Preparation for the Gospel 11.36.1–12.5.4

Eusebius of Caesarea · Preparation for the Gospel · ca. 313–324 · Caesarea · 42 passages

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

Preparation 11, chapter 36

11.36.1Dindorf 2:72–73

“ Ἀντύλλῳ δὲ τούτῳ καὶ αὐτοὶ παρῆμεν· ἀλλὰ Σωσιτέλει καὶ Ἡρακλέωνι διηγησώμεθα. νοσῶν γὰρ ἔναγχος ἀβιώτως ἔχειν ἐδόκει τοῖς ἰατροῖς· ἀνενεχθεὶς δὲ μικρὸν ἔκ τινος οὐ βεβαίου καταφορᾶς, ἄλλο μὲν οὐδὲν οὔτʼ ἔπραξεν οὔτʼ εἶπε παρακινητικὸν, ἔλεγε δὲ τεθνάναι, καὶ πάλιν ἀφεῖσθαι, καὶ μὴ τεθνήξεσθαι τὸ παράπαν ὑπὸ τῆς ἀρρωστίας ἐκείνης, ἀλλὰ καὶ κακῶς ἀκηκοέναι τοὺς ἀγαγόντας αὐτὸν ὑπὸ τοῦ κυρίου· πεμφθέντας γὰρ ἐπὶ Νικανδᾶν αὐτὸν ἥκειν ἀντʼ ἐκείνου κομίζοντας. ὁ δὲ Νικανδᾶς ἦν σκυτοτόμος, ἄλλως δὲ τῶν ἐν παλαίστραις γεγονότων καὶ πολλοῖς συνήθης καὶ γνώριμος. ὅθεν οἱ νεανίσκοι προσιόντες ἔσκωπτον αὐτὸν ὡς ἀποδεδρακότα καὶ διεφθαρκότα τοὺς ἐκεῖθεν ὑπηρέτας. αὐτὸς μέντοι δῆλος ἦν εὐθὺς ὑποθραττόμενος καὶ δυσχεραίνων· τέλος δὲ πυρετοῦ προσπεσόντος ἐξαίφνης ἀπέθανε τριταῖος. οὗτος δὲ ἀνεβίω, καὶ περί- εστιν εὖ γε ποιῶν, ἡμῖν ξένων ἐπιεικέστατος. ”

“ Antyllǭ de toutǭ kai autoi parēmen; alla Sōsitelei kai Hērakleōni diēgēsōmetha. nosōn gar enanchos abiōtōs echein edokei tois iatrois; anenechtheis de mikron ek tinos ou bebaiou kataphoras, allo men ouden outʼ epraxen outʼ eipe parakinētikon, elege de tethnanai, kai palin apheisthai, kai mē tethnēxesthai to parapan hypo tēs arrōstias ekeinēs, alla kai kakōs akēkoenai tous agagontas auton hypo tou kyriou; pemphthentas gar epi Nikandan auton hēkein antʼ ekeinou komizontas. ho de Nikandas ēn skytotomos, allōs de tōn en palaistrais gegonotōn kai pollois synēthēs kai gnōrimos. hothen hoi neaniskoi prosiontes eskōpton auton hōs apodedrakota kai diephtharkota tous ekeithen hypēretas. autos mentoi dēlos ēn euthys hypothrattomenos kai dyscherainōn; telos de pyretou prospesontos exaiphnēs apethane tritaios. houtos de anebiō, kai peri- estin eu ge poiōn, hēmin xenōn epieikestatos. ”

“We ourselves were present with this Antyllus; but let us tell it to Sositeles and Heracleon. Being ill recently, he seemed to the physicians beyond saving. Recovering a little from an unsteady stupor, he did and said nothing else that was deranged, but he said that he had died and been released again, and would not die at all of that illness, and that those who had brought him had been scolded by their master; for they had been sent for Nicandas and had come back bringing him instead. Nicandas was a shoemaker, but otherwise one of those who frequented the wrestling schools, and well known and familiar to many. So the young men came up and mocked him as having run away and bribed the officers from there. He himself was clearly troubled at once and vexed; and at last a fever fell on him and he died suddenly on the third day. And this man came back to life and is alive, and doing well, the most excellent of our friends.”

Notes and citation

Summary: Plutarch: Antyllus, taken by mistake, returned to life, while Nicandas died.

Plutarch, On the Soul 1 (fragment).

Notes on the original text

Digital text corrected (accent slip in the digital text; marginal speaker note leaked into the digital text; words run together and breathing slip in the digital text): Σωσιτἐλει → Σωσιτέλει; ὁ δὲ Νικανδᾶς ἣν σκυτοτόμος → ὁ δὲ Νικανδᾶς ἦν σκυτοτόμος; ὃθενοἱ νεανίσκοι → ὅθεν οἱ νεανίσκοι; ἐξαπλούταρχος] φνης → ἐξαίφνης.

Extrabiblical texts: Plutarch, De anima frag. (Plutarch; quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.36.1 (Dindorf 2:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-36-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-36-1) · 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.

11.36.2Dindorf 2:73

Ταῦτά μοι κείσθω διὰ τὸ καὶ ἐν ταῖς Ἑβραίων γραφαῖς νεκρῶν ἀναβιώσεις φέρεσθαι. ἐπεὶ δὲ καὶ γῆν τινα ἐν ἐπαγγελίαις μόνοις τοῖς θεοφιλέσι δοθήσεσθαι περιέχουσι, κατὰ τὸ φάσκον λόγιον “οἱ δὲ πραεῖς κληρονομήσουσι τὴν γῆν, ” ταύτην δὲ ἐπουράνιον ὑπάρχειν διασαφεῖ ὁ φάσκων λόγος “ ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν·” ὅ τε προφήτης τὴν αὐτὴν δὴ ταύτην ἐκ πο- λυτελῶν καὶ τιμίων συνεστάναι λίθων ἐν τρόπῳ ἀλ- ληγορίας αἰνίττεται λέγων “ ἰδοὺ ἐγὼ ἑτοιμάζω σοι ἄνθρακα τὸν λίθον σου, καὶ θήσω τὰς ἐπάλξεις σου ἴασπιν, καὶ τοὺς θεμελίους σου σάπφειρον, καὶ τὸν περίβολόν σου λίθους ἐκλεκτούς·’ θέα ὡς καὶ ὁ Πλάτων αὐτὰ δὴ ταῦτα, ἢ τὰ παραπλήσια, πεπεῖ- σθαι εἶναι ἀληθῆ ἐν τῷ Περὶ ψυχῆς ὁμολογεῖ, Σω- κράτει ἀνατιθεὶς τὸν λόγον ὧδέ πη

Tauta moi keisthō dia to kai en tais Hebraiōn graphais nekrōn anabiōseis pheresthai. epei de kai gēn tina en epangeliais monois tois theophilesi dothēsesthai periechousi, kata to phaskon logion “hoi de praeis klēronomēsousi tēn gēn, ” tautēn de epouranion hyparchein diasaphei ho phaskōn logos “ hē de anō Ierousalēm eleuthera estin, hētis esti mētēr hēmōn;” ho te prophētēs tēn autēn dē tautēn ek po- lytelōn kai timiōn synestanai lithōn en tropǭ al- lēgorias ainittetai legōn “ idou egō hetoimazō soi anthraka ton lithon sou, kai thēsō tas epalxeis sou iaspin, kai tous themelious sou sappheiron, kai ton peribolon sou lithous eklektous;’ thea hōs kai ho Platōn auta dē tauta, ē ta paraplēsia, pepei- sthai einai alēthē en tǭ Peri psychēs homologei, Sō- kratei anatitheis ton logon hōde pē

Let this be set down here, because returns to life of the dead are also recorded in the Scriptures of the Hebrews. And since they also contain promises that a land will be given only to those dear to God, according to the oracle that says, “But the meek shall inherit the earth,” and the saying that says, “But the Jerusalem above is free, which is our mother,” makes clear that this land is heavenly, and the prophet hints allegorically that it is made of costly and precious stones, saying, “Behold, I prepare for you carbuncle as your stone, and I will make your battlements jasper, and your foundations sapphire, and your enclosure choice stones”—see how Plato too, in his work On the Soul, admits that he is persuaded these very things, or things like them, are true, putting the account in the mouth of Socrates somewhat as follows:

Matt 5:5 (quotation, high confidence) · Gal 4:26 (quotation, high confidence) · Isa 54:11 (quotation, high confidence) · Isa 54:12 (quotation, high confidence)

Notes and citation

Summary: Scripture promises a heavenly land of precious stones; Plato’s Phaedo describes the like.

Matt 5:5; Gal 4:26; Isa 54:11–12 (Septuagint).

Notes on the original text

Digital text corrected (breathing slip in the digital text; stray mark in the digital text): κατὰ τὸ φάσκον λόγιον “ οἶ δὲ πραεῖς → κατὰ τὸ φάσκον λόγιον “οἱ δὲ πραεῖς; καὶ ὁ Πλάτωνʼ αὐτὰ → καὶ ὁ Πλάτων αὐτὰ.

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.36.2 (Dindorf 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-36-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-36-2) · Report an error

Preparation 11, chapter 37

11.37.1Dindorf 2:73

“ Ἀλλὰ μέντοι, ὦ Σιμμία, οὐχὶ ἡ Γλαύκου τέχνη γέ μοι δοκεῖ εἶναι διηγήσασθαι ἅ γʼ ἐστίν· ὡς μέντοι ἀληθῆ, χαλεπώτερόν μοι φαίνεται ἢ κατὰ τὴν Γλαύκου τέχνην. καὶ ἅμα μὲν ἐγὼ ἴσως οὐδʼ ἂν οἶός τε εἴην, ἅμα δὲ, καὶ εἰ ἠπιστάμην, ὁ βίος μοι δοκεῖ ὁ ἐμὸς, ὦ Σιμμία, τῷ μήκει τοῦ λόγου οὐκ ἐξαρκεῖν. τὴν μέντοι ἰδέαν τῆς γῆς, οἴαν πέπεισμαι εἶναι, καὶ τοὺς τόπους αὐτῆς οὐδέν με κωλύει λέγειν. Ἀλλʼ, ἔφη ὁ Σιμμίας, καὶ ταῦτα ἀρκεῖ.

“ Alla mentoi, ō Simmia, ouchi hē Glaukou technē ge moi dokei einai diēgēsasthai ha gʼ estin; hōs mentoi alēthē, chalepōteron moi phainetai ē kata tēn Glaukou technēn. kai hama men egō isōs oudʼ an oios te eiēn, hama de, kai ei ēpistamēn, ho bios moi dokei ho emos, ō Simmia, tǭ mēkei tou logou ouk exarkein. tēn mentoi idean tēs gēs, oian pepeismai einai, kai tous topous autēs ouden me kōlyei legein. Allʼ, ephē ho Simmias, kai tauta arkei.

“But indeed, Simmias, it does not seem to me to need the art of Glaucus to tell what they are; yet to show that they are true seems to me harder than the art of Glaucus. And at the same time I perhaps could not do it, and at the same time, even if I knew how, my life, Simmias, seems to me not to suffice for the length of the account. But nothing prevents me from telling what I am persuaded the form of the earth is, and its regions. — Well, said Simmias, that is enough.

Notes and citation

Summary: Socrates will describe the true earth as he believes it to be.

Plato, Phaedo 108d–e; the quotation runs through 11.37.13. The art of Glaucus was proverbial for great skill.

Notes on the original text

Digital text corrected (OCR slips; accent slip in the digital text; word garbled in the digital text; word lost in the digital text (so Plato)): ἡ Γλαὐὡς κου τέχνη → ἡ Γλαύκου τέχνη; ἅ γʼ ἐστίν· μέντοι → ἅ γʼ ἐστίν· ὡς μέντοι; ὡ Σιμμία, τῷ μήκει → ὦ Σιμμία, τῷ μήκει; Ἄλλ, ἴφη ὁ Σιμμίας → Ἀλλʼ, ἔφη ὁ Σιμμίας.

Extrabiblical texts: Plato, Phaed. 108d–e (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.37.1 (Dindorf 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-1) · Report an error

11.37.2Dindorf 2:73–74

Πέπεισμαι τοίνυν, ἦ δʼ ὅς, ἐγὼ πρῶτον μὲν, εἰ ἔστιν ἐν μέσῳ τῷ οὐρανῷ περιφερὴς οὖσα, μηδὲν αὐτῇ δεῖν μήτε ἀέρος πρὸς τὸ μὴ πεσεῖν μήτε ἄλλης ἀνάγκης μηδεμιᾶς τοιαύτης, ἀλλʼ ἱκανὴν εἶναι αὐτὴν ἴσχειν τὴν ὁμοιότητα τοῦ οὐρανοῦ αὐτοῦ ἑαυτῷ πάντη καὶ τῆς γῆς αὐτὴν τὴν ἰσορροπίαν· ἰσόρροπον γὰρ πρᾶγμα ὁμοίου τινὸς ἐν μέσῳ τεθὲν οὐχ ἔξει μᾶλλον οὐδʼ ἧττον οὐδαμόσε κλιθῆναι, ὁμοίως δʼ ἔχον ἀκλινὲς μένει.

