Preparation for the Gospel 12.29.1–12.47.1
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 12, chapter 29
12.29.1Dindorf 2:115
Τῆς παρʼ Ἑβραίοις γραφῆς περὶ τοῦ σπουδῇ φιλοσοφοῦντος φασκούσης “ ἀγαθὸν ἀνδρὶ ὅταν ἄρῃ ζυγὸν ἐν νεότητι αὐτοῦ· καθήσεται κατὰ μόνας, καὶ σιωπήσεται ὅτι ᾖρεν ἐφʼ ἑαυτῷ· καὶ περὶ τῶν θεοφιλῶν προφητῶν, ὡς ἄρα διʼ ἀκρότητα φιλοσοφίας ἐν ἐρημίαις καὶ ὄρεσι καὶ σπηλαίοις διῆγον, πρὸς μόνῳ τῷ θεῷ τὴν διάνοιαν ἔχοντες, ἐπάκουσον τοῦ Πλάτωνος ὅπως καὶ αὐτὸς τὸν τοιόνδε τοῦ βίου τρόπον ἐκθειάζει, ὧδέ πη περὶ τοῦ ἄκρως φιλοσοφοῦντος διεξιών
Tēs parʼ Hebraiois graphēs peri tou spoudę̄ philosophountos phaskousēs “ agathon andri hotan arę̄ zygon en neotēti autou; kathēsetai kata monas, kai siōpēsetai hoti ę̄ren ephʼ heautǭ; kai peri tōn theophilōn prophētōn, hōs ara diʼ akrotēta philosophias en erēmiais kai oresi kai spēlaiois diēgon, pros monǭ tǭ theǭ tēn dianoian echontes, epakouson tou Platōnos hopōs kai autos ton toionde tou biou tropon ektheiazei, hōde pē peri tou akrōs philosophountos diexiōn
The Scripture of the Hebrews says of one who earnestly pursues wisdom, “It is good for a man to bear the yoke in his youth; he will sit alone and keep silent, because he has taken it upon himself”; and of the prophets dear to God, that through the height of their philosophy they lived in deserts and mountains and caves, keeping their minds on God alone. Hear how Plato too deifies such a way of life, describing the perfect philosopher somewhat as follows:
Lam 3:27 (quotation, high confidence) · Lam 3:28 (quotation, high confidence) · Heb 11:38 (allusion, high confidence)
Notes and citation
Summary: Scripture praises the solitary life of the wise; Plato describes the true philosopher.
- Lam 3:27–28; Heb 11:38.
Cite (SBL): Eusebius, Praep. ev. 12.29.1 (Dindorf 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.2Dindorf 2:115–116
“ Λέγωμεν δὴ, ὡς ἔοικεν, ἐπεὶ σοί γε δοκεῖ, περὶ τῶν κορυφαίων· τί γὰρ ἄν τις τούς γε φαύλως διατρίβοντας ἐν φιλοσοφίᾳ λέγοι; οὗτοι δέ που ἐκ νέων πρῶτον μὲν εἰς ἀγορὰν οὐκ ἴσασι τὴν ὁδὸν, οὐδὲ ὅπου δικαστήριον, ἢ βουλευτήριον, ἤ τι κοινὸν ἄλλο τῆς πόλεως συνέδριον· νόμους δὲ καὶ ψηφίσματα λεγόμενα ἢ γεγραμμένα οὔθʼ ὁρῶσιν οὔτʼ ἀκούουσι. σπουδαὶ δὲ ἑταιρειῶν ἐπʼ ἀρχὰς καὶ σύνοδοι καὶ δεῖπνα καὶ σὺν αὐλητρίσι κῶμοι, οὐδὲ ὄναρ πράττειν προσίσταται αὐτοῖς.
“ Legōmen dē, hōs eoiken, epei soi ge dokei, peri tōn koryphaiōn; ti gar an tis tous ge phaulōs diatribontas en philosophią legoi? houtoi de pou ek neōn prōton men eis agoran ouk isasi tēn hodon, oude hopou dikastērion, ē bouleutērion, ē ti koinon allo tēs poleōs synedrion; nomous de kai psēphismata legomena ē gegrammena outhʼ horōsin outʼ akouousi. spoudai de hetaireiōn epʼ archas kai synodoi kai deipna kai syn aulētrisi kōmoi, oude onar prattein prosistatai autois.
“Let us speak, then, as it seems, since you think so, of the leaders; for why should one speak of those who spend their time poorly in philosophy? These from youth do not know the way to the marketplace, nor where the law court is, or the council house, or any other common meeting place of the city; laws and decrees, spoken or written, they neither see nor hear. The eagerness of political clubs for offices, and meetings, and dinners, and revels with flute-girls, does not occur to them to do even in a dream.
Notes and citation
Summary: Plato’s Theaetetus: the true philosopher ignores civic affairs.
- Plato, Theaetetus 173c–d; the quotation runs through 12.29.21.
Extrabiblical texts: Plato, Theaet. 173c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.2 (Dindorf 2:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.3Dindorf 2:116
εὖ δὲ ἢ κακῶς τί γέγονεν ἐν πόλει, ἢ τί τῳ κακόν ἐστιν ἐκ προγόνων γεγονὸς ἢ πρὸς ἀνδρῶν ἢ γυναικῶν, μᾶλλον αὐτὸν λέληθεν ἢ οἱ τῆς θαλάσσης λεγόμενοι χόες. καὶ ταῦτα πάντα οὐδʼ ὅτι οὐκ οἶδεν οἶδεν· οὐδὲ γὰρ αὐτῶν ἀπέχεται τοῦ εὐδοκιμεῖν χάριν, ἀλλὰ τῷ ὄντι τὸ σῶμα μόνον ἐν τῇ πόλει κεῖται αὐτοῦ καὶ ἐπιδημεῖ· ἡ δὲ διάνοια, ταῦτα πάντα ἡγησαμένη σμικρὰ καὶ οὐδὲν, ἀτιμάσασα πανταχῆ πέταται, κατὰ Πίνδαρον, τά τε γᾶς ὑπένερθε καὶ τὰ ἐπίπεδα γεωμετροῦσα, οὐρανοῦ τε ὕπερ ἀστρονομοῦσα, καὶ πᾶσαν πάντη φύσιν ἐρευνωμένη τῶν ὄντων ἑκάστου ὅλου, εἰς τῶν ἐγγὺς οὐδὲν ἑαυτὴν συγκαθιεῖσα.
eu de ē kakōs ti gegonen en polei, ē ti tǭ kakon estin ek progonōn gegonos ē pros andrōn ē gynaikōn, mallon auton lelēthen ē hoi tēs thalassēs legomenoi choes. kai tauta panta oudʼ hoti ouk oiden oiden; oude gar autōn apechetai tou eudokimein charin, alla tǭ onti to sōma monon en tę̄ polei keitai autou kai epidēmei; hē de dianoia, tauta panta hēgēsamenē smikra kai ouden, atimasasa pantachē petatai, kata Pindaron, ta te gas hypenerthe kai ta epipeda geōmetrousa, ouranou te hyper astronomousa, kai pasan pantē physin ereunōmenē tōn ontōn hekastou holou, eis tōn engys ouden heautēn synkathieisa.
Whether anything in the city has gone well or ill, or what evil has come to anyone from his ancestors, men or women, escapes him more than the proverbial pitchers of sea-water. And he does not even know that he does not know all this; for he does not hold aloof from them for the sake of reputation, but in truth only his body lies and dwells in the city, while his mind, considering all these things small and nothing, despising them, flies everywhere, as Pindar says, ‘measuring the things beneath the earth’ and the surfaces, ‘and astronomizing above the heavens,’ and searching out every nature of each whole of the things that are, not lowering itself to any of the things near at hand.
Notes and citation
Summary: The philosopher’s mind roams the universe while his body stays in the city.
- Plato, Theaetetus 173d–174a, quoting Pindar (fragment).
Notes on the original text
- Digital text corrected (breathing slip in the digital text): μᾶλλον αὐτὸν λέληθεν ἢ οἶ τῆς → μᾶλλον αὐτὸν λέληθεν ἢ οἱ τῆς.
Extrabiblical texts: Plato, Theaet. 173d–174a (Plato (works); quotation); Pindar, frag. (Pindar (odes and fragments); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.3 (Dindorf 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.4Dindorf 2:116
Πῶς τοῦτο λέγεις, ὦ Σώκρατες; Ὥσπερ καὶ Θαλῆν ἀστρονομοῦντα, ὦ Θεόδωρε, καὶ ἄνω βλέποντα, πεσόντα εἰς φρέαρ Θρᾷττά τις ἐμμελὴς καὶ χαρίεσσα θεραπαινὶς ἀποσκῶψαι λέγεται, ὡς τὰ μὲν ἐν οὐρανῷ προθυμοῖτο εἰδέναι, τὰ δὲ ἔμπροσθεν αὐτοῦ καὶ παρὰ πόδας λανθάνοι αὐτόν.
Pōs touto legeis, ō Sōkrates? Hōsper kai Thalēn astronomounta, ō Theodōre, kai anō bleponta, pesonta eis phrear Thrątta tis emmelēs kai chariessa therapainis aposkōpsai legetai, hōs ta men en ouranǭ prothymoito eidenai, ta de emprosthen autou kai para podas lanthanoi auton.
— How do you mean this, Socrates? — As Thales too, Theodorus, while astronomizing and looking up, fell into a well, and a witty and charming Thracian servant-girl is said to have mocked him, saying that he was eager to know the things in heaven, but what was in front of him and at his feet escaped him.
Notes and citation
Summary: Thales fell into a well while stargazing.
- Plato, Theaetetus 174a.
Notes on the original text
- Digital text corrected (accent slips in the digital text; word split in the digital text): ὢ Σώκρατες; Ὥσπερ καὶ Θαλῆν ἀστρονομοῦντα, ὠ Θεόδωρε → ὦ Σώκρατες; Ὥσπερ καὶ Θαλῆν ἀστρονομοῦντα, ὦ Θεόδωρε; Θρᾷττά τʼ ἲς → Θρᾷττά τις.
Extrabiblical texts: Plato, Theaet. 174a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.4 (Dindorf 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.5Dindorf 2:116
ταὐτὸν δὲ ἀρκεῖ σκῶμμα ἐπὶ πάντας ὅσοι ἐν φιλοσοφίᾳ διάγουσι. τῷ γὰρ ὄντι τὸν τοιοῦτον ὁ μὲν πλησίον καὶ ὁ γείτων λέληθεν, οὐ μόνον ὅ τι πράττει, ἀλλʼ ὀλίγου καὶ εἰ ἄνθρωπός ἐστιν ἤ τι ἄλλο θρέμμα. τί δέ ποτʼ ἐστὶν ἄνθρωπος, καὶ τί τῇ τοιαύτῃ φύσει προσήκει διάφορον τῶν ἄλλων ποιεῖν ἢ πάσχειν, ζητεῖ τε καὶ πράγματα ἔχει διερευνώμενος. μανθάνεις γάρ που, ὦ Θεόδωρε, ἢ οὔ;
tauton de arkei skōmma epi pantas hosoi en philosophią diagousi. tǭ gar onti ton toiouton ho men plēsion kai ho geitōn lelēthen, ou monon ho ti prattei, allʼ oligou kai ei anthrōpos estin ē ti allo thremma. ti de potʼ estin anthrōpos, kai ti tę̄ toiautę̄ physei prosēkei diaphoron tōn allōn poiein ē paschein, zētei te kai pragmata echei diereunōmenos. manthaneis gar pou, ō Theodōre, ē ou?
The same jest suffices for all who spend their lives in philosophy. For truly his neighbour escapes such a one, not only what he is doing but almost whether he is a man or some other creature. But what man is, and what it befits such a nature to do or suffer different from others, he seeks and takes pains to investigate. You understand, Theodorus, or not?
Notes and citation
Summary: The philosopher studies what man is, not what his neighbour does.
- Plato, Theaetetus 174b.
Notes on the original text
- Digital text corrected (accent slip in the digital text): μανθάνεις γάρ που, ὠ Θεόδωρε → μανθάνεις γάρ που, ὦ Θεόδωρε.
Extrabiblical texts: Plato, Theaet. 174b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.5 (Dindorf 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.6Dindorf 2:116–117
Ἔγωγε, καὶ ἀληθῆ λέγεις. Τοιγάρτοι, ὦ φίλε, ἰδίᾳ τε συγγιγνόμενος ὁ τοιοῦτος ἑκάστῳ καὶ δημοσίᾳ, ὅπερ ἀρχόμενος ἔλεγον, ὅταν ἐν δικαστηρίῳ ἤ που ἄλλοθι ἀναγκασθῇ περὶ τῶν παρὰ πόδας καὶ τῶν ἐν ὀφθαλμοῖς διαλέγεσθαι, γέλωτα παρέχει οὐ μόνον Θρᾴτταις, ἀλλὰ καὶ τῷ ἄλλῳ ὄχλῳ, εἰς φρέατά τε καὶ πᾶσαν ἀπορίαν ἐμπίπτων ὑπὸ ἀπειρίας, καὶ ἡ ἀσχημοσύνη δεινὴ, δόξαν ἀβελτερίας παρεχομένη.
Egōge, kai alēthē legeis. Toigartoi, ō phile, idią te syngignomenos ho toioutos hekastǭ kai dēmosią, hoper archomenos elegon, hotan en dikastēriǭ ē pou allothi anankasthę̄ peri tōn para podas kai tōn en ophthalmois dialegesthai, gelōta parechei ou monon Thrąttais, alla kai tǭ allǭ ochlǭ, eis phreata te kai pasan aporian empiptōn hypo apeirias, kai hē aschēmosynē deinē, doxan abelterias parechomenē.
— I do, and you speak truly. — Therefore, my friend, such a man, in his dealings with each person privately and in public, as I said at the beginning, when he is compelled in a law court or anywhere else to talk about what is at his feet and before his eyes, provides laughter not only to Thracian girls but to the rest of the crowd, falling into wells and every perplexity through inexperience; and his awkwardness is terrible, giving an impression of stupidity.
Notes and citation
Summary: In public life the philosopher seems ridiculous.
- Plato, Theaetetus 174b–c.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Τοιγάρτοι, ὠ φίλε → Τοιγάρτοι, ὦ φίλε.
Extrabiblical texts: Plato, Theaet. 174b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.6 (Dindorf 2:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.7Dindorf 2:117
ἔν τε γὰρ ταῖς λοιδορίαις ἴδιον ἔχει οὐδὲν οὐδένα λοιδορεῖν, ἅτε οὐκ εἰδὼς κακὸν οὐδὲν οὐδενὸς ἐκ τοῦ μὴ μεμελετηκέναι· ἀπορῶν οὖν γελοῖος φαίνεται· ἔν τε τοῖς ἐπαίνοις καὶ ταῖς τῶν ἄλλων μεγαλαυχίαις οὐ προσποιήτως, ἀλλὰ τῷ ὄντι γελῶν ἔνδηλος γιγνόμενος ληρώδης δοκεῖ εἶναι.
en te gar tais loidoriais idion echei ouden oudena loidorein, hate ouk eidōs kakon ouden oudenos ek tou mē memeletēkenai; aporōn oun geloios phainetai; en te tois epainois kai tais tōn allōn megalauchiais ou prospoiētōs, alla tǭ onti gelōn endēlos gignomenos lērōdēs dokei einai.
For in abuse he has nothing of his own with which to abuse anyone, since he knows no evil of anyone, not having studied it; so being at a loss he appears ridiculous. And in praises and the boasts of others, laughing not in pretence but really, he is plainly seen and thought a fool.
Notes and citation
Summary: He cannot slander and laughs at boasting.
- Plato, Theaetetus 174c–d.
Notes on the original text
- Digital text corrected (OCR slip): ἴν τε γὰρ ταῖς λοιδορίαις → ἔν τε γὰρ ταῖς λοιδορίαις; καὶ ταῖς τᾶν ἄλλων → καὶ ταῖς τῶν ἄλλων.
Extrabiblical texts: Plato, Theaet. 174c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.7 (Dindorf 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.8Dindorf 2:117
τύραννόν τε γὰρ ἢ βασιλέα ἐγκωμιαζόμενον ἕνα τῶν νομέων, οἷον συβώτην ἢ ποιμένα ἤ τινα βουκόλον, ἡγεῖται ἀκούειν εὐδαιμονιζόμενον πολὺ βδάλλοντα· δυσκολώτερον δὲ ἐκείνων ζῷον καὶ ἐπιβουλότερον ποιμαίνειν τε καὶ βδάλλειν νομίζει αὐτούς·
tyrannon te gar ē basilea enkōmiazomenon hena tōn nomeōn, hoion sybōtēn ē poimena ē tina boukolon, hēgeitai akouein eudaimonizomenon poly bdallonta; dyskolōteron de ekeinōn zǭon kai epibouloteron poimainein te kai bdallein nomizei autous;
For when a tyrant or king is praised, he thinks he hears one of the herdsmen, a swineherd or shepherd or cowherd, being called happy for milking much; but he thinks they shepherd and milk a creature more troublesome and treacherous than those.
Notes and citation
Summary: He sees kings as herdsmen of a difficult flock.
- Plato, Theaetetus 174d.
Notes on the original text
- Digital text corrected (OCR and breathing slips in the digital text): ἐγκωμιαξόμενον ἔνα τῶν νομέων → ἐγκωμιαζόμενον ἕνα τῶν νομέων.
