, substantial, and established in incorruption, how could it not belong to the class of its pattern?
Notes and citation
Summary: Porphyry: Plato’s argument from likeness for immortality.
- Porphyry, Against Boethus, On the Soul 1 (fragment); quoted through 11.28.5.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.1 (Dindorf 2:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-1) · Report an error
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.
11.28.2Dindorf 2:61
ὅταν γὰρ δύο τινῶν ἄκρων ἐναργῶς ἐναντίων, οἷον λογικοῦ τε καὶ ἀλόγου, ἄλλο τι ἀμφισβητῆται ποίας ἐστὶ μερίδος, εἶς ἦν καὶ οὗτος τρόπος ἀποδείξεως διὰ τοῦ δεῖξαι τίνι τῶν ἀντικειμένων ὅμοιον. οὕτω γὰρ, καίπερ ἐν ἀλογίᾳ κατὰ πρώτην ἡλικίαν τοῦ ἀνθρωπίνου γένους κατεσχημένου, πολλῶν τε ἄχρι γήρως ἐν τοῖς τῆς ἀλογίας ἁμαρτήμασι πλεοναζόντων, ὅμως διὰ τὸ τῷ καθαρῶς λογικῷ πολλὰς ὁμοιότητας φέρειν λογικὸν εἶναι τὸ γένος τοῦτο ἐξ ἀρχῆς ἐπιστεύθη.
hotan gar dyo tinōn akrōn enargōs enantiōn, hoion logikou te kai alogou, allo ti amphisbētētai poias esti meridos, eis ēn kai houtos tropos apodeixeōs dia tou deixai tini tōn antikeimenōn homoion. houtō gar, kaiper en alogią kata prōtēn hēlikian tou anthrōpinou genous kateschēmenou, pollōn te achri gērōs en tois tēs alogias hamartēmasi pleonazontōn, homōs dia to tǭ katharōs logikǭ pollas homoiotētas pherein logikon einai to genos touto ex archēs episteuthē.
For when, between two clearly opposite extremes, such as rational and irrational, there is dispute about which side some other thing belongs to, one way of proof is to show which of the opposites it is like. So, although the human race in its first age is held in irrationality, and many abound in the errors of irrationality even to old age, still, because it bears many likenesses to the purely rational, this race was believed from the beginning to be rational.
Notes and citation
Summary: Kinds are judged by likeness, as mankind is judged rational.
- Porphyry, Against Boethus (fragment).
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.2 (Dindorf 2:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-2) · Report an error
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.
11.28.3Dindorf 2:61
ὄντος οὖν θείου τοῦ συστήματος καὶ ἀκηράτου καὶ ἀλύτου προφανῶς τοῦ τῶν θεῶν, ὄντος δὲ πάλιν ἐναρ- γῶς τοῦ χθονίου καὶ λυτοῦ καὶ ἐν διαφθορᾷ κειμένου, ἀμφισβητουμένης δὲ παρά τισι τῆς ψυχῆς τίνι τῶν προκειμένων μέρει προσκεχώρηκεν, ἐκ τῆς ὁμοι- ότητος ᾠήθη ὁ Πλάτων δεῖν ἀνιχνεύειν τὴν ἀλήθειαν.
ontos oun theiou tou systēmatos kai akēratou kai alytou prophanōs tou tōn theōn, ontos de palin enar- gōs tou chthoniou kai lytou kai en diaphthorą keimenou, amphisbētoumenēs de para tisi tēs psychēs tini tōn prokeimenōn merei proskechōrēken, ek tēs homoi- otētos ǭēthē ho Platōn dein anichneuein tēn alētheian.
Since, then, the system of the gods is plainly divine, pure, and indissoluble, and on the other hand the earthly is clearly dissoluble and liable to corruption, and some dispute to which of these sides the soul has gone over, Plato thought the truth must be tracked down from likeness.
Notes and citation
Summary: Plato judged the soul by its likeness to divine or earthly.
- Porphyry, Against Boethus (fragment).
Notes on the original text
- Digital text corrected (stray mark in the digital text; word garbled in the digital text): ἀντοςτου προφανῶς → ἀλύτου προφανῶς; ᾠήθη ὁ Πλάτωνʼ δεῖν → ᾠήθη ὁ Πλάτων δεῖν.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.3 (Dindorf 2:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-3) · Report an error
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.
11.28.4Dindorf 2:61
καὶ ἐπειδὴ τῷ μὲν θνητῷ τε καὶ λυτῷ καὶ ἀνοήτῳ καὶ ζωῆς ἀμετόχῳ, καὶ διὰ τοῦτο ἁπτῷ τε καὶ αἰσθητῷ καὶ γινομένῳ καὶ ἀπολλυμένῳ, οὐδαμῶς ἔοικε, τῷ δὲ θείῳ καὶ ἀθανάτῳ καὶ ἀειδεῖ καὶ νοερῷ ζῶντί τε καὶ ἀληθείας συγγενεῖ, καὶ ὅσα ἐκεῖνος περὶ αὐτῆς ἀναλογίζεται· ἐδόκει μὴ τὰς μὲν ἄλλας ὁμοιό- τητας τοῦ θεοῦ ἐνεῖναι συγχωρεῖν, τὸ δὲ τῆς οὐσίας ἐμφερὲς ἀπʼ αὐτῆς ἐθέλειν ἀθετεῖν, διʼ ὃ καὶ τούτων αὐτὴν τυχεῖν συμβέβηκεν.
kai epeidē tǭ men thnētǭ te kai lytǭ kai anoētǭ kai zōēs ametochǭ, kai dia touto haptǭ te kai aisthētǭ kai ginomenǭ kai apollymenǭ, oudamōs eoike, tǭ de theiǭ kai athanatǭ kai aeidei kai noerǭ zōnti te kai alētheias syngenei, kai hosa ekeinos peri autēs analogizetai; edokei mē tas men allas homoio- tētas tou theou eneinai synchōrein, to de tēs ousias empheres apʼ autēs ethelein athetein, diʼ ho kai toutōn autēn tychein symbebēken.
And since it is in no way like the mortal, dissoluble, unintelligent, lifeless, and therefore tangible, sensible, coming to be and perishing, but like the divine, immortal, invisible, intelligent, living, and akin to truth, and all that he reckons up about it, he thought one should not admit that the other likenesses to God are in it while wishing to deny it the likeness of substance, through which it has come to have these too.
Notes and citation
Summary: If the soul is like God in other respects, it is like him in substance.
- Porphyry, Against Boethus (fragment). The last clause is obscure in the Greek.
Notes on the original text
- Digital text corrected (word repeated in the digital text): τούτων αὐτὴν αὐτὴν τυχεῖν → τούτων αὐτὴν τυχεῖν.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.4 (Dindorf 2:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-4) · Report an error
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.
11.28.5Dindorf 2:61–62
ὥσπερ γὰρ τὰ ταῖς ἐνεργείαις τῷ θεῷ ἀνόμοια εὐθὺς καὶ τῇ συστάσει τῆς οὐσίας ἐξήλλακτο, οὕτως ἀκόλουθον εἶναι τὰ τῶν αὐτῶν πως ἐνεργειῶν μέτοχα φθάνειν τὴν ὁμοιότητα τῆς οὐσίας κεκτημένα. διὰ γὰρ τὴν ποιὰν οὐσίαν ποιὰς εἶναι καὶ τὰς ἐνεργείας, ὡς ἂν ἀπʼ αὐτῆς ῥεούσας καὶ αὐτῆς οὔσας βλαστήματα.”
hōsper gar ta tais energeiais tǭ theǭ anomoia euthys kai tę̄ systasei tēs ousias exēllakto, houtōs akolouthon einai ta tōn autōn pōs energeiōn metocha phthanein tēn homoiotēta tēs ousias kektēmena. dia gar tēn poian ousian poias einai kai tas energeias, hōs an apʼ autēs rheousas kai autēs ousas blastēmata.”
For as things unlike God in their activities at once differ from him in the constitution of their substance, so it follows that things that share in the same activities in some way have already acquired likeness of substance. For through being a certain kind of substance, activities too are of a certain kind, as flowing from it and being its offshoots.”
Notes and citation
Summary: Like activities imply like substance.
- Porphyry, Against Boethus (fragment).
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.5 (Dindorf 2:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-5) · Report an error
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.
11.28.6Dindorf 2:62
Τούτου τοίνυν τοῦ λόγου τὴν δύναμιν περιαιρῶν ὁ Βοηθὸς ἐπάκουσον εὐθὺς ἐν ἀρχῇ τοῦ λόγου ὃν πεποίηκε γράφων οὕτως
Toutou toinyn tou logou tēn dynamin periairōn ho Boēthos epakouson euthys en archę̄ tou logou hon pepoiēke graphōn houtōs
Hear now Boethus removing the force of this argument right at the start of the discussion he composed, writing thus:
Notes and citation
Summary: Porphyry quotes Boethus’s objection.
Notes on the original text
- Digital text corrected (letter lost in the digital text): τοῦ λόγου ὁ πεποίηκε → τοῦ λόγου ὃν πεποίηκε.
Cite (SBL): Eusebius, Praep. ev. 11.28.6 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-6) · Report an error
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.
11.28.7Dindorf 2:62
“Εἰ μὲν ἀθάνατός ἐστιν ἡ ψυχὴ καὶ παντὸς ὀλέθρου κρείττων τις φύσις, πολλοὺς ἀναμείναντα χρὴ καὶ περιηγησάμενον λόγους ἀποφήνασθαι.
“Ei men athanatos estin hē psychē kai pantos olethrou kreittōn tis physis, pollous anameinanta chrē kai periēgēsamenon logous apophēnasthai.
“Whether the soul is immortal and a nature superior to all destruction, one must wait for many arguments and go through them before declaring.
Notes and citation
Summary: Boethus: immortality needs many arguments.
- Boethus (Peripatetic), quoted by Porphyry, Against Boethus (fragment); through 11.28.10. Some ascribe these words to Porphyry rather than Boethus.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.7 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-7) · Report an error
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.
11.28.8Dindorf 2:62
τὸ μέντοι τῶν περὶ ἡμᾶς ὁμοιότερον μηδὲν γενέσθαι θεῷ ψυχῆς, οὐ πολλῆς ἄν τις δεηθεὶς πραγματείας πιστεύσειεν, οὐ μόνον διὰ τὸ συνεχὲς καὶ ἄπαυστον τῆς κινήσεως, ἣν ἐν ἡμῖν ἐνδίδωσιν, ἀλλὰ τοῦ καθʼ ἑαυτὴν νοῦ.
to mentoi tōn peri hēmas homoioteron mēden genesthai theǭ psychēs, ou pollēs an tis deētheis pragmateias pisteuseien, ou monon dia to syneches kai apauston tēs kinēseōs, hēn en hēmin endidōsin, alla tou kathʼ heautēn nou.
But that nothing in us is more like God than the soul, one would believe without needing much effort, not only because of the continuous and unceasing motion it imparts in us, but because of its own mind.
Notes and citation
Summary: The soul is most like God.
- Quoted by Porphyry (fragment).
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.8 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-8) · Report an error
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.