Pepeismai toinyn, ē dʼ hos, egō prōton men, ei estin en mesǭ tǭ ouranǭ peripherēs ousa, mēden autę̄ dein mēte aeros pros to mē pesein mēte allēs anankēs mēdemias toiautēs, allʼ hikanēn einai autēn ischein tēn homoiotēta tou ouranou autou heautǭ pantē kai tēs gēs autēn tēn isorropian; isorropon gar pragma homoiou tinos en mesǭ tethen ouch exei mallon oudʼ hētton oudamose klithēnai, homoiōs dʼ echon aklines menei.

— I am persuaded, then, he said, first, that if it is round and in the middle of the heaven, it needs neither air nor any other such force to keep it from falling, but the uniformity of the heaven itself in every direction and the earth’s own equilibrium are enough to hold it; for a thing in equilibrium placed in the middle of something uniform will have no reason to incline more or less in any direction, but being alike will remain without inclining.

Notes and citation

Summary: The earth rests in the middle of the heaven by its own equilibrium.

Plato, Phaedo 108e–109a.

Notes on the original text

Digital text corrected (Greek misread as Latin letters in the digital text; breathing slip and stray comma in the digital text; breathing slip and word split in the digital text): Πέπεισμαι τοίνυν, rj δʼ ὃς, → Πέπεισμαι τοίνυν, ἦ δʼ ὅς,; εἰ ἔστιν έν, μέσῳ → εἰ ἔστιν ἐν μέσῳ; μήτε ἂλ- λῆς → μήτε ἄλλης.

Extrabiblical texts: Plato, Phaed. 108e–109a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 11.37.2 (Dindorf 2:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-2) · Report an error

11.37.3Dindorf 2:74

Πρῶτον μὲν δὴ, ἦ δʼ ὅς, τοῦτο πέπεισμαι. Καὶ ὀρθῶς γε, ἔφη ὁ Σιμμίας. Ἔτι τοίνυν, ἔφη, πάμμεγά τι εἶναι αὐτὸ, καὶ ἡμᾶς οἰκεῖν τοὺς μέχρις Ἡρακλείων στηλῶν ἀπὸ Φάσιδος ἐν σμικρῷ τινι μορίῳ, ὥσπερ περὶ τέλμα μύρμηκας ἢ βατράχους, περὶ τὴν θάλατταν οἰκοῦντας, καὶ ἄλλους ἄλλοθι πολλοὺς ἐν πολλοῖς τοιούτοις τόποις οἰκεῖν.

Prōton men dē, ē dʼ hos, touto pepeismai. Kai orthōs ge, ephē ho Simmias. Eti toinyn, ephē, pammega ti einai auto, kai hēmas oikein tous mechris Hērakleiōn stēlōn apo Phasidos en smikrǭ tini moriǭ, hōsper peri telma myrmēkas ē batrachous, peri tēn thalattan oikountas, kai allous allothi pollous en pollois toioutois topois oikein.

This, then, I am persuaded of first. — And rightly, said Simmias. — Further, he said, that it is very great, and that we who dwell from the Phasis to the Pillars of Heracles live in a small part of it around the sea, like ants or frogs around a pond, and that many others live elsewhere in many such places.

Notes and citation

Summary: The earth is vast; we live in a small hollow of it.

Plato, Phaedo 109a–b.

Notes on the original text

Digital text corrected (accent slip in the digital text; breathing slips in the digital text; word repeated and misread in the digital text): Πρῶτον μὲν δὴ, δὴ, δʼ ὅς, → Πρῶτον μὲν δὴ, ἦ δʼ ὅς,; καὶ ἡμὰς οἰκεῖν → καὶ ἡμᾶς οἰκεῖν; καὶ ἂλλους ἄλλοθι πολλοὺς ἐν πολλοῖς τοιούτοις τόποις οἱκεῖν → καὶ ἄλλους ἄλλοθι πολλοὺς ἐν πολλοῖς τοιούτοις τόποις οἰκεῖν.

Extrabiblical texts: Plato, Phaed. 109a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 11.37.3 (Dindorf 2:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-3) · Report an error

11.37.4Dindorf 2:74

εἶναι γὰρ πανταχῆ περὶ τὴν γῆν πολλὰ κοῖλα καὶ παντοδαπὰ καὶ τὰς ἰδέας καὶ τὰ μεγέθη, εἰς ἃ ξυνερρυηκέναι τό τε ὕδωρ καὶ τὴν ὁμίχλην καὶ τὸν ἀέρα· αὐτὴν δὲ τὴν γῆν καθαράν τε ἐν καθαρῷ κεῖσθαι τῷ οὐρανῷ, ἐν ᾧπέρ ἐστι τὰ ἄστρα, ὃν δὴ αἰθέρα ὀνομάζειν τοὺς πολλοὺς τῶν τὰ τοιαῦτα εἰωθότων λέγειν· οὗ δὴ ὑποστάθμην εἶναι ταῦτα καὶ ξυρρεῖν ἀεὶ εἰς τὰ κοῖλα τῆς γῆς.

einai gar pantachē peri tēn gēn polla koila kai pantodapa kai tas ideas kai ta megethē, eis ha xynerryēkenai to te hydōr kai tēn homichlēn kai ton aera; autēn de tēn gēn katharan te en katharǭ keisthai tǭ ouranǭ, en hǭper esti ta astra, hon dē aithera onomazein tous pollous tōn ta toiauta eiōthotōn legein; hou dē hypostathmēn einai tauta kai xyrrein aei eis ta koila tēs gēs.

For there are everywhere around the earth many hollows of all kinds of shapes and sizes, into which water, mist, and air have flowed together; but the earth itself lies pure in the pure heaven, in which are the stars, which most of those who speak of such things call the ether; of which these things are the sediment and always flow together into the hollows of the earth.

Notes and citation

Summary: Our air and water are the sediment of the pure ether around the true earth.

Plato, Phaedo 109b–c.

Notes on the original text

Digital text corrected (accent slip in the digital text): οὑ δὴ ὑποστάθμην → οὗ δὴ ὑποστάθμην.

Extrabiblical texts: Plato, Phaed. 109b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 11.37.4 (Dindorf 2:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-4) · Report an error

11.37.5Dindorf 2:74

ἡμᾶς οὖν οἰκοῦντας ἐν τοῖς κοίλοις αὐτῆς λεληθέναι καὶ οἴεσθαι ἄνω ἐπὶ τῆς γῆς οἰκεῖν, ὥσπερ ἂν εἴ τις ἐν μέσῳ τῷ πυθμένι τοῦ πελάγους οἰκῶν οἴοιτό τε ἐπὶ τῆς θαλάττης οἰκεῖν καὶ διὰ τοῦ ὕδατος ὁρῶν τὸν ἥλιον καὶ τὰ ἄλλα ἄστρα τὴν θάλατταν ἡγοῖτο οὐρανὸν εἶναι, διὰ δὲ βραδυτῆτά τε καὶ ἀσθένειαν μηδεπώποτε ἐπὶ τὰ ἄκρα τῆς θαλάττης εἴη ἀφιγμένος, μηδὲ ἑωρακὼς εἴη, ἐκδὺς καὶ ἀνακύψας ἐκ τῆς θαλάττης εἰς τὸν ἐνθάδε τόπον, ὅσῳ καθαρώτερος καὶ καλλίων τυγχάνει ὢν τοῦ παρὰ σφίσι, μηδὲ ἄλλου ἀκηκοὼς εἴη τοῦτο ἑωρακότος.

hēmas oun oikountas en tois koilois autēs lelēthenai kai oiesthai anō epi tēs gēs oikein, hōsper an ei tis en mesǭ tǭ pythmeni tou pelagous oikōn oioito te epi tēs thalattēs oikein kai dia tou hydatos horōn ton hēlion kai ta alla astra tēn thalattan hēgoito ouranon einai, dia de bradytēta te kai astheneian mēdepōpote epi ta akra tēs thalattēs eiē aphigmenos, mēde heōrakōs eiē, ekdys kai anakypsas ek tēs thalattēs eis ton enthade topon, hosǭ katharōteros kai kalliōn tynchanei ōn tou para sphisi, mēde allou akēkoōs eiē touto heōrakotos.

We, then, living in its hollows, have not noticed it, and think we live above on the earth; as if someone living in the middle of the bottom of the sea were to think he lived on the sea, and, seeing the sun and the other stars through the water, should think the sea was heaven, and because of slowness and weakness had never come to the top of the sea, nor seen, emerging and raising his head out of the sea into this place here, how much purer and more beautiful it is than his own, nor heard of it from anyone who had seen it.

Notes and citation

Summary: We are like creatures at the bottom of the sea who mistake it for the sky.

Plato, Phaedo 109c–d.

Notes on the original text

Digital text corrected (OCR slip; word broken in the digital text): ἡμᾶς οἶν οἰκοῦντας → ἡμᾶς οὖν οἰκοῦντας; καλλίων τ. υγχάνει → καλλίων τυγχάνει.

Extrabiblical texts: Plato, Phaed. 109c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 11.37.5 (Dindorf 2:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-5) · Report an error

11.37.6Dindorf 2:74–75

ταὐτὸ δὴ τοῦτο καὶ ἡμᾶς πεπονθέναι· οἰκοῦντας γὰρ ἔν τινι κοίλῳ τῆς γῆς οἴεσθαι ἐπάνω αὐτῆς οἰκεῖν, καὶ τὸν ἀέρα οὐρανὸν καλεῖν, ὡς διὰ τούτου οὐρανοῦ ὄντος τὰ ἄστρα χωροῦντα. τὸ δὲ εἶναι ταὐτὸν ὑπʼ ἀσθενείας καὶ βραδυτῆτος οὐχ οἵους τε εἶναι ἡμᾶς διεξελθεῖν ἐπʼ ἔσχατον τὸν ἀέρα, ἐπεὶ εἴ τις αὐτοῦ ἐπʼ ἄκρα ἔλθοι, ἢ πτηνὸς γενόμε- νος ἀνάπτοιτο, κατιδεῖν δὴ ἀνακύψαντα, ὥσπερ ἐνθάδε οἱ ἐκ τῆς θαλάττης ἰχθύες ἀνακύπτοντες ὁρῶσι τὰ ἐνθάδε, οὕτως ἄν τινα καὶ τὰ ἐκεῖ κατιδεῖν· καὶ εἰ ἡ φύσις ἱκανὴ εἴη ἀνέχεσθαι θεωροῦσα, γνῶναι ἂν ὅτι ἐκεῖνός ἐστιν ὁ ἀληθῶς οὐρανὸς καὶ τὸ ἀληθινὸν φῶς καὶ ἡ ὡς ἀληθῶς γῆ.

tauto dē touto kai hēmas peponthenai; oikountas gar en tini koilǭ tēs gēs oiesthai epanō autēs oikein, kai ton aera ouranon kalein, hōs dia toutou ouranou ontos ta astra chōrounta. to de einai tauton hypʼ astheneias kai bradytētos ouch hoious te einai hēmas diexelthein epʼ eschaton ton aera, epei ei tis autou epʼ akra elthoi, ē ptēnos genome- nos anaptoito, katidein dē anakypsanta, hōsper enthade hoi ek tēs thalattēs ichthyes anakyptontes horōsi ta enthade, houtōs an tina kai ta ekei katidein; kai ei hē physis hikanē eiē anechesthai theōrousa, gnōnai an hoti ekeinos estin ho alēthōs ouranos kai to alēthinon phōs kai hē hōs alēthōs gē.

We have experienced this very thing: living in a hollow of the earth we think we live on top of it, and call the air heaven, as though the stars moved through this as heaven. But it is the same: through weakness and slowness we cannot pass through to the outermost air; for if anyone came to its top, or became winged and flew up, he would look up and see, as fish here looking up out of the sea see the things here, so one would see the things there; and if his nature were able to bear the sight, he would know that that is the true heaven and the true light and the true earth.

Notes and citation

Summary: If we could rise above the air, we would see the true heaven, light, and earth.

Plato, Phaedo 109d–e.