Extrabiblical texts: Plato, Theaet. 174d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.8 (Dindorf 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.9Dindorf 2:117
ἄγροικον δὲ καὶ ἀπαίδευτον ὑπὸ ἀσχολίας οὐδὲν ἧττον τῶν νομέων τὸν τοιοῦτον ἀναγκαῖον γίγνεσθαι, σηκὸν ἐν ὄρει τὸ τεῖχος περιβεβλημένον. γῆς δὲ ὅταν μυρία πλέθρα ἢ ἔτι πλείω ἀκούσῃ, ὅστις ἄρα κεκτημένος θαυμαστὰ πλήθη κέκτηται, πάνσμικρα δοκεῖ ἀκούειν, εἰς ἅπασαν εἰωθὼς τὴν γῆν βλέπειν.
agroikon de kai apaideuton hypo ascholias ouden hētton tōn nomeōn ton toiouton anankaion gignesthai, sēkon en orei to teichos peribeblēmenon. gēs de hotan myria plethra ē eti pleiō akousę̄, hostis ara kektēmenos thaumasta plēthē kektētai, pansmikra dokei akouein, eis hapasan eiōthōs tēn gēn blepein.
And such a ruler must become no less boorish and uneducated than the herdsmen, through lack of leisure, having a wall built round him like a fold on a mountain. And when he hears that someone, possessing ten thousand acres of land or more, possesses an amazing amount, he thinks he hears of very little, being used to look at the whole earth.
Notes and citation
Summary: Great estates seem small to one who contemplates the whole earth.
- Plato, Theaetetus 174d–e.
Extrabiblical texts: Plato, Theaet. 174d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.9 (Dindorf 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.10Dindorf 2:117–118
τὰ δὲ δὴ γένη ὑμνούντων, ὡς γενναῖός τις ἑπτὰ πάππους πλουσίους ἔχων ἀποφῆναι, παντάπασιν ἀμβλὺ καὶ ἐπὶ σμικρὸν ὁρώντων ἡγεῖται τὸν ἔπαινον, ὑπὸ ἀπαιδευσίας οὐ δυναμένων εἰς τὸ πᾶν ἀεὶ βλέπειν, οὐδὲ λογίζεσθαι ὅτι πάππων καὶ προγόνων μυριάδες ἑκάστῳ γεγόνασιν ἀναρίθμητοι, ἐν αἷς πλούσιοι καὶ πτωχοὶ καὶ βασιλεῖς καὶ δοῦλοι βάρβα- ροί τε Ἕλληνες πολλάκις μυρίοι γεγόνασιν ὁτῳοῦν, ἀλλʼ ἐπὶ πέντε καὶ εἴκοσι καταλόγῳ προγόνων σεμνυ- νομένων, ἢ καὶ ἀναφερόντων εἰς Ἡρακλέα τὸν Ἀμφιτρύωνος, ἄτοπα αὐτῷ καταφαίνεται τῆς σμικρολογίας, ὅτι δὲ ὁ ἀπʼ Ἀμφιτρύωνος εἰς τὸ ἄνω πεντεκαιεικοστὸς τοιοῦτος ἦν, οἵα συνέβαινεν αὐτῷ τύχῃ, καὶ ὁ πεντηκοστὸς ἀπʼ αὐτοῦ γελᾷ, οὐ δυναμένων λογίζεσθαί τε καὶ χαυνότητα ἀνοήτου ψυχῆς ἀπαλλάττειν.
ta de dē genē hymnountōn, hōs gennaios tis hepta pappous plousious echōn apophēnai, pantapasin ambly kai epi smikron horōntōn hēgeitai ton epainon, hypo apaideusias ou dynamenōn eis to pan aei blepein, oude logizesthai hoti pappōn kai progonōn myriades hekastǭ gegonasin anarithmētoi, en hais plousioi kai ptōchoi kai basileis kai douloi barba- roi te Hellēnes pollakis myrioi gegonasin hotǭoun, allʼ epi pente kai eikosi katalogǭ progonōn semny- nomenōn, ē kai anapherontōn eis Hēraklea ton Amphitryōnos, atopa autǭ kataphainetai tēs smikrologias, hoti de ho apʼ Amphitryōnos eis to anō pentekaieikostos toioutos ēn, hoia synebainen autǭ tychę̄, kai ho pentēkostos apʼ autou gelą, ou dynamenōn logizesthai te kai chaunotēta anoētou psychēs apallattein.
And when men praise ancestry, saying someone is noble because he can show seven rich grandfathers, he thinks the praise comes from people with dull and short sight, unable through lack of education to look always at the whole, or to reckon that every man has had countless myriads of grandfathers and ancestors, among whom rich and poor, kings and slaves, barbarians and Greeks have often been by the ten thousand for anyone. When men pride themselves on a list of twenty-five ancestors, or trace themselves back to Heracles son of Amphitryon, the pettiness seems absurd to him; and he laughs that the twenty-fifth from Amphitryon upward was such as fortune made him, and the fiftieth from him too, because they cannot reckon and rid themselves of the vanity of a foolish soul.
Notes and citation
Summary: Pride in ancestry seems petty to the philosopher.
- Plato, Theaetetus 174e–175b.
Notes on the original text
- Digital text corrected (accent and breathing slips in the digital text): τοιοῦτος ἢν, οἴα συνέβαινεν → τοιοῦτος ἦν, οἵα συνέβαινεν.
Extrabiblical texts: Plato, Theaet. 174e–175b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.10 (Dindorf 2:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.11Dindorf 2:118
ἐν ἅπασι δὴ τούτοις ὁ τοιοῦτος ὑπὸ τῶν πολλῶν καταγελᾶται, τὰ μὲν ὑπερηφάνως ἔχων, ὡς δοκεῖ, τὰ δʼ ἐν ποσὶν ἀγνοῶν τε καὶ ἐν ἑκάστοις ἀπορῶν. Παντάπασι τὰ γιγνόμενα λέγεις, ὦ Σώκρατες.
en hapasi dē toutois ho toioutos hypo tōn pollōn katagelatai, ta men hyperēphanōs echōn, hōs dokei, ta dʼ en posin agnoōn te kai en hekastois aporōn. Pantapasi ta gignomena legeis, ō Sōkrates.
In all these things such a man is laughed at by the many, sometimes seeming arrogant, sometimes ignorant of what is at his feet and at a loss in each case. — You describe exactly what happens, Socrates.
Notes and citation
Summary: The many laugh at the philosopher.
- Plato, Theaetetus 175b.
Notes on the original text
- Digital text corrected (accent slip in the digital text): τὰ γιγνόμενα λέγεις, ὠ Σώκρατες → τὰ γιγνόμενα λέγεις, ὦ Σώκρατες.
Extrabiblical texts: Plato, Theaet. 175b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.11 (Dindorf 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.12Dindorf 2:118
Ὅταν δέ γε τινὰ αὐτὸς, ὦ φίλε, ἑλκύσῃ ἄνω, καὶ ἐθελήσῃ τις αὐτῷ ἐκβῆναι ἐκ τοῦ, τί ἐγώ σε ἀδικῶ ἢ σὺ ἐμέ, εἰς σκέψιν αὖ τῆς δικαιοσύνης τε καὶ ἀδικίας, τί τε ἑκάτερον αὐτοῖν καὶ τί τῶν πάντων ἢ ἀλλήλων διαφέρετον, ἢ ἐκ τοῦ εἰ βασιλεὺς εὐδαίμων κεκτημένος τε αὖ πολὺ χρυσίον, ἢ βασιλείας πέρι καὶ ἀνθρωπίνης ὅλως εὐδαιμονίας καὶ ἀθλιότητος ἐπίσκεψιν, ποίω τέ τινε ἐστὸν καὶ τίνα τρόπον ἀνθρώπου φύσει προσήκει τὸ μὲν κτήσασθαι αὐτοῖν, τὸ δὲ ἀποφυγεῖν· περὶ πάντων τούτων ὅταν αὖ δέῃ λόγον διδόναι τὸν σμικρὸν ἐκεῖνον τὴν ψυχὴν καὶ δριμὺν καὶ δικανικὸν, πάλιν αὖ ἀντίστροφα ἀποδίδωσιν· ἰλιγγιῶν τε ἀπὸ ὑψηλοῦ κρεμασθεὶς καὶ βλέπων μετέωρος ἄνωθεν ὑπὸ ἀηθείας ἀδημονῶν τε καὶ ἀπορῶν καὶ βαρβαρίζων γέλωτα Θρᾴτταις μὲν οὐ παρέχει, οὐδʼ ἄλλῳ ἀπαιδεύτῳ οὐδενὶ, οὐ γὰρ αἰσθάνονται, τοῖς δʼ ἐναντίως ἢ ὡς ἀνδραπόδοις τραφεῖσι πᾶσιν.
Hotan de ge tina autos, ō phile, helkysę̄ anō, kai ethelēsę̄ tis autǭ ekbēnai ek tou, ti egō se adikō ē sy eme, eis skepsin au tēs dikaiosynēs te kai adikias, ti te hekateron autoin kai ti tōn pantōn ē allēlōn diaphereton, ē ek tou ei basileus eudaimōn kektēmenos te au poly chrysion, ē basileias peri kai anthrōpinēs holōs eudaimonias kai athliotētos episkepsin, poiō te tine eston kai tina tropon anthrōpou physei prosēkei to men ktēsasthai autoin, to de apophygein; peri pantōn toutōn hotan au deę̄ logon didonai ton smikron ekeinon tēn psychēn kai drimyn kai dikanikon, palin au antistropha apodidōsin; ilingiōn te apo hypsēlou kremastheis kai blepōn meteōros anōthen hypo aētheias adēmonōn te kai aporōn kai barbarizōn gelōta Thrąttais men ou parechei, oudʼ allǭ apaideutǭ oudeni, ou gar aisthanontai, tois dʼ enantiōs ē hōs andrapodois trapheisi pasin.
— But when he himself, my friend, draws someone upward, and that one is willing to step out of ‘What wrong do I do you, or you me?’ into the consideration of justice and injustice themselves, what each is and how they differ from everything else and from each other; or out of ‘Is a king happy who has much gold?’ into the examination of kingship and of human happiness and misery in general, what sort of things they are and in what way it befits human nature to gain the one and flee the other; when that petty, sharp, litigious soul has to give an account of all these, he pays back in kind: dizzy from hanging on high and looking down from above, through unfamiliarity at a loss and perplexed and stammering, he provides laughter not to Thracian girls or any other uneducated person, for they do not perceive it, but to all who have been brought up the opposite of slaves.
Notes and citation
Summary: When the petty man must discuss justice and happiness, he in turn becomes ridiculous.
- Plato, Theaetetus 175b–d.
Notes on the original text
- Digital text corrected (page subdivision letter leaked into the digital text; stray mark in the digital text): ἢ σὺ ἐμέ,. εἰς σκέψιν → ἢ σὺ ἐμέ, εἰς σκέψιν; ἢ βασιλείας d πέρι → ἢ βασιλείας πέρι.
Extrabiblical texts: Plato, Theaet. 175b–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.12 (Dindorf 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.13Dindorf 2:118–119
οὗτος δὴ ἑκατέρου τρόπος, ὦ Θεόδωρε, ὁ μὲν τῷ ὄντι ἐν ἐλευθερίᾳ τε καὶ σχολῇ τεθραμμένου, ὃν δὴ φιλόσοφον καλεῖς, ᾧ ἀνεμέσητον εὐήθει δοκεῖν καὶ οὐδενὶ εἶναι, ὅταν εἰς δουλικὰ ἐμπέσῃ διακονήματα, οἶον στρωματόδεσμον μὴ ἐπισταμένου συσκευάσασθαι, μηδὲ ὄψον ἡδῦναι, ἢ θῶπας λόγους· ὁ δʼ αὖ τὰ μὲν τοιαῦτα πάντα δυναμένου τορῶς τε καὶ ὀξέως διακονεῖν, ἀναβάλλεσθαι δὲ οὐκ ἐπισταμένου ἐπὶ δεξιὰ ἐλευθέρως, οὐδʼ ἁρμονίαν λόγων λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ.
houtos dē hekaterou tropos, ō Theodōre, ho men tǭ onti en eleutherią te kai scholę̄ tethrammenou, hon dē philosophon kaleis, hǭ anemesēton euēthei dokein kai oudeni einai, hotan eis doulika empesę̄ diakonēmata, oion strōmatodesmon mē epistamenou syskeuasasthai, mēde opson hēdynai, ē thōpas logous; ho dʼ au ta men toiauta panta dynamenou torōs te kai oxeōs diakonein, anaballesthai de ouk epistamenou epi dexia eleutherōs, oudʼ harmonian logōn labontos orthōs hymnēsai theōn te kai andrōn eudaimonōn bion alēthē.
This is the character of each, Theodorus: the one truly raised in freedom and leisure, whom you call a philosopher, for whom it is no blame to seem simple and of no account when he falls into servile tasks, such as not knowing how to pack a bedding-roll or season a dish or flattering speeches; the other able to perform all such things smartly and quickly, but not knowing how to wear his cloak like a free man, nor to take up the harmony of words and rightly hymn the true life of gods and happy men.
Notes and citation
Summary: The free philosopher versus the servile man of affairs.
- Plato, Theaetetus 175d–176a.
Notes on the original text
- Digital text corrected (accent slip in the digital text): οὗτος δὴ ἑκατέρου τρόπος, ὠ Θεόδωρε → οὗτος δὴ ἑκατέρου τρόπος, ὦ Θεόδωρε.
Extrabiblical texts: Plato, Theaet. 175d–176a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.13 (Dindorf 2:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.14Dindorf 2:119
Εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμὲ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. Ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατὸν, ὦ Θεόδωρε· ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη· οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης.
Ei pantas, ō Sōkrates, peithois ha legeis hōsper eme, pleiōn an eirēnē kai kaka elattō katʼ anthrōpous eiē. Allʼ outʼ apolesthai ta kaka dynaton, ō Theodōre; hypenantion gar ti tǭ agathǭ aei einai anankē; outʼ en theois auta hidrysthai, tēn de thnētēn physin kai tonde ton topon peripolei ex anankēs.
— If you persuaded all, Socrates, of what you say as you persuade me, there would be more peace and fewer evils among men. — But evils cannot be destroyed, Theodorus; for there must always be something opposed to the good; nor can they be established among the gods, but they necessarily haunt mortal nature and this region.
Notes and citation
Summary: Evil cannot be destroyed; it haunts mortal nature.
- Plato, Theaetetus 176a.
Notes on the original text
- Digital text corrected (accent slip and word split in the digital text; accent slip in the digital text): Εἰ πάντας, ὠ Σώκρατες → Εἰ πάντας, ὦ Σώκρατες; δυνατὸν, ὠ Θεό- δωρε → δυνατὸν, ὦ Θεόδωρε.
Extrabiblical texts: Plato, Theaet. 176a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.14 (Dindorf 2:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.15Dindorf 2:119
διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γὰρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι.
dio kai peirasthai chrē enthende ekeise pheugein hoti tachista. phygē de homoiōsis theǭ kata to dynaton; homoiōsis de dikaion kai hosion meta phronēseōs genesthai. alla gar, ō ariste, ou pany ti rhądion peisai hōs ara ouch hōn heneka hoi polloi phasi dein ponērian men pheugein, aretēn de diōkein, toutōn charin to men epitēdeuteon, to dʼ ou, hina dē mē kakos kai hina agathos dokę̄ einai.
Therefore one must try to flee from here to there as quickly as possible. And flight is becoming like God as far as possible; and becoming like him is becoming just and holy with wisdom. But, my good man, it is not at all easy to persuade people that it is not for the reasons the many give that one should flee vice and pursue virtue, practising the one and not the other, so as not to seem bad and to seem good.
Notes and citation
Summary: Plato: escape is becoming like God, just and holy with wisdom.
- Plato, Theaetetus 176a–b; a passage often cited by the Fathers.
Notes on the original text
- Digital text corrected (OCR and accent slips in the digital text; accent slip in the digital text; breathing slip in the digital text): ἀλλὰ γὰρ, ὠ ἄριστε → ἀλλὰ γὰρ, ὦ ἄριστε; ἕνεκα οἶ πολλοί → ἕνεκα οἱ πολλοί; τὸ δʼ οὒ, ἔνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῆ εἶναι → τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι.
Extrabiblical texts: Plato, Theaet. 176a–b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.29.15 (Dindorf 2:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.16Dindorf 2:119
ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγομεν. θεὸς οὐδαμῇ οὐδαμῶς ἄδικος, ἀλλʼ ὡς οἷόν τε δικαιότατος, καὶ οὐκ ἔστιν αὐτῷ ὁμοιότερον οὐδὲν ἢ ὃς ἂν ἡμῶν αὖ γένηται ὅτι δικαιότατος. περὶ τούτου καὶ ἡ ὡς ἀληθῶς δεινότης ἀνδρὸς καὶ ἡ οὐδένειά τε καὶ ἡ ἀνανδρία.
tauta men gar estin ho legomenos graōn hythlos, hōs emoi phainetai; to de alēthes hōde legomen. theos oudamę̄ oudamōs adikos, allʼ hōs hoion te dikaiotatos, kai ouk estin autǭ homoioteron ouden ē hos an hēmōn au genētai hoti dikaiotatos. peri toutou kai hē hōs alēthōs deinotēs andros kai hē oudeneia te kai hē anandria.
For this is what is called an old wives’ tale, as it seems to me; but the truth we state thus. God is in no way unjust, but as just as possible, and there is nothing more like him than whoever of us becomes as just as possible. On this depend a man’s true cleverness and his worthlessness and unmanliness.
Notes and citation
Summary: God is perfectly just; the most just man is most like him.
- Plato, Theaetetus 176b–c.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ὧς ἐμοὶ φαίνεται → ὡς ἐμοὶ φαίνεται; θεὸς οὐδαμή οὐδαμῶς → θεὸς οὐδαμῇ οὐδαμῶς; καὶ οὐκ ἐστιν αὐτῷ → καὶ οὐκ ἔστιν αὐτῷ.
