Preparation for the Gospel 13.7.1–13.13.7

Eusebius of Caesarea · Preparation for the Gospel · ca. 313–324 · Caesarea · 54 passages

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

Preparation 13, chapter 7

13.7.1Dindorf 2:180–181

“ Οὐδενὶ τρόπῳ φαμὲν ἑκόντας ἀδικητέον εἶναι, ἢ τινὶ μὲν ἀδικητέον τρόπῳ, τινὶ δʼ οὔ; ἢ οὐδαμῶς τό γε ἀδικεῖν οὔτε καλὸν οὔτε ἀγαθὸν, ὡς πολλάκις ἡμῖν καὶ ἐν τῷ ἔμπροσθεν χρόνῳ ὡμολογήθη; ὅπερ καὶ ἄρτι ἐλέγετο. ἢ πᾶσαι ἡμῖν ἐκεῖναι αἱ πρόσθεν ὁμολογίαι ἐν ταῖσδε ταῖς ὀλίγαις ἡμέραις ἐκκεχυμέναι εἰσὶ, καὶ πάλαι, ὠ Κρίτων, ἆρα τηλικοίδε γέροντες ἄνδρες πρὸς ἀλλήλους σπουδῇ διαλεγόμενοι ἐλάθομεν ἡμᾶς αὐτοὺς παίδων οὐδὲν διαφέροντες; ἢ παντὸς μᾶλλον οὕτως ἔχει ὥσπερ τότε ἐλέγετο ἡμῖν, εἴτε φασὶν οἶ πολλοὶ εἴτε μὴ, καὶ εἴτε δεῖ ἡμᾶς ἔτι τῶνδε χαλεπώτερα πάσχειν εἴτε καὶ πραότερα, ὅμως τό γε ἀδικεῖν τῷ ἀδικοῦντι καὶ κακὸν καὶ αἰσχρὸν τυγχάνει ὂν παντὶ τρόπῳ; φαμὲν ἢ οὔ; Φαμέν.

“ Oudeni tropǭ phamen hekontas adikēteon einai, ē tini men adikēteon tropǭ, tini dʼ ou? ē oudamōs to ge adikein oute kalon oute agathon, hōs pollakis hēmin kai en tǭ emprosthen chronǭ hōmologēthē? hoper kai arti elegeto. ē pasai hēmin ekeinai hai prosthen homologiai en taisde tais oligais hēmerais ekkechymenai eisi, kai palai, ō Kritōn, ara tēlikoide gerontes andres pros allēlous spoudę̄ dialegomenoi elathomen hēmas autous paidōn ouden diapherontes? ē pantos mallon houtōs echei hōsper tote elegeto hēmin, eite phasin oi polloi eite mē, kai eite dei hēmas eti tōnde chalepōtera paschein eite kai praotera, homōs to ge adikein tǭ adikounti kai kakon kai aischron tynchanei on panti tropǭ? phamen ē ou? Phamen.

“Do we say that one must in no way do wrong willingly, or that one must do wrong in one way but not in another? Or is doing wrong in no way either good or honorable, as we have often agreed in former times? Which is what was said just now too. Or have all those former agreements of ours been poured away in these few days, and have we, Crito, at our age, old men talking seriously with one another, long been unaware that we were no better than children? Or is it above all as it was said by us then: whether the many say so or not, and whether we must suffer still harder things than these or gentler ones, nevertheless doing wrong is in every way evil and shameful for the one who does it? Do we say so or not? We do.

Notes and citation

Summary: Socrates (Crito): doing wrong is always evil and shameful.

Plato, Crito 49a–b.

Notes on the original text

Digital text corrected (line-end hyphen left in the digital text): ὡμολο- γήθη → ὡμολογήθη.

Extrabiblical texts: Plato, Crito 49a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.7.1 (Dindorf 2:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-1). (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.

13.7.2Dindorf 2:181

Οὐδαμῶς ἄρα δεῖ ἀδικεῖν. Οὐ δῆτα. Οὐδὲ ἀδικούμενον ἄρα ἀνταδικεῖν, ὡς οἶ πολλοὶ οἴονται, ἐπειδή γε οὐδαμῶς δεῖ ἀδικεῖν; Οὐ φαίνεται. Τί δὲ δή; κακουργεῖν δεῖ, ὠ Κρίτων, ἢ οὔ; Οὐ δεῖ δήπου, ὠ Σώκρατες. Τί δέ; ἀντικακουργεῖν κακῶς πάσχοντα, ὡς οἱ πολλοί φασι, δίκαιον, ἢ οὐ δίκαιον; Ούδαμῶς. Τὸ γάρ που κακὸν ποιεῖν ἀνθρώπους τοῦ ἀδικεῖν οὐδὲν διαφέρει. Καλῶς λέγεις.

Oudamōs ara dei adikein. Ou dēta. Oude adikoumenon ara antadikein, hōs oi polloi oiontai, epeidē ge oudamōs dei adikein? Ou phainetai. Ti de dē? kakourgein dei, ō Kritōn, ē ou? Ou dei dēpou, ō Sōkrates. Ti de? antikakourgein kakōs paschonta, hōs hoi polloi phasi, dikaion, ē ou dikaion? Oudamōs. To gar pou kakon poiein anthrōpous tou adikein ouden diapherei. Kalōs legeis.

Then one must in no way do wrong. Certainly not. Then one must not even, when wronged, do wrong in return, as the many think, since one must in no way do wrong? It seems not. And what of this: must one do evil, Crito, or not? Surely not, Socrates. And what? To do evil in return when one suffers evil, as the many say, is it just or not just? Not at all. For doing evil to men, I suppose, differs in no way from doing wrong. You are right.

Notes and citation

Summary: One must not return wrong or evil for wrong.

Plato, Crito 49b–c.

Extrabiblical texts: Plato, Crito 49b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.7.2 (Dindorf 2:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-2). (abbreviation not yet checked)

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13.7.3Dindorf 2:181–182

Οὔτε ἄρα ἀνταδικεῖν δεῖ οὔτε κακῶς ποιεῖν οὐδένα ἀνθρώπων, οὐδʼ ἂν ὁτιοῦν πάσχῃ τις ὑπʼ αὐτῶν. ἀλλʼ ὅρα, ὠ Κρίτων, ταῦτα καθομολογῶν ὅπως μὴ παρὰ δόξαν ὁμολογῇς. οἶδα γὰρ ὅτι ὀλίγοις τισὶ ταῦτα καὶ δοκεῖ καὶ δόξει. οἶς οὖν οὕτω δέδοκται καὶ οἶς μὴ, τούτοις οὐκ ἔστι κοινὴ βουλὴ, ἀλλʼ ἀνάγκη τούτους ἀλλήλων καταφρονεῖν, ὁρῶντας τὰ ἀλλήλων βουλεύματα. σκόπει δὴ οὖν καὶ σὺ εὖ μάλα, πότερον κοινωνεῖς καὶ συνδοκεῖ σοι καὶ ἀρχώμεθα ἐντεῦθεν βουλευόμενοι, ὡς οὐδέποτε ὀρθῶς ἔχοντος οὔτε τοῦ ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν οὔτε τοῦ κακῶς πάσχοντα ἀμύνεσθαι ἀντιδρῶντα κακῶς· ἤ ἀφίστασαι καὶ ου κοινωνεῖς τῆς ἀρχῆς; ἐμοὶ μὲν γὰρ καὶ πάλαι οὕτω καὶ νῦν ἔτι δοκεῖ.

Oute ara antadikein dei oute kakōs poiein oudena anthrōpōn, oudʼ an hotioun paschę̄ tis hypʼ autōn. allʼ hora, ō Kritōn, tauta kathomologōn hopōs mē para doxan homologę̄s. oida gar hoti oligois tisi tauta kai dokei kai doxei. ois oun houtō dedoktai kai ois mē, toutois ouk esti koinē boulē, allʼ anankē toutous allēlōn kataphronein, horōntas ta allēlōn bouleumata. skopei dē oun kai sy eu mala, poteron koinōneis kai syndokei soi kai archōmetha enteuthen bouleuomenoi, hōs oudepote orthōs echontos oute tou adikein oute tou antadikein oute tou kakōs paschonta amynesthai antidrōnta kakōs; ē aphistasai kai ou koinōneis tēs archēs? emoi men gar kai palai houtō kai nyn eti dokei.

Then one must neither do wrong in return nor do evil to any man, whatever one may suffer at their hands. But see, Crito, in agreeing to this, that you do not agree against your belief. For I know that only a few think this and will think it. Between those who think so and those who do not there is no common counsel, but they must despise one another when they see one another’s decisions. So consider very carefully whether you share and agree with this, and let us begin our deliberation from here: that it is never right to do wrong, or to do wrong in return, or, when suffering evil, to defend oneself by doing evil in return. Or do you stand apart and not share this starting point? For to me it seemed so long ago and still seems so now.

Notes and citation

Summary: Socrates asks Crito to agree that retaliation is never right.

Plato, Crito 49c–e.

Extrabiblical texts: Plato, Crito 49c–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.7.3 (Dindorf 2:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-3). (abbreviation not yet checked)

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13.7.4Dindorf 2:182

καὶ σοὶ δὲ εἴ πη ἄλλῃ δέδοκται, λέγε καὶ δίδασκε· εἰ δʼ ἐμμένεις τοῖς προσθεν, τὸν μετὰ τοῦτο ἄκουε. Ἀλλʼ ἐμμένω τε καὶ συνδοκεὶ μοι· ἀλλὰ λέγε. Λέγω δὴ αὖ τὸ μετὰ τοῦτο, μᾶλλον δὲ ἐρωτῶ, πότερον ἅ ἄν τις ὁμολογήσῃ τῳ δίκαια ὄντα ποιητεον, ἤ ἐξαπατητέον; Ποιητέον.”

kai soi de ei pē allę̄ dedoktai, lege kai didaske; ei dʼ emmeneis tois prosthen, ton meta touto akoue. Allʼ emmenō te kai syndokei moi; alla lege. Legō dē au to meta touto, mallon de erōtō, poteron ha an tis homologēsę̄ tǭ dikaia onta poiēteon, ē exapatēteon? Poiēteon.”

If you think otherwise, speak and teach me; but if you abide by what was said before, hear what follows. I abide by it and agree; speak. Then I say next, or rather I ask: when one has agreed with someone on things that are just, must one do them, or cheat? One must do them.”

Notes and citation

Summary: One must keep just agreements.

Plato, Crito 49e.

Notes on the original text

Digital text corrected (OCR slip): Λέγ δὴ → Λέγω δὴ; ὁμολογήςῃ → ὁμολογήσῃ.

Extrabiblical texts: Plato, Crito 49e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.7.4 (Dindorf 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-4). (abbreviation not yet checked)

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13.7.5Dindorf 2:182

Τούτοις παράθες τὸ “μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες, ” καὶ τὸ “εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς· προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων καὶ διωκόντων ὑμᾶς, ἵνα γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς, ὅστις τὸν ἥλιον αὑτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. ” καὶ ἔτι τὸ “λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, δυσφημούμενοι παρακαλοῦμεν, ” ἐν τοῖς παρʼ ἡμῖν ἱεροῖς φερόμενα γράμμασι. καὶ ὁ προφήτης δὲ παρʼ Ἑβραίοις φηςὶν “εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακά.” καὶ πάλιν “μετὰ τῶν μισούντων τὴν εἰρήνην ἤμην εἰρηνικός.”

Toutois parathes to “mēdeni kakon anti kakou apodidontes, ” kai to “eulogeite tous katarōmenous hymas; proseuchesthe hyper tōn epēreazontōn kai diōkontōn hymas, hina genēsthe huioi tou patros hymōn tou en tois ouranois, hostis ton hēlion hautou anatellei epi ponērous kai agathous kai brechei epi dikaious kai adikous. ” kai eti to “loidoroumenoi eulogoumen, diōkomenoi anechometha, dysphēmoumenoi parakaloumen, ” en tois parʼ hēmin hierois pheromena grammasi. kai ho prophētēs de parʼ Hebraiois phēsin “ei antapedōka tois antapodidousi moi kaka.” kai palin “meta tōn misountōn tēn eirēnēn ēmēn eirēnikos.”

Set beside these the words, “repaying no one evil for evil,” and “Bless those who curse you; pray for those who mistreat and persecute you, that you may become sons of your Father who is in heaven, who makes his sun rise on the evil and the good, and sends rain on the just and the unjust,” and further, “Being reviled, we bless; being persecuted, we endure; being slandered, we entreat,” which are contained in our sacred writings. And the prophet among the Hebrews says, “If I have repaid those who repaid me with evil”; and again, “With those who hate peace I was peaceable.”

Rom 12:17 (quotation, high confidence) · Matt 5:44 (quotation, high confidence) · Matt 5:45 (quotation, high confidence) · Luke 6:28 (quotation, medium confidence) · 1 Cor 4:12 (quotation, high confidence) · 1 Cor 4:13 (quotation, high confidence) · Ps 7:4 (7:5 LXX) (quotation, high confidence) · Ps 120:7 (119:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Scripture, like Plato, forbids returning evil for evil.

Rom 12:17; Matt 5:44–45 (with Luke 6:28); 1 Cor 4:12–13; Ps 7:4 (Septuagint 7:5); Ps 120:7 (Septuagint 119:7).

Topics: Ethics

Cite (SBL): Eusebius, Praep. ev. 13.7.5 (Dindorf 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-5). (abbreviation not yet checked)

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Preparation 13, chapter 8

13.8.1Dindorf 2:182–183

“Σὺ δὲ τότε μὲν ἐκαλλωπίζου ὡς οὐκ ἀγανακτῶν εἰ δέοι τεθνάναι σε, ἀλλὰ ᾑροῦ, ως ἔφησθα, πρὸ τῆς φυγῆς θάνατον· νῦν δὲ οὐτε ἐκείνους τοὺς λόγους αἰσχύνῃ οὐτε ἡμῶν τῶν νόμων ἐντρέπῃ, ἐπιχειρῶν ἡμᾶς διαφθεῖραι· πράττεις τε ὅπερ ἂν δοῦλος ὁ φαυλότατος πράξειεν, ἀποδιδράσκειν ἐπιχειρῶν παρὰ τὰς συνθήκας τε καὶ ὁμολογίας καθʼ ἃς ἡμῖν συνέθου πολιτεύεσθαι.

“Sy de tote men ekallōpizou hōs ouk aganaktōn ei deoi tethnanai se, alla hę̄rou, ōs ephēstha, pro tēs phygēs thanaton; nyn de oute ekeinous tous logous aischynę̄ oute hēmōn tōn nomōn entrepę̄, epicheirōn hēmas diaphtheirai; pratteis te hoper an doulos ho phaulotatos praxeien, apodidraskein epicheirōn para tas synthēkas te kai homologias kathʼ has hēmin synethou politeuesthai.