Notes on the original text

Digital text corrected (accent slip in the digital text): οὐχ οἵους τε εἶναι ἡμὰς → οὐχ οἵους τε εἶναι ἡμᾶς.

Extrabiblical texts: Plato, Phaed. 109d–e (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.37.6 (Dindorf 2:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-6) · Report an error

11.37.7Dindorf 2:75

ἥδε μὲν γὰρ ἡ γῆ καὶ οἱ λίθοι καὶ πᾶς ὁ τόπος ὁ ἐνθάδε διεφθαρμένα ἐστὶ καὶ καταβεβρωμένα, ὥσπερ τὰ ἐν τῇ θα- λάττῃ ὑπὸ τῆς ἅλμης· καὶ οὔτε φύεται ἄξιον λόγου οὐδὲν ἐν τῇ θαλάττῃ οὔτε τέλειον, ὡς ἔπος εἰπεῖν, οὐδέν ἐστι, σήραγγες δὲ καὶ ἄμμος καὶ πηλὸς ἀμήχα- νος καὶ βόρβοροί εἰσιν, ὅπου ἂν καὶ γῆ ᾖ, καὶ πρὸς τὰ παρʼ ἡμῖν καλὰ κρίνεσθαι οὐδʼ ὁπωστιοῦν ἄξια.

hēde men gar hē gē kai hoi lithoi kai pas ho topos ho enthade diephtharmena esti kai katabebrōmena, hōsper ta en tę̄ tha- lattę̄ hypo tēs halmēs; kai oute phyetai axion logou ouden en tę̄ thalattę̄ oute teleion, hōs epos eipein, ouden esti, sēranges de kai ammos kai pēlos amēcha- nos kai borboroi eisin, hopou an kai gē ę̄, kai pros ta parʼ hēmin kala krinesthai oudʼ hopōstioun axia.

For this earth, and the stones and the whole region here, are corrupted and eaten away, as things in the sea are by the brine; and nothing worth speaking of grows in the sea, nor is anything, so to speak, perfect, but there are caves and sand and endless mud and mire wherever there is earth too, not at all worthy to be compared with the beautiful things among us.

Notes and citation

Summary: Our world is corrupted like the sea floor compared with ours.

Plato, Phaedo 110a.

Notes on the original text

Digital text corrected (Greek misread as Latin letters in the digital text): ὅπου ἂν καὶ ἡ yrj ᾖ → ὅπου ἂν καὶ γῆ ᾖ.

Extrabiblical texts: Plato, Phaed. 110a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 11.37.7 (Dindorf 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-7) · Report an error

11.37.8Dindorf 2:75

ἐκεῖνα δὲ αὖ τῶν παρʼ ἡμῖν πολὺ ἂν ἔτι πλεῖον φανείη διαφέρειν. εἰ γὰρ δὴ καὶ μυθολογεῖν καλὸν, ἄξιον ἀκοῦσαι, ὦ Σιμμία, οἶα τυγχάνει τὰ ἐπὶ τῆς γῆς ὑπὸ τῷ οὐρανῷ ὄντα. Ἀλλὰ μὴν, ἔφη ὁ Σιμμίας, ὦ Σώκρατες, ἡμεῖς γε τούτου τοῦ μύθου ἡδέως ἂν ἀκούσαιμεν.

ekeina de au tōn parʼ hēmin poly an eti pleion phaneiē diapherein. ei gar dē kai mythologein kalon, axion akousai, ō Simmia, oia tynchanei ta epi tēs gēs hypo tǭ ouranǭ onta. Alla mēn, ephē ho Simmias, ō Sōkrates, hēmeis ge toutou tou mythou hēdeōs an akousaimen.

And those things in turn would appear to differ from ours still much more. For if it is good to tell a myth too, it is worth hearing, Simmias, what the things on the earth under the heaven are like. — Indeed, Socrates, said Simmias, we would gladly hear this myth.

Notes and citation

Summary: Socrates offers to tell the myth of the true earth.

Plato, Phaedo 110a–b.

Notes on the original text

Digital text corrected (Greek letter misread as Latin in the digital text; accent slip in the digital text): ἀκοῦσαι, cj Σιμμία → ἀκοῦσαι, ὦ Σιμμία; ὁ Σιμμίας, ὢ Σώκρατες → ὁ Σιμμίας, ὦ Σώκρατες.

Extrabiblical texts: Plato, Phaed. 110a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 11.37.8 (Dindorf 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-8) · Report an error

11.37.9Dindorf 2:75

Λέγεται τοίνυν, ἔφη, ὦ ἑταῖρε, πρῶτον μὲν εἶναι τοιαύτη ἡ γῆ αὐτὴ ἰδεῖν, εἴ τις ἄνωθεν θεῷτο, ὥσπερ αἱ δωδεκάσκυτοι σφαῖραι, ποικίλη, χρώμασι διειλημμένη, ὧν καὶ τὰ ἐνθάδε εἶναι χρώματα ὥσπερ δείγματα, οἷς δὴ οἱ γραφεῖς καταχρῶνται· ἐκεῖ δὲ πᾶσαν τὴν γῆν ἐκ τοιούτων εἶναι, καὶ πολὺ ἔτι ἐκ λαμπροτέρων καὶ καθα- ρωτέρων ἢ τούτων.

Legetai toinyn, ephē, ō hetaire, prōton men einai toiautē hē gē autē idein, ei tis anōthen theǭto, hōsper hai dōdekaskytoi sphairai, poikilē, chrōmasi dieilēmmenē, hōn kai ta enthade einai chrōmata hōsper deigmata, hois dē hoi grapheis katachrōntai; ekei de pasan tēn gēn ek toioutōn einai, kai poly eti ek lamproterōn kai katha- rōterōn ē toutōn.

— It is said, then, my friend, he said, first, that the earth itself, if one should look at it from above, is like the balls made of twelve pieces of leather, variegated, marked out with colours, of which the colours here, those the painters use, are like samples; but there the whole earth is made of such colours, and of far brighter and purer ones than these.

Notes and citation

Summary: The true earth seen from above is many-coloured.

Plato, Phaedo 110b–c.

Notes on the original text

Digital text corrected (accent slip in the digital text; breathing slips and word split in the digital text): ἔφη, ὠ ἑταῖρε → ἔφη, ὦ ἑταῖρε; οἶς δὴ οἶ γρα- φεῖς → οἷς δὴ οἱ γραφεῖς.

Extrabiblical texts: Plato, Phaed. 110b–c (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.37.9 (Dindorf 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-9). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-9) · Report an error

11.37.10Dindorf 2:75–76

τὴν μὲν γὰρ ἁλουργῆ εἶναι θαυμαστὴν τὸ κάλλος, τὴν δὲ χρυσοειδῆ, τὴν δὲ ὅση λευκὴ γύψου καὶ χιόνος λευκοτέραν, καὶ ἐκ τῶν ἄλλων χρωμάτων συγκειμένην ὡσαύτως, καὶ ἔτι πλειόνων καὶ καλλιόνων ἢ ὅσα ἡμεῖς ἑωράκαμεν.

tēn men gar halourgē einai thaumastēn to kallos, tēn de chrysoeidē, tēn de hosē leukē gypsou kai chionos leukoteran, kai ek tōn allōn chrōmatōn synkeimenēn hōsautōs, kai eti pleionōn kai kallionōn ē hosa hēmeis heōrakamen.

For one part is purple of wonderful beauty, another golden, another, which is white, whiter than chalk or snow; and it is made up of the other colours likewise, and of still more and more beautiful ones than we have seen.

Notes and citation

Summary: Its colours surpass all we know.

Plato, Phaedo 110c.

Notes on the original text

Digital text corrected (breathing slip in the digital text): ἐκ τῶν ἂλλων χρωμάτων → ἐκ τῶν ἄλλων χρωμάτων.

Extrabiblical texts: Plato, Phaed. 110c (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.37.10 (Dindorf 2:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-10) · Report an error

11.37.11Dindorf 2:76

καὶ γὰρ αὐτὰ ταῦτα τὰ κοῖλα αὐτῆς, ὕδατός τε καὶ ἀέρος ἔμπλεα ὄντα, χρώματός τι εἶδος παρέχεσθαι στίλβοντα ἐν τῇ τῶν ἄλλων χρωμάτων ποικιλίᾳ, ὥστε ἕν τι αὐτῆς εἶδος ξυνεχὲς καὶ ποικίλον φαντάζεσθαι.

kai gar auta tauta ta koila autēs, hydatos te kai aeros emplea onta, chrōmatos ti eidos parechesthai stilbonta en tę̄ tōn allōn chrōmatōn poikilią, hōste hen ti autēs eidos xyneches kai poikilon phantazesthai.

For even these hollows of it, full of water and air, give an appearance of colour, gleaming in the variety of the other colours, so that it appears as one continuous variegated form.

Notes and citation

Summary: Even its hollows gleam with colour.

Plato, Phaedo 110c–d.

Notes on the original text

Digital text corrected (breathing slip in the digital text): ὥστε ἔν τι αὐτῆς → ὥστε ἕν τι αὐτῆς.

Extrabiblical texts: Plato, Phaed. 110c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 11.37.11 (Dindorf 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-11). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-11) · Report an error

11.37.12Dindorf 2:76

ἐν δὲ ταύτῃ οὔσῃ τοιαύτῃ ἀνάλογον τὸ τοιαῦτα φύεσθαι δένδρα τε καὶ ἄνθη, ἔχοντα τοὺς καρπούς· καὶ αὖ τὰ ὄρη ὡσαύτως καὶ τοὺς λίθους ἔχειν κατὰ τὸν αὐτὸν λόγον τήν τε λειότητα καὶ τὴν διαφάνειαν καὶ τὰ χρώματα καλλίω· ὧν καὶ τὰ ἐνθάδε λιθίδια εἶναι ταῦτα τὰ ἀγαπώμενα μόρια, σάρδιά τε καὶ ἰάσπιδας καὶ σμαράγδους καὶ πάντα τὰ τοιαῦτα· ἐκεῖ δὲ οὐδὲν ὁτιοῦν τοιοῦτον οὐκ εἶναι καὶ ἔτι τούτων καλλίω.

en de tautę̄ ousę̄ toiautę̄ analogon to toiauta phyesthai dendra te kai anthē, echonta tous karpous; kai au ta orē hōsautōs kai tous lithous echein kata ton auton logon tēn te leiotēta kai tēn diaphaneian kai ta chrōmata kalliō; hōn kai ta enthade lithidia einai tauta ta agapōmena moria, sardia te kai iaspidas kai smaragdous kai panta ta toiauta; ekei de ouden hotioun toiouton ouk einai kai eti toutōn kalliō.

And on it, being such, grow in proportion such trees and flowers and fruits; and the mountains likewise and the stones have, on the same principle, smoothness, transparency, and more beautiful colours; of which our little stones here, so prized, are fragments, sardians and jaspers and emeralds and all such; but there there is nothing that is not such, and still more beautiful than these.

Notes and citation

Summary: Its stones are like jewels, of which ours are fragments.

Plato, Phaedo 110d–e.

Extrabiblical texts: Plato, Phaed. 110d–e (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.37.12 (Dindorf 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-12). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-12) · Report an error

11.37.13Dindorf 2:76

τὸ δʼ αἴτιον τούτου εἶναι ὅτι ἐκεῖνοι οἱ λίθοι καθαροί εἰσι καὶ οὐ κατεδηδεσμένοι οὐδὲ διεφθαρμένοι ὥσπερ οἱ ἐνθάδε, ὑπὸ σηπεδόνος καὶ ἅλμης καὶ τῶν δεῦρο ξυνερρυηκότων, ἃ καὶ λίθοις καὶ γῇ καὶ τοῖς ἄλλοις ζῴοις τε καὶ φυτοῖς αἴσχη τε καὶ νόσους παρέχει. τὴν δὲ γῆν αὐτὴν κεκοσμῆσθαι τούτοις τε ἅπασι καὶ ἔτι χρυσῷ τε καὶ ἀργύρῳ καὶ τοῖς ἄλλοις αὖ τοῖς τοιούτοις. ἐκφανῆ γὰρ αὐτὰ πεφυκέναι, ὧν τὰ πολλὰ πλήθη καὶ μεγάλα καὶ πολλαχοῦ τῆς γῆς, ὥστε αὐτὴν δεῖν εἶναι θέαμα εὐδαιμόνων θεατῶν.”

to dʼ aition toutou einai hoti ekeinoi hoi lithoi katharoi eisi kai ou katedēdesmenoi oude diephtharmenoi hōsper hoi enthade, hypo sēpedonos kai halmēs kai tōn deuro xynerryēkotōn, ha kai lithois kai gę̄ kai tois allois zǭois te kai phytois aischē te kai nosous parechei. tēn de gēn autēn kekosmēsthai toutois te hapasi kai eti chrysǭ te kai argyrǭ kai tois allois au tois toioutois. ekphanē gar auta pephykenai, hōn ta polla plēthē kai megala kai pollachou tēs gēs, hōste autēn dein einai theama eudaimonōn theatōn.”