Extrabiblical texts: Plato, Theaet. 176b–c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.29.16 (Dindorf 2:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.17Dindorf 2:119–120
ἡ μὲν γὰρ τούτου γνῶσις σοφία καὶ ἀρετὴ ἀληθινὴ, ἡ δὲ ἄγνοια ἀμαθία καὶ κακία ἐναργής· αἱ δʼ ἄλλαι δεινότητές τε δοκοῦσαι καὶ σοφίαι ἐν μὲν πολιτικαῖς δυναστείαις γιγνόμεναι φορτικαὶ, ἐν δὲ τέχναις βάναυσοι. τῷ οὖν ἀδικοῦντι καὶ ἀνόσια λέγοντι ἢ πράττοντι μακρῷ ἄριστʼ ἔχει τὸ μὴ συγχωρεῖν δεινῷ ὑπὸ πανουργίας εἶναι.
hē men gar toutou gnōsis sophia kai aretē alēthinē, hē de agnoia amathia kai kakia enargēs; hai dʼ allai deinotētes te dokousai kai sophiai en men politikais dynasteiais gignomenai phortikai, en de technais banausoi. tǭ oun adikounti kai anosia legonti ē prattonti makrǭ aristʼ echei to mē synchōrein deinǭ hypo panourgias einai.
For the knowledge of this is wisdom and true virtue, and ignorance of it is folly and manifest vice; while the other seeming cleverness and wisdoms, arising in political powers, are vulgar, and in the arts mechanical. For one who does wrong and says or does unholy things, it is far best not to grant that he is clever through villainy.
Notes and citation
Summary: Knowing God’s justice is true wisdom; all else is vulgar.
- Plato, Theaetetus 176c–d.
Notes on the original text
- Digital text corrected (syllables repeated across a line in the digital text): δεινότητές νότητές τε → δεινότητές τε.
Extrabiblical texts: Plato, Theaet. 176c–d (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.29.17 (Dindorf 2:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.18Dindorf 2:120
ἀγάλλονται γὰρ τῷ ὀνείδει, καὶ οἴονται ἀκούειν ὅτι οὐ λῆροί εἰσι, γῆς ἄλλως ἄχθη, ἀλλʼ ἄνδρες οἵους δεῖ ἐν πόλει τοὺς σωθησομένους. λεκτέον οὖν τἀληθὲς, ὅτι τοσούτῳ μᾶλλόν εἰσιν οἷοι οὐκ οἴονται, ὅτι οὐχὶ οἴονται. ἀγνοοῦσι γὰρ ζημίαν ἀδικίας, ὃ δεῖ ἥκιστα ἀγνοεῖν. οὐ γάρ ἐστιν ἣν δοκοῦσι, πληγαί τε καὶ θάνατοι, ὧν ἐνίοτε πάσχουσιν οὐδὲν ἀδικοῦντες, ἀλλὰ ἣν ἀδύνατον ἐκφυγεῖν.
agallontai gar tǭ oneidei, kai oiontai akouein hoti ou lēroi eisi, gēs allōs achthē, allʼ andres hoious dei en polei tous sōthēsomenous. lekteon oun talēthes, hoti tosoutǭ mallon eisin hoioi ouk oiontai, hoti ouchi oiontai. agnoousi gar zēmian adikias, ho dei hēkista agnoein. ou gar estin hēn dokousi, plēgai te kai thanatoi, hōn eniote paschousin ouden adikountes, alla hēn adynaton ekphygein.
For they glory in the reproach, and think they hear that they are not triflers, ‘idle burdens of the earth,’ but men such as those who are to be saved in a city ought to be. So the truth must be told, that they are all the more what they do not think, because they do not think it. For they are ignorant of the penalty of injustice, which one should least be ignorant of. For it is not what they think, blows and deaths, which they sometimes suffer while doing no wrong, but one which it is impossible to escape.
Notes and citation
Summary: The wicked are ignorant of the inescapable penalty of injustice.
- Plato, Theaetetus 176d–e, quoting Homer, Iliad 18.104.
Notes on the original text
- Digital text corrected (line number leaked into the digital text): γῆς ἄλλως ἄχθη 5 ἀλλʼ → γῆς ἄλλως ἄχθη, ἀλλʼ.
Extrabiblical texts: Plato, Theaet. 176d–e (Plato (works); quotation); Homer, Il. 18.104 (Homer, Iliad; quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.29.18 (Dindorf 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.19Dindorf 2:120
Τίνα δὴ λέγεις; Παραδειγμάτων, ὦ φίλε, ἐν τῷ ὄντι ἑστώτων, τοῦ μὲν θείου εὐδαιμονεστάτου, τοῦ δὲ ἀθέου ἀθλιωτάτου, οὐχ ὁρῶντες ὅτι οὕτως ἔχει, ὑπὸ ἠλιθιότητός τε καὶ τῆς ἐσχάτης ἀνοίας λανθάνουσι τῷ μὲν ὁμοιούμενοι διὰ τὰς ἀδίκους πράξεις, τῷ δὲ ἀνομοιούμενοι· οὗ δὴ τίνουσι δίκην, ζῶντες τὸν εἰκότα βίον ᾧ ὁμοιοῦνται.
Tina dē legeis? Paradeigmatōn, ō phile, en tǭ onti hestōtōn, tou men theiou eudaimonestatou, tou de atheou athliōtatou, ouch horōntes hoti houtōs echei, hypo ēlithiotētos te kai tēs eschatēs anoias lanthanousi tǭ men homoioumenoi dia tas adikous praxeis, tǭ de anomoioumenoi; hou dē tinousi dikēn, zōntes ton eikota bion hǭ homoiountai.
— What do you mean? — Patterns, my friend, being set up in reality, one divine and most happy, the other godless and most wretched, not seeing that this is so, through silliness and utter folly they do not notice that by their unjust deeds they become like the one and unlike the other; for which they pay the penalty, living the life that suits the one they resemble.
Notes and citation
Summary: The unjust become like the godless pattern and live its life as their penalty.
- Plato, Theaetetus 176e–177a.
Notes on the original text
- Digital text corrected (accent slip in the digital text): Παραδειγμάτων, ὠ φίλε → Παραδειγμάτων, ὦ φίλε; οὑ δὴ τίνουσι δίκην → οὗ δὴ τίνουσι δίκην.
Extrabiblical texts: Plato, Theaet. 176e–177a (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.29.19 (Dindorf 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.20Dindorf 2:120
ἂν δὲ εἴπωμεν ὅτι, ἂν μὴ ἀπαλ- λαγῶσι τῆς δεινότητος, καὶ τελευτήσαντας αὐτοὺς ἐκεῖνος μὲν ὁ τῶν κακῶν καθαρὸς τόπος οὐ δέξεται, ἐνθάδε δὲ τὴν αὑτοῖς ὁμοιότητα διαγωγῆς ἀεὶ ἕξουσι, κακοὶ κακοῖς συνόντες, ταῦτα δὴ καὶ παντάπασιν ὡς δεινοὶ καὶ πανοῦργοι ἀνοήτων τινῶν ἀκούσονται.
an de eipōmen hoti, an mē apal- lagōsi tēs deinotētos, kai teleutēsantas autous ekeinos men ho tōn kakōn katharos topos ou dexetai, enthade de tēn hautois homoiotēta diagōgēs aei hexousi, kakoi kakois synontes, tauta dē kai pantapasin hōs deinoi kai panourgoi anoētōn tinōn akousontai.
And if we tell them that, unless they are rid of their cleverness, when they die that place pure of evils will not receive them, but here they will always have the life like themselves, evil men consorting with evil, they will listen to these things as clever and villainous men listening to fools.
Notes and citation
Summary: The unjust will not be received in the pure place after death.
- Plato, Theaetetus 177a.
Extrabiblical texts: Plato, Theaet. 177a (Plato (works); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 12.29.20 (Dindorf 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.29.21Dindorf 2:120–121
Καὶ μάλα δὴ, ὦ Σώκρατες. Οἶδά τοι, ὦ ἑταῖρε. ἓν μέντοι τι αὐτοῖς συμβέβηκεν, ὅταν ἰδίᾳ λόγον δέῃ δοῦναί τε καὶ δέξασθαι περὶ ὧν ψέγουσι, καὶ ἐθελήσωσιν ἀνδρικῶς πολὺν χρόνον ὑπομεῖναι, καὶ μὴ ἀνάνδρως φυγεῖν, τότε ἀτόπως, ὦ δαιμόνιε, τελευτῶντες οὐκ ἀρέσκουσιν αὐτοὶ αὑτοῖς περὶ ὧν λέγουσι, καὶ ἡ ῥητορικὴ ἐκείνη πως ἀπομαραίνεται, ὥστε παίδων μηδὲν δοκεῖν διαφέρειν.”
Kai mala dē, ō Sōkrates. Oida toi, ō hetaire. hen mentoi ti autois symbebēken, hotan idią logon deę̄ dounai te kai dexasthai peri hōn psegousi, kai ethelēsōsin andrikōs polyn chronon hypomeinai, kai mē anandrōs phygein, tote atopōs, ō daimonie, teleutōntes ouk areskousin autoi hautois peri hōn legousi, kai hē rhētorikē ekeinē pōs apomarainetai, hōste paidōn mēden dokein diapherein.”
— Very much so, Socrates. — I know it, my friend. One thing, however, happens to them: when they have to give and receive an account privately about what they blame, and are willing to hold out manfully for a long time and not flee cowardly, then strangely, my good man, they end up not pleasing themselves with what they say, and that rhetoric of theirs somehow withers away, so that they seem no different from children.”
Notes and citation
Summary: Pressed in argument, the clever unjust collapse like children.
- Plato, Theaetetus 177b.
Notes on the original text
- Digital text corrected (accent slips in the digital text): Καὶ μάλα δὴ, ὠ Σώκρατες. Οἶδά τοι, ὠ ἑταῖρε. → Καὶ μάλα δὴ, ὦ Σώκρατες. Οἶδά τοι, ὦ ἑταῖρε..
Extrabiblical texts: Plato, Theaet. 177b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.29.21 (Dindorf 2:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 30
12.30.1Dindorf 2:121
Καὶ παρʼ ἡμῖν περὶ πάσης τῆς ἐν ἀνθρώποις σοφιστείας εἴρηται “ ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστί. γέγραπται γὰρ, ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω. ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου;”
Kai parʼ hēmin peri pasēs tēs en anthrōpois sophisteias eirētai “ hē gar sophia tou kosmou toutou mōria para tǭ theǭ esti. gegraptai gar, apolō tēn sophian tōn sophōn, kai tēn synesin tōn synetōn athetēsō. pou sophos? pou grammateus? pou syzētētēs tou aiōnos toutou?”
And among us it is said of all the sophistry among men: “For the wisdom of this world is foolishness with God. For it is written, I will destroy the wisdom of the wise, and the understanding of the prudent I will set aside. Where is the wise man? Where is the scribe? Where is the disputer of this age?”
1 Cor 3:19 (quotation, high confidence) · 1 Cor 1:19 (quotation, high confidence) · 1 Cor 1:20 (quotation, high confidence) · Isa 29:14 (allusion, medium confidence)
Notes and citation
Summary: Paul: the world’s wisdom is foolishness with God.
- 1 Cor 3:19; 1:19–20 (quoting Isa 29:14).
Cite (SBL): Eusebius, Praep. ev. 12.30.1 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.30.2Dindorf 2:121
ἀλλὰ καὶ περὶ τοῦ δεῖν μηδὲν σμικρολόγον φρονεῖν τοὺς κατὰ θεὸν φιλοσοφοῦντας διδασκόμεθα ἐν οἷς εἴρηται “σκοπούντων ἡμῶν οὐ τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα· τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια.”
alla kai peri tou dein mēden smikrologon phronein tous kata theon philosophountas didaskometha en hois eirētai “skopountōn hēmōn ou ta blepomena, alla ta mē blepomena; ta gar blepomena proskaira, ta de mē blepomena aiōnia.”
And about those who philosophize according to God not thinking anything petty, we are taught where it is said: “while we look not at the things that are seen, but at the things that are not seen; for the things that are seen are temporary, but the things that are not seen are eternal.”
2 Cor 4:18 (quotation, high confidence)
Notes and citation
Summary: Look to the unseen and eternal.
- 2 Cor 4:18.
Notes on the original text
- Digital text corrected (OCR slip): τὰ δὲ μὴ βλεπόμενα αἰώντα → τὰ δὲ μὴ βλεπόμενα αἰώνια.
Cite (SBL): Eusebius, Praep. ev. 12.30.2 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.30.3Dindorf 2:121
καὶ περὶ τοῦ τὴν κακίαν περὶ γῆν καὶ τὸν θνητὸν βίον εἰλεῖσθαί φησί που ὁ θεῖος λόγος “ἐξαγοραζόμενοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσι.’ καὶ “ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς.” λέγει δὲ καὶ ὁ προφήτης “ἀρὰ καὶ κλοπὴ καὶ μοιχεία καὶ φόνος κέχυται ἐπὶ τῆς γῆς, καὶ αἵματα ἐφʼ αἵμασι μίσγουσι.
kai peri tou tēn kakian peri gēn kai ton thnēton bion eileisthai phēsi pou ho theios logos “exagorazomenoi ton kairon, hoti hai hēmerai ponērai eisi.’ kai “arketon tę̄ hēmerą hē kakia autēs.” legei de kai ho prophētēs “ara kai klopē kai moicheia kai phonos kechytai epi tēs gēs, kai haimata ephʼ haimasi misgousi.
And on evil being bound up with earth and mortal life, the divine word says somewhere: “redeeming the time, because the days are evil”; and, “sufficient for the day is its evil.” And the prophet says: “Cursing and theft and adultery and murder are poured out on the earth, and they mingle blood with blood.”
Eph 5:16 (quotation, high confidence) · Matt 6:34 (quotation, high confidence) · Hos 4:2 (quotation, high confidence)
Notes and citation
Summary: Scripture too says evil belongs to this earthly life.
- Eph 5:16; Matt 6:34; Hos 4:2 (Septuagint).
Notes on the original text
- Digital text corrected (stray marks in the digital text): λέγει δὲ καὶ ὁ προφήτης ‘’ ἀρὰ → λέγει δὲ καὶ ὁ προφήτης “ἀρὰ.
Cite (SBL): Eusebius, Praep. ev. 12.30.3 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.30.4Dindorf 2:121
περὶ δὲ τοῦ φεύγειν ἐνθένδε παρὰ τὸν θεὸν φησὶν ὁ Μώσης “ὀπίσω κυρίου τοῦ θεοῦ σου πορεύσῃ, καὶ πρὸς αὐτὸν κολληθήσῃ. ” ὁ δʼ αὐτὸς μιμεῖσθαι τὸν θεὸν διδάσκει λέγων “ἅγιοι ἔσεσθε, ὅτι κύριος ὁ θεὸς ἡμῶν ἅγιός ἐστι.”
peri de tou pheugein enthende para ton theon phēsin ho Mōsēs “opisō kyriou tou theou sou poreusę̄, kai pros auton kollēthēsę̄. ” ho dʼ autos mimeisthai ton theon didaskei legōn “hagioi esesthe, hoti kyrios ho theos hēmōn hagios esti.”
And about fleeing from here to God, Moses says: “You shall walk after the Lord your God, and cleave to him.” And the same teaches imitation of God, saying, “You shall be holy, because the Lord our God is holy.”
Deut 13:4 (quotation, high confidence) · Lev 19:2 (quotation, high confidence)
Notes and citation
Summary: Moses teaches following and imitating God.
- Deut 13:4; Lev 19:2.
Notes on the original text
- Digital text corrected (stray marks in the digital text): λέγων ‘ἅγιοι ἔσεσθε) → λέγων “ἅγιοι ἔσεσθε,.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.30.4 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.30.5Dindorf 2:121
δίκαιον δὲ καὶ ὁ Δαβὶδ τὸν θεὸν εἰδὼς ἡμᾶς τε αὐτοὺς μιμητὰς γενέσθαι παρορμῶν φησι “δίκαιος κύριος, καὶ δικαιοσύνας ἠγάπησεν.” ὁ δʼ αὐτὸς πλούτου καταφρονεῖν ἐπαίδευσε λέγων “πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν.” καὶ “μὴ φοβοῦ ὅταν πλουτήσῃ ἄνθρωπος, καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ· ὅτι οὐκ ἐν τῷ ἀποθνήσκειν αὐτὸν λήψεται τὰ πάντα, οὐδὲ συγκαταβήσεται αὐτῷ ἡ δόξα αὐτοῦ.”
dikaion de kai ho Dabid ton theon eidōs hēmas te autous mimētas genesthai parormōn phēsi “dikaios kyrios, kai dikaiosynas ēgapēsen.” ho dʼ autos ploutou kataphronein epaideuse legōn “ploutos ean rheę̄, mē prostithesthe kardian.” kai “mē phobou hotan ploutēsę̄ anthrōpos, kai hotan plēthynthę̄ hē doxa tou oikou autou; hoti ouk en tǭ apothnēskein auton lēpsetai ta panta, oude synkatabēsetai autǭ hē doxa autou.”
And David, knowing that God is just and urging us to become imitators, says, “The Lord is righteous and has loved righteousness.” And the same taught contempt of wealth, saying, “If riches flow in, set not your heart on them”; and, “Do not fear when a man becomes rich, and when the glory of his house is increased; for when he dies he will take nothing with him, nor will his glory go down with him.”
Ps 11:7 (10:7 LXX) (quotation, high confidence) · Ps 62:10 (61:11 LXX) (quotation, high confidence) · Ps 49:16 (48:17 LXX) (quotation, high confidence) · Ps 49:17 (48:18 LXX) (quotation, high confidence)
Notes and citation
Summary: David taught God’s justice and contempt for wealth.