11.28.9Dindorf 2:62
εἰς ὅπερ ἀπιδὼν καὶ ὁ Κροτωνιάτης φυσικὸς εἶπεν ἀθάνατον αὐτὴν οὖσαν καὶ πᾶσαν ἠρεμίαν φύσει φεύγειν, ὥσπερ τὰ θεῖα τῶν σωμάτων.
eis hoper apidōn kai ho Krotōniatēs physikos eipen athanaton autēn ousan kai pasan ēremian physei pheugein, hōsper ta theia tōn sōmatōn.
Looking at this, the natural philosopher of Croton too said that it is immortal and by nature flees all rest, like the divine bodies.
Notes and citation
Summary: Alcmaeon of Croton held the soul immortal and ever moving.
- The natural philosopher of Croton is Alcmaeon (compare Aristotle, On the Soul 1.2, 405a).
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.9 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-9) · Report an error
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.
11.28.10Dindorf 2:62
ἀλλὰ καὶ καθάπαξ τὴν ἰδέαν τῆς ψυχῆς καὶ μάλιστα τὸν ἄρχοντα ἐν ἡμῖν νοῦν, ὁπηλίκα βουλεύματα καὶ ὁρμὰς πολλάκις ὁποίας ὑποκινεῖ, τῷ κατανοήσαντι πολλή τις ἂν πρὸς τὸν θεὸν ὁμοιότης ὑπο- φανείη.”
alla kai kathapax tēn idean tēs psychēs kai malista ton archonta en hēmin noun, hopēlika bouleumata kai hormas pollakis hopoias hypokinei, tǭ katanoēsanti pollē tis an pros ton theon homoiotēs hypo- phaneiē.”
Indeed, in general, if one considers the form of the soul, and especially the ruling mind in us, what great counsels and what sort of impulses it often sets in motion, a great likeness to God would appear.”
Notes and citation
Summary: The mind’s works show great likeness to God.
- Quoted by Porphyry (fragment).
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.10 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-10) · Report an error
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.
11.28.11Dindorf 2:62
Καὶ ἐξῆς ἐπιλέγει “ Εἰ γὰρ ὡς ὁμοιότατον τῷ θείῳ πάντων χρημάτων ἡ ψυχὴ δείκνυται, τίς ἔτι χρεία τῶν ἄλλων δεῖσθαι λόγων εἰς ἀπόδειξιν τῆς ἀθανασίας αὐτῆς προοιμιαζόμενον, καὶ μὴ καὶ τοῦτον ὡς ἕνα μετὰ τῶν πολλῶν καταριθμοῦντα, ἱκανὸν ὄντα ἐντρέψαι τοὺς εὐγνώμονας, ὡς οὐκ ἂν τῶν ἐμφερῶν τῷ θείῳ μετ- έσχεν ἐνεργειῶν μή τοι θεία γε οὖσα καὶ αὐτή;
Kai exēs epilegei “ Ei gar hōs homoiotaton tǭ theiǭ pantōn chrēmatōn hē psychē deiknytai, tis eti chreia tōn allōn deisthai logōn eis apodeixin tēs athanasias autēs prooimiazomenon, kai mē kai touton hōs hena meta tōn pollōn katarithmounta, hikanon onta entrepsai tous eugnōmonas, hōs ouk an tōn empherōn tǭ theiǭ met- eschen energeiōn mē toi theia ge ousa kai autē?
And next he adds: “For if the soul is shown to be the most like the divine of all things, what further need is there of other arguments to prove its immortality, beginning with this one and not counting it as one among many, since it is enough to put fair-minded people to shame, that it could not have shared in activities like the divine unless it were itself divine?
Notes and citation
Summary: Likeness to the divine is enough to prove immortality.
- From Porphyry’s Against Boethus (fragment), through 11.28.16; whether these words are Boethus’s, quoted by Porphyry, or Porphyry’s own reply is uncertain.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.11 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-11) · Report an error
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.
11.28.12Dindorf 2:62–63
εἰ γὰρ καίπερ ἐν τῷ θνητῷ καὶ λυτῷ καὶ ἀνοήτῳ καὶ καθʼ ἑαυτὸ νεκρῷ καὶ ἀεὶ ἀπολλυμένῳ καὶ διαρρέοντι εἰς τὴν τῆς ἀπωλείας μεταβολὴν κατορωρυγμένη αὐτό τε ποιεῖ καὶ συνέχει, καὶ τὴν ἑαυτῆς θείαν ἀνα- δείκνυσιν οὐσίαν, καίπερ ἐπιπροσθουμένη καὶ ἐμποδιζομένη ὑπὸ τοῦ προκειμένου αὐτῇ πανωλέθρου πλάσματος, πῶς εἰ τῷ λόγῳ χωρισθείη, ὥσπερ χρυσίον περιπεπλασμένου πηλοῦ, οὐκ αὐτόθεν ἂν τὸ ἑαυτῆς εἶδος ἐκφήνειεν, ὡς ἐμφερὲς ὂν μόνον τῷ θεῷ, ἀλλὰ καὶ διὰ τὸ μέτοχον αὐτοῦ εἶναι, καὶ τὰς ἐν ταῖς ἐνεργείαις ὁμοιότητας διασῶζον, καὶ ἐν τῷ μάλιστα θνητῷ αὐτῆς, ὥσπερ ἐστὶν ὅταν ἐν τῷ θνητῷ καθειρχθῇ) διὰ τοῦτο μὴ διαλυόμενον, ὅτι φύσεως ἦν τῆς ἀμοίρου φθορᾶς; ”
ei gar kaiper en tǭ thnētǭ kai lytǭ kai anoētǭ kai kathʼ heauto nekrǭ kai aei apollymenǭ kai diarreonti eis tēn tēs apōleias metabolēn katorōrygmenē auto te poiei kai synechei, kai tēn heautēs theian ana- deiknysin ousian, kaiper epiprosthoumenē kai empodizomenē hypo tou prokeimenou autę̄ panōlethrou plasmatos, pōs ei tǭ logǭ chōristheiē, hōsper chrysion peripeplasmenou pēlou, ouk autothen an to heautēs eidos ekphēneien, hōs empheres on monon tǭ theǭ, alla kai dia to metochon autou einai, kai tas en tais energeiais homoiotētas diasōzon, kai en tǭ malista thnētǭ autēs, hōsper estin hotan en tǭ thnētǭ katheirchthę̄) dia touto mē dialyomenon, hoti physeōs ēn tēs amoirou phthoras? ”
For if, though buried in what is mortal, dissoluble, unintelligent, dead in itself, always perishing and flowing toward the change of destruction, it makes and holds this together, and shows its own divine substance, though screened and hindered by the all-destructive figure set before it, how, if it were separated by reason, like gold from the clay plastered round it, would it not at once reveal its own form, as alone like God, and also, because it shares in him, preserving the likenesses in its activities, and even in its most mortal part (as when it is shut up in the mortal) not being dissolved for this reason, that it was of a nature without share in corruption?”
Notes and citation
Summary: The soul, even in the body, shows a divine nature that cannot perish.
- Porphyry, Against Boethus (fragment). The last clauses are syntactically difficult; translated by sense.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.12 (Dindorf 2:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-12) · Report an error
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.
11.28.13Dindorf 2:63
Καὶ ὑποκαταβάς φησιν “ Εἰκότως δὲ καὶ θεία φαίνεται ἀπὸ τῆς πρὸς τὸν ἀμέριστον ὁμοιώσεως καὶ θνητὴ ἀφʼ ὧν προσπελάζει τῇ καὶ κάτεισι καὶ ἄνεισι καὶ θνητοειδής ἐστι καὶ τοῖς ἀθανάτοις ἐμφερής.
Kai hypokatabas phēsin “ Eikotōs de kai theia phainetai apo tēs pros ton ameriston homoiōseōs kai thnētē aphʼ hōn prospelazei tę̄ kai kateisi kai aneisi kai thnētoeidēs esti kai tois athanatois empherēs.
And further on he says: “Fittingly it appears divine from its likeness to the indivisible, and mortal from the things it draws near to; and it goes down and goes up, and is mortal in form and like the immortals.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The soul is both divine and mortal in appearance.
- Porphyry, Against Boethus (fragment). The digital text is damaged (“τῇ”); translated by sense.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.13 (Dindorf 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-13) · Report an error
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.
11.28.14Dindorf 2:63
ἄνθρωπος γὰρ καὶ ὁ γαστρίζων ἑαυτὸν καὶ κεκορέσθαι σπουδάζων, ὡς τὰ κτήνη· ἄνθρωπος δὲ καὶ ὁ σώζειν ἐν πελάγει διʼ ἐπιστήμης ἐν κινδύνοις οἷός τε ὢν τὴν ναῦν, καὶ ὁ σώζειν ἐν νόσοις, καὶ ὅ γε τὴν μὲν ἀλήθειαν εὑρίσκων, μεθοδεύσας δὲ καὶ πρὸς γνώσεως καταλήψεις, πυρείων τε εὑρέσεις καὶ ὡροσκοπείων τηρήσεις, καὶ μιμήσεις τῶν τοῦ δημιουργοῦ ποιημάτων μηχανησάμενος.
anthrōpos gar kai ho gastrizōn heauton kai kekoresthai spoudazōn, hōs ta ktēnē; anthrōpos de kai ho sōzein en pelagei diʼ epistēmēs en kindynois hoios te ōn tēn naun, kai ho sōzein en nosois, kai ho ge tēn men alētheian heuriskōn, methodeusas de kai pros gnōseōs katalēpseis, pyreiōn te heureseis kai hōroskopeiōn tērēseis, kai mimēseis tōn tou dēmiourgou poiēmatōn mēchanēsamenos.
For it is a man who stuffs his belly and strives to be glutted, like the beasts; and it is a man who can save the ship in the sea in dangers by knowledge, and save in sickness, and who finds the truth, and has devised methods for grasping knowledge, inventions of fire-sticks, the observation of sundials, and imitations of the Creator’s works.
Notes and citation
Summary: Man ranges from beast-like gluttony to godlike invention.
- Porphyry, Against Boethus (fragment).
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.14 (Dindorf 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-14) · Report an error
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.
11.28.15Dindorf 2:63
ἄνθρωπος γὰρ ἐπενόησεν ἐπὶ γῆς συνόδους τῶν ἑπτὰ μετὰ τῶν κινήσεων δημιουργῆσαι, διὰ μηχανημάτων τὰ ἐν οὐρανῷ μιμούμενος. καὶ τί γὰρ οὐκ ἐπενόησεν, ἀποδεικνὺς τὸν θεῖον καὶ θεῷ παρισωμένον ἐν ἑαυτῷ νοῦν;
anthrōpos gar epenoēsen epi gēs synodous tōn hepta meta tōn kinēseōn dēmiourgēsai, dia mēchanēmatōn ta en ouranǭ mimoumenos. kai ti gar ouk epenoēsen, apodeiknys ton theion kai theǭ parisōmenon en heautǭ noun?
For man devised a way to construct on earth the conjunctions of the seven planets with their motions, imitating by machines the things in heaven. And what has he not devised, showing the divine mind within him, equal to God?
Notes and citation
Summary: Man’s planetarium shows his divine mind.
- Porphyry, Against Boethus (fragment). The reference is to an orrery such as that of Archimedes.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.15 (Dindorf 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-15) · Report an error
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.