“But you then prided yourself on not being distressed if you had to die, and you chose, as you said, death rather than exile. But now you are neither ashamed of those words nor do you respect us, the laws, trying to destroy us; and you are doing what the meanest slave would do, trying to run away contrary to the compacts and agreements by which you agreed with us to live as a citizen.

Notes and citation

Summary: The Laws rebuke Socrates for wishing to escape against his agreements.

Plato, Crito 52c–d (the Laws of Athens speaking).

Notes on the original text

Digital text corrected (OCR slip; line-end hyphen left in the digital text): οʼκ ἀγανακτῶν → οὐκ ἀγανακτῶν; ἐπι- χειρῶν → ἐπιχειρῶν.

Extrabiblical texts: Plato, Crito 52c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.8.1 (Dindorf 2:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-8-1). (abbreviation not yet checked)

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13.8.2Dindorf 2:183

πρῶτον μὲν οὖν ἡμῖν τοῦτʼ αὐτὸ ἀπόκριναι, εἰ ἀληθῆ λέγομεν φάσκοντές σε ὡμολογηκέναι πολιτεύεσθαι καθʼ ἡμᾶς ἔργῳ, ἀλλʼ οὐ λόγῳ, ἢ οὐκ ἀληθῆ; τί φῶμεν πρὸς ταῦτα, ὦ Κρίτων; ἄλλο τι ἢ ὁμολογῶμεν; Ἀνάγκη, ὦ Σώκρατες. Ἀλλὰ τί οὖν, ἂν φαῖεν, ἢ συνθήκας πρὸς ἡμᾶς αὐτοὺς καὶ ὁμολογίας παραβαίνεις, οὐχ ὑπὸ ἀνάγκης ὁμολογήσας, οὐδὲ ἀπατηθεὶς, οὐδὲ ἐν ὀλίγῳ χρόνῳ ἀναγκασθεὶς βουλεύσασθαι, ἀλλʼ ἐν ἔτεσιν ἑβδομήκοντα, ἐν οἷς ἐξῆν σοι ἀπιέναι, εἰ μὴ ἠρέσκομεν ἡμεῖς, μηδὲ δίκαιαι ἐφαίνοντό σοι αἱ ὁμολογίαι εἶναι.

prōton men oun hēmin toutʼ auto apokrinai, ei alēthē legomen phaskontes se hōmologēkenai politeuesthai kathʼ hēmas ergǭ, allʼ ou logǭ, ē ouk alēthē? ti phōmen pros tauta, ō Kritōn? allo ti ē homologōmen? Anankē, ō Sōkrates. Alla ti oun, an phaien, ē synthēkas pros hēmas autous kai homologias parabaineis, ouch hypo anankēs homologēsas, oude apatētheis, oude en oligǭ chronǭ anankastheis bouleusasthai, allʼ en etesin hebdomēkonta, en hois exēn soi apienai, ei mē ēreskomen hēmeis, mēde dikaiai ephainonto soi hai homologiai einai.

First, then, answer us this very thing: are we speaking the truth in saying that you agreed to live as a citizen according to us in deed and not merely in word, or not? What shall we say to this, Crito? Must we not agree? We must, Socrates. Then what, they would say, are you doing but transgressing your compacts and agreements with us, which you made not under compulsion, nor deceived, nor forced to decide in a short time, but in seventy years, during which you were free to leave if we did not please you, or if the agreements did not seem just to you?

Notes and citation

Summary: The Laws: Socrates freely agreed to them over seventy years.

Plato, Crito 52d–e.

Extrabiblical texts: Plato, Crito 52d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.8.2 (Dindorf 2:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-8-2). (abbreviation not yet checked)

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13.8.3Dindorf 2:183

σὺ δὲ οὔτε Λακεδαίμονα προῃροῦ οὔτε Κρήτην, ἃς δὴ ἑκάστοτε φῂς εὐνομεῖσθαι, οὔτε ἄλλην οὐδεμίαν τῶν Ἑλληνίδων πόλεων, οὐδὲ τῶν βαρβαρικῶν, ἀλλὰ ἐλάττω ἐξ αὐτῆς ἀπεδήμησας ἢ οἶ χωλοί τε καὶ τυφλοὶ καὶ οἱ ἄλλοι ἀνάπηροι. οὕτω σοι διαφερόντως τῶν ἄλλων Ἀθηναίων ἤρεσκεν ἡ πόλις τε καὶ ἡμεῖς οἱ νόμοι δηλονότι· τίνι γὰρ ἂν πόλις ἀρέσκοι ἄνευ νόμων; νῦν δὲ δὴ οὐκ ἐμμένεις τοῖς ὡμολογημένοις; ἐὰν ἡμῖν γε πείθῃ, ὦ Σώκρατες.”

sy de oute Lakedaimona proę̄rou oute Krētēn, has dē hekastote phę̄s eunomeisthai, oute allēn oudemian tōn Hellēnidōn poleōn, oude tōn barbarikōn, alla elattō ex autēs apedēmēsas ē oi chōloi te kai typhloi kai hoi alloi anapēroi. houtō soi diapherontōs tōn allōn Athēnaiōn ēresken hē polis te kai hēmeis hoi nomoi dēlonoti; tini gar an polis areskoi aneu nomōn? nyn de dē ouk emmeneis tois hōmologēmenois? ean hēmin ge peithę̄, ō Sōkrates.”

But you preferred neither Lacedaemon nor Crete, which you are always saying are well governed, nor any other of the Greek cities, nor of the barbarian ones; you went away from the city less than the lame and the blind and the other cripples. So much more than the other Athenians did the city please you, and we the laws, clearly; for who would be pleased with a city without laws? And now will you not abide by your agreements? You will, if you are persuaded by us, Socrates.”

Notes and citation

Summary: Socrates’ lifelong residence in Athens shows his consent to its laws.

Plato, Crito 52e–53a.

Notes on the original text

Digital text corrected (line number leaked into the digital text; line-end hyphen left in the digital text): καὶ 20 τυφλοὶ → καὶ τυφλοὶ; διαφερόν- τως → διαφερόντως.

Extrabiblical texts: Plato, Crito 52e–53a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.8.3 (Dindorf 2:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-8-3). (abbreviation not yet checked)

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Preparation 13, chapter 9

13.9.1Dindorf 2:183–184

“Ὅστις γὰρ νόμων διαφθορεύς ἐστι, σφόδρα που δόξειεν ἂν νέων τε καὶ ἀνοήτων ἀνθρώπων διαφθορεὺς εἶναι. πότερον οὖν φεύξῃ τάς τε εὐνομουμένας πόλεις καὶ τῶν ἀνδρῶν τοὺς κοσμιωτάτους; καὶ τοῦτο ποιοῦντι ἆρα ἄξιόν σοι ζῆν ἔσται; ἢ πλησιάσεις τούτοις καὶ ἀναισχυντήσεις διαλεγόμενός τινας λόγους, ὦ Σώκρατες, ἢ οὕσπερ ἐνθάδε, ὡς ἡ ἀρετὴ καὶ ἡ δικαιοσύνη πλείστου ἄξιον τοῖς ἀνθρώποις καὶ τὰ νόμιμα καὶ οἶ νόμοι; καὶ οὐκ οἴει ἄσχημον φανεῖσθαι τὸ τοῦ Σωκράτους πρᾶγμα; οἴεσθαί γε χρή.

“Hostis gar nomōn diaphthoreus esti, sphodra pou doxeien an neōn te kai anoētōn anthrōpōn diaphthoreus einai. poteron oun pheuxę̄ tas te eunomoumenas poleis kai tōn andrōn tous kosmiōtatous? kai touto poiounti ara axion soi zēn estai? ē plēsiaseis toutois kai anaischyntēseis dialegomenos tinas logous, ō Sōkrates, ē housper enthade, hōs hē aretē kai hē dikaiosynē pleistou axion tois anthrōpois kai ta nomima kai oi nomoi? kai ouk oiei aschēmon phaneisthai to tou Sōkratous pragma? oiesthai ge chrē.

“For whoever is a destroyer of laws would surely seem to be a destroyer of young and foolish men. Will you then flee the well-governed cities and the most orderly of men? And if you do this, will your life be worth living? Or will you approach them and shamelessly converse with them, Socrates, and say what? The same things you say here, that virtue and justice are of the greatest worth to men, and customs and laws? And do you not think that the affair of Socrates will appear unseemly? One must think so.

Notes and citation

Summary: The Laws: as a lawbreaker in exile Socrates could no longer teach virtue honorably.

Plato, Crito 53b–c. “And say what?” renders the sense; the digital text reads “converse with them, what words, Socrates?”

Notes on the original text

Digital text corrected (breathing slip in the digital text; line-end hyphen left in the digital text): ἀσχημον → ἄσχημον; ἀνθρώ- ποις → ἀνθρώποις.

Extrabiblical texts: Plato, Crito 53b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.9.1 (Dindorf 2:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-1). (abbreviation not yet checked)

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13.9.2Dindorf 2:184

ἀλλʼ ἐκ μὲν τούτων τῶν τόπων ἀπαρεῖς, ἥξεις δὲ εἰς Θετταλίαν παρὰ τοὺς ξένους τοὺς Κρίτωνος· ἐκεῖ γὰρ δὴ πλείστη ἀταξία καὶ ἀκολασία, καὶ ἴσως ἂν ἡδέως σου ἀκούοιεν ὡς γελοίως ἐκ τοῦ δεσμωτηρίου ἀπεδίδρασκες, σκευήν τέ τινα περιθέμενος ἢ διφθέραν λαβὼν ἢ ἄλλα οἷα δὴ εἰώθασιν ἐνσκευάζεσθαι οἱ ἀποδιδράσκοντες, καὶ τὸ σχῆμα τὸ σαυτοῦ μεταλλάξας.

allʼ ek men toutōn tōn topōn apareis, hēxeis de eis Thettalian para tous xenous tous Kritōnos; ekei gar dē pleistē ataxia kai akolasia, kai isōs an hēdeōs sou akouoien hōs geloiōs ek tou desmōtēriou apedidraskes, skeuēn te tina perithemenos ē diphtheran labōn ē alla hoia dē eiōthasin enskeuazesthai hoi apodidraskontes, kai to schēma to sautou metallaxas.

But you will leave these places and go to Thessaly, to Crito’s friends; for there is the greatest disorder and licentiousness there, and perhaps they would gladly hear from you how comically you ran away from the prison, putting on some disguise, or taking a leather cloak, or the other things runaways usually dress in, and changing your own appearance.

Notes and citation

Summary: In Thessaly men would laugh at his disguised escape.

Plato, Crito 53d.

Extrabiblical texts: Plato, Crito 53d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.9.2 (Dindorf 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-2). (abbreviation not yet checked)

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13.9.3Dindorf 2:184

ὅτι δὲ γέρων ἀνὴρ μικροῦ χρόνου τῷ βίῳ λοιποῦ ὄντος, ὡς τὸ εἰκὸς, ἐτόλμησας οὕτω γλίσχρως ἐπιθυμεῖν ζῆν, νόμους τοὺς μεγίστους παραβὰς, οὐδεὶς ὃς ἐρεῖ; ἴσως, ἂν μή τινα λυπήσῃς· εἰ δὲ μὴ, ἀκούσῃ, ὦ Σώκρατες, πολλὰ καὶ ἀνάξια σαυτοῦ. ὑπερχόμενος δὴ βιώσῃ πάντας ἀνθρώπους καὶ δουλεύων, τί ποιῶν ἢ εὐωχούμενος ἐν Θετταλίᾳ, ὥσπερ ἐπὶ δεῖπνον ἀποδεδημηκὼς εἰς Θετταλίαν. λόγοι δὲ ἐκεῖνοι οἱ περὶ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς ποῦ ἡμῖν ἔσονται; ἀλλὰ δὴ τῶν παίδων ἕνεκα βούλει ζῆν, ἵνα αὐτοὺς ἐκθρέψῃς καὶ παιδεύσῃς;

hoti de gerōn anēr mikrou chronou tǭ biǭ loipou ontos, hōs to eikos, etolmēsas houtō glischrōs epithymein zēn, nomous tous megistous parabas, oudeis hos erei? isōs, an mē tina lypēsę̄s; ei de mē, akousę̄, ō Sōkrates, polla kai anaxia sautou. hyperchomenos dē biōsę̄ pantas anthrōpous kai douleuōn, ti poiōn ē euōchoumenos en Thettalią, hōsper epi deipnon apodedēmēkōs eis Thettalian. logoi de ekeinoi hoi peri dikaiosynēs kai tēs allēs aretēs pou hēmin esontai? alla dē tōn paidōn heneka boulei zēn, hina autous ekthrepsę̄s kai paideusę̄s?

And that, an old man with little of life likely left, you dared to cling so greedily to life, transgressing the greatest laws, will no one say it? Perhaps not, if you offend no one; but otherwise, Socrates, you will hear many things unworthy of yourself. You will live, then, fawning on all men and serving them, doing what, except feasting in Thessaly, as if you had gone abroad to Thessaly for a dinner? And those arguments about justice and the rest of virtue, where will they be for us? But you wish to live for your children’s sake, to bring them up and educate them?

Notes and citation

Summary: The Laws: escape would make Socrates a fawning parasite and betray his teaching.

Plato, Crito 53d–54a.

Notes on the original text

Digital text corrected (OCR slip): ἔνα αὐτοὺς → ἵνα αὐτοὺς.

Extrabiblical texts: Plato, Crito 53d–54a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.9.3 (Dindorf 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-3). (abbreviation not yet checked)

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13.9.4Dindorf 2:184

τί δέ; εἰς Θετταλίαν αὐτοὺς ἀγαγὼν θρέψεις τε καὶ παιδεύσεις, ξένους ποιήσας, ἵνα καὶ τοῦτό σου ἀπολαύσωσιν; ἢ τοῦτο μὲν οὒ, αὐτοῦ δὲ τρεφόμενοι σοῦ ζῶντος βέλτιον θρέψονται καὶ παιδεύσονται, μὴ συνόντος σοῦ αὐτοῖς; οἶ γὰρ ἐπιτήδειοι οἱ σοὶ ἐπιμελήσονται αὐτῶν.

ti de? eis Thettalian autous agagōn threpseis te kai paideuseis, xenous poiēsas, hina kai touto sou apolausōsin? ē touto men ou, autou de trephomenoi sou zōntos beltion threpsontai kai paideusontai, mē synontos sou autois? oi gar epitēdeioi hoi soi epimelēsontai autōn.