- Ps 11:7 (10:7 LXX); Ps 62:10 (61:11 LXX); Ps 49:16–17 (48:17–18 LXX).
Notes on the original text
- Digital text corrected (quotation marks misplaced in the digital text): λέγων πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν. καὶ”μὴ → λέγων “πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν.” καὶ “μὴ.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.30.5 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.30.6Dindorf 2:121–122
ἀλλὰ μηδὲ τὰς ἐν ἀνθρώποις ἀρχὰς θαυμάζειν ἐδίδασκεν ἐν τούτοις “μὴ πεποίθατε ἐπʼ ἄρχοντας, ἐφʼ υἱοὺς ἀνθρώπων, οἶς οὐκ ἔστι σωτηρία. ἐξελεύσεται τὸ πνεῦμα αὐτοῦ, καὶ ἀπελεύσεται εἰς τὴν γῆν αὐτοῦ· ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτοῦ.”
alla mēde tas en anthrōpois archas thaumazein edidasken en toutois “mē pepoithate epʼ archontas, ephʼ huious anthrōpōn, ois ouk esti sōtēria. exeleusetai to pneuma autou, kai apeleusetai eis tēn gēn autou; en ekeinę̄ tę̄ hēmerą apolountai pantes hoi dialogismoi autou.”
And he taught not to admire human offices either, in these words: “Put not your trust in princes, in the sons of men, in whom there is no salvation. His spirit will go forth, and he will return to his earth; in that day all his thoughts will perish.”
Ps 146:3 (145:3 LXX) (quotation, high confidence) · Ps 146:4 (145:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Trust not in princes.
- Ps 146:3–4 (145:3–4 LXX).
Cite (SBL): Eusebius, Praep. ev. 12.30.6 (Dindorf 2:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 31
12.31.1Dindorf 2:122
“ Νομοθέτης δὲ οὗ τι καὶ σμικρὸν ὄφελος, εἰ καὶ μὴ τοῦτο ἦν οὕτως ἔχον, ὡς καὶ νῦν αὐτὸ ᾕρηχʼ ὁ λόγος ἔχειν, εἴπερ τι καὶ ἄλλο ἐτόλμησεν ἂν ἐπʼ ἀγαθῷ ψεύδεσθαι πρὸς τοὺς νέους, ἔστιν ὅ τι τούτου ψεῦδος λυσιτελέστερον ἂν ἐψεύσατό ποτε καὶ δυνάμενον μᾶλλον ποιεῖν μὴ βίᾳ, ἀλλʼ ἑκόντας πάντας πάντα τὰ δίκαια; Καλὸν μὲν ἡ ἀλήθεια, ὦ ξένε, καὶ μόνιμον· ἔοικε μὴν οὐ ῥᾴδιον εἶναι πείθειν. ”
“ Nomothetēs de hou ti kai smikron ophelos, ei kai mē touto ēn houtōs echon, hōs kai nyn auto hę̄rēchʼ ho logos echein, eiper ti kai allo etolmēsen an epʼ agathǭ pseudesthai pros tous neous, estin ho ti toutou pseudos lysitelesteron an epseusato pote kai dynamenon mallon poiein mē bią, allʼ hekontas pantas panta ta dikaia? Kalon men hē alētheia, ō xene, kai monimon; eoike mēn ou rhądion einai peithein. ”
“A lawgiver of even small use, even if this were not so as the argument has now proved it to be, if he ever dared to lie to the young for a good purpose, could he ever tell a more profitable lie than this, and one more able to make all do all just things, not by force but willingly? — Truth is fine, stranger, and lasting; but it seems not easy to persuade.”
Notes and citation
Summary: Plato: a lawgiver may tell the young a beneficial falsehood.
- Plato, Laws 2.663d–e.
Notes on the original text
- Digital text corrected (words run together and accent slip in the digital text): Καλὸν μένη ἀλήθεια, ὠ ξένε → Καλὸν μὲν ἡ ἀλήθεια, ὦ ξένε.
Extrabiblical texts: Plato, Leg. 663d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.31.1 (Dindorf 2:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-31-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.31.2Dindorf 2:122
Μυρία δʼ ἂν εὕροις τοιαῦτα καὶ ἐν ταῖς Ἑβραίων γραφαῖς, ὡς ἂν περὶ θεοῦ ζηλοῦντος, ἢ ὑπνοῦντος, ἢ ὀργιζομένου, ἤ τισιν ἄλλοις ἀνθρωποπαθέσιν ἐνεχομένου ἐπʼ ὠφελείᾳ τῶν δεομένων τοῦ τοιοῦδε τρόπου παρειλημμένα.
Myria dʼ an heurois toiauta kai en tais Hebraiōn graphais, hōs an peri theou zēlountos, ē hypnountos, ē orgizomenou, ē tisin allois anthrōpopathesin enechomenou epʼ ōpheleią tōn deomenōn tou toioude tropou pareilēmmena.
And you would find countless such things in the Scriptures of the Hebrews too, such as speaking of God as jealous, or sleeping, or angry, or subject to other human passions, used for the benefit of those who need such a manner.
Exod 20:5 (allusion, low confidence) · Ps 44:23 (43:24 LXX) (allusion, low confidence)
Notes and citation
Summary: Scripture uses human images of God for the benefit of the simple.
- Eusebius means anthropomorphic language such as Exod 20:5 and Ps 44:23.
Notes on the original text
- Digital text corrected (accent slip in the digital text): καὶ ἔν ταῖς Ἑβραίων → καὶ ἐν ταῖς Ἑβραίων.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 12.31.2 (Dindorf 2:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-31-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 32
12.32.1Dindorf 2:122–123
“Ἆρʼ οὖν ἡμῖν τά γε ἔμπροσθεν ὁμολογεῖται; Τοῦ πέρι; Τὸ δεῖν πάντα ἄνδρα καὶ παῖδα, ἐλεύθερον καὶ δοῦλον, θῆλύν τε καὶ ἄρρενα, καὶ ὅλῃ τῇ πόλει ὅλην τὴν πόλιν αὐτὴν ἑαυτῇ ἐπᾴδουσαν μὴ παύεσθαί ποτε ταῦτα ἃ διεληλύθαμεν, ἁμωσγέπως ἀεὶ μεταβαλλόμενα καὶ πάντως παρεχόμενα ποικιλίαν, ὥστʼ ἀπληστίαν εἶναί τινα τῶν ὕμνων τοῖς ᾄδουσι καὶ ἡδονήν. Πῶς δʼ οὐκ ἂν ὁμολογοῖτʼ ἂν δεῖν ταῦτα οὕτω πράττεσθαι;”
“Arʼ oun hēmin ta ge emprosthen homologeitai? Tou peri? To dein panta andra kai paida, eleutheron kai doulon, thēlyn te kai arrena, kai holę̄ tę̄ polei holēn tēn polin autēn heautę̄ epądousan mē pauesthai pote tauta ha dielēlythamen, hamōsgepōs aei metaballomena kai pantōs parechomena poikilian, hōstʼ aplēstian einai tina tōn hymnōn tois ądousi kai hēdonēn. Pōs dʼ ouk an homologoitʼ an dein tauta houtō prattesthai?”
[Plato:] “Is what went before agreed by us? — About what? — That every man and child, free and slave, female and male, and the whole city must never cease chanting to the whole city itself these things we have gone through, always changed somehow and offering every variety, so that the singers may have an insatiable desire and pleasure in the hymns. — How could it not be agreed that this should be done?”
Notes and citation
Summary: Plato: the whole city, slave and free, men and women, should sing its hymns.
- Plato, Laws 2.665c. The section begins without its heading in the text.
Notes on the original text
- Digital text corrected (accent slip in the digital text; breathing and accent slips and missing quotation mark in the digital text): Ἄρʼ οὖν ἡμῖν τά γε ἔμπροσθεν ὁμολογειται → “Ἆρʼ οὖν ἡμῖν τά γε ἔμπροσθεν ὁμολογεῖται; ταῦτα ἅ διεληλύθαμεν → ταῦτα ἃ διεληλύθαμεν.
Extrabiblical texts: Plato, Leg. 665c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.32.1 (Dindorf 2:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.32.2Dindorf 2:123
Καὶ ἐν τῷ πέμπτῳ δὲ τῆς Πολιτείας ὅμοια τούτοις γράφει τάδε λέγων “Οἶσθά τι οὖν ὑπʼ ἀνθρώπων μελετώμενον, ἐν ᾧ οὐ πάντα ταῦτα τὸ τῶν ἀνδρῶν γένος διαφερόντως ἔχει ἢ τὸ τῶν γυναικῶν; ἢ μακρολογῶμεν τήν τε ὑφαντικὴν λέγοντες καὶ τὴν τῶν ποπάνων τε καὶ ἑψημάτων θεραπείαν, ἐν οἷς δή τι δοκεῖ τὸ γυναικεῖον γένος εἶναι, οὗ καὶ καταγελαστότατόν ἐστι πάντων ἡττώμενον;
Kai en tǭ pemptǭ de tēs Politeias homoia toutois graphei tade legōn “Oistha ti oun hypʼ anthrōpōn meletōmenon, en hǭ ou panta tauta to tōn andrōn genos diapherontōs echei ē to tōn gynaikōn? ē makrologōmen tēn te hyphantikēn legontes kai tēn tōn popanōn te kai hepsēmatōn therapeian, en hois dē ti dokei to gynaikeion genos einai, hou kai katagelastotaton esti pantōn hēttōmenon?
And in the fifth book of the Republic he writes similar things, saying: “Do you know, then, of anything practised by men in which the male sex does not excel the female in all these respects? Or shall we make a long story of weaving and the care of cakes and boiled dishes, in which the female sex seems to be something, and in which its defeat is most laughable of all?
Notes and citation
Summary: Plato’s Republic: men generally excel women.
- Plato, Republic 5.455c–d; through 12.32.6.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip in the digital text): ἐν οἶς δή τι → ἐν οἷς δή τι; πάμπου ἡττώμενον → πάντων ἡττώμενον.
Extrabiblical texts: Plato, Resp. 455c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.32.2 (Dindorf 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.32.3Dindorf 2:123
Ἀληθῆ, ἔφη, λέγεις, ὅτι πολὺ κρατεῖται ἐν ἅπασιν, ὡς ἔπος εἰπεῖν, τὸ γένος τοῦ γένους· γυναῖκες μέντοι πολλαὶ πολλῶν ἀνδρῶν βελτίους εἰς πολλά· τὸ δὲ ὅλον ἔχει ὡς σὺ λέγεις. Οὐδὲν ἄρα ἐστὶν, ὦ φίλε, ἐπιτήδευμα τῶν πόλιν διοικούντων γυναικὸς διότι γυνὴ, οὐδʼ ἀνδρὸς, διότι ἀνὴρ, ἀλλʼ ὁμοίως διεσπαρμέναι αἱ φύσεις ἐν ἀμφοῖν τοῖν ζῴοιν, καὶ πάντων μὲν μετέχει γυνὴ ἐπιτηδευμάτων κατὰ φύσιν, πάντων δὲ ἀνὴρ, ἐπὶ πᾶσι δὲ ἀσθενέστερον γυνὴ ἀνδρός.
Alēthē, ephē, legeis, hoti poly krateitai en hapasin, hōs epos eipein, to genos tou genous; gynaikes mentoi pollai pollōn andrōn beltious eis polla; to de holon echei hōs sy legeis. Ouden ara estin, ō phile, epitēdeuma tōn polin dioikountōn gynaikos dioti gynē, oudʼ andros, dioti anēr, allʼ homoiōs diesparmenai hai physeis en amphoin toin zǭoin, kai pantōn men metechei gynē epitēdeumatōn kata physin, pantōn de anēr, epi pasi de asthenesteron gynē andros.
— You speak truly, he said, that one sex is much surpassed by the other in nearly everything; yet many women are better than many men in many things; but on the whole it is as you say. — There is no pursuit, then, my friend, among those who govern a city, that belongs to a woman as woman, nor to a man as man; but the natural gifts are scattered alike in both creatures, and woman shares by nature in all pursuits, and man in all, but in all woman is weaker than man.
Notes and citation
Summary: Natural gifts are distributed in both sexes; women can share all pursuits.
- Plato, Republic 5.455d–e.
Notes on the original text
- Digital text corrected (OCR slip; accent slip in the digital text; breathing slip in the digital text; comma misplaced in the digital text): Ἀληθῆ ἔφη, λέγεις → Ἀληθῆ, ἔφη, λέγεις; ἀνδρῶν βελτόυς → ἀνδρῶν βελτίους; Οὐδὲν ἄρα ἐστὶν, ὠ φίλε → Οὐδὲν ἄρα ἐστὶν, ὦ φίλε; διεσπαρμέναι αἶ φύσεις → διεσπαρμέναι αἱ φύσεις.
Extrabiblical texts: Plato, Resp. 455d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.32.3 (Dindorf 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.32.4Dindorf 2:123
Πάνυ γε. Ἤ οὖν ἀνδράσι πάντα προστάξομεν, γυναικὶ δὲ οὐδέν; Καὶ πῶς; Ἀλλʼ ἔστι γὰρ, οἶμαι, ὡς φήσομεν, καὶ γυνὴ ἰατρικὴ, ἡ δʼ οὔ, καὶ μουσικὴ, ἡ δʼ ἄμουσος φύσει. Τί μήν; Καὶ γυμναστικὴ δὲ ἄρα οὐδὲ πολεμικὴ, ἡ δὲ ἀπόλεμος καὶ οὐ φιλογυμναστική; Οἶμαι ἔγωγε. Τί δέ; φιλόσοφός τε καὶ μισόσοφος; καὶ θυμοειδὴς, ἡ δὲ ἄθυμός; Ἔστι καὶ ταῦτα.
Pany ge. Ē oun andrasi panta prostaxomen, gynaiki de ouden? Kai pōs? Allʼ esti gar, oimai, hōs phēsomen, kai gynē iatrikē, hē dʼ ou, kai mousikē, hē dʼ amousos physei. Ti mēn? Kai gymnastikē de ara oude polemikē, hē de apolemos kai ou philogymnastikē? Oimai egōge. Ti de? philosophos te kai misosophos? kai thymoeidēs, hē de athymos? Esti kai tauta.
— Certainly. — Shall we, then, assign everything to men and nothing to woman? — How could we? — But there is, I think, as we shall say, one woman fit for medicine and another not, one musical and another unmusical by nature. — Certainly. — And one fit for gymnastics and war, and another unwarlike and not fond of gymnastics? — I think so. — And one a lover of wisdom and another a hater of it? And one spirited, another spiritless? — These too exist.
Notes and citation
Summary: Women differ in aptitude as men do.
- Plato, Republic 5.455e–456a.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ἡ δʼ οὒ, καὶ μουσικὴ → ἡ δʼ οὔ, καὶ μουσικὴ.
Extrabiblical texts: Plato, Resp. 455e–456a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.32.4 (Dindorf 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.32.5Dindorf 2:123
Ἔστιν ἄρα καὶ φυλακικὴ γυνὴ, ἡ δʼ οὔ· ἢ οὐ τοιαύτην καὶ τῶν ἀνδρῶν τῶν φυλακικῶν φύσιν ἐξελεξάμεθα; τοιαύτην μὲν οὖν.
Estin ara kai phylakikē gynē, hē dʼ ou; ē ou toiautēn kai tōn andrōn tōn phylakikōn physin exelexametha? toiautēn men oun.
— There is, then, a woman fit to be a guardian and another not; or did we not choose such a nature for the men who are guardians too? — Such indeed.
Notes and citation
Summary: Some women are fit to be guardians.
- Plato, Republic 5.456a.
Notes on the original text
- Digital text corrected (stray marks in the digital text): φύσιν ἐξελεξάμεθα., τοιαύτην → φύσιν ἐξελεξάμεθα; τοιαύτην.
Extrabiblical texts: Plato, Resp. 456a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.32.5 (Dindorf 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.32.6Dindorf 2:123–124
Καὶ γυναικὸς ἄρα καὶ ἀνδρὸς ἡ αὐτὴ φύσις εἰς φυλακὴν πόλεως, πλὴν ὅσῳ ἀσθενεστέρα, ἡ δὲ ἰσχυροτέρα ἐστί. Φαίνεται. Καὶ γυναῖκες ἄρα αἱ τοιαῦται τοῖς τοιούτοις ἀνδράσιν ἐκλεκτέαι συνοικεῖν τε καὶ ξυμφυλάττειν, ἐπείπερ εἰσὶν ἱκαναὶ καὶ ξυγγενεῖς αὐτοῖς τὴν φύσιν.”
Kai gynaikos ara kai andros hē autē physis eis phylakēn poleōs, plēn hosǭ asthenestera, hē de ischyrotera esti. Phainetai. Kai gynaikes ara hai toiautai tois toioutois andrasin eklekteai synoikein te kai xymphylattein, epeiper eisin hikanai kai xyngeneis autois tēn physin.”
— Then the nature of woman and man is the same for guarding a city, except in so far as one is weaker and the other stronger. — It seems so. — Such women, then, must be chosen to live with such men and guard with them, since they are capable and akin to them in nature.”
Notes and citation
Summary: Capable women should share guardianship with men.
- Plato, Republic 5.456a–b.
Notes on the original text
- Digital text corrected (marginal speaker note leaked into the digital text): ἄρα αἶ τοιαῦΟἶσθά ται → ἄρα αἱ τοιαῦται.
Extrabiblical texts: Plato, Resp. 456a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.32.6 (Dindorf 2:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.32.7Dindorf 2:124
Εἰκότως ἄρα καὶ ὁ παρʼ ἡμῖν λόγος ὑποδέχεται πᾶν γένος οὐ μόνον ἀνδρῶν, ἀλλὰ καὶ γυναικῶν, οὐδʼ ἐλευθέρων καὶ δούλων μόνον, ἀλλὰ καὶ βαρβάρων καὶ Ἑλλήνων, εἰς τὴν κατὰ θεὸν παιδείαν τε καὶ φιλοσοφίαν.