And the cause of this is that those stones are pure and not eaten away or corrupted, like those here, by decay and brine and the things that have flowed together here, which bring ugliness and diseases to stones and earth and to other animals and plants. And the earth itself is adorned with all these, and further with gold and silver and the other such things. For they are by nature exposed to view, being many in number, large, and in many places of the earth, so that it is a sight for blessed beholders.”

Notes and citation

Summary: The true earth is adorned with pure stones and metals, a sight for the blessed.

Plato, Phaedo 110e–111a.

Notes on the original text

Digital text corrected (line number leaked into the digital text; words run together in the digital text): οὐδὲ διεφθαρμένοι 5 ὥσπερ → οὐδὲ διεφθαρμένοι ὥσπερ; τούτοιςτε ἅπασι → τούτοις τε ἅπασι.

Extrabiblical texts: Plato, Phaed. 110e–111a (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.37.13 (Dindorf 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-13). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-37-13) · Report an error

Preparation 11, chapter 38

11.38.1Dindorf 2:76–77

Τῆς παρʼ Ἑβραίοις γραφῆς θεοῦ δικαιωτήριον καὶ κρίσιν ψυχῶν μετὰ τὴν ἐνθένδε ἀπαλλαγὴν ἔσεσθαι προαγορευούσης διά τε μυρίων ἄλλων καὶ διʼ ὧν φησι “ κριτήριον ἐκάθισε καὶ βίβλοι ἠνεῴχθησαν καὶ ὁ παλαιὸς ἡμερῶν ἐκάθητο. ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ· μύριαι μυριάδες ἐλειτούργουν αὐτῷ, καὶ χίλιαι χιλιάδες παρειστήκεσαν ἔμπροσθεν αὐτοῦ, ” ἐπάκουσον τοῦ Πλάτωνος τῆς θείας κρίσεως, καὶ δὴ καὶ τοῦ ποταμοῦ ὀνομαστὶ μεμνημένου, πολλάς τε μονὰς τῶν εὐσεβῶν διαφόρους τε τῶν δυσσεβῶν τιμωρίας συμφώνως τοῖς Ἑβραίων ὑπογράφοντος λόγοις.

Tēs parʼ Hebraiois graphēs theou dikaiōtērion kai krisin psychōn meta tēn enthende apallagēn esesthai proagoreuousēs dia te myriōn allōn kai diʼ hōn phēsi “ kritērion ekathise kai bibloi ēneǭchthēsan kai ho palaios hēmerōn ekathēto. potamos pyros heilken emprosthen autou; myriai myriades eleitourgoun autǭ, kai chiliai chiliades pareistēkesan emprosthen autou, ” epakouson tou Platōnos tēs theias kriseōs, kai dē kai tou potamou onomasti memnēmenou, pollas te monas tōn eusebōn diaphorous te tōn dyssebōn timōrias symphōnōs tois Hebraiōn hypographontos logois.

The Scripture of the Hebrews foretells that there will be a tribunal of God and a judgment of souls after their departure from here, through countless passages, and where it says: “The court sat, and the books were opened, and the Ancient of Days was seated. A river of fire flowed before him; ten thousand times ten thousand ministered to him, and thousands of thousands stood before him.” Hear Plato, who mentions the divine judgment, and even names the river, and describes, in agreement with the words of the Hebrews, many dwellings of the pious and different punishments of the impious.

Dan 7:9 (quotation, high confidence) · Dan 7:10 (quotation, high confidence)

Notes and citation

Summary: Daniel foretells God’s judgment with a river of fire; Plato agrees.

Dan 7:9–10 (Theodotion, rearranged).

Notes on the original text

Digital text corrected (OCR slip; accent slip in the digital text; breathing slip in the digital text): διά τε μυρίων ἂλλων → διά τε μυρίων ἄλλων; εἷκλκεν → εἷλκεν; παρειστῂκεσαν → παρειστήκεσαν.

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.1 (Dindorf 2:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-1) · Report an error

11.38.2Dindorf 2:77

φησὶ δʼ οὖν ἐν τῷ Περὶ ψυχῆς τάδε “Τρίτος δὲ ποταμὸς τούτων κατὰ μέσον ἐκβάλλει, καὶ ἐγγὺς τῆς ἐκβολῆς ἐκπίπτει εἰς τόπον μέγαν πυρὶ πολλῷ καιόμενον, καὶ λίμνην ποιεῖ μείζω τῆς παρʼ ἡμῖν θαλάττης, ζέουσαν ὕδατος καὶ πηλοῦ· ἐντεῦθεν δὲ χωρεῖ κύκλῳ θολερὸς καὶ πηλώδης, περιελιττόμενος δέ γε τῇ γῇ ἄλλοσέ τε ἀφικνεῖται καὶ παρʼ ἔσχατα τῆς Ἀχερουσιάδος λίμνης, οὐ συμμιγνύμενος τῷ ὕδατι· περιελιχθεὶς δὲ πολλάκις ὑπὸ γῆς ἐμβάλλει κατωτέρω τοῦ Ταρτάρου.

phēsi dʼ oun en tǭ Peri psychēs tade “Tritos de potamos toutōn kata meson ekballei, kai engys tēs ekbolēs ekpiptei eis topon megan pyri pollǭ kaiomenon, kai limnēn poiei meizō tēs parʼ hēmin thalattēs, zeousan hydatos kai pēlou; enteuthen de chōrei kyklǭ tholeros kai pēlōdēs, perielittomenos de ge tę̄ gę̄ allose te aphikneitai kai parʼ eschata tēs Acherousiados limnēs, ou symmignymenos tǭ hydati; perielichtheis de pollakis hypo gēs emballei katōterō tou Tartarou.

He says, then, in On the Soul: “A third river issues between these, and near its source falls into a great region burning with much fire, and makes a lake larger than our sea, boiling with water and mud. From there it goes round in a circle, turbid and muddy, and winding about within the earth it comes to other places and to the edge of the Acherusian lake, not mixing with its water; and after winding about many times under the earth it falls into Tartarus at a lower point.

Notes and citation

Summary: Plato’s third river of the underworld flows through fire.

Plato, Phaedo 113a–b; the quotation runs through 11.38.6.

Notes on the original text

Digital text corrected (opening quotation mark missing in the digital text): ἐν τῷ Περὶ ψυχῆς τάδε Τρίτος → ἐν τῷ Περὶ ψυχῆς τάδε “Τρίτος.

Extrabiblical texts: Plato, Phaed. 113a–b (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.2 (Dindorf 2:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-2) · Report an error

11.38.3Dindorf 2:77

οὗτος δʼ ἐστὶν ὃν ἐπονομάζουσι Πυριφλεγέθοντα, οὗ καὶ οἱ ῥύακες ἀποσπάσματα ἀναφυσῶσιν, ὅπου ἂν τύχωσι τῆς γῆς. τούτου δὲ αὖ καταντικρὺ ὁ τέταρτος ἐκπίπτει εἰς τόπον πρῶτον δεινόν τε καὶ ἄγριον, ὡς λέγεται, χρῶμα δὲ ἔχοντα ὅλον οἷον ὁ κύανος, ὃν δὴ ἐπονομάζουσι Στύγιον, καὶ τὴν λίμνην ἣν ποιεῖ ὁ ποταμὸς ἐμβάλλων Στύγα. ὁ δʼ ἐμπεσὼν ἐνταῦθα καὶ δεινὰς δυνάμεις λαβὼν ἐν τῷ ὕδατι, δὺς κατὰ τῆς γῆς, περιελιττόμενος χωρεῖ ἐναντίως τῷ Πυριφλεγέθοντι καὶ ἀπαντᾷ ἐν τῇ Ἀχερουσίᾳ λίμνῃ ἐξ ἐναντίας, καὶ οὐδὲ τὸ τούτου ὕδωρ οὐδενὶ μίγνυται, ἀλλὰ καὶ οὗτος κύκλῳ περιελθὼν ἐμβάλλει εἰς τὸν Τάρταρον ἐναντίως τῷ Πυριφλεγέθοντι· ὄνομα δὲ τούτῳ ἐστὶν, ὡς οἱ ποιηταὶ λέγουσι, Κωκυτός.

houtos dʼ estin hon eponomazousi Pyriphlegethonta, hou kai hoi rhyakes apospasmata anaphysōsin, hopou an tychōsi tēs gēs. toutou de au katantikry ho tetartos ekpiptei eis topon prōton deinon te kai agrion, hōs legetai, chrōma de echonta holon hoion ho kyanos, hon dē eponomazousi Stygion, kai tēn limnēn hēn poiei ho potamos emballōn Styga. ho dʼ empesōn entautha kai deinas dynameis labōn en tǭ hydati, dys kata tēs gēs, perielittomenos chōrei enantiōs tǭ Pyriphlegethonti kai apantą en tę̄ Acherousią limnę̄ ex enantias, kai oude to toutou hydōr oudeni mignytai, alla kai houtos kyklǭ perielthōn emballei eis ton Tartaron enantiōs tǭ Pyriphlegethonti; onoma de toutǭ estin, hōs hoi poiētai legousi, Kōkytos.

This is the one they call Pyriphlegethon, of which the streams of lava too send up fragments wherever on earth they happen to be. Opposite this in turn the fourth issues, first into a place terrible and wild, as is said, having all a colour like lapis, which they call the Stygian; and the lake the river makes by falling into it, Styx. Having fallen in there and received terrible powers in its water, it sinks under the earth and, winding about, goes opposite to Pyriphlegethon and meets it from the opposite side in the Acherusian lake; and its water too mixes with none, but it also, going round in a circle, falls into Tartarus opposite to Pyriphlegethon; and its name, as the poets say, is Cocytus.

Notes and citation

Summary: Pyriphlegethon and Cocytus, the rivers of fire and lament.

Plato, Phaedo 113b–c.

Notes on the original text

Digital text corrected (accent slips in the digital text): οἷον ὁ κύανός, ὅν δὴ → οἷον ὁ κύανος, ὃν δὴ.

Extrabiblical texts: Plato, Phaed. 113b–c (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.3 (Dindorf 2:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-3) · Report an error

11.38.4Dindorf 2:77–78

τούτων δὲ οὕτω πεφυκότων, ἐπειδὰν ἀφίκωνται οἱ τετελευτηκότες εἰς τὸν τόπον οἷ ὁ δαίμων ἕκαστον κομίζει, πρῶτον μὲν διεδικάσαντο οἵ τε καλῶς καὶ ὁσίως καὶ δικαίως βιώσαντες καὶ οἱ μή. καὶ οἱ μὲν ἂν δόξωσι μέσως βεβιωκέναι, πορευθέντες ἐπὶ τὸν Ἀχέροντα, ἀναβάντες ἃ δὴ αὐτοῖς ὀχήματά ἐστιν, ἐπὶ τούτων ἀφικνοῦνται εἰς τὴν λίμνην, καὶ ἐκεῖ οἰκοῦσί τε καὶ καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας ἀπολύονται, εἴ τίς τι ἠδίκηκε, τῶν τε εὐεργεσιῶν τιμὰς φέρονται κατὰ τὴν ἀξίαν ἕκαστος, οἵ δʼ ἂν δόξωσιν ἀνιάτως ἔχειν διὰ τὰ μεγέθη τῶν ἁμαρτημάτων, ἢ ἱεροσυλίας πολλὰς καὶ μεγάλας ἢ φόνους ἀδίκους καὶ παρανόμους πολλοὺς ἐξειργασμένοι ἢ ἄλλα ὅσα τοιαῦτα τυγχάνει ὄντα, τούτους δὲ ἡ προσήκουσα μοῖρα ῥίπτει εἰς τὸν Τάρταρον, ὅθεν οὔποτε ἐκβαίνουσιν.

toutōn de houtō pephykotōn, epeidan aphikōntai hoi teteleutēkotes eis ton topon hoi ho daimōn hekaston komizei, prōton men diedikasanto hoi te kalōs kai hosiōs kai dikaiōs biōsantes kai hoi mē. kai hoi men an doxōsi mesōs bebiōkenai, poreuthentes epi ton Acheronta, anabantes ha dē autois ochēmata estin, epi toutōn aphiknountai eis tēn limnēn, kai ekei oikousi te kai kathairomenoi tōn te adikēmatōn didontes dikas apolyontai, ei tis ti ēdikēke, tōn te euergesiōn timas pherontai kata tēn axian hekastos, hoi dʼ an doxōsin aniatōs echein dia ta megethē tōn hamartēmatōn, ē hierosylias pollas kai megalas ē phonous adikous kai paranomous pollous exeirgasmenoi ē alla hosa toiauta tynchanei onta, toutous de hē prosēkousa moira rhiptei eis ton Tartaron, hothen oupote ekbainousin.