What then? Will you take them to Thessaly and bring them up and educate them there, making them foreigners, so that they may enjoy this from you too? Or not that, but if they are brought up here while you are alive, will they be better brought up and educated though you are not with them? For your friends will take care of them.

Notes and citation

Summary: His children would be cared for without his escape.

Plato, Crito 54a.

Extrabiblical texts: Plato, Crito 54a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.9.4 (Dindorf 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-4). (abbreviation not yet checked)

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13.9.5Dindorf 2:184

πότερον δὲ ἐὰν εἰς Θετταλίαν ἀποδημήσῃς, ἐπιμελήσονται· ἐὰν δὲ εἰς Ἅιδου ἀποδημήσῃς, οὐχὶ ἐπιμελήσονται, εἴπερ γέ τι ὄφελος αὐτῶν ἐστι τῶν σοι φασκόντων ἐπιτηδείων εἶναι; οἴεσθαί γε χρή.

poteron de ean eis Thettalian apodēmēsę̄s, epimelēsontai; ean de eis Haidou apodēmēsę̄s, ouchi epimelēsontai, eiper ge ti ophelos autōn esti tōn soi phaskontōn epitēdeiōn einai? oiesthai ge chrē.

Will they care for them if you go abroad to Thessaly, but not care for them if you go abroad to Hades, if those who say they are your friends are of any use? One must think they will.

Notes and citation

Summary: His friends will care for his children if he dies.

Plato, Crito 54a–b.

Notes on the original text

Digital text corrected (OCR slip): οἴεδθαί → οἴεσθαί.

Extrabiblical texts: Plato, Crito 54a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.9.5 (Dindorf 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-5). (abbreviation not yet checked)

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13.9.6Dindorf 2:184–185

ἀλλʼ, ὦ Σώκρατες, πειθόμενος ἡμῖν τοῖς σοῖς τροφεῦσι μήτε παῖδας περὶ πλείονος ποιοῦ μήτε τὸ ζῆν μήτε ἄλλο μηδὲν πρὸ τοῦ δικαίου, ἵνα εἰς Ἅιδου ἐλθὼν ἔχῃς ταῦτα πάντα ἀπολογήσασθαι τοῖς ἐκεῖ ἄρχουσιν· οὔτε γὰρ ἐνθάδε σοι φαινεται ταῦτα πράττοντι ἄμεινον εἶναι οὐδὲ δικαιότερον οὐδὲ ὁσιώτερον οὐδὲ ἄλλῳ τῶν σῶν οὐδενὶ, οὔτε ἐκεῖσε ἀφικομένῳ ἄμεινον ἔσται.

allʼ, ō Sōkrates, peithomenos hēmin tois sois tropheusi mēte paidas peri pleionos poiou mēte to zēn mēte allo mēden pro tou dikaiou, hina eis Haidou elthōn echę̄s tauta panta apologēsasthai tois ekei archousin; oute gar enthade soi phainetai tauta prattonti ameinon einai oude dikaioteron oude hosiōteron oude allǭ tōn sōn oudeni, oute ekeise aphikomenǭ ameinon estai.

No, Socrates, obey us who brought you up, and put neither children nor life nor anything else before justice, so that when you come to Hades you may have all this to say in your defense to the rulers there. For neither here does it appear better for you, nor more just, nor holier, nor for any of yours, if you do these things, nor will it be better when you arrive there.

Notes and citation

Summary: The Laws: put nothing before justice, so as to give account in Hades.

Plato, Crito 54b.

Extrabiblical texts: Plato, Crito 54b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.9.6 (Dindorf 2:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-6). (abbreviation not yet checked)

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13.9.7Dindorf 2:185

ἀλλὰ νῦν μὲν ἠδικημένος ἄπει, ἐὰν ἀπίῃς, οὐχ ὑφʼ ἡμῶν τῶν νόμων, ἀλλʼ ὑπʼ ἀνθρώπων· ἐὰν δὲ ἐξέλθῃς οὕτως αἰσχρῶς, ἀνταδικήσας τε καὶ ἀντικακουργήσας, τὰς σαυτοῦ ὁμολογίας τε καὶ συνθήκας τὰς πρὸς ἡμὰς παραβὰς· κακὰ ἐργασάμενος τούτους οὓς ἥκιστα ἔδει, σαυτόν τε καὶ τοὺς φίλους καὶ πατρίδα καὶ ἡμᾶς, ἡμεῖς τέ σοι χαλεπανοῦμεν ζῶντι καὶ ἐκεῖ οἶ ἡμέτεροι ἀδελφοὶ, οἱ ἐν Ἅιδου νόμοι, οὐκ εὐμενῶς σε ὑποδέξονται, εἰδότες ὅτι καὶ ἡμᾶς ἐπεχείρησας ἀπολέσαι τὸ σὸν μέρος.”

alla nyn men ēdikēmenos apei, ean apię̄s, ouch hyphʼ hēmōn tōn nomōn, allʼ hypʼ anthrōpōn; ean de exelthę̄s houtōs aischrōs, antadikēsas te kai antikakourgēsas, tas sautou homologias te kai synthēkas tas pros hēmas parabas; kaka ergasamenos toutous hous hēkista edei, sauton te kai tous philous kai patrida kai hēmas, hēmeis te soi chalepanoumen zōnti kai ekei oi hēmeteroi adelphoi, hoi en Haidou nomoi, ouk eumenōs se hypodexontai, eidotes hoti kai hēmas epecheirēsas apolesai to son meros.”

But now you will depart, if you depart, wronged not by us the laws but by men. But if you go out so shamefully, returning wrong for wrong and evil for evil, transgressing your own agreements and compacts with us, and doing evil to those you should least of all, yourself, your friends, your country and us, we shall be angry with you while you live, and there our brothers, the laws in Hades, will not receive you kindly, knowing that you tried to destroy us as far as lay in you.”

Notes and citation

Summary: If he escapes, the Laws here and in Hades will be against him.

Plato, Crito 54b–c.

Notes on the original text

Digital text corrected (page subdivision letter leaked into the digital text): ἥκιστα c ἔδει → ἥκιστα ἔδει.

Extrabiblical texts: Plato, Crito 54b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.9.7 (Dindorf 2:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-7). (abbreviation not yet checked)

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Preparation 13, chapter 10

13.10.1Dindorf 2:185

“Ἴσως δʼ ἂν οὖν εἴποι τις, εἶτʼ οὐκ αἰσχύνῃ, ὠ Σώκρατες, τοιοῦτον ἐπιτήδευμα ἐπιτηδεύσας, ἐξ οὗ κινδυνεύεις νυνὶ ἀποθανεῖν; ἐγὼ δὲ τούτῳ δίκαιον ἂν λόγον ἀντείποιμι, ὅτι οὐ καλῶς λέγεις, ὠ ἄνθρωπε, εἰ οἴει δεῖν κίνδυνον ὑπολογίζεσθαι τοῦ ζῆν ἢ τεθνάναι ἄνδρα ὅτου τι καὶ σμικρὸν ὄφελός ἐστιν, ἀλλʼ οὐκ ἐκεῖνο μόνον σκοπεῖν, ὅταν πράττῃ, πότερον δίκαια ἢ ἄδικα πράττει, καὶ ἀνδρὸς ἀγαθοῦ ἔργα ἢ κακοῦ.

“Isōs dʼ an oun eipoi tis, eitʼ ouk aischynę̄, ō Sōkrates, toiouton epitēdeuma epitēdeusas, ex hou kindyneueis nyni apothanein? egō de toutǭ dikaion an logon anteipoimi, hoti ou kalōs legeis, ō anthrōpe, ei oiei dein kindynon hypologizesthai tou zēn ē tethnanai andra hotou ti kai smikron ophelos estin, allʼ ouk ekeino monon skopein, hotan prattę̄, poteron dikaia ē adika prattei, kai andros agathou erga ē kakou.

“Perhaps someone may say, ‘Are you not ashamed, Socrates, to have followed such a pursuit that you are now in danger of being put to death?’ I would answer him with a just reply: ‘You do not speak well, man, if you think that a man who is of even a little use should take into account the risk of living or dying, and not consider this alone when he acts, whether he does what is just or unjust, the deeds of a good man or a bad.’

Notes and citation

Summary: Socrates (Apology): a good man considers only whether he acts justly, not the risk of death.

Plato, Apology 28b.

Extrabiblical texts: Plato, Apol. 28b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.1 (Dindorf 2:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-1). (abbreviation not yet checked)

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13.10.2Dindorf 2:185–186

φαῦλοι γὰρ ἂν τῷ γε σῷ λόγῳ εἶεν τῶν ἡμιθέων ὅσοι ἐν Τροίᾳ τετελευτήκασιν, οἵ τε ἄλλοι καὶ ὁ τῆς Θέτιδος υἱὸς, ὃς τοσοῦτον τοῦ κινδύνου κατεφρόνησε παρὰ τὸ αἰσχρόν τι ὑπομεῖναι ὥστε, ἐπειδὴ εἶπεν ἡ μήτηρ αὐτῷ προθυμουμένῳ Ἕκτορα ἀποκτεῖναι, θεὸς οὖσα, οὑτωσί πως, ὡς ἐγᾦμαι, ὠ παῖ, εἰ τιμωρήσεις Πατρόκλῳ τῷ ἑταίρῳ τὸν φόνον καὶ Ἕκτορα ἀποκτενεῖς, αὐτὸς ἀποθανῇ. αὐτίκα γάρ τοι φησὶ) μεθʼ Ἕκτορα πότμος ἑτοῖμος. ὁ δὲ τοῦτο ἀκούσας τοῦ μὲν θανάτου καὶ τοῦ κινδύνου ὠλιγώρησεν, πολὺ δὲ μᾶλλον δείσας τὸ ζῆν κακὸς ὢν καὶ τοῖς φίλοις μὴ τιμωρεῖν, αὐτίκα, φησὶ, τεθναίην δίκην ἐπιθεὶς τῷ ἀδικοῦντι, ἴνα μὴ ἐνθάδε μένω καταγέλαστος παρὰ νηυσὶ κορωνίσιν, ἄχθος ἀρούρης.

phauloi gar an tǭ ge sǭ logǭ eien tōn hēmitheōn hosoi en Troią teteleutēkasin, hoi te alloi kai ho tēs Thetidos huios, hos tosouton tou kindynou katephronēse para to aischron ti hypomeinai hōste, epeidē eipen hē mētēr autǭ prothymoumenǭ Hektora apokteinai, theos ousa, houtōsi pōs, hōs egǭmai, ō pai, ei timōrēseis Patroklǭ tǭ hetairǭ ton phonon kai Hektora apokteneis, autos apothanę̄. autika gar toi phēsi) methʼ Hektora potmos hetoimos. ho de touto akousas tou men thanatou kai tou kindynou ōligōrēsen, poly de mallon deisas to zēn kakos ōn kai tois philois mē timōrein, autika, phēsi, tethnaiēn dikēn epitheis tǭ adikounti, ina mē enthade menō katagelastos para nēusi korōnisin, achthos arourēs.

For by your argument all the demigods who died at Troy would be worthless, and especially the son of Thetis, who so despised danger in comparison with enduring anything shameful that, when his mother, a goddess, said to him, as he was eager to kill Hector, something like this, I think: ‘My child, if you avenge the slaying of your comrade Patroclus and kill Hector, you will die yourself; for straightway,’ she says, ‘after Hector your fate is ready’; he, on hearing this, made light of death and danger, and fearing far more to live as a coward and not avenge his friends, ‘Straightway,’ he says, ‘may I die, having punished the wrongdoer, that I may not stay here a laughingstock beside the curved ships, a burden on the earth.’

Notes and citation

Summary: Achilles chose death rather than dishonor.

Plato, Apology 28b–d, quoting Homer, Iliad 18.96, 98, 104.

Extrabiblical texts: Plato, Apol. 28b–d (Plato (works); quotation); Homer, Il. 18.96–104 (Homer, Iliad; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.2 (Dindorf 2:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-2). (abbreviation not yet checked)

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13.10.3Dindorf 2:186

μὴ αὐτὸν οἴει φροντίσαι θανάτου καὶ κινδύνου; οὕτω γὰρ ἔχει, ὠ ἄνδρες Ἀθηναῖοι, τῇ ἀληθείᾳ· οὗ ἄν τις αὑτὸν τάξῃ, ἡγησάμενος βέλτιστον εἶναι, ἢ ὑπὸ ἄρχοντος ταχθῇ, ἐνταῦθα δεῖ, ὡς ἐμοὶ δοκεῖ, μένοντα κινδυνεύειν, μηδὲν ὑπολογιζόμενον μήτε θάνατον μήτε ἄλλο μηδὲν πρὸ τοῦ αἰσχροῦ.

mē auton oiei phrontisai thanatou kai kindynou? houtō gar echei, ō andres Athēnaioi, tę̄ alētheią; hou an tis hauton taxę̄, hēgēsamenos beltiston einai, ē hypo archontos tachthę̄, entautha dei, hōs emoi dokei, menonta kindyneuein, mēden hypologizomenon mēte thanaton mēte allo mēden pro tou aischrou.

Do you think he gave thought to death and danger? For this is the truth, men of Athens: wherever a man stations himself, thinking it best, or is stationed by his commander, there he must, I think, stay and face danger, taking into account neither death nor anything else before disgrace.

Notes and citation

Summary: One must hold one’s post whatever the danger.

Plato, Apology 28d.

Extrabiblical texts: Plato, Apol. 28d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.3 (Dindorf 2:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-3). (abbreviation not yet checked)

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13.10.4Dindorf 2:186

ἐγὼ οὖν δεινὰ ἂν εἴην εἰργασμένος, ὠ ἄνδρες Ἀθηναῖοι, εἰ ὅτε μέν με οἱ ἄρχοντες ἔταττον, οὓς ὑμεῖς εἵλεσθε ἄρχειν μου, καὶ ἐν Ποτιδαίᾳ καὶ ἐν Ἀμφιπόλει καὶ ἐπὶ Δηλίῳ, καὶ ἄλλοθί που, οὗ ἐκεῖνοι ἔταττον ἔμενον ὥσπερ καὶ ἄλλος τις καὶ ἐκινδύνευον ἀποθανεῖν, τοῦ δὲ θεοῦ τάττοντος, ὡς ἐγὼ ᾠήθην τε καὶ ὑπέλαβον, φιλοσοφοῦντά με δεῖν ζῆν καὶ ἐξετάζοντα ἐμαυτὸν καὶ τοὺς ἄλλους, ἐνταῦθα δὲ φοβηθεὶς θάνατον ἢ ἄλλο ὁτιοῦν πρᾶγμα λίποιμι τὴν τάξιν.

egō oun deina an eiēn eirgasmenos, ō andres Athēnaioi, ei hote men me hoi archontes etatton, hous hymeis heilesthe archein mou, kai en Potidaią kai en Amphipolei kai epi Dēliǭ, kai allothi pou, hou ekeinoi etatton emenon hōsper kai allos tis kai ekindyneuon apothanein, tou de theou tattontos, hōs egō ǭēthēn te kai hypelabon, philosophounta me dein zēn kai exetazonta emauton kai tous allous, entautha de phobētheis thanaton ē allo hotioun pragma lipoimi tēn taxin.