Eikotōs ara kai ho parʼ hēmin logos hypodechetai pan genos ou monon andrōn, alla kai gynaikōn, oudʼ eleutherōn kai doulōn monon, alla kai barbarōn kai Hellēnōn, eis tēn kata theon paideian te kai philosophian.
With good reason, then, our teaching too receives every race, not only of men but also of women, not only of free and slave but also of barbarians and Greeks, into the education and philosophy that is according to God.
Gal 3:28 (allusion, medium confidence) · Col 3:11 (allusion, medium confidence)
Notes and citation
Summary: The Christian teaching admits all, men and women, slave and free, barbarian and Greek.
- Compare Gal 3:28; Col 3:11.
Notes on the original text
- Digital text corrected (breathing and capitalization slips in the digital text; capitalization and breathing slips in the digital text; capitalization slip in the digital text): λόγος ὐποδέχεται Πᾶν γένος → λόγος ὑποδέχεται πᾶν γένος; γυναικῶν, Οὐδʼ ἐλευθέρων → γυναικῶν, οὐδʼ ἐλευθέρων; βαρβάρων Καὶ ῾Ελλήνων → βαρβάρων καὶ Ἑλλήνων.
Cite (SBL): Eusebius, Praep. ev. 12.32.7 (Dindorf 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 33
12.33.1Dindorf 2:124
“Σκεψώμεθα δὴ πη τῇδε. Φέρε, εἴ τις αἰγῶν τροφὴν καὶ τὸ ζῷον αὐτὸ, κτῆμα ὡς ἔστι καλὸν, ἐπαινοῖ, ἄλλος δέ τις ἑωρακὼς αἶγας χωρὶς νεμομένας αἰπόλου ἐν ἐργασίμοις χωρίοις δρώσας κακὰ διαψέγοι, καὶ πᾶν θρέμμα ἄναρχον ἢ μετὰ κακῶν ἀρχόντων ἰδὼν οὕτω μέμφοιτο, τὸν τοῦ τοιούτου ψόγον ἡγούμεθα ὑγιὲς ἄν ποτε ψέξαι καὶ ὁτιοῦν; Καὶ πῶς;” Καὶ μετʼ ὀλίγα
“Skepsōmetha dē pē tę̄de. Phere, ei tis aigōn trophēn kai to zǭon auto, ktēma hōs esti kalon, epainoi, allos de tis heōrakōs aigas chōris nemomenas aipolou en ergasimois chōriois drōsas kaka diapsegoi, kai pan thremma anarchon ē meta kakōn archontōn idōn houtō memphoito, ton tou toioutou psogon hēgoumetha hygies an pote psexai kai hotioun? Kai pōs?” Kai metʼ oliga
“Let us consider it this way. Come, if someone praised the rearing of goats and the animal itself as a fine possession, and another, having seen goats grazing without a goatherd and doing damage in cultivated land, blamed them, and seeing any flock without a ruler or with bad rulers found fault with it so, do we think the blame of such a man would ever be sound about anything? — How could it?” And after a little:
Notes and citation
Summary: Plato: an institution cannot be judged from instances without a good ruler.
- Plato, Laws 1.639a.
Notes on the original text
- Digital text corrected (OCR and breathing slips in the digital text; OCR and capitalization slips in the digital text; capitalization slip in the digital text): εἴ τις Αἰγῶν τροφὴν → εἴ τις αἰγῶν τροφὴν; κτῆμα ὡς ἔστι Καλὶν → κτῆμα ὡς ἔστι καλὸν; χωρὰς Νεμομένας → χωρὶς νεμομένας; δρώσας Κακὰ διαψέγοι → δρώσας κακὰ διαψέγοι; ἰδὼν οὔτων μέμφοιτο, τὸν τοιούτου ψόγον ἡγούμεθα ὐγιὲς → ἰδὼν οὕτω μέμφοιτο, τὸν τοῦ τοιούτου ψόγον ἡγούμεθα ὑγιὲς.
Extrabiblical texts: Plato, Leg. 639a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.33.1 (Dindorf 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-33-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.33.2Dindorf 2:124
“Τί δὲ ἐπαινέτην ἢ ψέκτην κοινωνίας ἡστινοσοῦν, ᾗ πέφυκέ τε εἶναι ἄρχων μετʼ ἐκείνου τε ὠφέλιμός ἐστιν· ὁ δὲ μήτε ἑωρακὼς εἴη ποτὲ ὀρθῶς αὐτὴν ἑαυτῇ κοινωνοῦσαν μετʼ ἄρχοντος, ἀεὶ δὲ ἄναρχον ἢ μετὰ κακῶν ἀρχόντων ξυνοῦσαν· οἰόμεθα δή ποτε τοὺς τοιούτους θεωροὺς τῶν τοιούτων κοινωνιῶν χρηστόν τι ψέξειν ἢ ἐπαινεῖσθαι; Πῶς δʼ ἄν;”
“Ti de epainetēn ē psektēn koinōnias hēstinosoun, hę̄ pephyke te einai archōn metʼ ekeinou te ōphelimos estin; ho de mēte heōrakōs eiē pote orthōs autēn heautę̄ koinōnousan metʼ archontos, aei de anarchon ē meta kakōn archontōn xynousan; oiometha dē pote tous toioutous theōrous tōn toioutōn koinōniōn chrēston ti psexein ē epaineisthai? Pōs dʼ an?”
“And what of one who praises or blames any association whatever which by nature has a ruler and is beneficial with him, if he has never seen it rightly associating with a ruler, but always without a ruler or with bad rulers? Do we think such observers of such associations will ever blame or praise anything usefully? — How could they?”
Notes and citation
Summary: Judges of institutions must see them under good rulers.
- Plato, Laws 1.639e–640a.
Notes on the original text
- Digital text corrected (opening quotation mark missing in the digital text): Τί δὲ ἐπαινέτην → “Τί δὲ ἐπαινέτην.
Extrabiblical texts: Plato, Leg. 639e–640a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.33.2 (Dindorf 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-33-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.33.3Dindorf 2:124–125
Οὐ δὴ χρὴ καὶ παρʼ ἡμῖν εἴ τινες φαίνοιντο δίχα προστάτου καὶ ἄρχοντος, ἢ μετὰ κακῶν ἀρχόντων δρῶντες κακὰ ψέγειν τὸ πᾶν ἡμῶν διδασκαλεῖον, μᾶλλον δὲ ἀπὸ τῶν ὀρθῶς μετιόντων τὸ θεοσεβὲς πολίτευμα θαυμάζειν.
Ou dē chrē kai parʼ hēmin ei tines phainointo dicha prostatou kai archontos, ē meta kakōn archontōn drōntes kaka psegein to pan hēmōn didaskaleion, mallon de apo tōn orthōs metiontōn to theosebes politeuma thaumazein.
So among us too, if some appear doing evil without a leader and ruler, or with bad rulers, one must not blame our whole school, but rather admire the God-fearing commonwealth from those who pursue it rightly.
Notes and citation
Summary: Christianity should be judged by those who live it rightly, not by the disorderly.
Notes on the original text
- Digital text corrected (OCR slip; capitalization and OCR slips in the digital text; capitalization slip in the digital text): Οὐ δὴν χρὴ → Οὐ δὴ χρὴ; φαίνοιντο Δίχα προστάτου → φαίνοιντο δίχα προστάτου; ἀρχόντων Δρῶντες καὰ ψέγειν → ἀρχόντων δρῶντες κακὰ ψέγειν; διδασκαλεῖον, Μᾶλλον δὲ → διδασκαλεῖον, μᾶλλον δὲ; θεοσεβὲς Πολίτευμα → θεοσεβὲς πολίτευμα.
Cite (SBL): Eusebius, Praep. ev. 12.33.3 (Dindorf 2:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-33-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 34
12.34.1Dindorf 2:125
Ἐν ταῖς Παροιμίαις Σολομῶνος συντόμως φερομένου τοῦ “μνήμη δικαίων μετʼ ἐγκωμίων, ὄνομα δὲ ἀσεβῶν σβέννυται· ” καὶ πάλιν εἰρημένου τοῦ “μὴ μακαρίσῃς ἄνδρα πρὸ τελευτῆς αὐτοῦ, ’ ἐπάκουσον ὅπως τὴν διάνοιαν ἑρμηνεύει λέγων ὁ Πλάτων ἐν τῷ ἑβδόμῳ τῶν Νόμων·
En tais Paroimiais Solomōnos syntomōs pheromenou tou “mnēmē dikaiōn metʼ enkōmiōn, onoma de asebōn sbennytai; ” kai palin eirēmenou tou “mē makarisę̄s andra pro teleutēs autou, ’ epakouson hopōs tēn dianoian hermēneuei legōn ho Platōn en tǭ hebdomǭ tōn Nomōn;
In Solomon’s Proverbs it is said concisely, “The memory of the righteous is with praises, but the name of the ungodly is quenched”; and again it is said, “Call no man blessed before his end.” Hear how Plato interprets the sense, saying in the seventh book of the Laws:
Prov 10:7 (quotation, high confidence)
Notes and citation
Summary: Proverbs on praising the righteous after death; Plato agrees.
- Prov 10:7 (Septuagint); the second saying is Sirach 11:28, cited by Eusebius as from Solomon.
Notes on the original text
- Digital text corrected (page subdivision letter leaked into the digital text): ἐπάκουσον b ὅπως → ἐπάκουσον ὅπως.
Extrabiblical texts: Sir 11:28 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Eusebius, Praep. ev. 12.34.1 (Dindorf 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-34-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.34.2Dindorf 2:125
“Τῶν πολιτῶν ὁπόσοι τέλος ἔχοιεν τοῦ βίου κατὰ σώματα ἢ κατὰ ψυχὰς ἔργα ἐξειργασμένοι καλὰ καὶ ἐπίπονα καὶ τοῖς νόμοις εὐπειθεῖς γεγονότες, ἐγκωμίων αὐτοὺς τυγχάνειν πρέπον ἂν εἴη. Πῶς δʼ οὔ;
“Tōn politōn hoposoi telos echoien tou biou kata sōmata ē kata psychas erga exeirgasmenoi kala kai epipona kai tois nomois eupeitheis gegonotes, enkōmiōn autous tynchanein prepon an eiē. Pōs dʼ ou?
“Those of the citizens who have reached the end of life having done fine and laborious deeds of body or soul and having been obedient to the laws, it would be fitting for them to receive praises. — How not?
Notes and citation
Summary: Plato: the good should be praised after death.
- Plato, Laws 7.801e–802a.
Notes on the original text
- Digital text corrected (opening quotation mark missing in the digital text): Τῶν πολιτῶν ὁπόσοι → “Τῶν πολιτῶν ὁπόσοι.
Extrabiblical texts: Plato, Leg. 801e–802a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.34.2 (Dindorf 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-34-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.34.3Dindorf 2:125
Τούς γε μὴν ἔτι ζῶντας ἐγκωμίοις τε καὶ ὕμνοις τιμᾶν οὐκ ἀσφαλὲς, πρὶν ἂν ἅπαντά τις τὸν βίον διαδραμὼν τέλος ἐπιστήσηται καλόν. ταῦτα δὲ πάντα ἡμῖν ἔστω κοινὰ ἀνδράσι τε καὶ γυναιξὶν ἀγαθοῖς καὶ ἀγαθαῖς διαφανῶς γενομένοις.”
Tous ge mēn eti zōntas enkōmiois te kai hymnois timan ouk asphales, prin an hapanta tis ton bion diadramōn telos epistēsētai kalon. tauta de panta hēmin estō koina andrasi te kai gynaixin agathois kai agathais diaphanōs genomenois.”
— But to honour the living with praises and hymns is not safe, until one has run through his whole life and set a fine end to it. Let all this be common to us for men and women who have clearly become good.”
Notes and citation
Summary: The living should not be praised until life’s end.
- Plato, Laws 7.802a.
Extrabiblical texts: Plato, Leg. 802a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.34.3 (Dindorf 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-34-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 35
12.35.1Dindorf 2:125
“Πλοῦτον δὲ καὶ πενίαν μή μοι δῷς” τοῦ Σολομῶνος φήσαντος ἐν Παροιμίαις, ὁ Πλάτων ἐν δʼ Πολιτείας φησίν “Ἕτερα δὲ, ὡς ἔοικε, τοῖς φύλαξιν εὑρήκαμεν, ἃ παντὶ τρόπῳ φυλακτέον ὅπως μή ποτε αὐτοὺς λήσῃ εἰς τὴν πόλιν παραδύντα. τὰ ποῖα ταῦτα; Πλοῦτός τε, ἦν δʼ ἐγὼ, καὶ πενία· ὡς τοῦ μὲν τρυφὴν καὶ ἀργίαν καὶ νεωτερισμὸν ἐμποιοῦντος, τῆς δʼ ἀνελευθερίαν καὶ κακοεργίαν πρὸς τῷ νεωτερισμῷ.” Κακοεργία δέ ἐστι πᾶσα πρᾶξις ἄτιμος.
“Plouton de kai penian mē moi dǭs” tou Solomōnos phēsantos en Paroimiais, ho Platōn en dʼ Politeias phēsin “Hetera de, hōs eoike, tois phylaxin heurēkamen, ha panti tropǭ phylakteon hopōs mē pote autous lēsę̄ eis tēn polin paradynta. ta poia tauta? Ploutos te, ēn dʼ egō, kai penia; hōs tou men tryphēn kai argian kai neōterismon empoiountos, tēs dʼ aneleutherian kai kakoergian pros tǭ neōterismǭ.” Kakoergia de esti pasa praxis atimos.
Solomon having said in Proverbs, “Give me neither wealth nor poverty,” Plato says in the fourth book of the Republic: “We have found, it seems, other things for the guardians, which they must guard against in every way, lest they slip into the city unnoticed. — What are these? — Wealth, I said, and poverty; the one producing luxury, idleness, and revolution, the other illiberality and bad workmanship besides revolution.” Bad workmanship (kakoergia) is every dishonourable action.
Prov 30:8 (quotation, high confidence)
Notes and citation
Summary: Proverbs and Plato both warn against wealth and poverty.
- Prov 30:8; Plato, Republic 4.421e–422a. The last sentence is Eusebius’s gloss.
Notes on the original text
- Digital text corrected (quotation marks and stray mark in the digital text): Πλοῦτον δὲ καὶ πενίαν μή μοι δῷς, τοῦ Σολομῶνος φήσαντος ἐν Παροιμίαις ὁ Πλάτωνʼ ἐν δʼ Πολιτείας → “Πλοῦτον δὲ καὶ πενίαν μή μοι δῷς” τοῦ Σολομῶνος φήσαντος ἐν Παροιμίαις, ὁ Πλάτων ἐν δʼ Πολιτείας.
Extrabiblical texts: Plato, Resp. 421e–422a (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.35.1 (Dindorf 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-35-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 36
12.36.1Dindorf 2:125–126
Πάλιν Μώσεως ἐν τοῖς νόμοις φάντος “ἕκαστος πατέρα αὐτοῦ καὶ μητέρα φοβείσθω· καὶ, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι ᾖ, ” καὶ ὁ Πλάτων ὁμοίως Μωσεῖ καὶ τιμᾶν καὶ φοβεῖσθαι ὧδέ πως φησὶν ἐν τοῖς Νόμοις “ Πᾶς δὴ νοῦν ἔχων φοβεῖται καὶ τιμᾷ γονέων εὐχὰς, εἰδὼς πολλοῖς καὶ πολλάκις ἐπιτελεῖς γενομένας.” Καὶ πάλιν ἐν ἑτέρῳ φησὶ “Πᾶς ἡμῖν αἰδείσθω τὸν ἑαυτοῦ πρεσβύτερον ἔργῳ τε καὶ λόγῳ. τὸν δὲ προέχοντα εἴκοσιν ἡλικίας ἔτεσιν ἄρρενα ἢ θῆλυν νομίζων ὡς πατέρα ἢ μητέρα διευλαβείσθω. ”
Palin Mōseōs en tois nomois phantos “hekastos patera autou kai mētera phobeisthō; kai, tima ton patera sou kai tēn mētera sou, hina eu soi ę̄, ” kai ho Platōn homoiōs Mōsei kai timan kai phobeisthai hōde pōs phēsin en tois Nomois “ Pas dē noun echōn phobeitai kai timą goneōn euchas, eidōs pollois kai pollakis epiteleis genomenas.” Kai palin en heterǭ phēsi “Pas hēmin aideisthō ton heautou presbyteron ergǭ te kai logǭ. ton de proechonta eikosin hēlikias etesin arrena ē thēlyn nomizōn hōs patera ē mētera dieulabeisthō. ”
Again, Moses said in the laws, “Let each one fear his father and mother”; and, “Honour your father and your mother, that it may be well with you.” And Plato, like Moses, speaks of both honouring and fearing, somewhat thus in the Laws: “Every man of sense fears and honours the prayers of parents, knowing that they have often been fulfilled for many.” And again in another place he says: “Let everyone among us reverence his elder in deed and word; and him who is twenty years older, male or female, let him regard and revere as father or mother.”
Lev 19:3 (quotation, high confidence) · Exod 20:12 (quotation, high confidence)
Notes and citation
Summary: Moses and Plato both command honour and fear toward parents and elders.
- Lev 19:3; Exod 20:12; Plato, Laws 11.931e and 9.879c.