These things being so by nature, when the dead come to the place to which his daemon brings each, first they are judged, both those who lived well, piously, and justly, and those who did not. Those who are judged to have lived a middling life go to the Acheron, embark on the vessels there for them, and on these arrive at the lake; and there they dwell and, being purified, are released from their wrongdoings by paying the penalty, if anyone did wrong, and receive honours for their good deeds, each according to his desert. But those judged incurable because of the greatness of their sins, having committed many great sacrileges, or many unjust and lawless murders, or other such things, their fitting fate casts into Tartarus, from which they never come out.

Notes and citation

Summary: The dead are judged: the middling purified, the incurable cast forever into Tartarus.

Plato, Phaedo 113d–e.

Notes on the original text

Digital text corrected (breathing slip in the digital text; syllable lost in the digital text): τούτων δὲ οὕτω φυκότων → τούτων δὲ οὕτω πεφυκότων; ἐπειδὰν ἀφίκωνται οἶ τετελευτηκότες → ἐπειδὰν ἀφίκωνται οἱ τετελευτηκότες.

Extrabiblical texts: Plato, Phaed. 113d–e (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.4 (Dindorf 2:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-4) · Report an error

11.38.5Dindorf 2:78–79

οἳ δʼ ἂν ἰάσιμα μὲν, μεγάλα δὲ δόξωσιν ἡμαρτηκέναι ἁμαρτήματα, οἶον πρὸς πατέρα ἢ μητέρα ὑπʼ ὀργῆς βίαιόν τι πράξαντες, καὶ μεταμέλον αὐτοῖς τὸν ἄλλον βίον βιῶσιν, ἢ ἀνδροφόνοι ἢ τοιούτῳ τινὶ ἄλλῳ τρόπῳ γένωνται, τούτοις δʼ ἐμπεσεῖν μὲν εἰς τὸν Τάρταρον ἀνάγκη, ἐμπεσόντας δὲ αὐτοὺς καὶ ἐνιαυτὸν ἐκεῖ γενομένους ἐκβάλλει τὸ κῦμα, τοὺς μὲν ἀνδροφόνους κατὰ τὸν Κωκυτὸν, τοὺς δὲ πατραλῴας [καὶ μητραλῲας] κατὰ τὸν Πυριφλεγέθοντα· ἐπειδὰν δὲ φλεγόμενοι γένωνται κατὰ τὴν λίμνην τὴν Ἀχερουσιάδα, ἐνταῦθα βοῶσί τε καὶ καλοῦσιν, οἶ μὲν οὓς ἀπέκτειναν, οἷ δὲ οὓς ὕβρισαν, καλέσαντες δὲ ἱκετεύουσι καὶ δέονται ἐᾶσαι σφᾶς ἐκβῆναι εἰς τὴν λίμνην, καὶ ἐὰν μὲν πείσωσιν, ἐκβαίνουσί τε καὶ λήγουσι τῶν κακῶν· εἰ δὲ μὴ, φέρονται αὖθις εἰς τὸν Τάρταρον, κἀκεῖθεν πάλιν εἰς τοὺς ποταμοὺς, καὶ ταῦτα πάσχοντες οὐ πρότερον παύονται πρὶν ἂν πείσωσιν οὓς ἠδίκησαν· αὕτη γὰρ ἡ δίκη ὑπὸ τῶν δικαστῶν αὐτοῖς ἐτάχθη.

hoi dʼ an iasima men, megala de doxōsin hēmartēkenai hamartēmata, oion pros patera ē mētera hypʼ orgēs biaion ti praxantes, kai metamelon autois ton allon bion biōsin, ē androphonoi ē toioutǭ tini allǭ tropǭ genōntai, toutois dʼ empesein men eis ton Tartaron anankē, empesontas de autous kai eniauton ekei genomenous ekballei to kyma, tous men androphonous kata ton Kōkyton, tous de patralǭas [kai mētralǭas] kata ton Pyriphlegethonta; epeidan de phlegomenoi genōntai kata tēn limnēn tēn Acherousiada, entautha boōsi te kai kalousin, oi men hous apekteinan, hoi de hous hybrisan, kalesantes de hiketeuousi kai deontai easai sphas ekbēnai eis tēn limnēn, kai ean men peisōsin, ekbainousi te kai lēgousi tōn kakōn; ei de mē, pherontai authis eis ton Tartaron, kakeithen palin eis tous potamous, kai tauta paschontes ou proteron pauontai prin an peisōsin hous ēdikēsan; hautē gar hē dikē hypo tōn dikastōn autois etachthē.

Those who are judged to have committed curable but great sins, such as having done some violence to father or mother in anger and lived the rest of their life in repentance, or who have become murderers in some such way, must fall into Tartarus; but when they have fallen in and been there a year, the wave casts them out, the murderers by Cocytus, the parricides by Pyriphlegethon. And when they are carried to the Acherusian lake, there they shout and call, some those they killed, others those they wronged, and having called, they beseech and beg to be allowed to come out into the lake; and if they persuade them, they come out and cease from their evils; but if not, they are carried back into Tartarus and from there again into the rivers, and suffering these things they do not cease until they persuade those they wronged. For this penalty was ordained for them by the judges.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Curable sinners are punished until those they wronged forgive them.

Plato, Phaedo 113e–114b. The editor brackets “and matricides,” marking it for deletion; it is left out.

Extrabiblical texts: Plato, Phaed. 113e–114b (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.5 (Dindorf 2:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-5) · Report an error

11.38.6Dindorf 2:79

οἵ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως βιῶναι, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν τόπων τῶν ἐν τῇ γῇ ἐλευθερούμενοί τε καὶ ἀπαλλαττόμενοι, ὥσπερ δεσμωτηρίων, ἄνω δὲ εἰς τὴν καθα- ρὰν οἴκησιν ἀφικνούμενοι καὶ ἐπὶ τῆς γῆς οἰκιζόμενοι. τούτων δὲ αὐτῶν οἱ φιλοσοφίᾳ ἱκανῶς καθηράμενοι ἄνευ τε καμάτων ζῶσι τὸ παράπαν εἰς τὸν ἔπειτα χρόνον, καὶ εἰς οἰκήσεις ἔτι τούτων καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δηλῶσαι οὔτε ὁ χρόνος ἱκανὸς ἐν τῷ παρόντι. ἀλλὰ τούτων δὴ ἕνεκα χρὴ ὧν διεληλύθαμεν, ὦ Σιμμία, πᾶν ποιεῖν ὥστε ἀρετῆς καὶ φρονήσεως ἐν τῷ βίῳ μετασχεῖν· καλὸν γὰρ τὸ ἆθλον καὶ ἡ ἐλπὶς μεγάλη.”

hoi de dē an doxōsi diapherontōs pros to hosiōs biōnai, houtoi eisin hoi tōnde men tōn topōn tōn en tę̄ gę̄ eleutheroumenoi te kai apallattomenoi, hōsper desmōtēriōn, anō de eis tēn katha- ran oikēsin aphiknoumenoi kai epi tēs gēs oikizomenoi. toutōn de autōn hoi philosophią hikanōs kathēramenoi aneu te kamatōn zōsi to parapan eis ton epeita chronon, kai eis oikēseis eti toutōn kallious aphiknountai, has oute rhądion dēlōsai oute ho chronos hikanos en tǭ paronti. alla toutōn dē heneka chrē hōn dielēlythamen, ō Simmia, pan poiein hōste aretēs kai phronēseōs en tǭ biǭ metaschein; kalon gar to athlon kai hē elpis megalē.”

But those who are judged to have excelled in holy living are those who are freed and released from these regions in the earth, as from prisons, and come up to the pure dwelling and dwell upon the earth. And of these, those who have sufficiently purified themselves by philosophy live wholly without toil for all time to come, and come to dwellings still more beautiful than these, which it is neither easy to describe nor is the time sufficient now. But for the sake of what we have gone through, Simmias, one must do everything to have a share of virtue and wisdom in life; for the prize is noble and the hope great.”

Notes and citation

Summary: The holy rise to a pure dwelling, the philosophers to still fairer ones.

Plato, Phaedo 114b–c.

Notes on the original text

Digital text corrected (accent slip in the digital text): ὦ Σιμμία, πὰν ποιεῖν → ὦ Σιμμία, πᾶν ποιεῖν.

Extrabiblical texts: Plato, Phaed. 114b–c (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.6 (Dindorf 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-6) · Report an error

11.38.7Dindorf 2:79

Ταῦτα ὁ Πλάτων. σὺ δέ γε παραθήσεις τῷ “καὶ εἰς οἰκήσεις καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δηλῶσαι οὔτε χρόνος ἱκανὸς ἐν τῷ παρόντι” τὸ παρʼ ἡμῖν οὕτως ἔχον “ ὀφθαλμὸς γὰρ οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν, ”

Tauta ho Platōn. sy de ge parathēseis tǭ “kai eis oikēseis kallious aphiknountai, has oute rhądion dēlōsai oute chronos hikanos en tǭ paronti” to parʼ hēmin houtōs echon “ ophthalmos gar ouk eide kai ous ouk ēkouse, kai epi kardian anthrōpou ouk anebē, ha hētoimasen ho theos tois agapōsin auton, ”

So Plato. But beside “and they come to more beautiful dwellings, which it is neither easy to describe nor is the time sufficient now,” you will set what we have: “For eye has not seen, nor ear heard, nor has it entered the heart of man, what God has prepared for those who love him”;

1 Cor 2:9 (quotation, high confidence)

Notes and citation

Summary: Plato’s indescribable dwellings echo 1 Cor 2:9.

1 Cor 2:9.

Extrabiblical texts: Plato, Phaed. 114c (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.7 (Dindorf 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-7) · Report an error

11.38.8Dindorf 2:79

ταῖς δὲ εἰρημέναις οἰκήσεσι τὸ πολλὰς μονὰς εἶναι παρὰ τῷ πατρὶ τοῖς θεοφιλέσιν ἐπηγγελμένας, καὶ τοῖς περὶ τοῦ Πυριφλεγέθοντος λεχθεῖσι τὸ τοῖς ἀσεβέσιν ἠπειλημένον πῦρ αἰώνιον, κατὰ τὸν πρὸς αὐτοὺς φάσκοντα Ἑβραίων προφήτην “τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καίεται; τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον;” καὶ πάλιν “ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί.”

tais de eirēmenais oikēsesi to pollas monas einai para tǭ patri tois theophilesin epēngelmenas, kai tois peri tou Pyriphlegethontos lechtheisi to tois asebesin ēpeilēmenon pyr aiōnion, kata ton pros autous phaskonta Hebraiōn prophētēn “tis anangelei hymin hoti pyr kaietai? tis anangelei hymin ton topon ton aiōnion?” kai palin “ho skōlēx autōn ou teleutēsei, kai to pyr ou sbesthēsetai, kai esontai eis horasin pasę̄ sarki.”

and beside the dwellings mentioned, the many mansions with the Father promised to those dear to God; and beside what is said about Pyriphlegethon, the eternal fire threatened against the ungodly, according to the Hebrew prophet who says to them: “Who will tell you that a fire is burning? Who will tell you of the eternal place?” And again: “Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.”

John 14:2 (allusion, high confidence) · Isa 33:14 (quotation, high confidence) · Isa 66:24 (quotation, high confidence)

Notes and citation

Summary: Scripture’s many mansions and eternal fire parallel Plato.

John 14:2; Isa 33:14 (Septuagint); Isa 66:24.

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.8 (Dindorf 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-8) · Report an error

11.38.9Dindorf 2:79–80

τήρει δὲ ὡς καὶ ὁ Πλάτων συνᾴδων τούτοις, τοὺς ἀσεβεῖς εἰπὼν χωρήσειν εἰς Τάρταρον, ἐπιλέγει “ὅθεν οὔποτε ἐκβαίνουσι.” καὶ αὖ πάλιν τοὺς εὐσεβεῖς ζήσεσθαι εἰπὼν ἐν μα- καρίοις προστίθησι λέγων “ τὸ παράπαν καὶ εἰς τὸν ἔπειτα χρόνον. ” ἀλλὰ καὶ τὸ ἄνευ καμάτων εἰρημέ- νον ὑπʼ αὐτοῦ ὅμοιον ἂν εἴη τῷ “ ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός.”

tērei de hōs kai ho Platōn synądōn toutois, tous asebeis eipōn chōrēsein eis Tartaron, epilegei “hothen oupote ekbainousi.” kai au palin tous eusebeis zēsesthai eipōn en ma- kariois prostithēsi legōn “ to parapan kai eis ton epeita chronon. ” alla kai to aneu kamatōn eirēme- non hypʼ autou homoion an eiē tǭ “ apedra odynē kai lypē kai stenagmos.”