11.28.16Dindorf 2:63–64
ἀφʼ ὧν Ὀλυμπίου τε καὶ θείου καὶ οὐδαμῶς θνητοῦ τολμήματα διαφαίνων τοὺς πολλοὺς διὰ φιλαυτίαν τῆς αὐτῶν εἰς τὰ κάτω ῥοπῆς ἰδεῖν αὐτὸν οὐχ οἵους τε ὄντας ἐκ τῶν ἔξωθεν φαινομένων ὁμοίως αὐτοῖς θνητοειδῆ δοξάζειν αὐτὸν ἀναπέπεικεν· ἑνὸς ὄντος καὶ τούτου τρόπου τῆς ἐκ κακίας παραμυθίας, τὸ τῇ ἀντανισώσει τῆς αὑτῶν ἀθλιότητος διὰ τὰ ἔξωθεν φαινόμενα προσαναπαυομένους πείθειν ἑαυτοὺς, ὅτι ὡς τὰ ἔξω καὶ τὰ εἴσω ὅμοιοι πάντες ἄνθρωποι.”
aphʼ hōn Olympiou te kai theiou kai oudamōs thnētou tolmēmata diaphainōn tous pollous dia philautian tēs autōn eis ta katō rhopēs idein auton ouch hoious te ontas ek tōn exōthen phainomenōn homoiōs autois thnētoeidē doxazein auton anapepeiken; henos ontos kai toutou tropou tēs ek kakias paramythias, to tę̄ antanisōsei tēs hautōn athliotētos dia ta exōthen phainomena prosanapauomenous peithein heautous, hoti hōs ta exō kai ta eisō homoioi pantes anthrōpoi.”
From these he shows the daring of an Olympian, divine, and in no way mortal being; but because the many, through self-love and their own downward bent, cannot see him, he has persuaded them to judge him, from external appearances, as mortal in form like themselves; this too being one way of consolation from vice, to persuade themselves, resting on the comparison of their own wretchedness through outward appearances, that all men are alike, outside and inside.”
Notes and citation
Summary: Most men, seeing only appearances, think all men equally mortal.
- Porphyry, Against Boethus (fragment). The final sentence is difficult; translated by sense.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip in the digital text): ἀντανιδώσει → ἀντανισώσει; ὅμοιοι πάντες ἂνθρωποι → ὅμοιοι πάντες ἄνθρωποι.
Extrabiblical texts: Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul; quotation)
Cite (SBL): Eusebius, Praep. ev. 11.28.16 (Dindorf 2:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-16). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-16) · Report an error
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.
11.28.17Dindorf 2:64
Τούτων ἁπάντων διδάσκαλος πέφηνε γεγονὼς ὁ Μώσης, ὃς διεξιὼν τὴν πρώτην ἀνθρωπογονίαν κατὰ τὰς προτεθείσας λέξεις διὰ τῆς πρὸς τὸ θεῖον ἐξομοιώσεως τοὺς περὶ ψυχῆς ἀθανασίας λόγους ἐπιστώσατο.
Toutōn hapantōn didaskalos pephēne gegonōs ho Mōsēs, hos diexiōn tēn prōtēn anthrōpogonian kata tas protetheisas lexeis dia tēs pros to theion exomoiōseōs tous peri psychēs athanasias logous epistōsato.
Moses has been shown to be the teacher of all these things; in relating the first creation of man in the words set out above, he confirmed the teaching on the immortality of the soul through its likeness to the divine.
Gen 1:26 (allusion, high confidence)
Notes and citation
Summary: Moses taught the soul’s immortality through its likeness to God.
Cite (SBL): Eusebius, Praep. ev. 11.28.17 (Dindorf 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-17) · Report an error
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.
11.28.18Dindorf 2:64
ἀλλʼ ἐπειδὴ τὰ περὶ τῆς ἀσωμάτου καὶ ἀφανοῦς οὐσίας σύμφωνα καὶ ὁμόδοξα Μωσεῖ καὶ Πλάτωνι συνέστη, ὥρα καὶ τὰ λοιπὰ μέρη τῆς κατὰ Πλάτωνα φιλοσοφίας ἐπιθεωρῆσαι, δεῖξαί τε τὸν ἄνδρα Ἑβραίοις κατὰ πάντα φίλον, ἐκτὸς εἰ μή που παρατραπεὶς ἀνθρωπινώτερον ἢ κατὰ τὸν ἀληθῆ φάναι τι προήχθη λόγον.
allʼ epeidē ta peri tēs asōmatou kai aphanous ousias symphōna kai homodoxa Mōsei kai Platōni synestē, hōra kai ta loipa merē tēs kata Platōna philosophias epitheōrēsai, deixai te ton andra Hebraiois kata panta philon, ektos ei mē pou paratrapeis anthrōpinōteron ē kata ton alēthē phanai ti proēchthē logon.
But since the views of Moses and Plato on incorporeal and invisible substance have been shown to agree and harmonize, it is time to look at the other parts of Plato’s philosophy too, and to show that the man is in all things friendly to the Hebrews, except where he turned aside and was led to say something more human than the true doctrine.
Notes and citation
Summary: Eusebius turns to the rest of Plato’s philosophy.
Cite (SBL): Eusebius, Praep. ev. 11.28.18 (Dindorf 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-18). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-18) · Report an error
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.
11.28.19Dindorf 2:64
αὐτίκα τῶν εἰρημένων ὅσα μὲν ἐπιτυχῶς λέλεκται τῷ ἀνδρὶ συντρέχοι ἂν τοῖς Μωσεῖ δεδογμένοις, ὅσα δὲ μὴ ἀρέσκοντα Μωσεῖ καὶ τοῖς προφήταις ὑπέλαβεν οὐκ ἂν ἔχοι συνεστῶτα τὸν λόγον. τοῦτο δʼ ἡμῖν ἐν καιρῷ τῷ δέοντι παραστήσεται. τέως δʼ, ἐπεὶ πεφώραται ἐν τῇ περὶ τῶν νοητῶν ἐποπτείᾳ συνῳδὰ καὶ σύμφωνα τὰ τεθειμένα, ὥρα ἐπανελθοῦσιν αὖθις ἐπὶ τὴν τῶν αἰσθητῶν φυσιολογίαν ἐν βραχέσι τὴν πρὸς τὰ Ἑβραίων ἐπιδραμεῖν τοῦ ἀνδρὸς συμφωνίαν.
autika tōn eirēmenōn hosa men epitychōs lelektai tǭ andri syntrechoi an tois Mōsei dedogmenois, hosa de mē areskonta Mōsei kai tois prophētais hypelaben ouk an echoi synestōta ton logon. touto dʼ hēmin en kairǭ tǭ deonti parastēsetai. teōs dʼ, epei pephōratai en tę̄ peri tōn noētōn epopteią synǭda kai symphōna ta tetheimena, hōra epanelthousin authis epi tēn tōn aisthētōn physiologian en brachesi tēn pros ta Hebraiōn epidramein tou andros symphōnian.
For example, whatever the man said rightly agrees with the doctrines of Moses, while whatever he held that was not acceptable to Moses and the prophets would not have a consistent argument. This will be shown by us at the proper time. Meanwhile, since what was laid down in the contemplation of intelligible things has been found harmonious and in agreement, it is time to return again to the study of sensible nature and run briefly over the man’s agreement with the teachings of the Hebrews.
Notes and citation
Summary: Plato is right where he agrees with Moses; Eusebius turns to physics.
Notes on the original text
- Digital text corrected (breathing missing in the digital text; syllables repeated across a line in the digital text): συντρέχοι τρέχοι ἂν → συντρέχοι ἂν; πρὸς τὰ Εβραίων → πρὸς τὰ Ἑβραίων.
Cite (SBL): Eusebius, Praep. ev. 11.28.19 (Dindorf 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-19). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-28-19) · Report an error
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 29
11.29.1Dindorf 2:64–65
Μώσεως γενητὸν ἀποφηναμένου τόδε τὸ πᾶν ὑπὸ τοῦ θεοῦ γενόμενον, λέγει δʼ οὖν ἀρχόμενος τῆς ἑαυτοῦ γραφῆς “ ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, ” καὶ μετὰ ταῦτα κατὰ μέρος ἐπάγει “αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο, ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.” ἄκουε τοῦ Πλάτωνος ὡς οὐκ ἐκπίπτει τῆς διανοίας ὧδέ πη καὶ αὐτὸς γράφων
Mōseōs genēton apophēnamenou tode to pan hypo tou theou genomenon, legei dʼ oun archomenos tēs heautou graphēs “ en archę̄ epoiēsen ho theos ton ouranon kai tēn gēn, ” kai meta tauta kata meros epagei “hautē hē biblos geneseōs ouranou kai gēs, hote egeneto, hę̄ hēmerą epoiēsen ho theos ton ouranon kai tēn gēn.” akoue tou Platōnos hōs ouk ekpiptei tēs dianoias hōde pē kai autos graphōn
Moses declared that this universe came into being, made by God. At the start of his writing he says, “In the beginning God made the heaven and the earth,” and after the particulars he adds, “This is the book of the generation of heaven and earth, when it came to be, in the day that God made the heaven and the earth.” Hear how Plato does not depart from this meaning, writing somewhat as follows himself:
Gen 1:1 (quotation, high confidence) · Gen 2:4 (quotation, high confidence)
Notes and citation
Summary: Moses taught that the universe was made by God; Plato agrees.
- Gen 1:1; 2:4, following the Septuagint.
Notes on the original text
- Digital text corrected (accent slip and stray mark in the digital text): καὶ τῆνʼ γῆν → καὶ τὴν γῆν.
Cite (SBL): Eusebius, Praep. ev. 11.29.1 (Dindorf 2:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-29-1) · Report an error
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.
11.29.2Dindorf 2:65
“Πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· πάντη γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν ἔχειν.”
“Pan de au to gignomenon hypʼ aitiou tinos ex anankēs gignesthai; pantē gar adynaton chōris aitiou genesin echein.”
“Again, everything that comes to be must come to be by some cause; for it is altogether impossible for anything to have becoming without a cause.”
Notes and citation
Summary: Plato: everything that comes to be has a cause.
- Plato, Timaeus 28a.
Notes on the original text
- Digital text corrected (accent slip and wrong quotation mark in the digital text): ‘Πάν δὲ αὖ → “Πᾶν δὲ αὖ.
Extrabiblical texts: Plato, Tim. 28a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.29.2 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-29-2) · Report an error
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.
11.29.3Dindorf 2:65
Καὶ ἐπιλέγει “ Ὁ δὴ πᾶς οὐρανὸς ἢ κόσμος, ἢ καὶ ἄλλο ὅ τι ποτὲ ὀνομαζόμενος μάλιστα ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω· σκεπτέον οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεὶ, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν ἀπʼ ἀρχῆς τινος ἀρξάμενος.
Kai epilegei “ Ho dē pas ouranos ē kosmos, ē kai allo ho ti pote onomazomenos malista an dechoito, touthʼ hēmin ōnomasthō; skepteon oun peri autou prōton, hoper hypokeitai peri pantos en archę̄ dein skopein, poteron ēn aei, geneseōs archēn echōn oudemian, ē gegonen apʼ archēs tinos arxamenos.