Notes on the original text
- Digital text corrected (accent slip in the digital text; accent slips in the digital text; stray mark and accent slips in the digital text): Πἀλιν Μώσεως → Πάλιν Μώσεως; τίμα τὸν πατέρα σοῦ καὶ τὴν μητέρα σοῦ → τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου; καὶ ὁ Πλάτωνʼ ὁμοίως Μωσεὶ καὶ τιμὰν → καὶ ὁ Πλάτων ὁμοίως Μωσεῖ καὶ τιμᾶν.
Extrabiblical texts: Plato, Leg. 931e (Plato (works); quotation); Plato, Leg. 879c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.36.1 (Dindorf 2:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-36-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 37
12.37.1Dindorf 2:126
Μώσεως ἐν τοῖς νόμοις ἀπαγορεύσαντος Ἑβραίοις Ἑβραίους δουλεύειν, καὶ φήσαντος “ ἐὰν κτήσῃ παῖδα Ἑβραῖον, ἓξ ἔτη δουλεύσει σοί· τῷ δὲ ἑβδόμῳ ἔτει ἐξαποστελεῖς αὐτὸν ἐλεύθερον” καὶ ὁ Πλάτων ὁμοίως ἐν Πολιτείᾳ φησί “ Μηδὲ Ἕλληνα ἄρα δοῦλον ἐκτῆσθαι μήτε αὐτοὺς, τοῖς τε ἄλλοις Ἕλλησιν οὕτω ξυμβουλεύειν; Πάνυ μὲν οὖν, ἔφη· μᾶλλόν τʼ ἂν οὖν. οὕτω πρὸς βαρβάρους τρέποιντο, ἑαυτῶν δὲ ἀπέχοιντο.”
Mōseōs en tois nomois apagoreusantos Hebraiois Hebraious douleuein, kai phēsantos “ ean ktēsę̄ paida Hebraion, hex etē douleusei soi; tǭ de hebdomǭ etei exaposteleis auton eleutheron” kai ho Platōn homoiōs en Politeią phēsi “ Mēde Hellēna ara doulon ektēsthai mēte autous, tois te allois Hellēsin houtō xymbouleuein? Pany men oun, ephē; mallon tʼ an oun. houtō pros barbarous trepointo, heautōn de apechointo.”
Moses in his laws forbade Hebrews to enslave Hebrews, saying, “If you buy a Hebrew servant, he shall serve you six years; and in the seventh year you shall send him away free.” And Plato likewise says in the Republic: “Then they themselves are not to own a Greek as slave, and are to advise the other Greeks so? — Certainly, he said; so they would rather turn against barbarians and keep off one another.”
Exod 21:2 (quotation, high confidence)
Notes and citation
Summary: Moses forbade enslaving Hebrews; Plato forbade enslaving Greeks.
- Exod 21:2; Plato, Republic 5.469b–c.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; stray mark in the digital text): ἒξ ἔτη δουλεύσει → ἓξ ἔτη δουλεύσει; καὶ ὁ Πλάτωνʼ ὁμοίως ἐν Πολιτείᾳ → καὶ ὁ Πλάτων ὁμοίως ἐν Πολιτείᾳ; τοῖς τε ἄλλοις Ἔλλησιν → τοῖς τε ἄλλοις Ἕλλησιν.
Extrabiblical texts: Plato, Resp. 469b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.37.1 (Dindorf 2:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-37-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 38
12.38.1Dindorf 2:126–127
“Μὴ κινείτω γῆς ὅρια μηδεὶς μήτε οἰκείου πολίτου γείτονος μήτε ὁμοτέρμονος, ἐν ἐσχατιαῖς κεκτημένου ἄλλῳ ξένῳ γειτονῶν, νομίσας τὸ τὰ ἀκίνητα κινεῖν ἀληθῶς τοῦτʼ εἶναι.” Καὶ ἐξῆς φησιν ‘Ὅς δʼ ἂν ἐπεργάζηται τὰ τοῦ γείτονος, ὑπερβαίνων τοὺς ὅρους, τὸ μὲν βλάβος ἀποτινέτω, τῆς δὲ ἀναιδείας ἅμα καὶ ἀνελευθερίας ἕνεκα ἰατρευόμενος διπλάσιον τοῦ βλάβους ἄλλο ἐκτισάτω τῷ βλαφθέντι.”
“Mē kineitō gēs horia mēdeis mēte oikeiou politou geitonos mēte homotermonos, en eschatiais kektēmenou allǭ xenǭ geitonōn, nomisas to ta akinēta kinein alēthōs toutʼ einai.” Kai exēs phēsin ‘Hos dʼ an epergazētai ta tou geitonos, hyperbainōn tous horous, to men blabos apotinetō, tēs de anaideias hama kai aneleutherias heneka iatreuomenos diplasion tou blabous allo ektisatō tǭ blaphthenti.”
[Plato:] “Let no one move the boundaries of land, either of a fellow-citizen neighbour, or of a bordering foreigner, if he owns land at the frontier; considering that this is truly to move the immovable.” And next he says: “Whoever works over his neighbour’s land, overstepping the boundaries, let him pay the damage; and, to be cured of his shamelessness and meanness, let him pay a further double of the damage to the one harmed.”
Deut 19:14 (allusion, medium confidence) · Prov 22:28 (allusion, medium confidence)
Notes and citation
Summary: Plato forbids moving boundary-stones, as the Law does.
- Plato, Laws 8.842e–843d. Gifford’s chapter heading compares Prov 22:28 (“Remove not the ancient landmarks”); compare Deut 19:14.
Notes on the original text
- Digital text corrected (accent missing in the digital text): τῷ βλαφθεντι → τῷ βλαφθέντι.
Extrabiblical texts: Plato, Leg. 842e–843d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.38.1 (Dindorf 2:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-38-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 39
12.39.1Dindorf 2:127
“Ἑνὶ δὲ λόγῳ, πατρὸς ὀνείδη καὶ τιμωρίας παίδων μηδενὶ συνέπεσθαι, πλὴν ἐάν τις τινὶ πατὴρ καὶ πάππος καὶ πάππου πατὴρ ἐφεξῆς ὄφλωσι θανάτου δίκην. ”
“Heni de logǭ, patros oneidē kai timōrias paidōn mēdeni synepesthai, plēn ean tis tini patēr kai pappos kai pappou patēr ephexēs ophlōsi thanatou dikēn. ”
[Plato:] “In a word, the reproaches and punishments of a father are not to follow any of the children, except if someone’s father and grandfather and great-grandfather in succession have incurred the penalty of death.”
Exod 20:5 (allusion, medium confidence)
Notes and citation
Summary: Plato: children do not bear their father’s guilt, except after three generations.
- Plato, Laws 9.856c–d. Gifford’s chapter heading compares Exod 20:5.
Extrabiblical texts: Plato, Leg. 856c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.39.1 (Dindorf 2:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-39-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 40
12.40.1Dindorf 2:127
Μώσεως νόμου φάντος “ ἐὰν κλέψῃ τις μόσχον, ἢ πρόβατον, καὶ σφάξῃ αὐτὸ, ἢ ἀποδῶται, πέντε μόσχους ἀποτίσει ἀντὶ τοῦ μόσχου, καὶ τέσσαρα πρόβατα ἀντὶ προβάτου· ἐὰν δὲ καταλειφθῇ καὶ εὑρεθῇ ἐν τῇ χειρὶ αὐτοῦ τὸ κλέμμα, ἀπὸ μόσχου καὶ ὄνου ἕως προβάτου ζῶντα διπλὰ ἀποτίσει” ἐπάκουσον ὡς καὶ ὁ Πλάτων τούτοις ἕπεται λέγων “ Κλέπτῃ δὲ, ἐάν τε μέγα ἐάν τε μικρὸν κλέπτη τις, εἷς αὖ νόμος ἐπικείσθω καὶ μία δίκης τιμωρία σύμπασι. τὸ μὲν γὰρ δὴ κλαπὲν χρεὼν διπλάσιον πρῶτον ἐκτίνειν, ἐὰν ὄφλῃ τις τὴν τοιαύτην δίκην καὶ ἱκανὴν ἔχῃ τὴν ἄλλην οὐσίαν ἀποτίνειν ὑπὲρ τοῦ κλήρου, ἐὰν δὲ μὴ, δεδέσθαι ἕως ἂν ἐκτίσῃ ἢ πείσῃ τὸν καταδικασάμενον.”
Mōseōs nomou phantos “ ean klepsę̄ tis moschon, ē probaton, kai sphaxę̄ auto, ē apodōtai, pente moschous apotisei anti tou moschou, kai tessara probata anti probatou; ean de kataleiphthę̄ kai heurethę̄ en tę̄ cheiri autou to klemma, apo moschou kai onou heōs probatou zōnta dipla apotisei” epakouson hōs kai ho Platōn toutois hepetai legōn “ Kleptę̄ de, ean te mega ean te mikron kleptē tis, heis au nomos epikeisthō kai mia dikēs timōria sympasi. to men gar dē klapen chreōn diplasion prōton ektinein, ean ophlę̄ tis tēn toiautēn dikēn kai hikanēn echę̄ tēn allēn ousian apotinein hyper tou klērou, ean de mē, dedesthai heōs an ektisę̄ ē peisę̄ ton katadikasamenon.”
Moses’ law said, “If anyone steals a calf or a sheep and slaughters it or sells it, he shall pay five calves for the calf and four sheep for the sheep; but if the stolen thing is found alive in his hand, from calf and ass to sheep, he shall pay double.” Hear how Plato follows these, saying: “For a thief, whether he steals much or little, let one law and one penalty apply to all: he must first pay double the stolen thing, if he is convicted in such a suit and has enough other property beyond his allotment to pay; if not, he is to be bound until he pays or persuades the one who convicted him.”
Exod 22:1 (21:37 LXX) (quotation, high confidence) · Exod 22:4 (22:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Moses and Plato both require double restitution for theft.
- Exod 22:1, 4 (21:37; 22:3 LXX); Plato, Laws 9.857a.
Notes on the original text
- Digital text corrected (OCR slip; stray mark in the digital text): καὶ ὄνου ἴως προβάτου → καὶ ὄνου ἕως προβάτου; καὶ ὁ Πλάτωνʼ τούτοις → καὶ ὁ Πλάτων τούτοις; δεδέσθαι ἴως ἂν → δεδέσθαι ἕως ἂν.
Extrabiblical texts: Plato, Leg. 857a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.40.1 (Dindorf 2:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-40-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 41
12.41.1Dindorf 2:127
Πάλιν Μώσεως φάντος “ ἐὰν δὲ ἐν τῷ διορύγματι εὑρεθῇ ὁ κλέπτης καὶ πληγεὶς ἀποθάνῃ, οὐκ ἔστιν αὐτῷ φόνος, συνᾴδει κἀν τούτῳ λέγων ὁ Πλάτων “Νύκτωρ φῶρα εἰς οἰκίαν ἰόντα ἐπὶ κλοπῇ χρημάτων ἐὰν ἑλὼν κτείνῃ τις, ἔστω καθαρός· καὶ ἐὰν λωποδύτην ἀμυνόμενος ἀποκτείνῃ, καθαρὸς ἔστω.
Palin Mōseōs phantos “ ean de en tǭ diorygmati heurethę̄ ho kleptēs kai plēgeis apothanę̄, ouk estin autǭ phonos, synądei kan toutǭ legōn ho Platōn “Nyktōr phōra eis oikian ionta epi klopę̄ chrēmatōn ean helōn kteinę̄ tis, estō katharos; kai ean lōpodytēn amynomenos apokteinę̄, katharos estō.
Again Moses said, “If the thief is found breaking in and is struck and dies, there is no bloodguilt for him”; Plato agrees in this too, saying: “If anyone catches and kills a thief entering a house by night to steal property, let him be guiltless; and if he kills a robber in self-defence, let him be guiltless.”
Exod 22:2 (22:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Moses and Plato both acquit one who kills a night thief.
- Exod 22:2 (22:1 LXX); Plato, Laws 9.874b–c.
Extrabiblical texts: Plato, Leg. 874b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.41.1 (Dindorf 2:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-41-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 42
12.42.1Dindorf 2:127–128
Ἐὰν δὲ ἄρα ὑποζύγιον ἢ ζῷον ἄλλο τι φονεύσῃ τινὰ πλὴν τῶν ὅσα ἐν ἀγῶνι τῶν δημοσίᾳ τιθεμένων ἀθλεύοντά τι τοιοῦτον δράσῃ, ἐπεξίτωσαν μὲν οἱ προσήκοντες τοῦ φόνου τῷ κτείναντι, διαδικαζόντων δὲ τῶν ἀγρονόμων οἷσιν ἂν καὶ ὁπόσοις προστάξῃ ὁ προσήκων, τὸ δὲ ὄφλον ἔξω τῶν ὅρων τῆς χώρας ἀποκτείναντας διορίσαι.” Ταῦτα ὁ Πλάτων. ὁ δὲ Μώσης προλαβών φησιν “ ἐὰν δὲ κερατίσῃ ταῦρος ἄνδρα ἢ γυναῖκα καὶ ἀποθάνῃ, λίθοις λιθοβοληθήσεται ὁ ταῦρος, καὶ οὐ βρωθήσεται τὰ κρέα αὐτοῦ· ὁ δὲ κύριος τοῦ ταύρου ἀθῷος ἔσται.
Ean de ara hypozygion ē zǭon allo ti phoneusę̄ tina plēn tōn hosa en agōni tōn dēmosią tithemenōn athleuonta ti toiouton drasę̄, epexitōsan men hoi prosēkontes tou phonou tǭ kteinanti, diadikazontōn de tōn agronomōn hoisin an kai hoposois prostaxę̄ ho prosēkōn, to de ophlon exō tōn horōn tēs chōras apokteinantas diorisai.” Tauta ho Platōn. ho de Mōsēs prolabōn phēsin “ ean de keratisę̄ tauros andra ē gynaika kai apothanę̄, lithois lithobolēthēsetai ho tauros, kai ou brōthēsetai ta krea autou; ho de kyrios tou taurou athǭos estai.
[Plato:] “If a beast of burden or other animal kills anyone, except those that do such a thing while competing in a public contest, let the relatives prosecute the killer for murder, and let some of the country wardens, whoever and as many as the relative appoints, decide the case; and let the guilty animal be killed and cast beyond the borders of the country.” So Plato. But Moses, anticipating him, says: “If a bull gores a man or woman and they die, the bull shall be stoned with stones, and its flesh shall not be eaten; but the owner of the bull shall be guiltless.”
Exod 21:28 (quotation, high confidence)
Notes and citation
Summary: Moses and Plato both punish an animal that kills a person.
- Plato, Laws 9.873e; Exod 21:28.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip in the digital text; marginal speaker note leaked into the digital text; stray mark in the digital text): ἐπεξίτωσαν μὲν οἶ προσήκοντες → ἐπεξίτωσαν μὲν οἱ προσήκοντες; διαδικαζόνἙνὶ τῶν δὲ → διαδικαζόντων δὲ; Ταῦτα ὁ Πλάτωνʼ. → Ταῦτα ὁ Πλάτων.; καὶ ἀποθάηῃ → καὶ ἀποθάνῃ.
Extrabiblical texts: Plato, Leg. 873e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.42.1 (Dindorf 2:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-42-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 43
12.43.1Dindorf 2:128
Τῆς προφητικῆς γραφῆς λεγούσης “υἱὲ ἀν- θρώπου, ἰδοὺ γεγόνασί μοι ὁ οἶκος Ἰσραὴλ ἀναμεμιγμένοι πάντες χαλκῷ καὶ κασσιτέρῳ καὶ σιδήρῳ καὶ μολίβδῳ, ἐν μέσῳ καμίνου ἀργυρίου ἀναμεμιγμένοι εἰσί. διὰ τοῦτο εἰπὸν τάδε λέγει κύριος, ἀνθʼ ὧν ἐγένεσθε πάντες εἰς σύγκρασιν μίαν, διὰ τοῦτο ἐγὼ εἰσδέξομαι ὑμᾶς, καθὼς εἰσδέχεται ἄργυρος καὶ χαλκὸς καὶ σίδηρος καὶ μόλιβδος καὶ κασσίτερος εἰς μέσον καμίνου, τοῦ ἐκφυσῆσαι εἰς αὐτοὺς πῦρ, τοῦ χωνευθῆναι” καὶ ὁ Πλάτων ὡσαύτως ἐπάκουσον ἃ φησιν
Tēs prophētikēs graphēs legousēs “huie an- thrōpou, idou gegonasi moi ho oikos Israēl anamemigmenoi pantes chalkǭ kai kassiterǭ kai sidērǭ kai molibdǭ, en mesǭ kaminou argyriou anamemigmenoi eisi. dia touto eipon tade legei kyrios, anthʼ hōn egenesthe pantes eis synkrasin mian, dia touto egō eisdexomai hymas, kathōs eisdechetai argyros kai chalkos kai sidēros kai molibdos kai kassiteros eis meson kaminou, tou ekphysēsai eis autous pyr, tou chōneuthēnai” kai ho Platōn hōsautōs epakouson ha phēsin
The prophetic Scripture says: “Son of man, behold, the house of Israel has become to me all mixed with bronze and tin and iron and lead; in the midst of a furnace they are mixed with silver. Therefore say, Thus says the Lord: Because you have all become one alloy, therefore I will gather you as silver and bronze and iron and lead and tin are gathered into the midst of a furnace, to blow fire upon them, to melt them.” And hear likewise what Plato says:
Ezek 22:18 (quotation, high confidence) · Ezek 22:19 (quotation, high confidence) · Ezek 22:20 (quotation, high confidence)
Notes and citation
Summary: Ezekiel speaks of Israel as mixed metals; Plato has a myth of metals.
- Ezek 22:18–20 (Septuagint).