And note how Plato too, agreeing with these, after saying that the ungodly will go into Tartarus, adds, “from which they never come out.” And again, after saying that the godly will live among the blessed, he adds, “for all time to come.” And his phrase “without toil” would be like “pain and sorrow and sighing have fled away.”

Isa 35:10 (quotation, high confidence)

Notes and citation

Summary: Plato’s eternal punishment and blessedness match Scripture.

Isa 35:10 (also 51:11).

Notes on the original text

Digital text corrected (accent slip in the digital text): καὶ ὁ Πλάτῶν συνᾴδων → καὶ ὁ Πλάτων συνᾴδων.

Extrabiblical texts: Plato, Phaed. 113e–114c (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.9 (Dindorf 2:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-9). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-9) · Report an error

11.38.10Dindorf 2:80

φάσκων δὲ τοὺς ἐπὶ τὸν Ἀχέροντα πορευομένους μὴ ἁπλῶς ἐπὶ τοῦτον ἀφικνεῖσθαι, ἀλλὰ ἀναβαίνοντας πρότερον ἃ δὴ αὐτοῖς ὀχήματά ἐστι, τίνα ποτὲ ἄρα τὰ ὀχήματα βούλεται σημαίνειν ἢ τὰ σώματα, εἰς ἃ ἀναβᾶσαι αἱ τῶν τετελευτηκότων ψυχαὶ σὺν αὐτοῖς τιμωροῦνται κατὰ τὰ παρʼ Ἑβραίοις νενομισμένα; ἀλλὰ γὰρ ἱκανὴν καὶ τοῦδε τοῦ λόγου περιγραφὴν εἰληφότος ἐπὶ τὸ δω- δέκατον τῆς Εὐαγγελικῆς Προπαρασκευῆς μεταβήσο- μαι σύγγραμμα.

phaskōn de tous epi ton Acheronta poreuomenous mē haplōs epi touton aphikneisthai, alla anabainontas proteron ha dē autois ochēmata esti, tina pote ara ta ochēmata bouletai sēmainein ē ta sōmata, eis ha anabasai hai tōn teteleutēkotōn psychai syn autois timōrountai kata ta parʼ Hebraiois nenomismena? alla gar hikanēn kai toude tou logou perigraphēn eilēphotos epi to dō- dekaton tēs Euangelikēs Proparaskeuēs metabēso- mai syngramma.

And when he says that those going to the Acheron do not simply arrive at it, but first embark on the vessels there for them, what can the vessels mean but the bodies, embarking on which the souls of the dead are punished together with them, according to what is held among the Hebrews? But since this discussion too has received a sufficient conclusion, I shall pass to the twelfth book of the Preparation for the Gospel.

Notes and citation

Summary: Plato’s vessels may mean bodies, raised with souls for judgment; Book 11 ends.

Eusebius reads Plato’s vessels as an allusion to the resurrection of the body.

Notes on the original text

Digital text corrected (OCR slip; breathing slip in the digital text): ἀναβᾶσαι αἶ τῶν → ἀναβᾶσαι αἱ τῶν; Εὐαγγεελικῆς → Εὐαγγελικῆς.

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 11.38.10 (Dindorf 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-11-38-10) · Report an error

Preparation 12, chapter 1

12.1.1Dindorf 2:80

Ὁ δωδέκατος ἡμῖν τῆς Εὐαγγελικῆς Προπαρασκευῆς ἐνθένδε ποθὲν ἤδη τὰ ἐνδέοντα τῷ προτέρῳ τῆς Πλάτωνος πρὸς τὰ Ἑβραίων λόγια συνῳδίας, ὡς ἐν ἁρμονίᾳ συμφώνου λύρας, ἀποδώσει, τὴν καταρ- χὴν ἐξ ἀπολογίας τῆς παρὰ τοῖς πολλοῖς βλασφημου- μένης ἡμῶν πίστεως ληψόμενος.

Ho dōdekatos hēmin tēs Euangelikēs Proparaskeuēs enthende pothen ēdē ta endeonta tǭ proterǭ tēs Platōnos pros ta Hebraiōn logia synǭdias, hōs en harmonią symphōnou lyras, apodōsei, tēn katar- chēn ex apologias tēs para tois pollois blasphēmou- menēs hēmōn pisteōs lēpsomenos.

Our twelfth book of the Preparation for the Gospel will now, from this point, render what was lacking in the former one of Plato’s concord with the oracles of the Hebrews, as in the harmony of a well-tuned lyre, taking its start from a defence of our faith, which is reviled by the many.

Notes and citation

Summary: Book 12 begins: more of Plato’s agreement with the Hebrews, starting with a defence of faith.

Cite (SBL): Eusebius, Praep. ev. 12.1.1 (Dindorf 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-1-1) · Report an error

12.1.2Dindorf 2:80–81

“Εἰ μὲν τοίνυν ὀρθῶς ἢ μή τις ἐπιτιμᾷ τῇ τε Λακωνικῇ καὶ τῇ Κρητικῇ πολιτείᾳ, λόγος ἂν ἕτερος εἴη· τὰ γοῦν λεγόμενα πρὸς τῶν πολλῶν ἴσως ἐγὼ μᾶλλον ἔχοιμʼ ἂν ὑμῶν ἀμφοτέρων λέγειν. ὑμῖν γὰρ εἰ καὶ μετρίως κατεσκεύασται τὰ τῶν νόμων, εἷς τῶν καλλίστων ἂν εἴη νόμων μὴ ζητεῖν τῶν νέων μηδένα ἐᾶν ποῖα καλῶς αὐτῶν ἢ μὴ καλῶς ἔχει, μιᾷ δὲ φωνῇ καὶ ἐξ ἑνὸς στόματος πάντας συμφωνεῖν ὡς πάντα καλῶς κεῖται θέντων θεῶν, καὶ ἄν τις ἄλλως λέγῃ, μὴ ἀνέχεσθαι τὸ παράπαν ἀκούοντας· γέρων δὲ εἴ τίς τι ξυννοεῖ τῶν παρʼ ὑμῖν, πρὸς ἄρχοντά τε καὶ ἡλικιώτην μηδενὸς ἐναντίον νέου ποιεῖσθαι τοὺς τοι- ούτους λόγους. Ὀρθότατά γε, ὦ ξένε, κελεύεις. ”

“Ei men toinyn orthōs ē mē tis epitimą tę̄ te Lakōnikę̄ kai tę̄ Krētikę̄ politeią, logos an heteros eiē; ta goun legomena pros tōn pollōn isōs egō mallon echoimʼ an hymōn amphoterōn legein. hymin gar ei kai metriōs kateskeuastai ta tōn nomōn, heis tōn kallistōn an eiē nomōn mē zētein tōn neōn mēdena ean poia kalōs autōn ē mē kalōs echei, mią de phōnę̄ kai ex henos stomatos pantas symphōnein hōs panta kalōs keitai thentōn theōn, kai an tis allōs legę̄, mē anechesthai to parapan akouontas; gerōn de ei tis ti xynnoei tōn parʼ hymin, pros archonta te kai hēlikiōtēn mēdenos enantion neou poieisthai tous toi- outous logous. Orthotata ge, ō xene, keleueis. ”

“Whether one rightly or wrongly criticizes the Laconian and Cretan constitutions would be another discussion; what the many say I could perhaps tell better than you both. For with you, even if your laws are only moderately well framed, one of the finest laws would be that no young man is to inquire which of them are well and which not, but all are to agree with one voice and from one mouth that all are well laid down, since gods laid them down; and if anyone says otherwise, they are not to endure hearing it at all; but if an old man has some thought about your laws, he is to make such remarks to a ruler and to one of his own age, in the presence of no young person. — Most rightly, stranger, you direct.”

Notes and citation

Summary: Plato’s Laws: the young should accept the laws without question.

Plato, Laws 1.634d–e.

Notes on the original text

Digital text corrected (accent slip in the digital text; iota subscript missing in the digital text; word lost at the start of the section in the digital text (so Plato)): “ μὲν τοίνυν ὀρθῶς → “Εἰ μὲν τοίνυν ὀρθῶς; τῇ Κρητικὴ πολιτείᾳ → τῇ Κρητικῇ πολιτείᾳ; μηδένα ἐὰν ποῖα → μηδένα ἐᾶν ποῖα; Ὀρθότατά γε, ὠ ξένε → Ὀρθότατά γε, ὦ ξένε.

Extrabiblical texts: Plato, Leg. 634d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.1.2 (Dindorf 2:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-1-2) · Report an error

12.1.3Dindorf 2:81

Εἰκότως δῆτα καὶ ἡ Ἑβραίων προλαβοῦσα γραφὴ τῆς τῶν θείων γραφῶν συνέσεως τε καὶ θεω- ρίας τὴν πίστιν προτάττει διʼ ὧν φησιν “ ἐὰν δὲ μὴ πιστεύσητε, οὐ μὴ συνῆτε.” καὶ αὖθις “ ἐπίστευσα, διὸ καὶ ἐλάλησα.

Eikotōs dēta kai hē Hebraiōn prolabousa graphē tēs tōn theiōn graphōn syneseōs te kai theō- rias tēn pistin protattei diʼ hōn phēsin “ ean de mē pisteusēte, ou mē synēte.” kai authis “ episteusa, dio kai elalēsa.

With good reason, then, the Scripture of the Hebrews, anticipating this, puts faith before the understanding and contemplation of the divine Scriptures, where it says, “If you do not believe, you shall not understand,” and again, “I believed, therefore I spoke.”

Isa 7:9 (quotation, high confidence) · Ps 116:10 (115:1 LXX) (quotation, high confidence) · 2 Cor 4:13 (quotation, medium confidence)

Notes and citation

Summary: Scripture puts faith before understanding.

Isa 7:9 (Septuagint); Ps 116:10 (115:1 LXX), as in 2 Cor 4:13.

Topics: Scripture and canon

Cite (SBL): Eusebius, Praep. ev. 12.1.3 (Dindorf 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-1-3) · Report an error

12.1.4Dindorf 2:81

ἔνθεν καὶ παρʼ ἡμῖν τοῖς μὲν ἄρτι εἰσαγομένοις καὶ τὴν ἕξιν ἀτελέσιν, ὡς ἂν τὰς ψυχὰς νηπίοις, ἁπλούστερον ἡ ἐν ταῖς θείαις γρα- φαῖς ἀνάγνωσις παραδίδοται μετὰ τοῦ δεῖν πιστεύειν ὡς θεοῦ λόγοις τοῖς ἐμφερομένοις παρακελεύε- σθαι· τοῖς δὲ τὴν ἕξιν προβεβηκόσι καὶ πολιοῖς τὸ φρόνημα ἐμβαθύνειν καὶ δοκιμάζειν τὸν νοῦν τῶν λεγομένων ἐπιτέτραπται. τούτους δὲ παισὶν Ἑβραίων δευτερωτὰς φίλον ἦν ὀνομάζειν, ὥσπερ ἑρμηνευτὰς καὶ ἐξηγητὰς ὄντας τῆς τῶν γραφῶν διανοίας.

enthen kai parʼ hēmin tois men arti eisagomenois kai tēn hexin atelesin, hōs an tas psychas nēpiois, haplousteron hē en tais theiais gra- phais anagnōsis paradidotai meta tou dein pisteuein hōs theou logois tois empheromenois parakeleue- sthai; tois de tēn hexin probebēkosi kai poliois to phronēma embathynein kai dokimazein ton noun tōn legomenōn epitetraptai. toutous de paisin Hebraiōn deuterōtas philon ēn onomazein, hōsper hermēneutas kai exēgētas ontas tēs tōn graphōn dianoias.

Hence among us too, to those just being introduced and imperfect in condition, as infants in soul, the reading of the divine Scriptures is handed on more simply, with the instruction that they must believe what is said in them as words of God; while those advanced in condition and grey in mind are allowed to go deeper and test the sense of what is said. These the sons of the Hebrews liked to call deuterotai, as being interpreters and expounders of the meaning of the Scriptures.