I would have done a terrible thing, men of Athens, if, when the commanders whom you chose to command me stationed me at Potidaea and Amphipolis and Delium, I stayed where they stationed me, like anyone else, and ran the risk of death, but when the god stationed me, as I thought and believed, to live philosophizing and examining myself and others, I should then, through fear of death or anything else whatever, desert my post.

Notes and citation

Summary: Socrates will not desert the post the god gave him.

Plato, Apology 28d–29a.

Extrabiblical texts: Plato, Apol. 28e–29a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.4 (Dindorf 2:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-4). (abbreviation not yet checked)

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13.10.5Dindorf 2:186–187

δεινὸν μέντἂν εἴη, καὶ ὡς ἀληθῶς τότʼ ἄν με δικαίως εἰσάγοι τις εἰς δικαστήριον, ὅτι οὐ νομίζω θεοὺς εἶναι ἀπειθῶν τῇ μαντείᾳ καὶ δεδιὼς θάνατον καὶ οἰόμενος σοφὸς εἶναι οὐκ ὤν. τὸ γάρ τοι θάνατον δεδιέναι, ὠ ἄνδρες, οὐδὲν ἄλλο ἐστὶν ἢ δοκεῖν σοφὸν εἶναι μὴ ὄντα· δοκεῖν γὰρ εἰδέναι ἐστὶν ἃ οὐκ οἶδεν. οἶδε μὲν γὰρ οὐδεὶς τὸν θάνατον οὐδʼ εἰ τυγχάνει τῷ ἀνθρώπῳ πάντων μέγιστον ὂν τῶν ἀγαθῶν, δεδίασι δὲ ὡς εὖ εἰδότες ὅτι μέγιστον τῶν κακῶν ἐστί. καίτοι πῶς οὐκ ἀμαθία ἐστὶν αὕτη ἡ ἐπονείδιστος, ἡ τοῦ οἴεσθαι εἰδέναι ἃ οὐκ οἶδεν;

deinon mentan eiē, kai hōs alēthōs totʼ an me dikaiōs eisagoi tis eis dikastērion, hoti ou nomizō theous einai apeithōn tę̄ manteią kai dediōs thanaton kai oiomenos sophos einai ouk ōn. to gar toi thanaton dedienai, ō andres, ouden allo estin ē dokein sophon einai mē onta; dokein gar eidenai estin ha ouk oiden. oide men gar oudeis ton thanaton oudʼ ei tynchanei tǭ anthrōpǭ pantōn megiston on tōn agathōn, dediasi de hōs eu eidotes hoti megiston tōn kakōn esti. kaitoi pōs ouk amathia estin hautē hē eponeidistos, hē tou oiesthai eidenai ha ouk oiden?

That would indeed be terrible, and then truly someone might justly bring me to court for not believing that there are gods, disobeying the oracle, fearing death, and thinking myself wise when I am not. For to fear death, gentlemen, is nothing other than to think oneself wise when one is not; for it is to think one knows what one does not know. No one knows whether death is not even the greatest of all goods for man, yet they fear it as if they knew well that it is the greatest of evils. And is not this the shameful ignorance, to think one knows what one does not know?

Notes and citation

Summary: Fearing death is pretending to know what one does not know.

Plato, Apology 29a–b.

Notes on the original text

Digital text corrected (OCR slip; stray stop in the digital text): κοὶ οἰόμενος → καὶ οἰόμενος; οὐδʼ εἰ τυγχάνει. τῷ → οὐδʼ εἰ τυγχάνει τῷ.

Extrabiblical texts: Plato, Apol. 29a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.5 (Dindorf 2:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-5). (abbreviation not yet checked)

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13.10.6Dindorf 2:187

ἐγὼ δʼ, ὠ ἄνδρες, τούτῳ καὶ ἐνταῦθα διαφέρω τῶν πολλῶν ἴσως ἀνθρώπων· καὶ εἰ δή τῳ σοφώτερός του φαίην εἶναι, τούτῳ ἂν, ὅτι οὐκ εἰδὼς ἱκανῶς περὶ τῶν ἐν Ἅιδου, οὕτω καὶ οἴομαι οὐκ εἰδέναι· τὸ δὲ ἀδικεῖν καὶ ἀπειθεῖν τῷ βελτίονι, καὶ θεῷ καὶ ἀνθρώπῳ, ὅτι κακὸν καὶ αἰσχρόν ἐστιν οἶδα. πρὸ οὖν τῶν κακῶν ὧν οἶδα ὅτι κακά ἐστιν, ἃ μὴ οἶδα εἰ καὶ ἀγαθὰ ὄντα τυγχάνει, οὐδέποτε φοβηθήσομαι, οὐδὲ φεύξομαι.

egō dʼ, ō andres, toutǭ kai entautha diapherō tōn pollōn isōs anthrōpōn; kai ei dē tǭ sophōteros tou phaiēn einai, toutǭ an, hoti ouk eidōs hikanōs peri tōn en Haidou, houtō kai oiomai ouk eidenai; to de adikein kai apeithein tǭ beltioni, kai theǭ kai anthrōpǭ, hoti kakon kai aischron estin oida. pro oun tōn kakōn hōn oida hoti kaka estin, ha mē oida ei kai agatha onta tynchanei, oudepote phobēthēsomai, oude pheuxomai.

In this, gentlemen, and here, I perhaps differ from most men; and if I were to say that I am wiser than anyone in anything, it would be in this: that not knowing enough about the things in Hades, I also think I do not know. But that to do wrong and to disobey one’s better, whether god or man, is evil and shameful, I know. So I shall never fear or flee things which I do not know may not even be good, rather than evils which I know to be evils.

Notes and citation

Summary: Socrates knows that wrongdoing is evil; he will not fear death, which may be good.

Plato, Apology 29b.

Extrabiblical texts: Plato, Apol. 29b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.6 (Dindorf 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-6). (abbreviation not yet checked)

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13.10.7Dindorf 2:187

ὥστε οὐδʼ εἴ με νῦν ὑμεῖς ἀφίετε, Ἀνύτῳ ἀπιστήσαντες, ὃς ἔφη ἢ τὴν ἀρχὴν οὐ δεῖν ἐμὲ δεῦρο εἰσελθεῖν ἢ ἐπειδὴ εἰσῆλθον οὐχ οἶόν τε εἶναι τὸ μὴ οὐκ ἀποκτεῖναί με, λέγων πρὸς ὑμᾶς ὡς εἰ διαφευξοίμην, ἤδη ἂν ὑμῶν οἱ υἱεῖς ἐπιτηδεύοντες ἃ Σωκράτης διδάσκει πάντες παντάπασι διαφθαρήσονται, εἴ μοι πρὸς ταῦτα εἴποιτε, ὢ Σώκρατες, νῦν μὲν Ἀνύτω οὐ πεισόμεθα, ἀλλʼ ἀφίεμέν σε, ἐπὶ τούτῳ μέντοι ἐφʼ ᾧ τε μηκέτι ἐν ταύτῃ τῇ ζητήσει διατρίβειν μηδὲ φιλοσοφεῖν· ἐὰν δὲ ἁλῷς ἔτι τοῦτο πράττων, ἀποθανῇ

hōste oudʼ ei me nyn hymeis aphiete, Anytǭ apistēsantes, hos ephē ē tēn archēn ou dein eme deuro eiselthein ē epeidē eisēlthon ouch oion te einai to mē ouk apokteinai me, legōn pros hymas hōs ei diapheuxoimēn, ēdē an hymōn hoi huieis epitēdeuontes ha Sōkratēs didaskei pantes pantapasi diaphtharēsontai, ei moi pros tauta eipoite, ō Sōkrates, nyn men Anytō ou peisometha, allʼ aphiemen se, epi toutǭ mentoi ephʼ hǭ te mēketi en tautę̄ tę̄ zētēsei diatribein mēde philosophein; ean de halǭs eti touto prattōn, apothanę̄

So that even if you were now to acquit me, disbelieving Anytus, who said that either I ought not to have been brought here at all, or, since I have been brought, it was impossible not to put me to death, telling you that if I escaped, your sons, practicing what Socrates teaches, would all be utterly corrupted; if you were to say to me in reply, ‘Socrates, we will not now be persuaded by Anytus, but we acquit you, on this condition, however, that you no longer spend your time in this search or philosophize; and if you are caught still doing this, you shall die’;

Notes and citation

Summary: Suppose the court acquitted Socrates on condition that he stop philosophizing.

Plato, Apology 29b–c.

Notes on the original text

Digital text corrected (repeated comma in the digital text; repeated syllables in the digital text; stray bracket in the digital text; stray parenthesis in the digital text): μὴ οὐκ] ἀποκτεῖναί → μὴ οὐκ ἀποκτεῖναί; διαφευξοίμην,, → διαφευξοίμην,; Σωκράτης κράτης διδάσκει → Σωκράτης διδάσκει; διαφθαρήσονται, ) εἴ → διαφθαρήσονται, εἴ.

Extrabiblical texts: Plato, Apol. 29c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.7 (Dindorf 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-7). (abbreviation not yet checked)

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13.10.8Dindorf 2:187–188

εἰ οὖν με, ὅπερ εἶπον, ἐπὶ τούτοις ἀφίοιτε, εἴποιμι ἂν ὑμῖν ὅτι ἐγὼ ὑμᾶς, ὠ ἄνδρες Ἀθηναῖοι, ἀσπάζομαι μὲν καὶ φιλῶ, πείσομαι δὲ μᾶλλον τῷ θεῷ ἢ ὑμῖν, καὶ ἕως περ ἂν ἐμπνέω καὶ οἷός ὢ τε ὢ, οὐ μὴ παύσομαι φιλοσοφῶν καὶ ὑμῖν παρακελευόμενός τε καὶ ἐνδεικνύμενος, ὅτῳ ἂν ἀεὶ ἐντυγχάνω ὑμῶν, λέγων οἷαπερ εἴωθα.” Καὶ μετὰ βραχέα ἐπιλέγει

ei oun me, hoper eipon, epi toutois aphioite, eipoimi an hymin hoti egō hymas, ō andres Athēnaioi, aspazomai men kai philō, peisomai de mallon tǭ theǭ ē hymin, kai heōs per an empneō kai hoios ō te ō, ou mē pausomai philosophōn kai hymin parakeleuomenos te kai endeiknymenos, hotǭ an aei entynchanō hymōn, legōn hoiaper eiōtha.” Kai meta brachea epilegei

if, then, as I said, you were to acquit me on these terms, I would say to you: ‘Men of Athens, I hold you in affection and love you, but I will obey the god rather than you; and as long as I breathe and am able, I will not stop philosophizing and exhorting you and pointing out the truth to whichever of you I meet, saying what I am accustomed to say.’” And after a little he adds:

Notes and citation

Summary: Socrates would obey the god rather than the Athenians.

Plato, Apology 29c–d.

Notes on the original text

Digital text corrected (OCR slip): καὶ ἴως περ → καὶ ἕως περ.

Extrabiblical texts: Plato, Apol. 29c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.8 (Dindorf 2:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-8). (abbreviation not yet checked)

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13.10.9Dindorf 2:188

“Ἔννοήσωμεν δὴ καὶ τῇδε, ὡς πολλὴ ἐλπίς ἐστιν ἀγαθὸν αὐτὸ εἶναι. δυοῖν γὰρ θάτερόν ἐστι τὸ τεθνάναι· ἢ γὰρ οἷον μηδέν τι εἶναι μηδὲ αἴσθησιν μηδεμίαν μηδενὸς ἔχειν τὸν τεθνεῶτα, ἢ κατὰ τὰ λεγόμενα μεταβολή τις τυγχάνει οὖσα καὶ μετοίκησις τῇ ψυχῇ τοῦ τόπου τοῦ ἐνθένδε εἰς ἄλλον τόπον. καὶ εἴτε δὴ μηδεμία αἴσθησίς ἐστιν, ἀλλʼ οἷον ὕπνος, ἐπειδάν τις καθεύδων μηδὲ ὄναρ μηδὲν ὁρᾷ, θαυμάσιον κέρδος ἂν εἴη [ὁ] θάνατος.

“Ennoēsōmen dē kai tę̄de, hōs pollē elpis estin agathon auto einai. dyoin gar thateron esti to tethnanai; ē gar hoion mēden ti einai mēde aisthēsin mēdemian mēdenos echein ton tethneōta, ē kata ta legomena metabolē tis tynchanei ousa kai metoikēsis tę̄ psychę̄ tou topou tou enthende eis allon topon. kai eite dē mēdemia aisthēsis estin, allʼ hoion hypnos, epeidan tis katheudōn mēde onar mēden horą, thaumasion kerdos an eiē [ho] thanatos.

“Let us reflect in this way too, that there is great hope that it is a good. For to be dead is one of two things: either the dead man is as it were nothing and has no perception of anything, or, as is said, it is a change and a migration of the soul from this place to another. And if there is no perception, but it is like a sleep when one sleeps and sees not even a dream, death would be a wonderful gain.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Death is either dreamless sleep or a migration; either is good.

Plato, Apology 40c–d. The editor deletes the article before “death.”

Extrabiblical texts: Plato, Apol. 40c–d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.9 (Dindorf 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-9). (abbreviation not yet checked)

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13.10.10Dindorf 2:188

ἐγὼ γὰρ ἂν οἶμαι, εἴ τινα ἐκλεξάμενον δέοι ταύτην τὴν νύκτα ἐν ᾗ οὕτω κατέδαρθεν ὥστε μηδὲν ὄναρ ἰδεῖν, καὶ τὰς ἄλλας νύκτας τε καὶ ἡμέρας τὰς τοῦ βίου τοῦ ἑαυτοῦ ἀντιπαραθέντα ταύτῃ τῇ νυκτὶ, εἰ δέοι σκεψάμενον εἰπεῖν πόσας ἄμεινον καὶ ἥδιον ἡμέρας καὶ νύκτας ταύτης τῆς νυκτὸς βεβίωκεν ἐν τῷ ἑαυτοῦ βίῳ, οἶμαι ἂν οὐχὶ ἰδιώτην τινὰ, ἀλλὰ τὸν μέγαν βασιλέα εὐαριθμήτους ἂν εὑρεῖν αὐτὸν ταύτας πρὸς τὰς ἄλλας ἡμέρας τε καὶ νύκτας. εἰ οὖν τοιοῦτον ὁ θάνατός ἐστι, κέρδος ἔγωγε λέγω· καὶ γὰρ οὐδὲν πλεῖον ὁ πᾶς χρόνος φαίνεται οὕτως εἶναι ἢ μία νύξ.

egō gar an oimai, ei tina eklexamenon deoi tautēn tēn nykta en hę̄ houtō katedarthen hōste mēden onar idein, kai tas allas nyktas te kai hēmeras tas tou biou tou heautou antiparathenta tautę̄ tę̄ nykti, ei deoi skepsamenon eipein posas ameinon kai hēdion hēmeras kai nyktas tautēs tēs nyktos bebiōken en tǭ heautou biǭ, oimai an ouchi idiōtēn tina, alla ton megan basilea euarithmētous an heurein auton tautas pros tas allas hēmeras te kai nyktas. ei oun toiouton ho thanatos esti, kerdos egōge legō; kai gar ouden pleion ho pas chronos phainetai houtōs einai ē mia nyx.