Notes on the original text
- Digital text corrected (accent slip and missing quotation mark in the digital text; stray mark and accent slip in the digital text): Τῆς προφητικῆς γραφὴς λεγούσης υἱὲ → Τῆς προφητικῆς γραφῆς λεγούσης “υἱὲ; καὶ ὁ Πλάτωνʼ ὡσαύτως ἐπάκουσον ἁ φησιν → καὶ ὁ Πλάτων ὡσαύτως ἐπάκουσον ἃ φησιν.
Cite (SBL): Eusebius, Praep. ev. 12.43.1 (Dindorf 2:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.43.2Dindorf 2:128
“ Οὐκοῦν ἀκούετε λοιπὸν τοῦ μύθου. ἐσμὲν γὰρ δὴ πάντες οἱ ἐν τῇ πόλει ἀδελφοὶ, ὡς φήσομεν πρὸς αὐτοὺς μυθολογοῦντες, ἀλλʼ ὁ θεὸς πλάττων, ὅσοι μὲν ὑμῶν ἱκανοὶ ἄρχειν, χρυσὸν ἐν τῇ γενέσει ξυνέμισγεν αὐτοῖς, διότι τιμιώτατοί εἰσιν· ὅσοι δʼ ἐπίκουροι, ἄργυρον· σίδηρον δὲ καὶ χαλκὸν τοῖς γεωργοῖς καὶ τοῖς ἄλλοις δημιουργοῖς.
“ Oukoun akouete loipon tou mythou. esmen gar dē pantes hoi en tę̄ polei adelphoi, hōs phēsomen pros autous mythologountes, allʼ ho theos plattōn, hosoi men hymōn hikanoi archein, chryson en tę̄ genesei xynemisgen autois, dioti timiōtatoi eisin; hosoi dʼ epikouroi, argyron; sidēron de kai chalkon tois geōrgois kai tois allois dēmiourgois.
“Hear, then, the rest of the myth. For we in the city are all brothers, as we shall say to them in the myth; but God, in fashioning you, mixed gold in the birth of those of you fit to rule, because they are most precious; silver in the auxiliaries; and iron and bronze in the farmers and the other craftsmen.
Notes and citation
Summary: Plato’s myth of the metals in the citizens.
- Plato, Republic 3.415a; through 12.43.4.
Extrabiblical texts: Plato, Resp. 415a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.43.2 (Dindorf 2:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.43.3Dindorf 2:128
ἅτε οὖν ξυγ- γενεῖς ὄντες ἅπαντες, τὸ μὲν πολὺ ὁμοίους ἂν ὑμῖν αὐτοῖς γεννῷτε, ἔστι δʼ ὅτε ἐκ χρυσοῦ γεννηθείη ἂν ἀργυροῦν, καὶ ἐξ ἀργυροῦ χρυσοῦν ἔκγονον, καὶ τἄλλα πάντα ἐξ ἀλλήλων οὕτως.
hate oun xyg- geneis ontes hapantes, to men poly homoious an hymin autois gennǭte, esti dʼ hote ek chrysou gennētheiē an argyroun, kai ex argyrou chrysoun ekgonon, kai talla panta ex allēlōn houtōs.
Since, then, you are all akin, you would mostly beget children like yourselves; but sometimes a silver offspring might be born from gold, and a golden from silver, and all the rest so from one another.
Notes and citation
Summary: Children may be of a different metal from their parents.
- Plato, Republic 3.415a–b.
Extrabiblical texts: Plato, Resp. 415a–b (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.43.3 (Dindorf 2:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.43.4Dindorf 2:128–129
τοῖς οὖν ἄρχουσι καὶ πρῶτον καὶ μάλιστα παραγγέλλει ὁ θεὸς ὅπως μηδενὸς οὕτω φύλακες ἀγαθοὶ γένωνται, μηδʼ οὕτω σφόδρα φυλάξωσι μηδὲν ὡς τοὺς ἐκγόνους, ὅ τι αὐτοῖς τούτων ἐν ταῖς ψυχαῖς παραμέμικται, καὶ ἐὰν σφέτερος ἔκγονος ὑπόχαλκος ἢ ὑποσίδηρος γένηται, μηδενὶ τρόπῳ κατελεήσωσιν, ἀλλὰ τὴν τῇ φύσει προσήκουσαν τιμὴν ἀποδιδόντες ὤσουσιν ἢ εἰς δημιουργοὺς ἢ γεωργοὺς, καὶ ἐὰν αὖ ἐκ τούτων ἢ ὑπόχρυσος ἢ ὑπάργυρος φυῇ τις, τιμήσαντες ἀνάξουσι τοὺς μὲν εἰς φυλακὴν, τοὺς δʼ εἰς ἐπικουρίαν, ὡς χρησμοῦ ὄντος τότε τὴν πόλιν διαφθαρῆναι, ὅταν αὐτὴν ὁ σιδηροῦς φύλαξ ἢ ὁ χαλκοῦς διαφυλάξῃ. τοῦτον οὖν τὸν μῦθον ὅπως ἂν πεισθεῖεν ἔχεις τινὰ μηχανήν;”
tois oun archousi kai prōton kai malista parangellei ho theos hopōs mēdenos houtō phylakes agathoi genōntai, mēdʼ houtō sphodra phylaxōsi mēden hōs tous ekgonous, ho ti autois toutōn en tais psychais paramemiktai, kai ean spheteros ekgonos hypochalkos ē hyposidēros genētai, mēdeni tropǭ kateleēsōsin, alla tēn tę̄ physei prosēkousan timēn apodidontes ōsousin ē eis dēmiourgous ē geōrgous, kai ean au ek toutōn ē hypochrysos ē hypargyros phyę̄ tis, timēsantes anaxousi tous men eis phylakēn, tous dʼ eis epikourian, hōs chrēsmou ontos tote tēn polin diaphtharēnai, hotan autēn ho sidērous phylax ē ho chalkous diaphylaxę̄. touton oun ton mython hopōs an peistheien echeis tina mēchanēn?”
To the rulers, then, first and above all God commands that they be good guardians of nothing so much, nor guard anything so carefully, as their offspring, to see which of these metals is mixed in their souls; and if their own offspring has bronze or iron in it, they are in no way to pity it, but giving it the honour fitting its nature, thrust it among the craftsmen or farmers; and if again from these one is born with gold or silver, they are to honour and raise him, some to guardianship, others to the auxiliaries, as there is an oracle that the city will be destroyed when the iron or bronze guardian guards it. Have you any device, then, for persuading them of this myth?”
Notes and citation
Summary: Rulers must sort children by their metal, whatever their birth.
- Plato, Republic 3.415b–c.
Notes on the original text
- Digital text corrected (word split and accent slip in the digital text; words run together in the digital text): ἀλλὰτὴν τῇ φύσει → ἀλλὰ τὴν τῇ φύσει; τινὰ μηχα- νῆν; → τινὰ μηχανήν;.
Extrabiblical texts: Plato, Resp. 415b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.43.4 (Dindorf 2:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 44
12.44.1Dindorf 2:129
Τῆς παρʼ Ἑβραίοις προφητείας φασκούσης πρὸς τοὺς προεστῶτας τοῦ πλήθους “ὦ ποιμένες Ἰσραὴλ, μὴ βόσκουσι ποιμένες ἑαυτούς; οὐ τὰ πρόβατα βόσκουσιν οἱ ποιμένες; ἰδοὺ τὸ γάλα κατεσθίετε, καὶ τὸ παχὺ σφάζετε, καὶ τὰ ἔρια περιβάλλεσθε, καὶ τὰ πρόβατά μου οὐ βόσκετε· καὶ τὸ ἀπολωλὸς οὐκ ἐζητήσατε, καὶ τὸ συντετριμένον οὐ κατεδήσατε, καὶ τὸ πλανώμενον οὐκ ἐπεστρέψατε·” ἀλλὰ καὶ τοῦ σωτηρίου λόγου φάσκοντος “ ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων, ὁ δὲ μισθωτὸς καὶ οὐκ ὢν ποιμὴν, οὗ οὐκ ἔστιν ἴδια τὰ πρόβατα, καταλείπει αὐτά”, ἐπάκουσον καὶ τοῦ Πλάτωνος ἐν τῷ πρώτῳ τῆς Πολιτείας ὅπως ποτὲ ταῦτα διερμηνεύει
Tēs parʼ Hebraiois prophēteias phaskousēs pros tous proestōtas tou plēthous “ō poimenes Israēl, mē boskousi poimenes heautous? ou ta probata boskousin hoi poimenes? idou to gala katesthiete, kai to pachy sphazete, kai ta eria periballesthe, kai ta probata mou ou boskete; kai to apolōlos ouk ezētēsate, kai to syntetrimenon ou katedēsate, kai to planōmenon ouk epestrepsate;” alla kai tou sōtēriou logou phaskontos “ ho poimēn ho kalos tēn psychēn autou tithēsin hyper tōn probatōn, ho de misthōtos kai ouk ōn poimēn, hou ouk estin idia ta probata, kataleipei auta”, epakouson kai tou Platōnos en tǭ prōtǭ tēs Politeias hopōs pote tauta diermēneuei
The prophecy of the Hebrews says to the leaders of the multitude: “O shepherds of Israel, do shepherds feed themselves? Do not the shepherds feed the sheep? Behold, you eat the milk, and slaughter the fat, and clothe yourselves with the wool, and you do not feed my sheep; and the lost you have not sought, and the broken you have not bound up, and the straying you have not turned back.” And the saving Word says: “The good shepherd lays down his life for the sheep; but the hireling, who is not a shepherd, whose own the sheep are not, leaves them.” Hear also how Plato interprets these things in the first book of the Republic:
Ezek 34:2 (quotation, high confidence) · Ezek 34:3 (quotation, high confidence) · Ezek 34:4 (quotation, high confidence) · John 10:11 (quotation, high confidence) · John 10:12 (quotation, high confidence)
Notes and citation
Summary: Ezekiel and Christ on true and false shepherds; Plato agrees.
- Ezek 34:2–4 (Septuagint); John 10:11–12.
Notes on the original text
- Digital text corrected (accent missing in the digital text; accent slip in the digital text): “ὠ ποιμένες Ἰσραὴλ → “ὦ ποιμένες Ἰσραὴλ; διερμηνευει → διερμηνεύει.
Topics: Church office
Cite (SBL): Eusebius, Praep. ev. 12.44.1 (Dindorf 2:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-44-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.44.2Dindorf 2:129–130
“ Νῦν δὲ ὁρᾷς, ὦ Θρασύμαχε, ἔτι γὰρ τὰ ἔμπροσθεν ἐπισκεψώμεθα, ὅτι τὸν ὡς ἀληθῶς ἰατρὸν τὸ πρῶτον ὁριζόμενος τὸν ὡς ἀληθῶς ποιμένα, οὐκέτι ᾤου δεῖν ὕστερον ἀκριβῶς φυλάξαι, ἀλλὰ πιαίνειν οἴει αὐτὸν τὰ πρόβατα, καθʼ ὅσον ποιμήν ἐστιν, οὐ πρὸς τὸ τῶν προβάτων βέλτιστον βλέποντα, ἀλλʼ ὥσπερ δαιτυμόνα τινὰ καὶ μέλλοντα ἑστιάσασθαι πρὸς τὴν εὐωχίαν, ἢ αὖ πρὸς τὸ ἀποδόσθαι, ὥσπερ χρηματιστὴν, ἀλλʼ οὐ ποιμένα. τῇ ποιμενικῇ δʼ οὐ δήπου ἄλλου του μέλει ἢ ἐφʼ ᾧ τέτακται, ὅπως τούτῳ τὸ βέλτιστον ἐκποριεῖ, ἐπεὶ τά γε αὐτῆς ὥστʼ εἶναι βελτίστην ἱκανῶς δήπου ἐκπεπόρισται, ἕως γε ἂν μηδὲν ἐνδέῃ τοῦ ποιμενικὴ εἶναι. οὕτω δὴ ᾤμην ἔγωγε νῦν δὴ ἀναγκαῖον εἶναι ἡμῖν ὁμολογεῖν πᾶσαν ἀρχὴν, καθʼ ὅσον ἀρχὴ, μηδενὶ ἄλλῳ τὸ βέλτιστον σκοπεῖσθαι ἢ ἐκείνῳ τῷ ἀρχομένῳ τε καὶ θεραπευομένῳ, ἐν πολιτικῇ καὶ ἰδιωτικῇ ἀρχῇ. σὺ δὲ τοὺς ἄρχοντας ἐν ταῖς πόλεσι, τοὺς ὡς ἀληθῶς ἄρχοντας, ἑκόντας οἴει ἄρχειν;”
“ Nyn de horąs, ō Thrasymache, eti gar ta emprosthen episkepsōmetha, hoti ton hōs alēthōs iatron to prōton horizomenos ton hōs alēthōs poimena, ouketi ǭou dein hysteron akribōs phylaxai, alla piainein oiei auton ta probata, kathʼ hoson poimēn estin, ou pros to tōn probatōn beltiston bleponta, allʼ hōsper daitymona tina kai mellonta hestiasasthai pros tēn euōchian, ē au pros to apodosthai, hōsper chrēmatistēn, allʼ ou poimena. tę̄ poimenikę̄ dʼ ou dēpou allou tou melei ē ephʼ hǭ tetaktai, hopōs toutǭ to beltiston ekporiei, epei ta ge autēs hōstʼ einai beltistēn hikanōs dēpou ekpeporistai, heōs ge an mēden endeę̄ tou poimenikē einai. houtō dē ǭmēn egōge nyn dē anankaion einai hēmin homologein pasan archēn, kathʼ hoson archē, mēdeni allǭ to beltiston skopeisthai ē ekeinǭ tǭ archomenǭ te kai therapeuomenǭ, en politikę̄ kai idiōtikę̄ archę̄. sy de tous archontas en tais polesi, tous hōs alēthōs archontas, hekontas oiei archein?”
“But now you see, Thrasymachus (for let us still examine what went before), that having first defined the true physician, you no longer thought it necessary afterwards to keep strictly to the true shepherd, but you think he fattens the sheep, so far as he is a shepherd, not looking to what is best for the sheep, but like a banqueter about to feast, to the good cheer, or again to selling them, like a money-maker, not a shepherd. But the shepherd’s art surely cares for nothing else than that over which it is set, how to provide the best for it; since its own needs, to be the best possible, have surely been sufficiently provided, so long as it lacks nothing of being the shepherd’s art. So I thought it necessary for us now to agree that every rule, so far as it is rule, considers what is best for nothing else than the one ruled and cared for, in political and private rule. But do you think that rulers in cities, true rulers, rule willingly?”
Notes and citation
Summary: Plato: the true shepherd and ruler seeks the good of the flock.
- Plato, Republic 1.345b–e.
Notes on the original text
- Digital text corrected (OCR slip; accent slip and OCR slip in the digital text; word split in the digital text): ὠ Θρασύμαχε, ἔτι γὰρ τὰ ἐμπροδθεν → ὦ Θρασύμαχε, ἔτι γὰρ τὰ ἔμπροσθεν; ὥσπερ χρη- ματιστὴν → ὥσπερ χρηματιστὴν; ἴως γε ἂν μηδὲν → ἕως γε ἂν μηδὲν.
Extrabiblical texts: Plato, Resp. 345b–e (Plato (works); quotation)
Topics: Church office
Cite (SBL): Eusebius, Praep. ev. 12.44.2 (Dindorf 2:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-44-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 45
12.45.1Dindorf 2:130
Τῆς παρʼ Ἑβραίοις προφητείας λεγούσης “ ἐκ τοῦ φόβου σου, κύριε, ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ ἐτέκομεν πνεῦμα σωτηρίας” ὁ Πλάτων ἐν Θεαιτήτῳ τάδε λέγοντα Σωκράτην ποιεῖ “Πάσχουσι δὴ οἱ ἐμοὶ συγγιγνόμενοι ταὐτὸν ταῖς τικτούσαις· ὠδίνουσι γὰρ καὶ ἀπορίας ἐμπίπλανται νύκτας τε καὶ ἡμέρας πολὺ μᾶλλον ἢ ἐκεῖναι. ταύτην δὲ τὴν ὠδῖνα ἐγείρειν τε καὶ ἀποπαύειν ἡ ἐμὴ τέχνη δύναται.”
Tēs parʼ Hebraiois prophēteias legousēs “ ek tou phobou sou, kyrie, en gastri elabomen kai ōdinēsamen kai etekomen pneuma sōtērias” ho Platōn en Theaitētǭ tade legonta Sōkratēn poiei “Paschousi dē hoi emoi syngignomenoi tauton tais tiktousais; ōdinousi gar kai aporias empiplantai nyktas te kai hēmeras poly mallon ē ekeinai. tautēn de tēn ōdina egeirein te kai apopauein hē emē technē dynatai.”
The prophecy of the Hebrews says, “From fear of you, O Lord, we conceived and were in labour and brought forth a spirit of salvation.” Plato in the Theaetetus makes Socrates say this: “Those who associate with me suffer the same as women in childbirth; for they are in labour and full of perplexity night and day, much more than they. And my art can rouse this labour and bring it to an end.”
Isa 26:18 (quotation, high confidence)
Notes and citation
Summary: Isaiah’s image of spiritual labour; Socrates as midwife.
- Isa 26:18 (Septuagint); Plato, Theaetetus 151a.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): Πάσχουσι δὴ οἶ ἐμοὶ → Πάσχουσι δὴ οἱ ἐμοὶ.