And he adds: “The whole heaven, or cosmos, or whatever other name it would best accept, let it be so named by us. We must first consider about it what is laid down that one must consider about everything at the outset: whether it always was, having no beginning of becoming, or has come to be, having begun from some beginning.
Notes and citation
Summary: Plato asks whether the cosmos always was or came to be.
- Plato, Timaeus 28b.
Notes on the original text
- Digital text corrected (OCR slip; stray mark in the digital text): ῥʼ καὶ ἄλλο → ἢ καὶ ἄλλο; ὑπόκειται περὶ· παντὸς → ὑπόκειται περὶ παντὸς.
Extrabiblical texts: Plato, Tim. 28b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.29.3 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-29-3) · Report an error
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.
11.29.4Dindorf 2:65
γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστι καὶ σῶμα ἔχων. πάντα δὲ τὰ τοιαῦτα αἰσθητὰ, τὰ δʼ αἰσθητὰ δόξῃ περιληπτὰ καὶ γενητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἷναι γενέσθαι. τὸν μὲν οὖν ποιητὴν καὶ δημιουργὸν τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν.”
gegonen; horatos gar haptos te esti kai sōma echōn. panta de ta toiauta aisthēta, ta dʼ aisthēta doxę̄ perilēpta kai genēta ephanē. tǭ dʼ au genomenǭ phamen hypʼ aitiou tinos anankēn heinai genesthai. ton men oun poiētēn kai dēmiourgon toude tou pantos heurein te ergon kai heuronta eis pantas adynaton legein.”
It has come to be. For it is visible and tangible and has a body; and all such things are sensible, and sensible things, grasped by opinion, were shown to come to be and to be begotten. And what comes to be, we say, must come to be by some cause. Now to find the maker and father of this universe is a task, and having found him, it is impossible to declare him to all.”
Notes and citation
Summary: Plato: the cosmos came to be; its Maker is hard to find and impossible to declare to all.
- Plato, Timaeus 28b–c. The digital text reads “maker and creator” (δημιουργόν) where Plato’s text has “maker and father.”
Extrabiblical texts: Plato, Tim. 28b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.29.4 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-29-4) · Report an error
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.
11.29.5Dindorf 2:65
Καὶ αὖθις ἑξῆς φησιν “ Οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ γενέσθαι πρόνοιαν.”
Kai authis hexēs phēsin “ Houtōs oun dē kata logon ton eikota dei legein tonde ton kosmon zǭon empsychon ennoun tę̄ alētheią dia tēn tou theou genesthai pronoian.”
And again next he says: “So, then, according to the likely account we must say that this cosmos came to be a living being, ensouled and intelligent in truth, through the providence of God.”
Notes and citation
Summary: Plato: the cosmos is a living being made by God’s providence.
- Plato, Timaeus 30b–c.
Notes on the original text
- Digital text corrected (word split in the digital text): δʼ ἰὰ τὴν τοῦ θεοῦ → διὰ τὴν τοῦ θεοῦ.
Extrabiblical texts: Plato, Tim. 30b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.29.5 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-29-5) · Report an error
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 30
11.30.1Dindorf 2:65
Πάλιν Μώσεως καὶ τούτους εἶναι γενητοὺς διδάξαντος διʼ ὧν ἔφησε “ καὶ εἶπεν ὁ θεὸς, γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς· καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς. καὶ ἐποίησεν ὁ θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους καὶ τοὺς ἀστέρας· καὶ ἔθετο αὐτοὺς ἐν τῷ στερεώματι τοῦ οὐρανοῦ.
Palin Mōseōs kai toutous einai genētous didaxantos diʼ hōn ephēse “ kai eipen ho theos, genēthētōsan phōstēres en tǭ stereōmati tou ouranou, hōste phainein epi tēs gēs; kai estōsan eis sēmeia kai eis kairous kai eis hēmeras kai eis eniautous. kai epoiēsen ho theos tous dyo phōstēras tous megalous kai tous asteras; kai etheto autous en tǭ stereōmati tou ouranou.
Again, Moses taught that these too had come to be, where he said: “And God said, Let there be lights in the firmament of heaven to shine on the earth; and let them be for signs and for seasons and for days and for years. And God made the two great lights, and the stars; and he set them in the firmament of heaven.”
Gen 1:14 (quotation, high confidence) · Gen 1:16 (quotation, high confidence) · Gen 1:17 (quotation, high confidence)
Notes and citation
Summary: Moses: God made the sun, moon, and stars and set them in the firmament.
- Gen 1:14–17 (abridged).
Cite (SBL): Eusebius, Praep. ev. 11.30.1 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-30-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-30-1) · Report an error
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.
11.30.2Dindorf 2:65–66
ὁμοίως ὁ Πλάτων “Ἐξ οὖν λόγου θεοῦ καὶ διανοίας (φησὶ) τοιαύ εια τῆς πρὸς χρόνου γένεσιν, ἵνα γενηθῇ χρόνος, ἥλιος καὶ σελήνη καὶ πέντε ἄλλα ἄστρα, ἐπίκλην ἔχοντα πλάνητες, εἰς διορισμὸν καὶ φυλακὴν ἀριθμῶν χρόνου γέγονε. σώματα δὲ αὐτῶν ποιήσας ὁ θεὸς ἔθηκεν εἰς τὰς περιφοράς.
homoiōs ho Platōn “Ex oun logou theou kai dianoias (phēsi) toiau eia tēs pros chronou genesin, hina genēthę̄ chronos, hēlios kai selēnē kai pente alla astra, epiklēn echonta planētes, eis diorismon kai phylakēn arithmōn chronou gegone. sōmata de autōn poiēsas ho theos ethēken eis tas periphoras.
Likewise Plato: “From such a word and thought of God,” he says, “concerning the coming to be of time, so that time might be born, the sun, the moon, and five other stars, called planets, came to be for the marking and guarding of the numbers of time. And God, having made their bodies, set them in their orbits.”
Notes and citation
Summary: Plato: God made the sun, moon, and planets and set them in their orbits.
- Plato, Timaeus 38c. The opening words are damaged in the digital text; translated with the sense of Plato’s text.
Notes on the original text
- Digital text corrected (accent slip and missing quotation mark in the digital text): ὁμοίως ὁ Πλάτων Ἐξ οὑν → ὁμοίως ὁ Πλάτων “Ἐξ οὖν.
Extrabiblical texts: Plato, Tim. 38c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.30.2 (Dindorf 2:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-30-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-30-2) · Report an error
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.
11.30.3Dindorf 2:66
Ἐπιτήρει δὲ εἰ μὴ τὸ “ ἐξ οὖν λόγου καὶ διανοίας θεοῦ“ εἰρημένον τῷ Πλάτωνι ὅμοιον ἂν εἴη τῷ παρʼ Ἑβραίοις φάσκοντι “ τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν.’ ἀλλὰ καὶ Μωσέως εἰπόντος “καὶ ἔθετο αὐτοὺς ἐν τῷ στερεώματι” ὁμοίᾳ κέχρηται καὶ ὁ Πλάτων φωνῇ τῇ “ἔθηκεν,” εἰπὼν “ σώματα δὲ αὐτῶν ποιήσας ὁ θεὸς ἔθηκεν εἰς τὰς περιφοράς.”
Epitērei de ei mē to “ ex oun logou kai dianoias theou“ eirēmenon tǭ Platōni homoion an eiē tǭ parʼ Hebraiois phaskonti “ tǭ logǭ kyriou hoi ouranoi estereōthēsan kai tǭ pneumati tou stomatos autou pasai hai dynameis autōn.’ alla kai Mōseōs eipontos “kai etheto autous en tǭ stereōmati” homoią kechrētai kai ho Platōn phōnę̄ tę̄ “ethēken,” eipōn “ sōmata de autōn poiēsas ho theos ethēken eis tas periphoras.”
Observe whether Plato’s words “from the word and thought of God” would not be like the Hebrew saying, “By the word of the Lord the heavens were made firm, and all their host by the breath of his mouth.” And when Moses said, “and he set them in the firmament,” Plato too used a similar word, “set,” saying, “and God, having made their bodies, set them in their orbits.”
Ps 33:6 (32:6 LXX) (quotation, high confidence) · Gen 1:17 (quotation, high confidence)
Notes and citation
Summary: Plato’s wording echoes Psalm 33 and Genesis 1.
- Ps 33:6 (32:6 LXX); Gen 1:17.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; stray mark and misplaced quotation mark in the digital text): κυρίου οἶ οὐρανοὶ → κυρίου οἱ οὐρανοὶ; πᾶσαι αἶ δυνάμεις → πᾶσαι αἱ δυνάμεις; καὶ ὁ Πλάτωνʼ φωνῇ τῇ ἔθηκεν, ” → καὶ ὁ Πλάτων φωνῇ τῇ “ἔθηκεν,”.
Extrabiblical texts: Plato, Tim. 38c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.30.3 (Dindorf 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-30-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-30-3) · Report an error
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 31
11.31.1Dindorf 2:66
Τῆς Ἑβραίων γραφῆς ἐφʼ ἑκάστῳ τῶν δημιουργημάτων ἐπιφωνούσης ‘καὶ εἶδεν ὁ θεὸς ὅτι καλόν, ” καὶ ἐπὶ τῇ πάντων συγκεφαλαιώσει φασκούσης “ καὶ εἶδεν ὁ θεὸς τὰ πάντα, καὶ ἰδοὺ καλὰ λίαν· ” ἄκουε τοῦ Πλάτωνος ὥς φησιν “Εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος, ὅ τε δημιουργὸς ἀγαθὸς, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπε. ” Καὶ πάλιν “ Ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων.”
Tēs Hebraiōn graphēs ephʼ hekastǭ tōn dēmiourgēmatōn epiphōnousēs ‘kai eiden ho theos hoti kalon, ” kai epi tę̄ pantōn synkephalaiōsei phaskousēs “ kai eiden ho theos ta panta, kai idou kala lian; ” akoue tou Platōnos hōs phēsin “Ei men dē kalos estin hode ho kosmos, ho te dēmiourgos agathos, dēlon hōs pros to aidion eblepe. ” Kai palin “ Ho men gar kallistos tōn gegonotōn, ho dʼ aristos tōn aitiōn.”
The Hebrew Scripture says over each of the things created, “And God saw that it was good,” and at the summing up of all, “And God saw all things, and behold, they were very good.” Hear how Plato says: “If this cosmos is beautiful and its maker good, clearly he looked to the eternal.” And again: “For it is the most beautiful of things that have come to be, and he the best of causes.”
Gen 1:10 (quotation, high confidence) · Gen 1:31 (quotation, high confidence)
Notes and citation
Summary: Genesis calls creation good; Plato calls the cosmos most beautiful and its maker best.
- Gen 1:10, 31; Plato, Timaeus 29a.
Notes on the original text
- Digital text corrected (OCR slip; breathing and accent slips in the digital text; breathing slip and wrong quotation mark in the digital text; breathing slip in the digital text): Τῆς Ἐβραίων γραφής → Τῆς Ἑβραίων γραφῆς; δημιουραγημάτων → δημιουργημάτων; ‘Ἑἰ μὲν δὴ → “Εἰ μὲν δὴ; ἒβλεπε → ἔβλεπε.