For I think that if someone had to pick out the night in which he slept so soundly as not even to dream, and set beside it the other nights and days of his own life, and had to consider and say how many days and nights in his life he had lived better and more pleasantly than that night, I think that not merely a private person but the Great King himself would find them easy to count compared with the other days and nights. If death is like this, I call it a gain; for then all time appears to be no more than a single night.

Notes and citation

Summary: Dreamless sleep is better than most days and nights, so such a death is gain.

Plato, Apology 40d–e.

Extrabiblical texts: Plato, Apol. 40d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.10 (Dindorf 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-10). (abbreviation not yet checked)

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13.10.11Dindorf 2:188–189

εἰ δʼ αὖ οἷον ἀποδημῆσαί ἐστιν ὁ θάνατος ἐνθένδε εἰς ἄλλον τόπον, καὶ ἀληθῆ ἐστι τὰ λεγόμενα, ὡς ἄρα ἐκεῖ εἰσὶν ἅπαντες οἱ τεθνεῶτες, τί μεῖζον ἀγαθὸν τούτου εἴη ἂν, ὠ ἄνδρες δικασταί; εἰ γάρ τις ἀφικόμενος εἰς Ἅιδου, ἀπαλλαγεὶς τούτων τῶν φασκόντων δικαστῶν εἶναι, εὑρήσει τοὺς ὡς ἀληθῶς δικαστὰς, οἵπερ καὶ λέγονται ἐκεῖ δικάζειν, Μίνως τε καὶ ῾Ραδάμανθυς καὶ Αἰακὸς καὶ Τριπτόλεμος, καὶ ἄλλοι ὅσοι τῶν ἡμιθέων δίκαιοι ἐγένοντο ἐν τῷ ἑαυτῶν βίῳ, ἄρα φαύλη ἂν εἴη ἡ ἀποδημία;

ei dʼ au hoion apodēmēsai estin ho thanatos enthende eis allon topon, kai alēthē esti ta legomena, hōs ara ekei eisin hapantes hoi tethneōtes, ti meizon agathon toutou eiē an, ō andres dikastai? ei gar tis aphikomenos eis Haidou, apallageis toutōn tōn phaskontōn dikastōn einai, heurēsei tous hōs alēthōs dikastas, hoiper kai legontai ekei dikazein, Minōs te kai ῾Radamanthys kai Aiakos kai Triptolemos, kai alloi hosoi tōn hēmitheōn dikaioi egenonto en tǭ heautōn biǭ, ara phaulē an eiē hē apodēmia?

But if death is like a journey from here to another place, and what is said is true, that all the dead are there, what greater good could there be than this, judges? For if a man, arriving in Hades and rid of these who call themselves judges, will find the true judges who are said to judge there, Minos and Rhadamanthus and Aeacus and Triptolemus, and all the other demigods who were just in their own life, would the journey be a poor one?

Notes and citation

Summary: If death is a journey, one will meet the true judges of the dead.

Plato, Apology 40e–41a.

Notes on the original text

Digital text corrected (line-end hyphen left in the digital text): ἑαυ- τῶν → ἑαυτῶν.

Extrabiblical texts: Plato, Apol. 40e–41a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.11 (Dindorf 2:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-11). (abbreviation not yet checked)

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13.10.12Dindorf 2:189

ἢ αὖ Ὀρφεῖ ξυγγενέσθαι καὶ Μουσαίῳ καὶ Ἡσιόδῳ καὶ Ὁμήρῳ ἐπὶ πόσῳ ἄν τις δέξαιτʼ ἂν ὑμῶν; ἐγὼ μὲν γὰρ πολλάκις ἐθέλω τεθνάναι, εἴπερ ταῦτά ἐστιν ἀληθῆ, ἐπεὶ ἔμοιγε καὶ αὐτῷ θαυμαστὴ ἂν εἴη ἡ διατριβὴ αὐτόθι, ὁπότε ἐντύχοιμι Παλαμήδει καὶ Αἴαντι τῷ Τελαμῶνος καὶ εἴ τις ἄλλος τῶν παλαιῶν διὰ κρίσιν ἄδικον τέθνηκεν· ἀντιπαραβάλλοντι τὰ ἐμαυτοῦ πάθη πρὸς τὰ ἐκείνων, ὡς ἐγᾦμαι, οὐκ ἂν ἀηδὲς εἴη. καὶ δὴ καὶ τὸ μέγιστον, τοὺς ἐκεῖ ἐξετάζοντα καὶ ἐρευνῶντα ὥσπερ τοὺς ἐνταῦθα διάγειν, τίς αὐτῶν σοφός ἐστι καὶ τίς οἴεται μὲν, ἔστι δʼ οὔ. ”

ē au Orphei xyngenesthai kai Mousaiǭ kai Hēsiodǭ kai Homērǭ epi posǭ an tis dexaitʼ an hymōn? egō men gar pollakis ethelō tethnanai, eiper tauta estin alēthē, epei emoige kai autǭ thaumastē an eiē hē diatribē autothi, hopote entychoimi Palamēdei kai Aianti tǭ Telamōnos kai ei tis allos tōn palaiōn dia krisin adikon tethnēken; antiparaballonti ta emautou pathē pros ta ekeinōn, hōs egǭmai, ouk an aēdes eiē. kai dē kai to megiston, tous ekei exetazonta kai ereunōnta hōsper tous entautha diagein, tis autōn sophos esti kai tis oietai men, esti dʼ ou. ”

Or again, to be with Orpheus and Musaeus and Hesiod and Homer, what would any of you not give? I am willing to die many times, if these things are true; since for me myself the time spent there would be wonderful, when I met Palamedes and Ajax son of Telamon and any other of the ancients who died through an unjust judgment. To compare my own sufferings with theirs would, I think, not be unpleasant. And above all, to spend my time examining and searching those there, as I do those here, which of them is wise and which thinks he is but is not.”

Notes and citation

Summary: Socrates would gladly die to converse with the great men of old.

Plato, Apology 41a–b.

Extrabiblical texts: Plato, Apol. 41a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.10.12 (Dindorf 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-12). (abbreviation not yet checked)

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13.10.13Dindorf 2:189

Καὶ παρʼ ἡμῖν “ πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις” εἴρηται. καὶ “μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν οὐ δυναμένων ἀποκτεῖναι. εἰδέναι τε, ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον, αἰώνιον ἐν τοῖς οὐρανοῖς· ὅτι τε ἐκδημοῦντες ἀπὸ τοῦ σώματος ἐνδημοῦμεν τῷ κυρίῳ ” ὃς καὶ πᾶσι τοῖς εἰς αὐτὸν ἠλπικόσιν ἐπήγγελται εἰς κόλπους Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἀναπαύσεσθαι, μετά τε τῶν ἄλλων παρʼ Ἑβραίοις θεοφιλῶν προφητῶν τε καὶ δικαίων ἐν μακαρίᾳ ζωῇ τὸν μακρὸν αἰῶνα διάξειν.

Kai parʼ hēmin “ peitharchein dei theǭ mallon ē anthrōpois” eirētai. kai “mē phobeisthe apo tōn apokteinontōn to sōma, tēn de psychēn ou dynamenōn apokteinai. eidenai te, hoti ean hē epigeios hēmōn oikia tou skēnous katalythę̄, oikodomēn ek theou echomen, oikian acheiropoiēton, aiōnion en tois ouranois; hoti te ekdēmountes apo tou sōmatos endēmoumen tǭ kyriǭ ” hos kai pasi tois eis auton ēlpikosin epēngeltai eis kolpous Abraam kai Isaak kai Iakōb anapausesthai, meta te tōn allōn parʼ Hebraiois theophilōn prophētōn te kai dikaiōn en makarią zōę̄ ton makron aiōna diaxein.

And among us it is said, “We must obey God rather than men,” and, “Do not fear those who kill the body but cannot kill the soul”; and we know that “if our earthly house of this tent is dissolved, we have a building from God, a house not made with hands, eternal in the heavens,” and that “being away from the body we are at home with the Lord,” who has promised all who have hoped in him that they shall rest in the bosom of Abraham and Isaac and Jacob, and with the other men dear to God among the Hebrews, prophets and righteous men, shall spend the long ages in blessed life.

Acts 5:29 (quotation, high confidence) · Matt 10:28 (quotation, high confidence) · 2 Cor 5:1 (quotation, high confidence) · 2 Cor 5:8 (quotation, high confidence) · Luke 16:22 (allusion, medium confidence) · Matt 8:11 (allusion, medium confidence)

Notes and citation

Summary: Scripture too teaches obedience to God over men and the blessed life of the righteous after death.

Acts 5:29; Matt 10:28; 2 Cor 5:1, 8; compare Luke 16:22; Matt 8:11.

Topics: Martyrdom, Eschatology

Cite (SBL): Eusebius, Praep. ev. 13.10.13 (Dindorf 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-13). (abbreviation not yet checked)

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Preparation 13, chapter 11

13.11.1Dindorf 2:189–190

“ Τῶν δὲ δὴ ἀποθανόντων ἐπὶ στρατείας ὃς ἂν εὐδοκιμήσας τελευτήσῃ, ἆρʼ οὐ πρῶτον μὲν φήσομεν τοῦ χρυσοῦ γένους εἶναι; Πᾶνʼ γε μάλιστα. Ἀλλʼ οὐ πεισόμεθα Ἡσιόδῳ, ἐπειδάν τινες τοῦ τοιούτου γένους τελευτήσωσιν, ὡς ἄρα οἱ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι τελέθουσιν, ἐσθλοὶ, ἀλεξίκακοι, φύλακες μερόπων ἀνθρώπων; Πεισόμεθα μὲν οὖν. Διαπυθόμενοι ἄρα τοῦ θεοῦ πῶς χρὴ τοὺς δαιμονίους τε καὶ θείους τιθέναι καὶ τίνι διαφόρῳ, οὕτω καὶ ταύτῃ θήσομεν ᾗ ἂν ἐξηγῆται; Τί δʼ οὐ μέλλομεν; Καὶ τὸν λοιπὸν δὴ χρόνον ὡς δαίμονας γεγονότας οὕτω θεραπεύσομέν τε καὶ προσκυνήσομεν αὐτῶν τὰς θήκας; τὰ αὐτὰ δὲ ταῦτα νομιοῦμεν, ὅταν τις γήρᾳ ἤ τινι ἄλλῳ τρόπῳ τελευτήσῃ τῶν ὅσοι ἂν διαφερόντως ἐν τῷ βίῳ ἀγαθοὶ κριθῶσι.”

“ Tōn de dē apothanontōn epi strateias hos an eudokimēsas teleutēsę̄, arʼ ou prōton men phēsomen tou chrysou genous einai? Panʼ ge malista. Allʼ ou peisometha Hēsiodǭ, epeidan tines tou toioutou genous teleutēsōsin, hōs ara hoi men daimones hagnoi epichthonioi telethousin, esthloi, alexikakoi, phylakes meropōn anthrōpōn? Peisometha men oun. Diapythomenoi ara tou theou pōs chrē tous daimonious te kai theious tithenai kai tini diaphorǭ, houtō kai tautę̄ thēsomen hę̄ an exēgētai? Ti dʼ ou mellomen? Kai ton loipon dē chronon hōs daimonas gegonotas houtō therapeusomen te kai proskynēsomen autōn tas thēkas? ta auta de tauta nomioumen, hotan tis gērą ē tini allǭ tropǭ teleutēsę̄ tōn hosoi an diapherontōs en tǭ biǭ agathoi krithōsi.”

“Of those who die on campaign, whoever dies having distinguished himself, shall we not say first that he is of the golden race? Most certainly. And shall we not believe Hesiod, that when any of this race die, ‘they become holy daimones upon the earth, noble, averters of evil, guardians of mortal men’? We shall believe him. Then we shall inquire of the god how we must bury such daimonic and divine men, and with what distinction, and bury them in whatever way he directs? Why should we not? And for the rest of time we shall tend and revere their tombs as those of daimones. And we shall hold the same customs whenever any of those who were judged exceptionally good in life die of old age or in any other way.”

Notes and citation

Summary: Plato (Republic): those who die nobly are to be honored as daimones, and their tombs revered.

Plato, Republic 5.468e–469b, quoting Hesiod, Works and Days 122–123.

Extrabiblical texts: Plato, Resp. 468e–469b (Plato (works); quotation); Hesiod, Op. 122–123 (Hesiod, Works and Days; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.11.1 (Dindorf 2:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-11-1). (abbreviation not yet checked)

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13.11.2Dindorf 2:190

Καὶ ταῦτα δὲ ἁρμόζει ἐπὶ τῇ τῶν θεοφιλῶν τελευτῇ, οὓς στρατιώτας τῆς ἀληθοῦς εὐσεβείας οὐκ ἂν ἁμάρτοις εἰπὼν παραλαμβάνεσθαι. ὅθεν καὶ ἐπὶ τὰς θήκας αὐτῶν ἔθος ἡμῖν παριέναι, καὶ τὰς εὐχὰς παρὰ ταύταις ποιεῖσθαι, τιμᾶν τε τὰς μακαρίας αὐτῶν ψυχὰς, ὡς εὐλόγως καὶ τούτων ὑφʼ ἡμῶν γιγνομένων.

Kai tauta de harmozei epi tę̄ tōn theophilōn teleutę̄, hous stratiōtas tēs alēthous eusebeias ouk an hamartois eipōn paralambanesthai. hothen kai epi tas thēkas autōn ethos hēmin parienai, kai tas euchas para tautais poieisthai, timan te tas makarias autōn psychas, hōs eulogōs kai toutōn hyphʼ hēmōn gignomenōn.

These words also fit the death of those dear to God, whom you would not be wrong to call soldiers of true godliness. Hence it is also our custom to go to their tombs, to make our prayers beside them, and to honor their blessed souls, these things too being reasonably done by us.