Extrabiblical texts: Plato, Theaet. 151a (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.45.1 (Dindorf 2:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-45-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 46
12.46.1Dindorf 2:130–131
Τοῦ προφήτου Ἰεζεκιὴλ φήσαντος “ἐγένετο ἐπʼ ἐμὲ χεὶρ κυρίου, καὶ εἶδον, καὶ ἰδοὺ πνεῦμα ἐξαῖρον ἤρχετο ἀπὸ βορρᾶ, ” καὶ ἐξῆς εἰπόντος “καὶ ἐν τῷ μέσῳ, ὡς ὁμοίωμα τεσσάρων ζῴων. καὶ ἡ ὅρασις αὐτῶν ὡς ὁμοίωμα ἀνθρώπου ἐπʼ αὐτοῖς, καὶ πρόσωπα τέσσαρα τῷ ἑνί. καὶ ὁμοίωσις τῶν προσώπων αὐτῶν, πρόσωπον ἀνθρώπου, καὶ πρόσωπον λέοντος ἐκ δεξιῶν τοῖς τέσσαρσι, καὶ πρόσωπον μόσχου ἐξ ἀριστερῶν τοῖς τέσσαρσι. καὶ πρόσωπον ἀετοῦ τοῖς τέσσαρσι, ” καὶ ὁ Πλάτων ὁμοίως ἄκουσον ἅ φησι
Tou prophētou Iezekiēl phēsantos “egeneto epʼ eme cheir kyriou, kai eidon, kai idou pneuma exairon ērcheto apo borra, ” kai exēs eipontos “kai en tǭ mesǭ, hōs homoiōma tessarōn zǭōn. kai hē horasis autōn hōs homoiōma anthrōpou epʼ autois, kai prosōpa tessara tǭ heni. kai homoiōsis tōn prosōpōn autōn, prosōpon anthrōpou, kai prosōpon leontos ek dexiōn tois tessarsi, kai prosōpon moschou ex aristerōn tois tessarsi. kai prosōpon aetou tois tessarsi, ” kai ho Platōn homoiōs akouson ha phēsi
The prophet Ezekiel said, “The hand of the Lord came upon me, and I saw, and behold, a lifting wind came from the north,” and next, “And in the midst, as it were a likeness of four living creatures; and their appearance was as the likeness of a man upon them; and four faces to each one. And the likeness of their faces: a face of a man, and a face of a lion on the right for the four, and a face of a calf on the left for the four, and a face of an eagle for the four.” Hear likewise what Plato says:
Ezek 1:3 (quotation, high confidence) · Ezek 1:4 (quotation, high confidence) · Ezek 1:5 (quotation, high confidence) · Ezek 1:10 (quotation, high confidence)
Notes and citation
Summary: Ezekiel’s four-faced creatures; Plato has a composite image of the soul.
- Ezek 1:3–10 (Septuagint, abridged).
Notes on the original text
- Digital text corrected (quotation mark misplaced in the digital text; stray mark in the digital text; word garbled in the digital text): Ἰεζεκιὴλ φήσαντος” ἐγένετο → Ἰεζεκιὴλ φήσαντος “ἐγένετο; καὶ ἡ ὕραἐν σις αὐτῶν → καὶ ἡ ὅρασις αὐτῶν; καὶ ὁ Πλάτωνʼ ὁμοίως ἄκουσον → καὶ ὁ Πλάτων ὁμοίως ἄκουσον.
Cite (SBL): Eusebius, Praep. ev. 12.46.1 (Dindorf 2:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.46.2Dindorf 2:131
“ Νῦν δὴ, ἔφην, αὐτῷ διαλεγώμεθα, ἐπειδὴ διωμολογησάμεθα, τό τε ἀδικεῖν καὶ τὸ δίκαια πράττειν ἣν ἑκάτερον ἔχει δύναμιν. Πῶς; ἔφη. Εἰκόνα πλάσαντες τῆς ψυχῆς λόγῳ, ἵνα εἰδῇ ὁ ἐκεῖνα λέγων οἵαν ἔλεγε. Ποίαν τινά; ἦ δʼ ὅς. Τῶν τοιούτων τινὰ, ἦν δʼ ἐγὼ, οἷαι μυθολογοῦνται παλαιαὶ γενέσθαι φύσεις, ἥ τε Χιμαίρας καὶ ἡ Σκύλλης καὶ Κερβέρου, καὶ ἄλλαι τινὲς συχναὶ λέγονται συμπεφυκυῖαι ἰδέαι πολλαὶ εἰς ἓν γενέσθαι.
“ Nyn dē, ephēn, autǭ dialegōmetha, epeidē diōmologēsametha, to te adikein kai to dikaia prattein hēn hekateron echei dynamin. Pōs? ephē. Eikona plasantes tēs psychēs logǭ, hina eidę̄ ho ekeina legōn hoian elege. Poian tina? ē dʼ hos. Tōn toioutōn tina, ēn dʼ egō, hoiai mythologountai palaiai genesthai physeis, hē te Chimairas kai hē Skyllēs kai Kerberou, kai allai tines sychnai legontai sympephykuiai ideai pollai eis hen genesthai.
“Now, then, I said, let us converse with him, since we have agreed what power doing wrong and doing right each have. — How? he said. — By moulding in speech an image of the soul, so that the one who says those things may know what he was saying. — What sort of image? he said. — One of those, I said, such as the natures that the myths say arose of old, that of the Chimaera, and of Scylla, and of Cerberus, and many others in which many forms are said to have grown together into one.
Notes and citation
Summary: Plato’s image of the soul as a composite creature.
- Plato, Republic 9.588b–c; through 12.46.6.
Notes on the original text
- Digital text corrected (accent slip in the digital text; word broken and line number leaked into the digital text; word lost and accent slip in the digital text): καὶ τὸ δίκαια πρᾶτʼ τειν 5 ἣν → καὶ τὸ δίκαια πράττειν ἣν; τινὰ, ἣν δʼ ἐγὼ → τινὰ, ἦν δʼ ἐγὼ; πολλαὶ εῖς γενέσθαι → πολλαὶ εἰς ἓν γενέσθαι.
Extrabiblical texts: Plato, Resp. 588b–c (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.46.2 (Dindorf 2:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.46.3Dindorf 2:131
Λέγονται γὰρ, ἔφη. Πλάττε τοίνυν μίαν μὲν ἰδέαν θηρίου ποικίλου καὶ πολυκεφάλου, ἡμέρων δὲ θηρίων ἔχοντος κεφαλὰς κύκλῳ καὶ ἀγρίων, καὶ δυνατοῦ μεταβάλλειν καὶ φύειν ἐξ αὐτοῦ ταῦτα πάντα. Δεινοῦ πλάστου, ἔφη, τὸ ἔργον· ὅμως δʼ, ἐπειδὴ εὐπλαστότερον κηροῦ καὶ τῶν τοιούτων ὁ λόγος, πεπλάσθω.
Legontai gar, ephē. Platte toinyn mian men idean thēriou poikilou kai polykephalou, hēmerōn de thēriōn echontos kephalas kyklǭ kai agriōn, kai dynatou metaballein kai phyein ex autou tauta panta. Deinou plastou, ephē, to ergon; homōs dʼ, epeidē euplastoteron kērou kai tōn toioutōn ho logos, peplasthō.
— They are said to, he said. — Mould, then, one form of a creature, many-coloured and many-headed, having a ring of heads of tame and wild beasts, and able to change and grow all these out of itself. — It is the work of a skilled moulder, he said; but since speech is more easily moulded than wax and such things, let it be moulded.
Notes and citation
Summary: The soul’s lowest part is a many-headed beast.
- Plato, Republic 9.588c–d.
Notes on the original text
- Digital text corrected (OCR slip): μίαν μὶν ἰδέαν → μίαν μὲν ἰδέαν.
Extrabiblical texts: Plato, Resp. 588c–d (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.46.3 (Dindorf 2:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.46.4Dindorf 2:131
Μίαν δὴ τοίνυν ἄλλην ἰδέαν λέοντος, μίαν δὲ ἀνθρώπου· πολὺ δὲ μέγιστον ἔστω τὸ πρῶτον, καὶ δεύτερον τὸ δεύτερον. Ταῦτʼ, ἔφη, ῥᾴω, καὶ πέπλασται. Σύναπτε τοίνυν αὐτὰ εἰς ἓν τρία ὄντα, ὥστε πη ξυμπεφυκέναι ἀλλήλοις. Ξυνῆπται, ἔφη. Περίπλασον δὴ αὐτοῖς ἔξωθεν ἑνὸς εἰκόνα, τὴν τοῦ ἀνθρώπου, ὥστε τῷ μὴ δυναμένῳ τὰ ἐντὸς ὁρᾶν, ἀλλὰ τὸ ἔξω μόνον ἔλυτρον ὁρῶντι, ἓν ζῷον φαίνεσθαι, ἄνθρωπον.
Mian dē toinyn allēn idean leontos, mian de anthrōpou; poly de megiston estō to prōton, kai deuteron to deuteron. Tautʼ, ephē, rhąō, kai peplastai. Synapte toinyn auta eis hen tria onta, hōste pē xympephykenai allēlois. Xynēptai, ephē. Periplason dē autois exōthen henos eikona, tēn tou anthrōpou, hōste tǭ mē dynamenǭ ta entos horan, alla to exō monon elytron horōnti, hen zǭon phainesthai, anthrōpon.
— Then another form of a lion, and one of a man; let the first be much the greatest, and the second second. — That is easier, he said, and it is moulded. — Join them, then, three as they are, into one, so that they grow together somehow. — They are joined, he said. — Mould round them on the outside the image of one, that of the man, so that to one who cannot see what is inside, but sees only the outer sheath, it appears one creature, a man.
Notes and citation
Summary: Beast, lion, and man are joined within the outward form of a man.
- Plato, Republic 9.588d–e.
Notes on the original text
- Digital text corrected (breathing slip in the digital text): ἔν ζῷον φαίνεσθαι → ἓν ζῷον φαίνεσθαι.
Extrabiblical texts: Plato, Resp. 588d–e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.46.4 (Dindorf 2:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.46.5Dindorf 2:131–132
Περιπέπλασται, ἔφη. Λέγωμεν δὴ τῷ λέγοντι ὡς λυσιτελεῖ τούτῳ ἀδικεῖν τῷ ἀνθρώπῳ, δίκαια δὲ πράττειν οὐ ξυμφέρει, διότι οὐδὲν ἄλλο φήσει ἢ λυσιτελεῖν αὐτῷ τὸ παντοδαπὸν θηρίον εὐωχοῦντι ποιεῖν ἰσχυρὸν καὶ τὸν λέοντα καὶ τὰ περὶ τὸν λέοντα, τὸν δὲ ἄνθρωπον λιμοκτονεῖν καὶ ποιεῖν ἀσθενῆ, ὥστε ἕλκεσθαι ὅπη ἂν ἐκείνων ὁπότερον ἄγῃ, καὶ μηδὲν ἕτερον ἑτέρῳ ξυνεθίζειν μηδὲ φίλον ποιεῖν, ἀλλʼ ἐᾶν αὐτὰ ἐν αὑτοῖς δάκνεσθαί τε καὶ μαχόμενα ἐσθίειν ἄλληλα.
Peripeplastai, ephē. Legōmen dē tǭ legonti hōs lysitelei toutǭ adikein tǭ anthrōpǭ, dikaia de prattein ou xympherei, dioti ouden allo phēsei ē lysitelein autǭ to pantodapon thērion euōchounti poiein ischyron kai ton leonta kai ta peri ton leonta, ton de anthrōpon limoktonein kai poiein asthenē, hōste helkesthai hopē an ekeinōn hopoteron agę̄, kai mēden heteron heterǭ xynethizein mēde philon poiein, allʼ ean auta en hautois daknesthai te kai machomena esthiein allēla.
— It is moulded round, he said. — Let us say, then, to one who says that it profits this man to do wrong, and that to do right does not benefit him, that he is saying nothing else than that it profits him to feast the many-shaped beast and make it strong, and the lion and what goes with the lion, and to starve the man and make him weak, so that he is dragged wherever either of those leads, and does not accustom one to the other or make them friends, but lets them bite and fight and devour one another.
Notes and citation
Summary: Injustice feeds the beast and starves the man within.
- Plato, Republic 9.588e–589a.
Notes on the original text
- Digital text corrected (OCR slip; iota subscript missing in the digital text): λιμοκτονεῖν παὶ ποιεῖν → λιμοκτονεῖν καὶ ποιεῖν; ἕτερον ἑτέρω ξυνεθίζειν → ἕτερον ἑτέρῳ ξυνεθίζειν.
Extrabiblical texts: Plato, Resp. 588e–589a (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.46.5 (Dindorf 2:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
12.46.6Dindorf 2:132
Παντάπασι γὰρ, ἔφη, ταῦτʼ ἂν λέγοι ὁ τὸ ἀδικεῖν ἐπαινῶν. Οὐκοῦν αὖ ὁ τὰ δίκαια λέγων λυσιτελεῖν φαίη ἂν δεῖν ταῦτα πράττειν καὶ ταῦτα λέγειν, ὅθεν τοῦ ἀνθρώπου ὁ ἐντὸς ἄνθρωπος ἔσται ἐγκρατέστατος, καὶ τοῦ πολυκεφάλου θρέμματος ἐπιμελήσεται ὥσπερ γεωργὸς, τὰ μὲν ἥμερα τρέφων καὶ τιθασσεύων, τὰ δὲ ἄγρια ἀποκωλύων φύεσθαι, ξύμμαχον ποιησάμενος τὴν τοῦ λέοντος φύσιν, καὶ κοινῇ πάντων κηδόμενος, φίλα ποιησάμενος ἀλλήλοις τε καὶ αὑτῷ, οὕτω θρέψει; Κομιδῇ γὰρ αὖ λέγει ταῦτα ὁ τὸ δίκαιον ἐπαινῶν.”
Pantapasi gar, ephē, tautʼ an legoi ho to adikein epainōn. Oukoun au ho ta dikaia legōn lysitelein phaiē an dein tauta prattein kai tauta legein, hothen tou anthrōpou ho entos anthrōpos estai enkratestatos, kai tou polykephalou thremmatos epimelēsetai hōsper geōrgos, ta men hēmera trephōn kai tithasseuōn, ta de agria apokōlyōn phyesthai, xymmachon poiēsamenos tēn tou leontos physin, kai koinę̄ pantōn kēdomenos, phila poiēsamenos allēlois te kai hautǭ, houtō threpsei? Komidę̄ gar au legei tauta ho to dikaion epainōn.”
— Entirely so, he said; that is what the praiser of injustice would say. — Then again, the one who says that just things profit would say that one must do and say what will make the inner man most master of the man, and he will take care of the many-headed creature like a farmer, nourishing and taming the gentle parts and preventing the wild from growing, making the lion’s nature his ally, and caring for all in common, making them friends to one another and to himself, and so rear them? — That is exactly what the praiser of justice says.”
Notes and citation
Summary: Justice lets the inner man rule and tame the beast.
- Plato, Republic 9.589a–b. Christian readers linked Plato’s “inner man” with Paul’s (Rom 7:22).
Notes on the original text
- Digital text corrected (OCR slip; accent slip in the digital text; page subdivision letter leaked into the digital text): ἐγκρατέστατος, c καὶ → ἐγκρατέστατος, καὶ; κηδόνενος → κηδόμενος; ὁ τὸ δίκαιον ἐπαίνων → ὁ τὸ δίκαιον ἐπαινῶν.
Extrabiblical texts: Plato, Resp. 589a–b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 12.46.6 (Dindorf 2:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 12, chapter 47
12.47.1Dindorf 2:132–133
Τοῦ παντὸς Ἑβραίων ἔθνους εἰς δώδεκα φυλὰς διεσταλμένου καὶ ὁ Πλάτων ὁμοίως τοῦτο χρῆναι δεῖν ἐπὶ τῶν αὑτοῦ πολιτῶν φυλάξαι νομοθετεῖ, λέγων ὧδε “ Δώδεκα μὲν ἡμῖν ἡ χώρα πᾶσα εἰς δύναμιν ἴσα μόρια νενεμήσθω. φυλὴ δὲ μία τῷ μορίῳ ἑκάστῳ ἐπι- κληρωθεῖσα κατʼ ἐνιαυτὸν παρεχέτω πέντε οἶον ἀγρο- νόμους τε φυλάρχους.” Καὶ πάλιν φησί “ Ταξιάρχους αὐτοῖσι προβάλλεσθαι μὲν τοὺς αἱρεθέντας στρατηγοὺς δώδεκα, ἑκάστῃ φυλῇ ταξίαρχον.”
Tou pantos Hebraiōn ethnous eis dōdeka phylas diestalmenou kai ho Platōn homoiōs touto chrēnai dein epi tōn hautou politōn phylaxai nomothetei, legōn hōde “ Dōdeka men hēmin hē chōra pasa eis dynamin isa moria nenemēsthō. phylē de mia tǭ moriǭ hekastǭ epi- klērōtheisa katʼ eniauton parechetō pente oion agro- nomous te phylarchous.” Kai palin phēsi “ Taxiarchous autoisi proballesthai men tous hairethentas stratēgous dōdeka, hekastę̄ phylę̄ taxiarchon.”
The whole nation of the Hebrews was divided into twelve tribes, and Plato likewise legislates that this should be kept among his citizens, saying thus: “Let the whole country be divided by us into twelve parts as equal as possible; and let one tribe, allotted to each part, provide each year five country-wardens and tribe-leaders.” And again he says: “The generals chosen are to nominate twelve captains, one captain for each tribe.”
Notes and citation
Summary: Plato, like Israel, divides his citizens into twelve tribes.
- Plato, Laws 6.760b and 755e (both somewhat abridged).
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray mark in the digital text): καὶ ὁ Πλάτωνʼ ὁμοίως τοῦτο → καὶ ὁ Πλάτων ὁμοίως τοῦτο; προβάλλεσθαι μὲν τοῦς αἱρεθέντας → προβάλλεσθαι μὲν τοὺς αἱρεθέντας.
Extrabiblical texts: Plato, Leg. 760b (Plato (works); quotation); Plato, Leg. 755e (Plato (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 12.47.1 (Dindorf 2:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-47-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.