Extrabiblical texts: Plato, Tim. 29a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.31.1 (Dindorf 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-31-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-31-1) · Report an error
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 32
11.32.1Dindorf 2:66–67
Καὶ περὶ τούτου πάσης Ἑβραίων γραφῆς διαλαλούσης, τοτὲ μὲν διʼ ὧν φησι “ καὶ εἱλιγήσεται ὁ οὐρανὸς ὡς βιβλίον” τοτὲ δὲ διʼ ὧν ἐπιλέγει “καὶ ἔσται ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινὴ, ἃ ἐγὼ ποιῶ μένειν ἐνώπιόν μου, λέγει κύριος·” καὶ πάλιν ἄλλοτε διʼ ὧν φησι “ παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου·”
Kai peri toutou pasēs Hebraiōn graphēs dialalousēs, tote men diʼ hōn phēsi “ kai heiligēsetai ho ouranos hōs biblion” tote de diʼ hōn epilegei “kai estai ho ouranos kainos kai hē gē kainē, ha egō poiō menein enōpion mou, legei kyrios;” kai palin allote diʼ hōn phēsi “ paragei gar to schēma tou kosmou toutou;”
And on this the whole Scripture of the Hebrews speaks: at one time where it says, “And the heaven shall be rolled up like a scroll”; at another where it adds, “And there shall be a new heaven and a new earth, which I make to remain before me, says the Lord”; and again elsewhere where it says, “For the form of this world is passing away.”
Isa 34:4 (quotation, high confidence) · Isa 66:22 (quotation, high confidence) · 1 Cor 7:31 (quotation, high confidence)
Notes and citation
Summary: Scripture teaches that the world will pass away and be renewed.
- Isa 34:4; 66:22; 1 Cor 7:31.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ἅ ἐγὼ ποιῶ → ἃ ἐγὼ ποιῶ.
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.32.1 (Dindorf 2:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-1) · Report an error
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.
11.32.2Dindorf 2:67
καὶ ὁ Πλάτων ἄκουε γοῦν ὅπως τὸ δόγμα συνίστησι λέγων ἐν Τιμαίῳ “ Καὶ ξυνεστήσατο οὐρανὸν ὁρατὸν καὶ ἁπτόν· καὶ διὰ ταῦτα ἔκ τε δὴ τούτων καὶ τῶν τοιούτων καὶ τὸν ἀριθμὸν τεττάρων τὸ τοῦ κόσμου σῶμα ἐγεννήθη διʼ ἀναλογίας ὁμολογῆσαν, φιλίαν τε ἔσχεν ἐκ τούτων, ὡς εἰς ταὐτὸν αὐτῷ ξυνελθὸν ἄλυτον ὑπὸ τῶν ἄλλων πλὴν ὑπὸ τοῦ ξυνδήσαντος γενέσθαι.”
kai ho Platōn akoue goun hopōs to dogma synistēsi legōn en Timaiǭ “ Kai xynestēsato ouranon horaton kai hapton; kai dia tauta ek te dē toutōn kai tōn toioutōn kai ton arithmon tettarōn to tou kosmou sōma egennēthē diʼ analogias homologēsan, philian te eschen ek toutōn, hōs eis tauton autǭ xynelthon alyton hypo tōn allōn plēn hypo tou xyndēsantos genesthai.”
And hear how Plato establishes the doctrine, saying in the Timaeus: “And he framed a heaven visible and tangible; and for these reasons, from these elements, four in number, the body of the cosmos was begotten, agreeing through proportion, and it gained friendship from them, so that, coming together into one with itself, it became indissoluble by any other except by the one who bound it together.”
Notes and citation
Summary: Plato: the cosmos can be dissolved only by its maker.
- Plato, Timaeus 31b–32c (abridged).
Notes on the original text
- Digital text corrected (stray mark in the digital text): καὶ ὁ Πλάτωνʼ ἄκουε → καὶ ὁ Πλάτων ἄκουε.
Extrabiblical texts: Plato, Tim. 31b–32c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.32.2 (Dindorf 2:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-2) · Report an error
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.
11.32.3Dindorf 2:67
Εἶθʼ ἑξῆς φησι “ Χρόνος δʼ οὖν μετὰ οὐρανοῦ γέγονεν, ἵνα ἅμα γεννηθέντες ἅμα καὶ λυθῶσιν, ἄν ποτε λύσις τις αὐτῶν γίγνηται.”
Eithʼ hexēs phēsi “ Chronos dʼ oun meta ouranou gegonen, hina hama gennēthentes hama kai lythōsin, an pote lysis tis autōn gignētai.”
Then next he says: “Time, then, came to be with the heaven, so that, born together, they might also be dissolved together, if ever a dissolution of them should come.”
Notes and citation
Summary: Plato: time and heaven began together and may end together.
- Plato, Timaeus 38b.
Notes on the original text
- Digital text corrected (accent missing in the digital text): λύσις τις αὐτων → λύσις τις αὐτῶν.
Extrabiblical texts: Plato, Tim. 38b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.32.3 (Dindorf 2:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-3) · Report an error
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.
11.32.4Dindorf 2:67
Καὶ πάλιν εἰπὼν “Θεοὶ θεῶν, ὧν ἐγὼ δημιουργὸς, πατήρ τε ἔργων, ἃ διʼ ἐμοῦ γενόμενα ἄλυτα ἐμοῦ μὴ θέλοντος·” ἐπάγει λέγων ἑξῆς “ Τὸ μὲν οὖν δὴ δεθὲν πᾶν λυτὸν, τό γε μὴν καλῶς ἁρμοσθὲν καὶ ἔχον εὖ λύειν ἐθέλειν κακοῦ. διὸ καὶ ἐπείπερ γεγένησθε, ἀθάνατοι μὲν οὐκ ἐστὲ οὐδʼ ἄλυτοι τὸ πάμπαν. οὔτι μὲν δὴ λυθήσεσθέ γε, οὐδὲ τεύξεσθε θανάτου μοίρας, τῆς ἐμῆς βουλήσεως μείζονος ἔτι δεσμοῦ καὶ κυριωτέρου λαχόντες ἐκείνων οἷς ὅτε ἐγίγνεσθε συνεδεῖσθε.”
Kai palin eipōn “Theoi theōn, hōn egō dēmiourgos, patēr te ergōn, ha diʼ emou genomena alyta emou mē thelontos;” epagei legōn hexēs “ To men oun dē dethen pan lyton, to ge mēn kalōs harmosthen kai echon eu lyein ethelein kakou. dio kai epeiper gegenēsthe, athanatoi men ouk este oudʼ alytoi to pampan. outi men dē lythēsesthe ge, oude teuxesthe thanatou moiras, tēs emēs boulēseōs meizonos eti desmou kai kyriōterou lachontes ekeinōn hois hote egignesthe synedeisthe.”
And again, having said, “Gods of gods, whose maker and father of works I am, which, having come to be through me, are indissoluble unless I will it,” he adds next: “All that is bound can be dissolved; yet to wish to dissolve what is well fitted and in good state is the part of an evil one. Therefore, since you have come to be, you are not immortal nor wholly indissoluble; yet you shall certainly not be dissolved, nor meet the fate of death, having obtained my will as a still greater and more sovereign bond than those with which you were bound when you came to be.”
Notes and citation
Summary: Plato: created beings are dissoluble by nature but preserved by God’s will.
- Plato, Timaeus 41a–b.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing slip in the digital text): πατήρ τε ἒργων → πατήρ τε ἔργων; καὶ ἔχον εὑ λύειν → καὶ ἔχον εὖ λύειν.
Extrabiblical texts: Plato, Tim. 41a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.32.4 (Dindorf 2:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-4) · Report an error
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.
11.32.5Dindorf 2:67–68
Καὶ ἐν τῷ Πολιτικῷ δὲ τάδε ὁ αὐτός φησι “ Τὸ γὰρ πᾶν τόδε τοτὲ μὲν αὐτὸς ὁ θεὸς ξυμποδηγεῖ πορευόμενος καὶ ξυγκυκλεῖ, τοτὲ δʼ ἀνῆκεν, ὅταν αἱ περίοδοι τοῦ προσήκοντος αὐτῷ μέτρον εἰλήφωσιν ἤδη χρόνου, τὸ δὲ πάλιν αὐτόματον εἰς τἀναντία περιάγεται, ζῷον ὂν καὶ φρόνησιν εἰληφὸς ἐκ τοῦ ξυναρμόσαντος αὐτὸ κατʼ ἀρχάς. τοῦτο δὲ αὐτῷ τὸ πάλιν ἰέναι διὰ τόδε ἐξ ἀνάγκης ἔμφυτον γέγονε. Διὰ τὸ ποῖον δή;
Kai en tǭ Politikǭ de tade ho autos phēsi “ To gar pan tode tote men autos ho theos xympodēgei poreuomenos kai xynkyklei, tote dʼ anēken, hotan hai periodoi tou prosēkontos autǭ metron eilēphōsin ēdē chronou, to de palin automaton eis tanantia periagetai, zǭon on kai phronēsin eilēphos ek tou xynarmosantos auto katʼ archas. touto de autǭ to palin ienai dia tode ex anankēs emphyton gegone. Dia to poion dē?
And in the Statesman the same man says this: “For this universe God himself at one time guides on its way and helps to turn, and at another lets it go, when its revolutions have now reached the measure of time fitting for it; and it turns back again of itself in the opposite direction, being a living creature and having received understanding from the one who fitted it together in the beginning. And this going back has necessarily become innate in it for this reason. — For what reason?
Notes and citation
Summary: Plato’s Statesman: God alternately guides the universe and lets it go.
- Plato, Statesman 269c–d; the quotation runs through 11.32.11.
Notes on the original text
- Digital text corrected (iota subscript missing in the digital text; word broken in the digital text): εἰς τἀνἐν ἀντία → εἰς τἀναντία; τοῦτο δὲ αὐτῶ τὸ → τοῦτο δὲ αὐτῷ τὸ.
Extrabiblical texts: Plato, Pol. 269c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.32.5 (Dindorf 2:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-5) · Report an error
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.
11.32.6Dindorf 2:68
Τὸ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχειν ἀεὶ καὶ ταὐτὸν εἶναι τοῖς πάντων θειοτάτοις προσήκει μόνοις, σώματος δὲ φύσις οὐ ταύτης τῆς τάξεως. ὃν δὲ οὐρανὸν καὶ κόσμον ἐπωνομάκαμεν, πολλῶν μὲν καὶ μακαρίων παρὰ τοῦ γεννήσαντος μετείληφεν, ἀτὰρ οὖν δὴ κεκοινώνηκέ γε καὶ σώματος· ὅθεν αὐτῷ μεταβολῆς ἀμοίρῳ γίγνεσθαι διὰ παντὸς ἀδύνατον, κατὰ δύναμίν γε μὴν ὅτι μάλιστα ἐν τῷ αὐτῷ κατὰ τὰ αὐτὰ μίαν φορὰν κινεῖται, διότι τὴν ἀνακύκλησιν εἴληχεν, ὅτι σμικροτάτην τῆς ἑαυτοῦ κινήσεως παρ- άλλαξιν. αὐτὸ δὲ ἑαυτὸ στρέφειν ἀεὶ σχεδὸν οὐδενὶ δυνατὸν πλὴν τῷ τῶν κινουμένων αὖ πάντων ἡγουμένῳ. κινεῖν δὲ τούτῳ τι τοτὲ μὲν ἄλλως, αὖθις δʼ ἐναντίως οὐ θέμις.