Notes and citation

Summary: Beginners receive Scripture simply in faith; the mature probe its meaning.

On deuterotai compare 11.5.3.

Topics: Scripture and canon

Cite (SBL): Eusebius, Praep. ev. 12.1.4 (Dindorf 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-1-4) · Report an error

Preparation 12, chapter 2

12.2.1Dindorf 2:81

“ Οὐκοῦν τὰ μετὰ ταῦτα εἴποιμεν ἂν ἡμεῖς ὅτι σὺ μὲν ἐπαινεῖς, ὡς ἔοικας, ὦ Τυρταῖε, μάλιστα τοὺς πρὸς τὸν ὀθνεῖόν τε καὶ ἔξωθεν πόλεμον γιγνο- μένους ἐπιφανεῖς. φαίη ταῦτα ἄν που καὶ ὁμολογοῖ; Τί μήν;

“ Oukoun ta meta tauta eipoimen an hēmeis hoti sy men epaineis, hōs eoikas, ō Tyrtaie, malista tous pros ton othneion te kai exōthen polemon gigno- menous epiphaneis. phaiē tauta an pou kai homologoi? Ti mēn?

“Then next we might say: you praise most, it seems, Tyrtaeus, those who are distinguished in foreign war from outside. He would say this and agree? — Certainly.

Notes and citation

Summary: Plato’s Laws: Tyrtaeus praised courage in foreign war.

Plato, Laws 1.629e; the quotation runs through 12.2.4.

Extrabiblical texts: Plato, Leg. 629e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.2.1 (Dindorf 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-2-1) · Report an error

12.2.2Dindorf 2:81–82

Ἡμεῖς δέ γε ἀγαθῶν ὄντων τούτων ἔτι φαμὲν ἀμείνους εἶναι καὶ πολὺ τοὺς ἐν τῷ μεγίστῳ πολέμῳ γιγνομένους ἀρίστους διαφανῶς. ποιητὴν δὲ καὶ ἡμεῖς μάρτυρα ἔχομεν Θέογνιν, πολίτην τῶν ἐν Σικελίᾳ Μεγαρέων, ὅς φησι πιστὸς ἀνὴρ χρυσοῦ τε καὶ ἀργύρου ἀντερύσασθαι ἄξιος ἐν χαλεπῇ, Κύρνε, διχοστασίῃ.

Hēmeis de ge agathōn ontōn toutōn eti phamen ameinous einai kai poly tous en tǭ megistǭ polemǭ gignomenous aristous diaphanōs. poiētēn de kai hēmeis martyra echomen Theognin, politēn tōn en Sikelią Megareōn, hos phēsi pistos anēr chrysou te kai argyrou anterysasthai axios en chalepę̄, Kyrne, dichostasię̄.

— But we, though these are good, say that those who show themselves conspicuously best in the greatest war are better still, and far. We too have a poet as witness, Theognis, a citizen of the Megarians in Sicily, who says: ‘A faithful man is worth his weight in gold and silver, Cyrnus, in grievous civil strife.’

Notes and citation

Summary: Theognis praises the man faithful in civil strife.

Plato, Laws 1.630a, quoting Theognis 77–78.

Extrabiblical texts: Plato, Leg. 630a (Plato (works); quotation); Theognis, 77–78 (Theognis (elegies); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.2.2 (Dindorf 2:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-2-2) · Report an error

12.2.3Dindorf 2:82

τοῦτον δέ φαμεν ἐν πολέμῳ χαλεπωτέρῳ ἀμείνονα ἐκείνου πάμπολυ γίνεσθαι, σχεδὸν ὅσον ἀμείνων δι- καιοσύνη καὶ σωφροσύνη καὶ φρόνησις εἰς ταὐτὸν ἐλθοῦσαι μετὰ ἀνδρείας αὐτῆς μόνης ἀνδρείας. πιστὸς μὲν γὰρ καὶ ὑγιὴς ἐν στάσεσιν οὐκ ἄν ποτε γένοιτο ἄνευ ξυμπάσης ἀρετῆς· διαβάντες δὲ εὖ καὶ μαχόμενοι ἐθέλοντες ἀποθνήσκειν ἐν τῷ πολέμῳ, φράζει Τυρταῖος, τῶν μισθοφόρων εἰσὶ πάμπολλοι, ὧν οἱ πλεῖστοι γίγνονται θρασεῖς καὶ ἄδικοι καὶ ὑβρισταὶ καὶ ἀφρονέστατοι σχεδὸν ἁπάντων, ἐκτὸς δή τινων εὖ μάλα ὀλίγων.

touton de phamen en polemǭ chalepōterǭ ameinona ekeinou pampoly ginesthai, schedon hoson ameinōn di- kaiosynē kai sōphrosynē kai phronēsis eis tauton elthousai meta andreias autēs monēs andreias. pistos men gar kai hygiēs en stasesin ouk an pote genoito aneu xympasēs aretēs; diabantes de eu kai machomenoi ethelontes apothnēskein en tǭ polemǭ, phrazei Tyrtaios, tōn misthophorōn eisi pampolloi, hōn hoi pleistoi gignontai thraseis kai adikoi kai hybristai kai aphronestatoi schedon hapantōn, ektos dē tinōn eu mala oligōn.

This man, we say, in the harder war is much better than the other, nearly as much as justice, temperance, and wisdom joined together with courage are better than courage alone. For no one would ever be faithful and sound in civil strife without the whole of virtue; but of those who stand firm and fight, willing to die in war, as Tyrtaeus says, there are very many mercenaries, most of whom become reckless, unjust, insolent, and the most foolish of almost all men, except some very few.

Notes and citation

Summary: Faithfulness requires all virtue; mere courage is common even among mercenaries.

Plato, Laws 1.630a–b.

Extrabiblical texts: Plato, Leg. 630a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.2.3 (Dindorf 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-2-3) · Report an error

12.2.4Dindorf 2:82

ποῖ δὴ τελευτᾷ νῦν ἡμῖν οὗτος ὁ λόγος; καὶ τί φανερόν ποτε ποιῆσαι βουληθεὶς λέγει ταῦτα; δηλονότι τόδε, ὡς παντὸς μᾶλλον καὶ ὁ τῇδε ὁ παρὰ Διὸς νομοθέτης, πᾶς τε οὗ καὶ σμικρὸν ὄφελος, οὐκ ἄλλο ἢ πρὸς τὴν μεγίστην ἀρετὴν μάλιστα βλέπων ἀεὶ θήσει τοὺς νόμους· ἔστι δʼ, ὥς φησι Θέογνις, αὕτη πιστότης ἐν τοῖς δεινοῖς, ἥν τις δι- καιοσύνην ἂν τελείαν ὀνομάσειε.”

poi dē teleutą nyn hēmin houtos ho logos? kai ti phaneron pote poiēsai boulētheis legei tauta? dēlonoti tode, hōs pantos mallon kai ho tę̄de ho para Dios nomothetēs, pas te hou kai smikron ophelos, ouk allo ē pros tēn megistēn aretēn malista blepōn aei thēsei tous nomous; esti dʼ, hōs phēsi Theognis, hautē pistotēs en tois deinois, hēn tis di- kaiosynēn an teleian onomaseie.”

Where then does this argument now end for us, and what does it wish to make clear in saying this? Clearly this: that above all both the lawgiver here from Zeus and every lawgiver of even small use will always lay down his laws looking above all to nothing else than the greatest virtue; and this, as Theognis says, is faithfulness in dangers, which one might call perfect justice.”

Notes and citation

Summary: The lawgiver aims at the greatest virtue, faithfulness, which is perfect justice.

Plato, Laws 1.630b–c.

Notes on the original text

Digital text corrected (accent slips in the digital text): ὁ παρὰ Δῖός νομοθέτης, πᾶς τε οὑ καὶ → ὁ παρὰ Διὸς νομοθέτης, πᾶς τε οὗ καὶ.

Extrabiblical texts: Plato, Leg. 630b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.2.4 (Dindorf 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-2-4) · Report an error

12.2.5Dindorf 2:82

Καὶ παρʼ ἡμῖν ὁ σωτήριος λόγος ὁμοῦ συζεύξας τῇ πίστει τὴν φρόνησιν τὸν κατʼ ἀμφότερα κεκοσμημένον τοῖς αὐτοῦ λόγοις ἐγκρίνει λέγων “τίς ἄρα ἐστὶν ὁ πιστὸς καὶ φρόνιμος οἰκονόμος;” καὶ αὖθις “ εὖ, δοῦλε ἀγαθὲ καὶ πιστὲ, ἐπὶ ὀλίγα ἦς πιστὸς, ἐπὶ πολλῶν σε καταστήσω.” σαφῶς γοῦν ἐν τούτοις οὐ τὴν ἄλογον πίστιν ἀποδέχεσθαι παρίστησιν, ἀλλὰ τὴν ταῖς μεγίσταις ἀρεταῖς συνεζευγμένην, εἰ δὴ τοι- αῦται φρόνησις καὶ ἀγαθωσύνη.

Kai parʼ hēmin ho sōtērios logos homou syzeuxas tę̄ pistei tēn phronēsin ton katʼ amphotera kekosmēmenon tois autou logois enkrinei legōn “tis ara estin ho pistos kai phronimos oikonomos?” kai authis “ eu, doule agathe kai piste, epi oliga ēs pistos, epi pollōn se katastēsō.” saphōs goun en toutois ou tēn alogon pistin apodechesthai paristēsin, alla tēn tais megistais aretais synezeugmenēn, ei dē toi- autai phronēsis kai agathōsynē.

And among us the saving Word, joining wisdom with faith, approves in his own words the one adorned with both, saying, “Who then is the faithful and wise steward?” and again, “Well done, good and faithful servant; you were faithful over a few things, I will set you over many.” Clearly in these words he shows that he accepts not irrational faith, but faith joined with the greatest virtues, such as wisdom and goodness.

Luke 12:42 (quotation, high confidence) · Matt 24:45 (allusion, medium confidence) · Matt 25:21 (quotation, high confidence)

Notes and citation

Summary: Christ commends faith joined with wisdom and goodness.

Luke 12:42 (compare Matt 24:45); Matt 25:21.

Cite (SBL): Eusebius, Praep. ev. 12.2.5 (Dindorf 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-2-5) · Report an error

Preparation 12, chapter 3

12.3.1Dindorf 2:82–83

“ Εἴς τινα γὰρ οὖν μοι καιρὸν φαινόμεθα τοὺς ἔμπροσθεν λόγους διεξελθεῖν, ὡς ἄρα αἱ τῶν τελευτησάντων ψυχαὶ δύναμιν ἔχουσί τινα τελευτήσασαι καὶ τῶν κατὰ ἀνθρώπους πραγμάτων ἐπιμελοῦνται. ταῦτα ἀληθεῖς μὲν, μακροὶ δέ εἰσι περιέχοντες λόγοι. πιστεύειν δὲ ταῖς τε ἄλλαις φήμαις χρεὼν περὶ τὰ τοιαῦτα, οὕτω πολλαῖς καὶ σφόδρα παλαιαῖς οὔσαις, πιστεύειν δὲ καὶ τοῖς νομοθετοῦσι ταῦθʼ οὕτως ἔχειν, ἄνπερ μὴ παντάπασιν ἄφρονες φαίνωνται.”

“ Eis tina gar oun moi kairon phainometha tous emprosthen logous diexelthein, hōs ara hai tōn teleutēsantōn psychai dynamin echousi tina teleutēsasai kai tōn kata anthrōpous pragmatōn epimelountai. tauta alētheis men, makroi de eisi periechontes logoi. pisteuein de tais te allais phēmais chreōn peri ta toiauta, houtō pollais kai sphodra palaiais ousais, pisteuein de kai tois nomothetousi tauthʼ houtōs echein, anper mē pantapasin aphrones phainōntai.”

“For we seem to have gone through the earlier accounts at the right time, that the souls of the dead have a certain power after death, by which they care for the affairs of men. These accounts are true, but long; and one must believe the other traditions about such things, so many and very ancient as they are, and must believe also those who lay it down by law that these things are so, unless they appear altogether foolish.”

Notes and citation

Summary: Plato’s Laws: the souls of the dead care for human affairs.

Plato, Laws 11.926e–927a.

Notes on the original text

Digital text corrected (accent slip in the digital text): καὶ τόν κατὰ ἀνθρώπους → καὶ τῶν κατὰ ἀνθρώπους.