Notes and citation

Summary: Eusebius applies Plato’s honors for the noble dead to Christian veneration of the martyrs’ tombs.

Eusebius describes the Christian custom of praying at the martyrs’ tombs; translated as written.

Topics: Martyrdom

Cite (SBL): Eusebius, Praep. ev. 13.11.2 (Dindorf 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-11-2). (abbreviation not yet checked)

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13.11.3Dindorf 2:190

ἀλλὰ γὰρ ἡμεῖς μὲν ταῦτα ἐκ τῶν Πλάτωνος ἀνελεξάμεθα· φιλόκαλος δέ τις ἄλλος καὶ τούτων ἔτι πλείω ἂν εὕροι παρὰ τῷ αὐτῷ σύμφωνα τοῖς ἡμετέροις δόγμασι, τάχα δὲ καὶ παρʼ ἑτέροις. ἐπεὶ δὲ τῆς αὐτῆς ἡμῖν ὑποθέσεως προλαβόντες ἐφήψαντο καὶ ἄλλοι, εὖ μοι δοκεῖ ἐπισκέψασθαι δεῖν καὶ τὰ τούτοις πεπονημένα. παραθήσω δὲ πρώτου Ἀριστοβούλου, τοῦ ἐξ Ἑβραίων φιλοσόφου, τὰς οὕτως ἐχούσας φωνάς

alla gar hēmeis men tauta ek tōn Platōnos anelexametha; philokalos de tis allos kai toutōn eti pleiō an heuroi para tǭ autǭ symphōna tois hēmeterois dogmasi, tacha de kai parʼ heterois. epei de tēs autēs hēmin hypotheseōs prolabontes ephēpsanto kai alloi, eu moi dokei episkepsasthai dein kai ta toutois peponēmena. parathēsō de prōtou Aristoboulou, tou ex Hebraiōn philosophou, tas houtōs echousas phōnas

But we have gathered these things from Plato; another lover of fine things might find even more in the same author in agreement with our doctrines, and perhaps in others too. And since others before us have also taken up the same subject, I think it well that we should also look at what they have worked out. I shall set out first the words of Aristobulus, the philosopher from among the Hebrews, which run thus:

Notes and citation

Summary: Eusebius turns to earlier writers who traced Greek borrowings, beginning with Aristobulus.

Notes on the original text

Digital text corrected (stray mark and Latin letter in the digital text): ἐξ ‘Eβραίων → ἐξ Ἑβραίων.

Cite (SBL): Eusebius, Praep. ev. 13.11.3 (Dindorf 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-11-3). (abbreviation not yet checked)

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Preparation 13, chapter 12

13.12.1Dindorf 2:190–191

“ Φανερὸν ὅτι κατηκολούθησεν ὁ Πλάτων τῇ καθʼ ἡμᾶς νομοθεσίᾳ, καὶ φανερός ἐστι περιειργασμένος ἕκαστα τῶν ἐν αὐτῇ. διηρμήνευται γὰρ πρὸ Δημητρίου τοῦ Φαληρέως διʼ ἑτέρων, πρὸ τῆς Ἀλεξάνδρου καὶ Περσῶν ἐπικρατήσεως, τά τε κατὰ τὴν ἐξαγωγὴν τὴν ἐξ Αἰγύπτου τῶν Ἑβραίων, ἡμετέρων δὲ πολιτῶν, καὶ ἡ τῶν γεγονότων ἁπάντων αὐτοῖς ἐπιφάνεια, καὶ κράτησις τῆς χώρας, καὶ τῆς ὅλης νομοθεσίας ἐπεξήγησις, ὡς εὔδηλον εἷναι τὸν προειρημένον φιλόσοφον εἰληφέναι πολλά· γέγονε γὰρ πολυμαθὴς, καθὼς καὶ Πυθαγόρας πολλὰ τῶν παρʼ ἡμῖν μετενέγκας εἰς τὴν ἑαυτοῦ δογματοποιίαν κατεχώρισεν.

“ Phaneron hoti katēkolouthēsen ho Platōn tę̄ kathʼ hēmas nomothesią, kai phaneros esti perieirgasmenos hekasta tōn en autę̄. diērmēneutai gar pro Dēmētriou tou Phalēreōs diʼ heterōn, pro tēs Alexandrou kai Persōn epikratēseōs, ta te kata tēn exagōgēn tēn ex Aigyptou tōn Hebraiōn, hēmeterōn de politōn, kai hē tōn gegonotōn hapantōn autois epiphaneia, kai kratēsis tēs chōras, kai tēs holēs nomothesias epexēgēsis, hōs eudēlon heinai ton proeirēmenon philosophon eilēphenai polla; gegone gar polymathēs, kathōs kai Pythagoras polla tōn parʼ hēmin metenenkas eis tēn heautou dogmatopoiian katechōrisen.

“It is clear that Plato followed our legislation, and he has clearly studied each of the things in it closely. For before Demetrius of Phalerum, before the rule of Alexander and of the Persians, it had been translated by others: the account of the exodus of the Hebrews, our fellow countrymen, from Egypt, and the manifestation of all that happened to them, and the conquest of the land, and the exposition of the whole legislation; so that it is quite clear that the aforesaid philosopher took many things from it, for he was very learned, just as Pythagoras also transferred many of our teachings and set them in his own body of doctrine.

Notes and citation

Summary: Aristobulus: Plato and Pythagoras borrowed from an early Greek translation of the Law.

Aristobulus, fragment 3 (also in Clement, Miscellanies 1.22.150).

Notes on the original text

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

Extrabiblical texts: Aristobulus, Aristob. fr. 3 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.1 (Dindorf 2:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-1). (abbreviation not yet checked)

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13.12.2Dindorf 2:191

ἡ δʼ ὅλη ἑρμηνεία τῶν διὰ τοῦ νόμου πάντων ἐπὶ τοῦ προσαγορευθέντος Φιλαδέλφου βασιλέως, σοῦ δὲ προγόνου, προσενεγκαμένου μείζονα φιλοτιμίαν, Δημητρίου τοῦ Φαληρέως πραγματευσαμένου τὰ περὶ τούτων.”

hē dʼ holē hermēneia tōn dia tou nomou pantōn epi tou prosagoreuthentos Philadelphou basileōs, sou de progonou, prosenenkamenou meizona philotimian, Dēmētriou tou Phalēreōs pragmateusamenou ta peri toutōn.”

But the complete translation of everything in the law took place under the king called Philadelphus, your ancestor, who brought greater zeal to it, Demetrius of Phalerum managing the matters concerning it.”

Notes and citation

Summary: The full translation of the Law was made under Ptolemy Philadelphus.

Aristobulus, fragment 3, addressed to King Ptolemy.

Extrabiblical texts: Aristobulus, Aristob. fr. 3 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.2 (Dindorf 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-2). (abbreviation not yet checked)

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13.12.3Dindorf 2:191

Εἶτα μεταξύ τινα εἰπὼν ἐπιφέρει λέγων “ Δεῖ γὰρ λαμβάνειν τὴν θείαν φωνὴν οὐ ῥητὸν λόγον, ἀλλʼ ἔργων κατασκευὰς, καθὼς καὶ διὰ τῆς νομοθεσίας ἡμῖν ὅλην τὴν γένεσιν τοῦ κόσμου θεοῦ λόγους εἴρηκεν ὁ Μώσης. συνεχῶς γάρ φησιν ἐφʼ ἑκάστου “καὶ εἶπεν ὁ θεὸς, καὶ ἐγένετο.”

Eita metaxy tina eipōn epipherei legōn “ Dei gar lambanein tēn theian phōnēn ou rhēton logon, allʼ ergōn kataskeuas, kathōs kai dia tēs nomothesias hēmin holēn tēn genesin tou kosmou theou logous eirēken ho Mōsēs. synechōs gar phēsin ephʼ hekastou “kai eipen ho theos, kai egeneto.”

Then, after saying some things in between, he goes on to say: “For the divine voice must be taken not as spoken speech but as the construction of works, just as Moses in the legislation has called the whole creation of the world words of God. For he says continually at each thing, ‘And God said, and it came to be.’

Gen 1:3 (allusion, high confidence)

Notes and citation

Summary: Aristobulus: God’s “voice” means his creative works.

Aristobulus, fragment 4; Gen 1:3–24.

Extrabiblical texts: Aristobulus, Aristob. fr. 4 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.3 (Dindorf 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-3). (abbreviation not yet checked)

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13.12.4Dindorf 2:191

δοκοῦσι δέ μοι περιειργασμένοι πάντα κατηκολουθηκέναι τούτῳ Πυθαγόρας τε καὶ Σωκράτης καὶ Πλάτων, λέγοντες ἀκούειν φωνῆς θεοῦ, τὴν κατασκευὴν τῶν ὅλων συνθεωροῦντες ἀκριβῶς ὑπὸ θεοῦ γεγονυῖαν καὶ συνεχομένην ἀδιαλείπτως. ἔτι δὲ καὶ Ὀρφεὺς ἐν ποιήμασι τῶν κατὰ τὸν ἱερὸν λόγον αὐτῷ λεγομένων οὕτως ἐκτίθεται περὶ τοῦ διακρατεῖσθαι θείᾳ δυνάμει τὰ πάντα καὶ γενητὰ ὑπάρχειν, καὶ ἐπὶ πάντων εἶναι τὸν θεόν. λέγει δʼ οὕτως

dokousi de moi perieirgasmenoi panta katēkolouthēkenai toutǭ Pythagoras te kai Sōkratēs kai Platōn, legontes akouein phōnēs theou, tēn kataskeuēn tōn holōn syntheōrountes akribōs hypo theou gegonuian kai synechomenēn adialeiptōs. eti de kai Orpheus en poiēmasi tōn kata ton hieron logon autǭ legomenōn houtōs ektithetai peri tou diakrateisthai theią dynamei ta panta kai genēta hyparchein, kai epi pantōn einai ton theon. legei dʼ houtōs

And it seems to me that Pythagoras and Socrates and Plato, having studied everything closely, followed him, when they say that they hear the voice of God, contemplating accurately the construction of the universe as made by God and held together by him without ceasing. Further, Orpheus too, in verses from the sayings according to the Sacred Discourse attributed to him, sets out thus concerning all things being held together by divine power, and being created, and God being over all. He speaks thus:

Notes and citation

Summary: Aristobulus: Greek philosophers and Orpheus echo Moses on God’s rule over creation.

Aristobulus, fragment 4.

Notes on the original text

Digital text corrected (stray mark in the digital text; word broken in the digital text): δο κοῦσι → δοκοῦσι; Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Aristobulus, Aristob. fr. 4 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.4 (Dindorf 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-4). (abbreviation not yet checked)

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13.12.5Dindorf 2:191–192

φθέγξομαι οἷς θέμις ἐστὶ, θύρας δʼ ἐπίθεσθε βέβηλοι, φεύγοντες δικαίων θεσμοὺς, θείοιο τεθέντος πᾶσι νόμου· σὺ δʼ ἄκουε, φαεσφόρου ἔκγονε Μήνης Μουσαῖʼ· ἐξερέω γὰρ ἀληθέα, μηδέ σε τὰ πρὶν ἐν στήθεσσι φανέντα φίλης αἰῶνος ἀμέρσῃ, εἰς δὲ λόγον θεῖον βλέψας τούτῳ προσέδρευε, ἰθύνων κραδίης νοερὸν κύτος· εὑ δʼ ἐπίβαινε ἀτραπιτοῦ, μοῦνον δʼ ἐσόρα κόσμοιο τυπωτὴν ἀθάνατον. παλαιὸς δὲ λόγος περὶ τοῦδε φαείνει, εἷς ἔστʼ αὐτοτελὴς, αὐτοῦ δʼ ὕπο πάντα τελεῖται, ἐν δʼ αὐτοῖς αὐτὸς περινίσσεται, οὐδέ τις αὐτὸν εἰσοράα ψυχῶν θνητῶν. νῷ δʼ εἰσοράαται. αὐτὸς δʼ ἐξ ἀγαθῶν θνητοῖς κακὸν οὐκ ἐπιτέλλει ἀνθρώποις· αὐτῷ δὲ χάρις καὶ μῖσος ὀπηδεῖ, καὶ πόλεμος καὶ λοιμὸς ἰδʼ ἄλγεα δακρυόεντα, οὐδέ τις ἐσθʼ ἕτερος· σὺ δέ κεν ῥέα πάντʼ ἐσορήσαις, αἴ κεν ἴδῃς αὐτόν· πρὶν δή ποτε δεῦρʼ ἐπὶ γαῖαν, τέκνον ἐμὸν, δείξω σοι, ὁπηνίκα δέρκομαι αὐτοῦ ἴχνια καὶ χεῖρα στιβαρὴν κρατεροῖο θεοῖο. αὐτὸν δʼ οὐχ ὁρόω· περὶ γὰρ νέφος ἐστήρικται λοιπὸν ἐμοί· στᾶσιν δὲ δέκα πτυχαὶ ἀνθρώποισιν· οὐ γάρ κέν τις ἔδοι θνητῶν μερόπων κραίνοντα, εἰ μὴ μουνογενής τις ἀπορρὼξ φύλου ἄνωθεν Χαλδαίων· ἴδρις γὰρ ἴην ἄστροιο πορείης, καὶ σφαίρης κίνημʼ ἀμφὶ χθόνα ὡς περιτέλλει, κυκλοτερές δʼ ἐν ἴσῳ, κατὰ δὲ σφέτερον κνώδακα· πνεύματα δʼ ἡνιοχεῖ περί τʼ ἠέρα καὶ περὶ χεῦμα νάματος· ἐκφαίνει δὲ πυρὸς σέλας ἰφιγενήτου. αὐτὸς δὴ μέγαν αὖθις ἐπʼ οὐρανὸν ἐστήρικται χρυσέῳ εἰνὶ θρόνῳ· γαίη δʼ ὑπὸ ποσσὶ βέβηκε· χεῖρα δὲ δεξιτερὴν ἐπὶ τέρμασιν ὠκεανοῖο ἐκτέτακεν· ὀρέων δὲ τρέμει βάσις ἔνδοθι θυμῷ, οὐδὲ φέρειν δύναται κρατερὸν μένος. ἔστι δὲ πάντως αὐτὸς ἐπουράνιος, καὶ ἐπὶ χθονὶ πάντα τελευτᾷ, ἀρχὴν αὐτὸς ἔχων καὶ μέσσην ἠδὲ τελευτὴν, ὡς λόγος ἀρχαίων, ὡς ὑλογενὴς διέταξεν, ἐκ θεόθεν γνώμαισι λαβὼν κατὰ δίπλακα θεσμόν. ἄλλως οὐ θεμιτὸν δὲ λέγειν· τρομέω δέ γε γυῖα, ἐν νόῳ. ἐξ ὑπάτου κραίνει περὶ πάντʼ ἐνὶ τάξει. ὦ τέκνον, σὺ δὲ τοῖσι νόοισι πελάζεο, γλώσσης εὖ μάλʼ ἐπικρατέων, στέρνοισι δὲ ἔνθεο φήμην.”