To kata ta auta kai hōsautōs echein aei kai tauton einai tois pantōn theiotatois prosēkei monois, sōmatos de physis ou tautēs tēs taxeōs. hon de ouranon kai kosmon epōnomakamen, pollōn men kai makariōn para tou gennēsantos meteilēphen, atar oun dē kekoinōnēke ge kai sōmatos; hothen autǭ metabolēs amoirǭ gignesthai dia pantos adynaton, kata dynamin ge mēn hoti malista en tǭ autǭ kata ta auta mian phoran kineitai, dioti tēn anakyklēsin eilēchen, hoti smikrotatēn tēs heautou kinēseōs par- allaxin. auto de heauto strephein aei schedon oudeni dynaton plēn tǭ tōn kinoumenōn au pantōn hēgoumenǭ. kinein de toutǭ ti tote men allōs, authis dʼ enantiōs ou themis.
— To be always the same and unchanging and identical belongs only to the most divine of all things, and the nature of body is not of this rank. What we have named heaven and cosmos has received many blessed things from its begetter, but it has also shared in body; hence it cannot be wholly without change, but as far as possible it moves in the same place, in the same way, with one motion; therefore it has received reverse rotation, as the least departure from its own motion. To turn itself always is hardly possible for anything except the leader of all things that move; and for him to move it now one way and then the opposite is not lawful.
Notes and citation
Summary: The cosmos, being bodily, cannot be wholly unchanging; it reverses its motion.
- Plato, Statesman 269d–e.
Extrabiblical texts: Plato, Pol. 269d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.32.6 (Dindorf 2:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-6) · Report an error
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.
11.32.7Dindorf 2:68
ἐκ πάντων δὴ τούτων τὸν κόσμον μήτε αὐτὸν χρὴ φάναι στρέφειν ἑαυτὸν ἀεὶ, μήθʼ ὅλον ὑπὸ θεοῦ στρέφεσθαι διττὰς καὶ ἐναντίας περιαγωγὰς, μήτʼ αὖ τινε δύο θεὼ φρονοῦντε ἑαυτοῖς ἐναντία στρέφειν αὐτὸν, ἀλλʼ ὅπερ ἄρτι ἐρρέθη καὶ μόνον λοιπὸν, τοτὲ μὲν ὑπʼ ἄλλης ξυμποδηγεῖσθαι θείας αἰτίας, τὸ ζῆν πάλιν ἐπικτώμενον καὶ λαμβάνοντα ἀθανασίαν ἐπισκευαστὴν παρὰ τοῦ δημιουργοῦ, τοτὲ δʼ ὅταν ἀνεθῇ, διʼ ἑαυτοῦ αὐτὸν ἰέναι κατὰ καιρὸν, ἀφεθέντα τοιοῦτον ὥστε ἀνάπαλιν πορεύεσθαι πολλὰς περιόδων μυριάδας διὰ τὸ μέγιστον ὂν καὶ ἰσορροπώτατον ἐπὶ σμικροτάτου βαῖνον ποδὸς ἰέναι.
ek pantōn dē toutōn ton kosmon mēte auton chrē phanai strephein heauton aei, mēthʼ holon hypo theou strephesthai dittas kai enantias periagōgas, mētʼ au tine dyo theō phronounte heautois enantia strephein auton, allʼ hoper arti errethē kai monon loipon, tote men hypʼ allēs xympodēgeisthai theias aitias, to zēn palin epiktōmenon kai lambanonta athanasian episkeuastēn para tou dēmiourgou, tote dʼ hotan anethę̄, diʼ heautou auton ienai kata kairon, aphethenta toiouton hōste anapalin poreuesthai pollas periodōn myriadas dia to megiston on kai isorropōtaton epi smikrotatou bainon podos ienai.
From all this we must say neither that the cosmos always turns itself, nor that it is wholly turned by God in two opposite revolutions, nor again that two gods with opposing minds turn it; but, what was just said and is the only remaining option, that at one time it is guided by another, divine cause, regaining life and receiving a renewed immortality from the Creator, and at another, when let go, it goes by itself, released at such a time that it travels backward for many tens of thousands of revolutions, because, being greatest and most evenly balanced, it moves resting on the smallest foot.
Notes and citation
Summary: God guides the cosmos at times; at others it moves backward by itself.
- Plato, Statesman 269e–270a.
Notes on the original text
- Digital text corrected (OCR slip; accent slip in the digital text): μήτʼ αὖ τινὲ δύο θεὼ → μήτʼ αὖ τινε δύο θεὼ; ξυμποδηεῖσθαι → ξυμποδηγεῖσθαι.
Extrabiblical texts: Plato, Pol. 269e–270a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.32.7 (Dindorf 2:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-7) · Report an error
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.
11.32.8Dindorf 2:68–69
Φαίνεται γοῦν δὴ καὶ μάλα εἰκότως εἰρῆσθαι πάντα ὅσα διελήλυθας. Λογισάμενοι δὴ ξυννοήσωμεν τὸ πάθος ἐκ τῶν νῦν λεχθέντων, ὃ πάντων ἔφαμεν εἶναι τῶν θαυμαστῶν αἴτιον. ἔστι γὰρ οὖν δὴ τοῦτʼ αὐτό.
Phainetai goun dē kai mala eikotōs eirēsthai panta hosa dielēlythas. Logisamenoi dē xynnoēsōmen to pathos ek tōn nyn lechthentōn, ho pantōn ephamen einai tōn thaumastōn aition. esti gar oun dē toutʼ auto.
— It seems indeed that all you have gone through has been said very reasonably. — Let us reason, then, and understand from what has now been said the event which we said was the cause of all the marvels. For it is just this.
Notes and citation
Summary: This reversal explains the marvels of myth.
- Plato, Statesman 270b.
Extrabiblical texts: Plato, Pol. 270b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.32.8 (Dindorf 2:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-8) · Report an error
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.
11.32.9Dindorf 2:69
Τὸ ποῖον; Τὸ τὴν τοῦ παντὸς φορὰν τοτὲ μὲν ἐφʼ ἃ νῦν κυκλεῖται φέρεσθαι, τοτὲ δʼ ἐπὶ τἀναντία. Πῶς δή; Ταύτην τὴν μεταβολὴν ἡγεῖσθαι δεῖ τῶν περὶ τὸν οὐρανὸν γινομένων τροπῶν πασῶν εἶναι μεγίστην καὶ τελεωτάτην τροπήν.
To poion? To tēn tou pantos phoran tote men ephʼ ha nyn kykleitai pheresthai, tote dʼ epi tanantia. Pōs dē? Tautēn tēn metabolēn hēgeisthai dei tōn peri ton ouranon ginomenōn tropōn pasōn einai megistēn kai teleōtatēn tropēn.
— What? — That the motion of the universe at one time goes in the direction in which it now revolves, at another in the opposite. — How so? — We must consider this change the greatest and most complete of all the turnings that take place in the heaven.
Notes and citation
Summary: The reversal is the greatest change in the heavens.
- Plato, Statesman 270b–c.
Extrabiblical texts: Plato, Pol. 270b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.32.9 (Dindorf 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-9) · Report an error
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.
11.32.10Dindorf 2:69
Ἔοικε γοῦν. Μεγίστας τοίνυν μεταβολὰς χρὴ νομίζειν γίγνεσθαι τότε τοῖς ἐντὸς ἡμῖν οἰκοῦσιν αὐτοῦ. Καὶ τοῦτʼ εἰκός. Μεταβολὰς δέ γε μεγάλας καὶ πολλὰς καὶ παν- τοίας ξυμφερομένας ἆρʼ οὐκ ἴσμεν τὴν τῶν ζῴων φύσιν ὅτι χαλεπῶς ἀνέχεται;
Eoike goun. Megistas toinyn metabolas chrē nomizein gignesthai tote tois entos hēmin oikousin autou. Kai toutʼ eikos. Metabolas de ge megalas kai pollas kai pan- toias xympheromenas arʼ ouk ismen tēn tōn zǭōn physin hoti chalepōs anechetai?
— So it seems. — We must think, then, that the greatest changes then occur for us who dwell within it. — That too is likely. — And do we not know that the nature of living creatures bears with difficulty great, many, and manifold changes coming together?
Notes and citation
Summary: Such changes are hard on living things.
- Plato, Statesman 270c.
Extrabiblical texts: Plato, Pol. 270c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.32.10 (Dindorf 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-10) · Report an error
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.
11.32.11Dindorf 2:69
Πῶς δʼ οὔ; Φθοραὶ τοίνυν ἐξ ἀνάγκης τότε μέγισται συμβαίνουσι τῶν τε ἄλλων ζῴων, καὶ δὴ καὶ τὸ τῶν ἀνθρώπων γένος ὀλίγον τι περιλείπεται. περὶ δὲ τούτους ἄλλα τε παθήματα πολλὰ καὶ θαυμαστὰ καὶ καινὰ ξυμπίπτει, μέγιστον δὲ τόδε καὶ ξυνεπόμενον τῇ τοῦ παντὸς ἀνελίξει, τότε ὅταν ἡ τῆς νῦν καθεστηκυίας ἐναντία γίγνηται τροπή.” Τούτοις ἅπασιν ὑποβὰς ἐξῆς περὶ τῆς τῶν τετελευτηκότων ἀναβιώσεως, ὁμοίως ταῖς Ἑβραίων δό- ξαις κινούμενος, ταῦτʼ ἐπιλέγει
Pōs dʼ ou? Phthorai toinyn ex anankēs tote megistai symbainousi tōn te allōn zǭōn, kai dē kai to tōn anthrōpōn genos oligon ti perileipetai. peri de toutous alla te pathēmata polla kai thaumasta kai kaina xympiptei, megiston de tode kai xynepomenon tę̄ tou pantos anelixei, tote hotan hē tēs nyn kathestēkuias enantia gignētai tropē.” Toutois hapasin hypobas exēs peri tēs tōn teteleutēkotōn anabiōseōs, homoiōs tais Hebraiōn do- xais kinoumenos, tautʼ epilegei
— Of course. — Then the greatest destructions of the other living creatures necessarily occur, and of the human race too only a little is left. And among these many other strange and new experiences happen together, and this the greatest, which follows the unrolling of the universe, when the turning becomes opposite to the one now established.” Going on further from all this, he next adds the following about the return to life of the dead, moved by views like those of the Hebrews:
Notes and citation
Summary: At the reversal, great destructions befall living things; Plato then speaks of the dead returning to life.
- Plato, Statesman 270c–d.
Notes on the original text
- Digital text corrected (OCR slip): τετελευτηκότηων → τετελευτηκότων.
Extrabiblical texts: Plato, Pol. 270c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.32.11 (Dindorf 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-32-11) · Report an error
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 33
11.33.1Dindorf 2:69
“ Γένεσις δὲ τίς τότʼ ἦν, ὦ ξένε, ζῴων, καὶ τίνα τρόπον ἐξ ἀλλήλων ἐγεννῶντο;
“ Genesis de tis totʼ ēn, ō xene, zǭōn, kai tina tropon ex allēlōn egennōnto?