Extrabiblical texts: Plato, Leg. 927a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.3.1 (Dindorf 2:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-3-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-3-1) · Report an error

12.3.2Dindorf 2:83

Καὶ ἐν τῇ βίβλῳ δὲ τῶν Μακκαβαίων λέγεται Ἱερεμίας ὁ προφήτης μετὰ τὴν ἀπαλλαγὴν τοῦ βίου εὐχόμενος ὁρᾶσθαι ὑπὲρ τοῦ λαοῦ, ὡς φροντίδα ποιούμενος τῶν ἐπὶ γῆς ἀνθρώπων. δεῖν δέ φησι καὶ ὁ Πλάτων τούτοις πιστεύειν.

Kai en tę̄ biblǭ de tōn Makkabaiōn legetai Hieremias ho prophētēs meta tēn apallagēn tou biou euchomenos horasthai hyper tou laou, hōs phrontida poioumenos tōn epi gēs anthrōpōn. dein de phēsi kai ho Platōn toutois pisteuein.

And in the book of the Maccabees, Jeremiah the prophet is said, after his departure from life, to be seen praying for the people, as caring for men on earth. And Plato too says one must believe these things.

Notes and citation

Summary: 2 Maccabees shows Jeremiah praying for the people after death.

2 Macc 15:12–16.

Notes on the original text

Digital text corrected (stray mark in the digital text): καὶ ὁ Πλάτωνʼ τούτοις → καὶ ὁ Πλάτων τούτοις.

Extrabiblical texts: 2 Macc 15:12–16 (2 Maccabees [in RC, EO canons]; allusion)

Topics: Prayer

Cite (SBL): Eusebius, Praep. ev. 12.3.2 (Dindorf 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-3-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-3-2) · Report an error

Preparation 12, chapter 4

12.4.1Dindorf 2:83

“ Λόγων δὲ δισσὸν εἶδος· τὸ μὲν ἀληθὲς, ψεῦδος δὲ ἕτερον. Ναί. Παιδευτέον δὲ ἐν ἀμφοτέροις, πρότερον δὲ ἐν τοῖς ψευδέσιν; Οὐ μανθάνω, ἔφη, πῶς λέγεις. Οὐ μανθάνεις, ἦν δʼ ἐγὼ, ὅτι πρῶτον τοῖς παιδίοις μύθους λέγομεν. τοῦτο δέ που ὡς τὸ ὅλον εἰπεῖν ψεῦδος, ἔνι δὲ καὶ ἀληθῆ. πρότερον δὲ μύθοις πρὸς τὰ παιδία ἢ γυμνασίοις χρώμεθα. Ἔστι ταῦτα. ”

“ Logōn de disson eidos; to men alēthes, pseudos de heteron. Nai. Paideuteon de en amphoterois, proteron de en tois pseudesin? Ou manthanō, ephē, pōs legeis. Ou manthaneis, ēn dʼ egō, hoti prōton tois paidiois mythous legomen. touto de pou hōs to holon eipein pseudos, eni de kai alēthē. proteron de mythois pros ta paidia ē gymnasiois chrōmetha. Esti tauta. ”

“There are two kinds of discourse, the one true, the other false. — Yes. — And must we educate in both, but first in the false? — I do not understand, he said, what you mean. — Do you not understand, I said, that we first tell children myths? And this, taken as a whole, is false, though there are true things in it too. And we use myths with children before gymnastics. — That is so.”

Notes and citation

Summary: Plato’s Republic: children are first taught by stories.

Plato, Republic 2.376e–377a.

Notes on the original text

Digital text corrected (breathing slip in the digital text): Ἒστι ταῦτα → Ἔστι ταῦτα.

Extrabiblical texts: Plato, Resp. 376e–377a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.4.1 (Dindorf 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-4-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-4-1) · Report an error

12.4.2Dindorf 2:83

Ταῦτα ὁ Πλάτων. καὶ παρʼ Ἑβραίοις δὲ τὰς τῆς ἐνθέου γραφῆς ἱστορίας τοῖς νηπίοις τὰς ψυχὰς ἁπλούστερον ὥσπερ τινὰς μύθους ἔθος ἐστὶ παραδι- δόναι, τοῖς δʼ ἐγγεγυμνασμένοις τὴν ἕξιν τὰς τῶν λόγων βαθυτέρας καὶ δογματικὰς θεωρίας διὰ τῆς καλουμένης δευτερώσεως καὶ σαφηνείας τῶν λανθανόντων τοὺς πολλοὺς νοημάτων.

Tauta ho Platōn. kai parʼ Hebraiois de tas tēs entheou graphēs historias tois nēpiois tas psychas haplousteron hōsper tinas mythous ethos esti paradi- donai, tois dʼ engegymnasmenois tēn hexin tas tōn logōn bathyteras kai dogmatikas theōrias dia tēs kaloumenēs deuterōseōs kai saphēneias tōn lanthanontōn tous pollous noēmatōn.

So Plato. Among the Hebrews too it is customary to hand on the histories of the inspired Scripture to those who are infants in soul more simply, like certain stories, but to those trained in condition the deeper and doctrinal contemplations of the words, through what is called deuterosis and the clarification of meanings hidden from the many.

Notes and citation

Summary: The Hebrews teach the simple the stories and the trained the deeper meaning.

Deuterosis is Eusebius’s Greek term for the Jewish tradition of interpretation.

Notes on the original text

Digital text corrected (breathing slip in the digital text; stray mark in the digital text): Ταῦτα ὁ Πλάτωνʼ. → Ταῦτα ὁ Πλάτων.; τὴν ἔξιν τὰς τῶν λόγων → τὴν ἕξιν τὰς τῶν λόγων.

Topics: Scripture and canon

Cite (SBL): Eusebius, Praep. ev. 12.4.2 (Dindorf 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-4-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-4-2) · Report an error

Preparation 12, chapter 5

12.5.1Dindorf 2:83–84

“ Οὐκοῦν οἶσθʼ ὅτι ἀρχὴ παντὸς ἔργου μέγιστον, ἄλλως τε δὴ καὶ νέῳ καὶ ἁπαλῷ ὁτῳοῦν; μά- λιστα γὰρ δὴ τότε πλάττεται καὶ ἐνδύεται τύπος, ὃν ἄν τις βούληται ἐνσημήνασθαι ἑκάστῳ.

“ Oukoun oisthʼ hoti archē pantos ergou megiston, allōs te dē kai neǭ kai hapalǭ hotǭoun? ma- lista gar dē tote plattetai kai endyetai typos, hon an tis boulētai ensēmēnasthai hekastǭ.

“Do you not know, then, that the beginning of every work is most important, especially for anything young and tender? For then above all it is moulded, and takes on whatever impression one wishes to stamp on each.

Notes and citation

Summary: Plato’s Republic: the young are easily moulded.

Plato, Republic 2.377a–b; through 12.5.3.

Notes on the original text

Digital text corrected (accent slip in the digital text; word broken and stray mark in the digital text): μέγι- ’στὸν → μέγιστον; τύπος, ὅν ἄν τις → τύπος, ὃν ἄν τις.

Extrabiblical texts: Plato, Resp. 377a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.5.1 (Dindorf 2:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-5-1) · Report an error

12.5.2Dindorf 2:84

Κομιδῇ μὲν οὖν. Ἄρʼ οὖν ῥᾳδίως οὕτω παρήσομεν τοὺς ἐπιτυ- χόντας μύθους πλασθέντας ἀκούειν τοὺς παῖδας, καὶ λαμβάνειν ἐν ταῖς ψυχαῖς ὡς ἐπιτοπολὺ ἐναντίας δό- ξας ἐκείναις ἃς, ἐπειδὰν τελεωθῶσιν, ἔχειν οἰησόμεθα δεῖν αὐτούς;

Komidę̄ men oun. Arʼ oun rhądiōs houtō parēsomen tous epity- chontas mythous plasthentas akouein tous paidas, kai lambanein en tais psychais hōs epitopoly enantias do- xas ekeinais has, epeidan teleōthōsin, echein oiēsometha dein autous?

— Certainly. — Shall we, then, so easily let children hear any chance stories made up by anyone, and take into their souls opinions mostly opposite to those we shall think they ought to have when they are grown up?

Notes and citation

Summary: Children should not hear harmful stories.

Plato, Republic 2.377b.

Extrabiblical texts: Plato, Resp. 377b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.5.2 (Dindorf 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-5-2) · Report an error

12.5.3Dindorf 2:84

Οὐδʼ ὁπωστιοῦν παρήσομεν. Πρῶτον μὲν δὴ ἡμῖν, ὡς ἔοικεν, ἐπιστατητέον τοῖς μυθοποιοῖς, καὶ ὃν μὲν ἂν καλὸν μῦθον ποιήσωσιν, ἐγκριτέον, ὃν δʼ ἂν μὴ, ἀποκριτέον. τοὺς δʼ ἐγκριθέντας πείσομεν τὰς τροφούς τε καὶ μητέρας λέγειν τοῖς παισὶ, καὶ πλάττειν τὰς ψυχὰς αὐτῶν τοῖς μύ- θοις πολὺ μᾶλλον ἢ τὰ σώματα ταῖς χερσίν. ὧν δὲ νῦν λέγουσι τοὺς πολλοὺς ἐκβλητέον.”

Oudʼ hopōstioun parēsomen. Prōton men dē hēmin, hōs eoiken, epistatēteon tois mythopoiois, kai hon men an kalon mython poiēsōsin, enkriteon, hon dʼ an mē, apokriteon. tous dʼ enkrithentas peisomen tas trophous te kai mēteras legein tois paisi, kai plattein tas psychas autōn tois my- thois poly mallon ē ta sōmata tais chersin. hōn de nyn legousi tous pollous ekblēteon.”

— By no means shall we let them. — First, then, it seems, we must supervise the makers of stories, and accept any good story they make and reject any that is not. And we shall persuade nurses and mothers to tell the accepted ones to the children, and to mould their souls with stories far more than their bodies with their hands. Of those they tell now, most must be thrown out.”

Notes and citation

Summary: Story-makers must be supervised and only good stories told.

Plato, Republic 2.377b–c.

Notes on the original text

Digital text corrected (OCR slip; accent slip and stray mark in the digital text): ὃν δʼ ἀνʼ μὴ → ὃν δʼ ἂν μὴ; τοὺς δʼ ἐγκραθέντας → τοὺς δʼ ἐγκριθέντας.

Extrabiblical texts: Plato, Resp. 377b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 12.5.3 (Dindorf 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-5-3) · Report an error

12.5.4Dindorf 2:84

Καὶ ταῦτα πρὸ τοῦ Πλάτωνος πεφύλακτο παρʼ Ἑβραίοις. οἱ γὰρ ἔχοντες πνεῦμα θεῖον, διακριτικὸν πνευμάτων, ἐδοκίμαζον τὰ ὀρθῶς καὶ ἐξ ἁγίου πνεύματος λεγόμενά τε καὶ γραφόμενα, τὰ δὲ μὴ τοιαῦτα ἀπεδοκίμαζον, ὥσπερ καὶ τοὺς τῶν ψευδοπροφητῶν λόγους. ἀλλὰ καὶ τοὺς παῖδας τοὺς νηπίους ταῖς ἀπὸ τῶν θείων γραφῶν ὠφελιμωτάταις διηγήσεσιν, ὥσπερ τισὶ μυθολογίαις, γονεῦσί τε καὶ τροφοῖς ἔθος ἦν κατεπᾴδειν, προπαρασκευῆς ἕνεκα τῆς εἰς ἄνδρας αὐτοῖς ἐσομένοις θεοσεβείας.

Kai tauta pro tou Platōnos pephylakto parʼ Hebraiois. hoi gar echontes pneuma theion, diakritikon pneumatōn, edokimazon ta orthōs kai ex hagiou pneumatos legomena te kai graphomena, ta de mē toiauta apedokimazon, hōsper kai tous tōn pseudoprophētōn logous. alla kai tous paidas tous nēpious tais apo tōn theiōn graphōn ōphelimōtatais diēgēsesin, hōsper tisi mythologiais, goneusi te kai trophois ethos ēn katepądein, proparaskeuēs heneka tēs eis andras autois esomenois theosebeias.

This too was observed among the Hebrews before Plato. For those who had the divine Spirit, the discerning of spirits, tested what was said and written rightly and from the Holy Spirit, and rejected what was not such, as also the words of the false prophets. And it was customary for parents and nurses to charm little children with the most profitable narratives from the divine Scriptures, as with certain stories, in preparation for the piety that would be theirs when they became men.

1 Cor 12:10 (allusion, high confidence)

Notes and citation

Summary: The Hebrews discerned true inspiration and raised children on Scripture stories.

The discerning of spirits, 1 Cor 12:10.

Topics: Scripture and canon

Cite (SBL): Eusebius, Praep. ev. 12.5.4 (Dindorf 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-12-5-4) · Report an error