phthenxomai hois themis esti, thyras dʼ epithesthe bebēloi, pheugontes dikaiōn thesmous, theioio tethentos pasi nomou; sy dʼ akoue, phaesphorou ekgone Mēnēs Mousaiʼ; exereō gar alēthea, mēde se ta prin en stēthessi phanenta philēs aiōnos amersę̄, eis de logon theion blepsas toutǭ prosedreue, ithynōn kradiēs noeron kytos; heu dʼ epibaine atrapitou, mounon dʼ esora kosmoio typōtēn athanaton. palaios de logos peri toude phaeinei, heis estʼ autotelēs, autou dʼ hypo panta teleitai, en dʼ autois autos perinissetai, oude tis auton eisoraa psychōn thnētōn. nǭ dʼ eisoraatai. autos dʼ ex agathōn thnētois kakon ouk epitellei anthrōpois; autǭ de charis kai misos opēdei, kai polemos kai loimos idʼ algea dakryoenta, oude tis esthʼ heteros; sy de ken rhea pantʼ esorēsais, ai ken idę̄s auton; prin dē pote deurʼ epi gaian, teknon emon, deixō soi, hopēnika derkomai autou ichnia kai cheira stibarēn krateroio theoio. auton dʼ ouch horoō; peri gar nephos estēriktai loipon emoi; stasin de deka ptychai anthrōpoisin; ou gar ken tis edoi thnētōn meropōn krainonta, ei mē mounogenēs tis aporrōx phylou anōthen Chaldaiōn; idris gar iēn astroio poreiēs, kai sphairēs kinēmʼ amphi chthona hōs peritellei, kykloteres dʼ en isǭ, kata de spheteron knōdaka; pneumata dʼ hēniochei peri tʼ ēera kai peri cheuma namatos; ekphainei de pyros selas iphigenētou. autos dē megan authis epʼ ouranon estēriktai chryseǭ eini thronǭ; gaiē dʼ hypo possi bebēke; cheira de dexiterēn epi termasin ōkeanoio ektetaken; oreōn de tremei basis endothi thymǭ, oude pherein dynatai krateron menos. esti de pantōs autos epouranios, kai epi chthoni panta teleutą, archēn autos echōn kai messēn ēde teleutēn, hōs logos archaiōn, hōs hylogenēs dietaxen, ek theothen gnōmaisi labōn kata diplaka thesmon. allōs ou themiton de legein; tromeō de ge guia, en noǭ. ex hypatou krainei peri pantʼ eni taxei. ō teknon, sy de toisi nooisi pelazeo, glōssēs eu malʼ epikrateōn, sternoisi de entheo phēmēn.”

“I will speak to those for whom it is lawful; but close the doors, you profane, fleeing the ordinances of the just, since the divine law has been laid down for all. But you, Musaeus, offspring of the light-bringing Moon, listen; for I will tell the truth, and let not what appeared before in your breast deprive you of dear life. But looking to the divine Word, wait on it, directing the intelligent vessel of your heart; and tread well the path, and look only to the immortal molder of the world. An ancient saying shines forth about him: he is one, complete in himself, and by him all things are brought to completion; and he himself moves among them, yet none of mortal souls beholds him, but he is beheld by mind. He does not, out of good things, send evil upon mortal men; but favor and hatred attend him, and war and plague and tearful sorrows; nor is there any other. You would easily see all things, if you were to see him. Before that, here on earth, my child, I will show you, when I behold his footprints and the strong hand of the mighty God. But him I do not see; for a cloud is set fast about him for the rest of me; and ten folds stand before men. For no one of mortal men could see him ruling, except a certain only-begotten one, a shoot from above of the race of the Chaldeans; for he was skilled in the course of the star, and in how the movement of the sphere revolves around the earth, in a circle evenly, each on its own axis; and he guides the winds around the air and around the stream of water; and he makes appear the gleam of mighty-born fire. He himself again is set fast upon the great heaven on a golden throne, and the earth stands beneath his feet; and he has stretched out his right hand to the ends of the ocean; and the base of the mountains trembles within at heart, and cannot bear his mighty strength. He is wholly heavenly, and brings all things to their end on earth, himself holding the beginning and the middle and the end, as the saying of the ancients, as the one born of the water ordained, having received it from God in his judgments, according to the twofold law. It is not lawful to speak otherwise; I tremble in my limbs, in my mind. From on high he rules over all things in order. O child, draw near with your thoughts, keeping well control of your tongue, and store the saying in your breast.”

Textual problem in this passage: see the notes.

Notes and citation

Summary: An Orphic poem proclaims one invisible creator God, seen only by a Chaldean (Abraham) and by the one born of the water (Moses).

The Orphic “Testament” (Diathēkai), in the recension quoted by Aristobulus (fragment 4). “The only-begotten … of the race of the Chaldeans” is usually taken as Abraham, and “the one born of the water” (ὑλογενής, probably for ὑδογενής) as Moses. Several lines are corrupt in the transmitted text; translated by sense.

Extrabiblical texts: Orpheus (attributed), Orph. frag. Testament (Orpheus (attributed), Orphic poems (fragments); quotation); Aristobulus, Aristob. fr. 4 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.5 (Dindorf 2:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-5). (abbreviation not yet checked)

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13.12.6Dindorf 2:192–193

καὶ Ἄρατος δὲ περὶ τῶν αὐτῶν φησιν οὕτως Ἐκ Δῖὸς ἀρχώμεσθα, τὸν οὐδέποτʼ ἄνδρες ἐῶσιν ἄρρητον· μεσταὶ δὲ θεοῦ πᾶσαι μὲν ἀγυιαὶ, πᾶσαι δʼ ἀνθρώπων ἀγοραὶ, μεστὴ δὲ θάλασσα, καὶ λιμένες. πάντη δὲ θεοῦ κεχρήμεθα πάντες. τοῦ γὰρ καὶ γένος ἐσμέν· ὁ δʼ ἤπιος ἀνθρώποισι δεξιὰ σημαίνει, λαοὺς δʼ ἐπὶ ἔργον ἐγείρει, μιμνήσκων βιότοιο· λέγει δʼ ὅτε βῶλος ἀρίστη βουσί τε καὶ μακέλῃσι, λέγει δʼ ὅτε δεξιαὶ ὧραι καὶ φυτὰ γυρῶσαι, καὶ σπέρματα πάντα βαλέσθαι.

kai Aratos de peri tōn autōn phēsin houtōs Ek Dios archōmestha, ton oudepotʼ andres eōsin arrēton; mestai de theou pasai men aguiai, pasai dʼ anthrōpōn agorai, mestē de thalassa, kai limenes. pantē de theou kechrēmetha pantes. tou gar kai genos esmen; ho dʼ ēpios anthrōpoisi dexia sēmainei, laous dʼ epi ergon egeirei, mimnēskōn biotoio; legei dʼ hote bōlos aristē bousi te kai makelę̄si, legei dʼ hote dexiai hōrai kai phyta gyrōsai, kai spermata panta balesthai.

And Aratus too speaks thus about the same things: “From Zeus let us begin, whom men never leave unspoken; full of God are all the streets, and all the marketplaces of men, and full is the sea and the harbors; and everywhere we all have need of God. For we are also his offspring; and he, kindly to men, gives favorable signs, and rouses the peoples to work, reminding them of their livelihood; he tells when the soil is best for oxen and for mattocks, he tells when the seasons are favorable both to dig around plants and to sow all seeds.”

Acts 17:28 (echo, medium confidence)

Notes and citation

Summary: Aratus’ Phaenomena opens with God’s presence everywhere and his care for men.

Aratus, Phaenomena 1–9, quoted by Aristobulus (fragment 4); Aristobulus himself says (13.12.7) that he has altered the divine names. Compare Acts 17:28.

Notes on the original text

Digital text corrected (accent slip in the digital text): δεξια σημαίνει → δεξιὰ σημαίνει.

Extrabiblical texts: Aratus, Phaen. 1–9 (Aratus, Phaenomena; quotation); Aristobulus, Aristob. fr. 4 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.6 (Dindorf 2:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-6). (abbreviation not yet checked)

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13.12.7Dindorf 2:193

σαφῶς οἶμαι δεδεῖχθαι ὅτι διὰ πάντων ἐστὶν ἡ δύναμις τοῦ θεοῦ. καθὼς δὲ δεῖ σεσημάγκαμεν περιαιροῦντες τὸν διὰ τῶν ποιημάτων Δία καὶ Ζῆνα· τὸ γὰρ τῆς διανοίας αὐτῶν ἐπὶ θεὸν ἀναπέμπεται· διόπερ οὕτως ἡμῖν εἴρηται. οὐκ ἀπεοικότως οὖν τοῖς ἐπιζητουμένοις προενηνέγμεθα ταῦτα.

saphōs oimai dedeichthai hoti dia pantōn estin hē dynamis tou theou. kathōs de dei sesēmankamen periairountes ton dia tōn poiēmatōn Dia kai Zēna; to gar tēs dianoias autōn epi theon anapempetai; dioper houtōs hēmin eirētai. ouk apeoikotōs oun tois epizētoumenois proenēnegmetha tauta.

I think it has been clearly shown that the power of God is through all things. And we have marked it as is fitting, removing the Dis and Zeus of the verses; for their meaning refers to God; that is why we have spoken so. We have, then, not unfittingly brought these things forward for the matters under inquiry.

Notes and citation

Summary: Aristobulus: the poets’ “Zeus” really refers to God.

Aristobulus, fragment 4. Dis and Zeus are forms of the name Zeus.

Extrabiblical texts: Aristobulus, Aristob. fr. 4 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.7 (Dindorf 2:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-7). (abbreviation not yet checked)

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13.12.8Dindorf 2:193

πᾶσι γὰρ τοῖς φιλοσόφοις ὁμολογεῖται ὅτι δεῖ περὶ θεοῦ διαλήψεις ὁσίας ἔχειν, ὃ μάλιστα παρακελεύεται καλῶς ἡ καθʼ ἡμᾶς αἵρεσις. ἡ δὲ τοῦ νόμου κατασκευὴ πᾶσα τοῦ καθʼ ἡμᾶς περὶ εὐσεβείας τέτακται καὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τῶν λοιπῶν ἀγαθῶν τῶν κατὰ ἀλήθειαν. ”

pasi gar tois philosophois homologeitai hoti dei peri theou dialēpseis hosias echein, ho malista parakeleuetai kalōs hē kathʼ hēmas hairesis. hē de tou nomou kataskeuē pasa tou kathʼ hēmas peri eusebeias tetaktai kai dikaiosynēs kai enkrateias kai tōn loipōn agathōn tōn kata alētheian. ”

For all the philosophers agree that we must hold holy conceptions about God, which our school especially enjoins, and well. And the whole structure of our law is ordered with reference to godliness and justice and self-control and the other things that are truly good.”

Notes and citation

Summary: The Jewish law aims at piety, justice, self-control, and the other true goods.

Aristobulus, fragment 4.

Extrabiblical texts: Aristobulus, Aristob. fr. 4 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.8 (Dindorf 2:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-8). (abbreviation not yet checked)

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13.12.9Dindorf 2:193

Τούτοις ἑξῆς μεθʼ ἕτερα ἐπιλέγει “Ἐχομένως δʼ ἐστὶν ὡς ὁ θεὸς τὸν ὅλον κόσμον κατεσκεύακε, καὶ δέδωκεν ἀνάπαυσιν ἡμῖν διὰ τὸ κακόπαθον εἶναι πᾶσι τὴν βιοτὴν τὴν ἑβδόμην ἡμέραν, ἢ δὴ καὶ πρώτη φυσικὼς ἂν λέγοιτο φωτὸς γένεσις, ἐν ᾧ τὰ πάντα συνθεωρεῖται.

Toutois hexēs methʼ hetera epilegei “Echomenōs dʼ estin hōs ho theos ton holon kosmon kateskeuake, kai dedōken anapausin hēmin dia to kakopathon einai pasi tēn biotēn tēn hebdomēn hēmeran, ē dē kai prōtē physikōs an legoito phōtos genesis, en hǭ ta panta syntheōreitai.

Next after these, after other things, he adds: “It follows that God, having constructed the whole world, also gave us, because life is toilsome for all, the seventh day as a rest; which might also in nature be called the first, the genesis of light, in which all things are viewed together.

Gen 2:2 (allusion, high confidence) · Gen 2:3 (allusion, high confidence)

Notes and citation

Summary: Aristobulus: God gave the seventh day as rest; it is also the first day, the birth of light.

Aristobulus, fragment 5; Gen 2:2–3; Exod 20:11.

Notes on the original text

Digital text corrected (OCR slip; accent slip in the digital text): ὁ θὼς → ὁ θεὸς; ἐν ὡ τὰ → ἐν ᾧ τὰ.

Extrabiblical texts: Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.9 (Dindorf 2:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-9). (abbreviation not yet checked)

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13.12.10Dindorf 2:193

μεταφέροιτο δʼ ἂν τὸ αὐτὸ καὶ ἐπὶ τῆς σοφίας· τὸ γὰρ πᾶν φῶς ἐστὶν ἐξ αὐτῆς. καί τινες εἰρήκασι τῶν ἐκ τῆς αἱρέσεως ὄντες τῆς ἐκ τοῦ Περιπάτου λαμπτῆρος αὐτὴν ἔχειν τάξιν· ἀκολουθοῦντες γὰρ αὐτῇ συνεχῶς ἀτάραχοι καταστήσονται διʼ ὅλου τοῦ βίου.

metapheroito dʼ an to auto kai epi tēs sophias; to gar pan phōs estin ex autēs. kai tines eirēkasi tōn ek tēs haireseōs ontes tēs ek tou Peripatou lamptēros autēn echein taxin; akolouthountes gar autę̄ synechōs atarachoi katastēsontai diʼ holou tou biou.

The same might be transferred to wisdom also, for all light comes from it. And some of those of the Peripatetic school have said that it holds the place of a lamp; for those who follow it continually will remain undisturbed throughout their whole life.

Notes and citation

Summary: Wisdom is the source of all light, like a lamp.

Aristobulus, fragment 5.

Notes on the original text

Digital text corrected (word broken in the digital text): αἱρέ σεως → αἱρέσεως.