“But what was the generation of living creatures then, stranger, and in what way were they begotten from one another?
Notes and citation
Summary: How were living things born in that age?
- Plato, Statesman 271a; through 11.33.3.
Extrabiblical texts: Plato, Pol. 271a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.33.1 (Dindorf 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-33-1) · Report an error
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.
11.33.2Dindorf 2:69–70
Δῆλον, ὦ Σώκρατες, ὅτι τὸ μὲν ἐξ ἀλλήλων οὐκ ἦν ἐν τῇ τότε φύσει γεννώμενον, τὸ δὲ γηγενὲς εἶ- ναί ποτε γένος λεχθὲν, τοῦτʼ ἦν τὸ κατʼ ἐκεῖνον τὸν χρόνον ἐκ γῆς πάλιν ἀναστρεφόμενον, ἀπεμνημονεύετο δὲ ὑπὸ τῶν ἡμετέρων προγόνων τῶν πρώτων, οἱ τελευτώσῃ μὲν τῇ προτέρᾳ περιφορᾷ τὸν ἑξῆς χρόνον ἐγειτόνουν, τῆσδε δὲ κατʼ ἀρχὰς ἐφύοντο· τούτων γὰρ οὗτοι κήρυκες ἐγένονθʼ ἡμῖν τῶν λόγων, οἳ νῦν ὑπὸ πολλῶν οὐκ ὀρθῶς ἀπιστοῦνται.
Dēlon, ō Sōkrates, hoti to men ex allēlōn ouk ēn en tę̄ tote physei gennōmenon, to de gēgenes ei- nai pote genos lechthen, toutʼ ēn to katʼ ekeinon ton chronon ek gēs palin anastrephomenon, apemnēmoneueto de hypo tōn hēmeterōn progonōn tōn prōtōn, hoi teleutōsę̄ men tę̄ proterą periphorą ton hexēs chronon egeitonoun, tēsde de katʼ archas ephyonto; toutōn gar houtoi kērykes egenonthʼ hēmin tōn logōn, hoi nyn hypo pollōn ouk orthōs apistountai.
— Clearly, Socrates, being begotten from one another was not in the nature of things then; but the earth-born race that is said to have once existed was the one that in that time returned again out of the earth. It was remembered by our first ancestors, who lived in the time next to the end of the former revolution and were born at the beginning of this one. For these became for us the heralds of these accounts, which are now wrongly disbelieved by many.
Notes and citation
Summary: In that age the earth-born race returned from the earth.
- Plato, Statesman 271a–b.
Notes on the original text
- Digital text corrected (word repeated in the digital text): τούτων τῶν γὰρ οὗτοι → τούτων γὰρ οὗτοι.
Extrabiblical texts: Plato, Pol. 271a–b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.33.2 (Dindorf 2:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-33-2) · Report an error
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.
11.33.3Dindorf 2:70
τὸ γὰρ ἐντεῦθέν, οἶμαι, χρὴ ξυννοεῖν. ἐχόμενον γάρ ἐστι τῷ τοὺς πρεσβύτας ἐπὶ τὴν τοῦ παιδὸς ἰέναι φύσιν, ἐκ τῶν τετελευτηκότων αὖ, κειμένων δʼ ἐν γῇ πάλιν ἐκεῖ συνισταμένους καὶ ἀναβιωσκομένους ἕπεσθαι τῇ τροπῇ, ξυνανακυκλουμένης εἰς τἀναντία τῆς γενέσεως, καὶ γηγενεῖς δὴ κατὰ τοῦτον τὸν τρόπον ἐξ ἀνάγκης φυομένους οὕτως ἔχειν τοὔνομα καὶ τὸν λόγον, ὅσους μὴ θεὸς αὐτῶν εἰς ἄλλην μοῖραν ἐκόμισε. Κομιδῇ μὲν οὖν τοῦτό γε ἕπεται τοῖς ἔμπροσθεν.”
to gar enteuthen, oimai, chrē xynnoein. echomenon gar esti tǭ tous presbytas epi tēn tou paidos ienai physin, ek tōn teteleutēkotōn au, keimenōn dʼ en gę̄ palin ekei synistamenous kai anabiōskomenous hepesthai tę̄ tropę̄, xynanakykloumenēs eis tanantia tēs geneseōs, kai gēgeneis dē kata touton ton tropon ex anankēs phyomenous houtōs echein tounoma kai ton logon, hosous mē theos autōn eis allēn moiran ekomise. Komidę̄ men oun touto ge hepetai tois emprosthen.”
For we must, I think, consider what follows from this. It follows from old men going toward the nature of a child that, from the dead in turn, lying in the earth, people are put together there again and come back to life, following the turning, as generation revolves back in the opposite direction; and those born from the earth by necessity in this way have that name and account, all whom God has not carried to another lot. — This certainly follows from what was said before.”
Notes and citation
Summary: The dead rise from the earth, except those God has taken to another lot.
- Plato, Statesman 271b–c. Eusebius compares this with the resurrection of the dead.
Extrabiblical texts: Plato, Pol. 271b–c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.33.3 (Dindorf 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-33-3) · Report an error
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.
11.33.4Dindorf 2:70
Εἶτʼ αὖ πάλιν ἑξῆς προιὼν τὰ ὅμοια τοῖς Ἑβραίων δόγμασι περὶ τῆς τοῦ κόσμου συντελείας τοῦτον διέξεισι τὸν τρόπον
Eitʼ au palin hexēs proiōn ta homoia tois Hebraiōn dogmasi peri tēs tou kosmou synteleias touton diexeisi ton tropon
Then going on further again he sets out, like the doctrines of the Hebrews about the consummation of the world, the following:
Notes and citation
Summary: Plato on the end of the world.
Notes on the original text
- Digital text corrected (stray mark in the digital text): τοῖς ‘ Εβραίων δόγμασι → τοῖς Ἑβραίων δόγμασι.
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.33.4 (Dindorf 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-33-4) · Report an error
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 34
11.34.1Dindorf 2:70
“Ἐπειδὴ γὰρ πάντων τούτων χρόνος ἐτελειώθη καὶ μεταβολὴν ἔδει γίγνεσθαι καὶ δὴ καὶ τὸ γήινον ἤδη πᾶν ἀνάλωτο γένος, πάσας ἑκάστης τῆς ψυχῆς τὰς γενέσεις ἀποδεδωκυίας, καὶ ὅσα ἦν ἑκάστῃ προσταχθὲν, τοσαῦτα εἰς γῆν σπέρματα πεσούσης, τότε δὴ τοῦ παντὸς ὁ μὲν κυβερνήτης, οἷον πηδαλίων οἴακος ἀφέμενος, εἰς τὴν αὐτοῦ περιωπὴν ἀπέστη, τὸν δὲ δὴ κόσμον πάλιν ἀνέστρεφεν εἱμαρμένη τε καὶ ξύμφυτος ἐπιθυμία.
“Epeidē gar pantōn toutōn chronos eteleiōthē kai metabolēn edei gignesthai kai dē kai to gēinon ēdē pan analōto genos, pasas hekastēs tēs psychēs tas geneseis apodedōkuias, kai hosa ēn hekastę̄ prostachthen, tosauta eis gēn spermata pesousēs, tote dē tou pantos ho men kybernētēs, hoion pēdaliōn oiakos aphemenos, eis tēn autou periōpēn apestē, ton de dē kosmon palin anestrephen heimarmenē te kai xymphytos epithymia.
“For when the time of all these things was completed and a change had to come, and the whole earthly race had now been used up, each soul having rendered all its births, and having fallen into the earth as seed as many times as had been ordained for each, then the helmsman of the universe, letting go, as it were, the tiller of the rudder, withdrew to his own watch-tower, and fate and innate desire turned the cosmos back again.
Notes and citation
Summary: Plato: at the end of the age the divine helmsman lets go of the cosmos.
- Plato, Statesman 272d–e; through 11.34.4.
Notes on the original text
- Digital text corrected (doubled comma in the digital text; word lost at the start of the section in the digital text (so Plato)): “ γὰρ πάντων τούτων → “Ἐπειδὴ γὰρ πάντων τούτων; σπέρματα πεσούσης,, → σπέρματα πεσούσης,.
Extrabiblical texts: Plato, Pol. 272d–e (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.34.1 (Dindorf 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-34-1) · Report an error
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.
11.34.2Dindorf 2:70–71
πάντες οὖν οἱ κατὰ τοὺς τόπους ξυνάρχοντες τῷ μεγίστῳ δαίμονι θεοὶ, γνόντες ἤδη τὸ γιγνόμενον, ἀφίεσαν αὖ τὰ μέρη τοῦ κόσμου τῆς αὐτῶν ἐπιμελείας. ὁ δὲ μεταστρεφόμενος καὶ ξυμβάλλων, ἀρχῆς τε καὶ τελευτῆς ἐναντίαν ὁρμὴν ὁρμηθεὶς, σεισμὸν πολὺν ἐν ἑαυτῷ ποιῶν, ἄλλην αὖ φθορὰν ζῴων παντοίων ἀπειργάσατο.
pantes oun hoi kata tous topous xynarchontes tǭ megistǭ daimoni theoi, gnontes ēdē to gignomenon, aphiesan au ta merē tou kosmou tēs autōn epimeleias. ho de metastrephomenos kai xymballōn, archēs te kai teleutēs enantian hormēn hormētheis, seismon polyn en heautǭ poiōn, allēn au phthoran zǭōn pantoiōn apeirgasato.
All the gods, then, who ruled together with the greatest deity in their regions, knowing what was happening, let go in turn of the parts of the cosmos in their care. And the cosmos, turning back and colliding, driven by an impulse opposite to beginning and end, causing a great earthquake within itself, brought about another destruction of all kinds of living creatures.
Notes and citation
Summary: The cosmos reverses with great upheaval and destruction.
- Plato, Statesman 272e–273a.
Extrabiblical texts: Plato, Pol. 272e–273a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.34.2 (Dindorf 2:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-34-2) · Report an error
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.
11.34.3Dindorf 2:71
μετὰ δὲ ταῦτα προελθόντος ἱκανοῦ χρόνου, θορύβου τε καὶ ταραχῆς ἤδη παυόμενος καὶ τῶν σεισμῶν, γαλήνης ἐπιλαβόμενος, εἴς τε τὸν εἰωθότα δρόμον τὸν ἑαυτοῦ κατακοσμούμενος ᾔει, ἐπιμέλειαν καὶ κράτος ἔχων αὐτὸς τῶν ἐν αὐτῷ τε καὶ ἑαυτοῦ.”
meta de tauta proelthontos hikanou chronou, thorybou te kai tarachēs ēdē pauomenos kai tōn seismōn, galēnēs epilabomenos, eis te ton eiōthota dromon ton heautou katakosmoumenos ę̄ei, epimeleian kai kratos echōn autos tōn en autǭ te kai heautou.”
And after this, when sufficient time had passed, ceasing now from tumult and confusion and earthquakes, and reaching calm, it went on into its accustomed course, ordering itself, having the care and control of the things in it and of itself.”
Notes and citation
Summary: Then the cosmos settles into order again.
- Plato, Statesman 273a.
Extrabiblical texts: Plato, Pol. 273a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 11.34.3 (Dindorf 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-34-3) · Report an error
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.
11.34.4Dindorf 2:71
Καὶ μετὰ βραχέα αὖ φησι “Διὸ δὴ καὶ τότʼ ἤδη θεὸς ὁ κοσμήσας αὐτὸν, καθορῶν ἐν ἀπορίᾳ ὄντα, κηδόμενος ἵνα μὴ χειμασθεὶς ὑπὸ ταραχῆς διαλυθεὶς εἰς τὸν τῆς ἀνομοιότητος ἄπειρον ὄντα τόπον δύῃ, πάλιν ἔφεδρος αὐτοῦ τῶν πηδαλίων γενόμενος, τὰ νοσήσαντα καὶ λυθέντα ἐν τῇ καθʼ αὑτὸν προτέρᾳ περιόδῳ στρέψας, κοσμεῖ τε καὶ ἐπανορθῶν ἀθάνατον αὐτὸν καὶ ἀγήρων ἀπεργάζεται. τοῦτο μὲν τέλος πάντων εἴρηται.
Kai meta brachea au phēsi “Dio dē kai totʼ ēdē theos ho kosmēsas auton, kathorōn en aporią onta, kēdomenos hina mē cheimastheis hypo tarachēs dialytheis eis ton tēs anomoiotētos apeiron onta topon dyę̄, palin ephedros autou tōn pēdaliōn genomenos, ta nosēsanta kai lythenta en tę̄ kathʼ hauton proterą periodǭ strepsas, kosmei te kai epanorthōn athanaton auton kai agērōn apergazetai. touto men telos pantōn eirētai.
And after a little he says again: “Therefore then God, who ordered it, seeing it in difficulty, and caring lest, storm-tossed by confusion and dissolved, it should sink into the boundless region of unlikeness, taking his seat again at its rudder, turning back what had fallen sick and been loosened in its previous revolution on its own, orders it and, setting it right, makes it immortal and ageless. This, then, has been said as the end of all.”
Notes and citation
Summary: God takes the helm again and makes the cosmos immortal and ageless.
- Plato, Statesman 273d–e.
Notes on the original text
- Digital text corrected (OCR slip; word repeated in the digital text): “ Διὸ Διὸ δὴ → “Διὸ δὴ; κηδόμενος ἔνα μὴ → κηδόμενος ἵνα μὴ.
Extrabiblical texts: Plato, Pol. 273d–e (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.34.4 (Dindorf 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-34-4) · Report an error
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 35
11.35.1Dindorf 2:71
“ Ταῦτα τοίνυν, ἦν δʼ ἐγὼ, οὐδέν ἐστι πλήθει οὐδὲ μεγέθει πρὸς ἐκεῖνα ἃ τελευτήσαντα ἑκάτερον περιμένει· χρὴ δʼ αὐτὰ ἀκοῦσαι, ἵνα τελέως ἑκάτερος αὐτῶν ἀπειλήφῃ τὰ ὑπὸ τοῦ λόγου ὀφειλόμενα ἀκοῦσαι.
“ Tauta toinyn, ēn dʼ egō, ouden esti plēthei oude megethei pros ekeina ha teleutēsanta hekateron perimenei; chrē dʼ auta akousai, hina teleōs hekateros autōn apeilēphę̄ ta hypo tou logou opheilomena akousai.
“These things, then, I said, are nothing in number or greatness compared with those that await each of the two after death; and these must be heard, so that each may fully receive what the argument owes him to hear.
Notes and citation
Summary: Plato’s Republic: greater things await the just and unjust after death.
- Plato, Republic 10.614a; the quotation of the myth of Er runs through 11.35.6.
Notes on the original text
- Digital text corrected (accent slip in the digital text): πρὸς ἐκεῖνα ἅ τελευτήσαντα → πρὸς ἐκεῖνα ἃ τελευτήσαντα.
Extrabiblical texts: Plato, Resp. 614a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.35.1 (Dindorf 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-35-1) · Report an error
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.
11.35.2Dindorf 2:71
Λέγοις ἂν, ἔφη, ὡς οὐ πολλὰ, ἀλλʼ ἥδιον ἀκούοντι. Ἀλλʼ οὐ μέντοι σοι, ἦν δʼ ἐγὼ, Ἀλκίνου γε ἀπόλογον ἐρῶ, ἀλλὰ ἀλκίμου μὲν ἀνδρὸς Ἠρὸς τοῦ Ἀρμενίου, τὸ γένος Παμφύλου· ὅς ποτε ἐν πολέμῳ τελευτήσας, ἀναιρεθέντων δεκαταίων τῶν νεκρῶν ἤδη διεφθαρμένων, ὑγιὴς μὲν ἀνῃρέθη, κομισθεὶς δὲ οἴκαδε, μέλλων θάπτεσθαι δωδεκαταῖος ἐπὶ τῇ πυρᾷ κείμενος ἀνεβίω, ἀναβιοὺς δὲ ἔλεγεν ἃ ἐκεῖ ἴδοι.
Legois an, ephē, hōs ou polla, allʼ hēdion akouonti. Allʼ ou mentoi soi, ēn dʼ egō, Alkinou ge apologon erō, alla alkimou men andros Ēros tou Armeniou, to genos Pamphylou; hos pote en polemǭ teleutēsas, anairethentōn dekataiōn tōn nekrōn ēdē diephtharmenōn, hygiēs men anę̄rethē, komistheis de oikade, mellōn thaptesthai dōdekataios epi tę̄ pyrą keimenos anebiō, anabious de elegen ha ekei idoi.
— Speak on, he said, since there are not many things I would more gladly hear. — Yet it is not a tale of Alcinous I will tell you, I said, but of a valiant man, Er son of Armenius, a Pamphylian by race; who once died in war, and when the dead were taken up on the tenth day already decayed, he was taken up whole; and having been brought home, when he was about to be buried, on the twelfth day, lying on the pyre, he came back to life, and having come back to life he told what he had seen there.
Notes and citation
Summary: The story of Er, who returned to life and told of the afterlife.
- Plato, Republic 10.614b. “A tale of Alcinous” plays on Odysseus’s long tale to Alcinous in the Odyssey.
Extrabiblical texts: Plato, Resp. 614b (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.35.2 (Dindorf 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-35-2) · Report an error
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.
11.35.3Dindorf 2:71–72
ἔφη δὲ, ἐπειδή οἱ ἐκβῆναι τὴν ψυχὴν, πορεύεσθαι μετὰ πολλῶν, καὶ ἀφικνεῖσθαι σφᾶς εἰς τόπον τινὰ δαιμόνιον, ἐν ᾧ τῆς τε γῆς δύʼ εἶναι χάσματα ἐχομένω ἀλλήλων, καὶ τοῦ οὐρανοῦ αὖ ἐν τῷ ἄνω ἄλλα καταντικρύ.
ephē de, epeidē hoi ekbēnai tēn psychēn, poreuesthai meta pollōn, kai aphikneisthai sphas eis topon tina daimonion, en hǭ tēs te gēs dyʼ einai chasmata echomenō allēlōn, kai tou ouranou au en tǭ anō alla katantikry.
He said that when his soul went out of him, it travelled with many others, and they came to a certain marvellous place, in which there were two openings in the earth next to each other, and in the heaven above two others opposite them.
Notes and citation
Summary: Er saw two openings in the earth and two in heaven.
- Plato, Republic 10.614b–c.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; letters lost in the digital text): ἐπειδή οἶ ἐκβῆναι → ἐπειδή οἱ ἐκβῆναι; εἰς πον τινὰ δαιμόνιον → εἰς τόπον τινὰ δαιμόνιον.
Extrabiblical texts: Plato, Resp. 614b–c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.35.3 (Dindorf 2:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-35-3) · Report an error
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.
11.35.4Dindorf 2:72
δικαστὰς δὲ μεταξὺ τούτων καθῆσθαι, οὓς, ἐπειδὴ διαδικάσειαν, τοὺς μὲν δικαίους κελεύειν πορεύεσθαι τὴν εἰς δεξίαν τε καὶ ἄνω διὰ τοῦ οὐρανοῦ, σημεῖα περιάψαντες τῶν δεδικασμένων ἐν τῷ πρόσθεν, τοὺς δὲ ἀδίκους τὴν εἰς ἀριστεράν τε καὶ κάτω, ἔχοντας καὶ τούτους ἐν τῷ ὄπισθεν σημεῖα πάντων ὧν ἔπραξαν.
dikastas de metaxy toutōn kathēsthai, hous, epeidē diadikaseian, tous men dikaious keleuein poreuesthai tēn eis dexian te kai anō dia tou ouranou, sēmeia periapsantes tōn dedikasmenōn en tǭ prosthen, tous de adikous tēn eis aristeran te kai katō, echontas kai toutous en tǭ opisthen sēmeia pantōn hōn epraxan.
And judges sat between these, who, when they had passed judgment, bade the just go the way to the right and upward through the heaven, fastening signs of their judgment on them in front, and the unjust the way to the left and downward, they too having behind them signs of all they had done.
Notes and citation
Summary: Judges send the just up to the right and the unjust down to the left.
- Plato, Republic 10.614c.
Notes on the original text
- Digital text corrected (OCR slip; word split in the digital text): διαδιδάσειαν → διαδικάσειαν; τῶν δε δικασμένων → τῶν δεδικασμένων.
Extrabiblical texts: Plato, Resp. 614c (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.35.4 (Dindorf 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-35-4) · Report an error
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.
11.35.5Dindorf 2:72
αὐτοῦ δὲ προσελθόντος εἰπεῖν ὅτι δέοι αὐτὸν ἄγγελον ἀνθρώποις γενέσθαι τῶν ἐκεῖ καὶ διακελεύεσθαι διακούειν τε καὶ θεᾶσθαι πάντα τὰ ἐν τῷ τόπῳ.''
autou de proselthontos eipein hoti deoi auton angelon anthrōpois genesthai tōn ekei kai diakeleuesthai diakouein te kai theasthai panta ta en tǭ topǭ.''
And when he himself came forward, they said that he must become a messenger to men of the things there, and they bade him listen to and watch everything in the place.”
Notes and citation
Summary: Er was told to report what he saw.
- Plato, Republic 10.614d.
Extrabiblical texts: Plato, Resp. 614d (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 11.35.5 (Dindorf 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-35-5) · Report an error
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.
11.35.6Dindorf 2:72
Ταῦτα ὁ Πλάτων· συγγενῆ δὲ τούτοις καὶ ὁ Πλούταρχος ὧδέ πη ἐν τῷ Περὶ ψυχῆς πρώτῳ ἱστορεῖ
Tauta ho Platōn; syngenē de toutois kai ho Ploutarchos hōde pē en tǭ Peri psychēs prōtǭ historei
So Plato. And Plutarch relates something akin to this in the first book of On the Soul, somewhat as follows:
Notes and citation
Summary: Eusebius introduces Plutarch, On the Soul.
Notes on the original text
- Digital text corrected (stray mark in the digital text): Ταῦτα ὁ Πλάτωνʼ· → Ταῦτα ὁ Πλάτων·.
Cite (SBL): Eusebius, Praep. ev. 11.35.6 (Dindorf 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-35-6) · Report an error
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.