Extrabiblical texts: Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.10 (Dindorf 2:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-10). (abbreviation not yet checked)

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13.12.11Dindorf 2:193–194

σαφέστερον δὲ καὶ κάλλιον τῶν ἡμετέρων προγόνων τις εἶπε Σολομῶν αὐτὴν πρὸ οὐρανοῦ καὶ γῆς ὑπάρχειν. τὸ δὲ σύμφωνόν ἐστι τῷ προειρημένῳ. τὸ δὲ διασαφουμενον διὰ τῆς νομοθεσίας ἀποπεπαυκέναι τὸν θεὸν ἐν αὐτῇ, τοῦτο οὐχ, ὥς τινες ὑπολαμβάνουσι, μηκέτι ποιεῖν τι τὸν θεὸν καθέστηκεν, ἀλλʼ ἐπὶ τῷ καταπεπαυκέναι τὴν τάξιν αὐτῶν οὕτως εἰς πάντα τὸν χρόνον τεταχέναι.

saphesteron de kai kallion tōn hēmeterōn progonōn tis eipe Solomōn autēn pro ouranou kai gēs hyparchein. to de symphōnon esti tǭ proeirēmenǭ. to de diasaphoumenon dia tēs nomothesias apopepaukenai ton theon en autę̄, touto ouch, hōs tines hypolambanousi, mēketi poiein ti ton theon kathestēken, allʼ epi tǭ katapepaukenai tēn taxin autōn houtōs eis panta ton chronon tetachenai.

But one of our ancestors, Solomon, said more clearly and finely that it existed before heaven and earth. And this agrees with what was said before. And what is made clear by the legislation, that God rested on it, does not mean, as some suppose, that God no longer makes anything; it means that, having caused their order to cease, he has so ordered it for all time.

Prov 8:22 (allusion, high confidence) · Gen 2:2 (allusion, high confidence)

Notes and citation

Summary: Solomon says wisdom existed before creation; God’s rest means he fixed the order of things, not that he stopped acting.

Aristobulus, fragment 5; Prov 8:22–31; Gen 2:2.

Notes on the original text

Digital text corrected (OCR slip; repeated word in the digital text): εἶκε Σολομῶν → εἶπε Σολομῶν; πρὸ οὐρανοῖ· καὶ → πρὸ οὐρανοῦ καὶ; τὸν τὸν θεὸν → τὸν θεὸν.

Extrabiblical texts: Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.11 (Dindorf 2:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-11). (abbreviation not yet checked)

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13.12.12Dindorf 2:194

σημαίνει γὰρ ὡς ἐν ἓξ ἡμέραις ἐποίησε τόν τε οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς, ἵνα τοὺς χρόνους δηλώσῃ καὶ τὴν τάξιν προείπῃ τί τίνος προτερεῖ. τάξας γάρ, οὕτως αὐτὰ συνέχει καὶ [οὐ] μεταποιεῖ. διασεσάφηκε δʼ ἡμῖν αὐτὴν ἔννομον ἕνεκεν σημείου τοῦ περὶ ἡμᾶς ἑβδόμου λόγου καθεστῶτος, ἐν ᾧ γνῶσιν ἔχομεν ἀνθρωπίνων καὶ θείων πραγμάτων.

sēmainei gar hōs en hex hēmerais epoiēse ton te ouranon kai tēn gēn kai panta ta en autois, hina tous chronous dēlōsę̄ kai tēn taxin proeipę̄ ti tinos proterei. taxas gar, houtōs auta synechei kai [ou] metapoiei. diasesaphēke dʼ hēmin autēn ennomon heneken sēmeiou tou peri hēmas hebdomou logou kathestōtos, en hǭ gnōsin echomen anthrōpinōn kai theiōn pragmatōn.

For it signifies that in six days he made heaven and earth and all things in them, so as to show the times and foretell the order, what comes before what. For having ordered them, he so holds them together and changes them. And he has made it clear to us as legal (the seventh day) as a sign of the seventh faculty established in us, reason, by which we have knowledge of things human and divine.

Textual problem in this passage: see the notes.

Exod 20:11 (allusion, high confidence)

Notes and citation

Summary: The six days show the order of creation; the Sabbath is a sign of reason, our seventh faculty.

Aristobulus, fragment 5; Exod 20:11. The editor deletes “not” before “changes.” “It” is the seventh day.

Notes on the original text

Digital text corrected (words run together in the digital text): ἐνᾧ γνῶσιν → ἐν ᾧ γνῶσιν.

Extrabiblical texts: Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.12 (Dindorf 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-12). (abbreviation not yet checked)

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13.12.13Dindorf 2:194

διʼ ἑβδομάδων δὲ καὶ πᾶς ὁ κόσμος κυκλεῖται τῶν ζῳογονουμένων καὶ τῶν φυομένων ἁπάντων· τῷ δὲ σάββατον αὐτὴν προσαγορεύεσθαι διερμηνεύεται ἀνάπαυσις οὖσα. διασαφεῖ δὲ καὶ Ὅμηρος καὶ Ἡσίοδος, μετειληφότες ἐκ τῶν ἡμετέρων βιβλίων ἱερὰν εἶναι. Ἡσίοδος μὲν οὕτως· πρῶτον ἕνη τετράς τε καὶ ἑβδόμη ἱερὸν ἦμαρ· καὶ πάλιν λέγει· ἑβδομάτη δʼ αὖτις λαμπρὸν φάος ἠελίοιο.

diʼ hebdomadōn de kai pas ho kosmos kykleitai tōn zǭogonoumenōn kai tōn phyomenōn hapantōn; tǭ de sabbaton autēn prosagoreuesthai diermēneuetai anapausis ousa. diasaphei de kai Homēros kai Hēsiodos, meteilēphotes ek tōn hēmeterōn bibliōn hieran einai. Hēsiodos men houtōs; prōton henē tetras te kai hebdomē hieron ēmar; kai palin legei; hebdomatē dʼ autis lampron phaos ēelioio.

And the whole world of all living things and all growing things revolves in sevens; and its being called the Sabbath is interpreted as being rest. And Homer and Hesiod also make it clear that it is holy, having taken it from our books. Hesiod thus: “First the first of the month, the fourth, and the seventh, a holy day.” And again he says: “And on the seventh again the bright light of the sun.”

Notes and citation

Summary: The cosmos moves in sevens; Hesiod calls the seventh day holy.

Aristobulus, fragment 5; Hesiod, Works and Days 770–771; the second line is not in our text of Hesiod.

Notes on the original text

Digital text corrected (words run together in the digital text): καὶπᾶς → καὶ πᾶς; βιβλίωνἱερὰν → βιβλίων ἱερὰν.

Extrabiblical texts: Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation); Hesiod, Op. 770–771 (Hesiod, Works and Days; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.13 (Dindorf 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-13). (abbreviation not yet checked)

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13.12.14Dindorf 2:194

Ὅμηρος δὲ οὕτω λέγει· ἑβδομάτη δἤπειτα κατήλυθεν, ἱερὸν ἦμαρ· καὶ πάλιν· ἕβδομον ἦμαρ ἔην καὶ τῷ τετέλεστο ἅπαντα· καί· ἑβδομάτῃ δʼ ἠοῖ λίπομεν ῥόον ἐξ Ἀχέροντος.

Homēros de houtō legei; hebdomatē dēpeita katēlythen, hieron ēmar; kai palin; hebdomon ēmar eēn kai tǭ tetelesto hapanta; kai; hebdomatę̄ dʼ ēoi lipomen rhoon ex Acherontos.

And Homer speaks thus: “And then on the seventh came down the holy day.” And again: “It was the seventh day, and on it all things had been finished.” And: “And on the seventh dawn we left the stream of Acheron.”

Notes and citation

Summary: Lines ascribed to Homer on the seventh day.

Aristobulus, fragment 5. These lines are not found in our texts of Homer; compare Odyssey 10.80–81; 12.399; 15.477.

Notes on the original text

Digital text corrected (words run together in the digital text): ἅπαντακαί· → ἅπαντα· καί·.

Extrabiblical texts: Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation); Homer, Od. 12.399 (Homer, Odyssey; echo)

Cite (SBL): Eusebius, Praep. ev. 13.12.14 (Dindorf 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-14). (abbreviation not yet checked)

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13.12.15Dindorf 2:194–195

τοῦτο δὴ σημαίνων, ὡς ἀπὸ τῆς κατὰ ψυχὴν λήθης καὶ κακίας ἐν τῷ κατὰ ἀλήθειαν ἑβδόμῳ λόγῳ καταλιμπάνεται τὰ προειρημένα καὶ γνῶσιν ἀληθείας λαμβάνομεν, καθὼς προείρηται.

touto dē sēmainōn, hōs apo tēs kata psychēn lēthēs kai kakias en tǭ kata alētheian hebdomǭ logǭ katalimpanetai ta proeirēmena kai gnōsin alētheias lambanomen, kathōs proeirētai.

Signifying this, that from forgetfulness and wickedness of soul what was said before is left behind on the true seventh, which is reason, and we receive knowledge of the truth, as has been said before.

Notes and citation

Summary: The seventh day signifies leaving forgetfulness and vice behind and gaining knowledge of truth.

Aristobulus, fragment 5.

Notes on the original text

Digital text corrected (words run together in the digital text): τῷκατὰ → τῷ κατὰ.

Extrabiblical texts: Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.15 (Dindorf 2:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-15). (abbreviation not yet checked)

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13.12.16Dindorf 2:195

Λίνος δέ φησιν οὕτως· ἑβδομάτῃ δʼ ἠοῖ τετελεσμένα πάντα τέτυκται· καὶ πάλιν· ἑβδόμη εἰν ἀγαθοῖς καὶ ἑβδόμη ἐστὶ γενέθλη καί· ἑβδόμη ἐν πρώτοισι καὶ ἑβδόμη ἐστὶ τελείη. καί· ἑπτὰ δὲ πάντα τέτυκται ἐν οὐρανῷ ἀστερόεντι, ἐν κύκλοισι φανέντʼ ἐπιτελλομένοις ἐνιαυτοῖς." Τὰ μὲν οὖν Ἀριστοβούλου τοιαῦτα. ὁποῖα δὲ καὶ Κλήμεντι περὶ τῆς αὐτῆς εἴρηται ὑποθέσεως, γνοίης ἂν διὰ τούτων

Linos de phēsin houtōs; hebdomatę̄ dʼ ēoi tetelesmena panta tetyktai; kai palin; hebdomē ein agathois kai hebdomē esti genethlē kai; hebdomē en prōtoisi kai hebdomē esti teleiē. kai; hepta de panta tetyktai en ouranǭ asteroenti, en kykloisi phanentʼ epitellomenois eniautois." Ta men oun Aristoboulou toiauta. hopoia de kai Klēmenti peri tēs autēs eirētai hypotheseōs, gnoiēs an dia toutōn

And Linus says thus: “On the seventh dawn all things were made complete.” And again: “The seventh is among the good, and the seventh is birth.” And: “The seventh among the first, and the seventh is perfect.” And: “All things are made seven in the starry heaven, appearing in circles as the years come round.”” Such, then, are the words of Aristobulus. And what Clement too has said on the same subject you may learn from the following:

Notes and citation

Summary: Aristobulus cites Linus on the seventh day; Eusebius turns to Clement.

Aristobulus, fragment 5; the lines ascribed to Linus are unidentified elsewhere.

Notes on the original text

Digital text corrected (words run together in the digital text): τῆςαὐτῆς → τῆς αὐτῆς.

Extrabiblical texts: Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.12.16 (Dindorf 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-16). (abbreviation not yet checked)

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Preparation 13, chapter 13

13.13.1Dindorf 2:195

"Τὰ δʼ ἑξῆς προσαποδοτέον καὶ τὴν ἐκ τῆς βαρβάρου φιλοσοφίας Ἑλληνικὴν κλοπὴν σαφέστερον ἤδη παραστατέον. φασὶ γὰρ σῶμα εἶναι τὸν θεὸν οἱ Στωϊκοὶ καὶ πνεῦμα κατʼ οὐσίαν, ὥσπερ ἀμέλει καὶ τὴν ψυχήν. πάντα ταῦτα ἄντικρυς εὑρήσεις ἐν ταῖς γραφαῖς. μὴ γάρ μοι τὰς ἀλληγορίας αὐτῶν ἐννοήσῃς τανῦν ὡς ἡ γνωστικὴ παραδίδωσιν ἀλήθεια, εἰ ἄλλο τι δεικνύουσαι, καθάπερ οἱ σοφοὶ παλαισταί, ἄλλο μηνύουσιν. ἀλλʼ οἱ μὲν διήκειν διὰ πάσης τῆς οὐσίας τὸν θεόν φασιν, ἡμεῖς δὲ ποιητὴν μόνον αὐτὸν καλοῦμεν καὶ λόγῳ ποιητήν.

"Ta dʼ hexēs prosapodoteon kai tēn ek tēs barbarou philosophias Hellēnikēn klopēn saphesteron ēdē parastateon. phasi gar sōma einai ton theon hoi Stōïkoi kai pneuma katʼ ousian, hōsper amelei kai tēn psychēn. panta tauta antikrys heurēseis en tais graphais. mē gar moi tas allēgorias autōn ennoēsę̄s tanyn hōs hē gnōstikē paradidōsin alētheia, ei allo ti deiknyousai, kathaper hoi sophoi palaistai, allo mēnyousin. allʼ hoi men diēkein dia pasēs tēs ousias ton theon phasin, hēmeis de poiētēn monon auton kaloumen kai logǭ poiētēn.

“We must add what follows, and now show more clearly the Greek theft from the barbarian philosophy. The Stoics say that God is a body, and a spirit in his essence, just as indeed they say of the soul. All these things you will find plainly in the Scriptures. But do not think for now of their allegories as the knowledge-bearing truth hands them down, if, like skilled wrestlers, they point to one thing and signify another. The Stoics say that God pervades all being; but we call him only Maker, and Maker by the word.

Notes and citation

Summary: Clement: the Stoics drew from Scripture their notion of God as spirit, though Christians call God Maker only.

Clement of Alexandria, Miscellanies 5.14.89. Eusebius now quotes Clement at length (to 13.13.65).

Notes on the original text

Digital text corrected (words run together in the digital text): λόγῳποιητήν → λόγῳ ποιητήν.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.89 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.1 (Dindorf 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-1). (abbreviation not yet checked)

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13.13.2Dindorf 2:195–196

παρήγαγε δʼ αὐτοὺς τὸ ἐν τῇ Σοφίᾳ εἰρημένον "διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαρότητα", ἐπεὶ μὴ συνῆκαν λέγεσθαι ταῦτα ἐπὶ τῆς σοφίας τῆς πρωτοκτίστου τῷ θεῷ. ναί, φασίν· ἀλλὰ ὕλην ὑποτίθενται οἱ φιλόσοφοι ἐν ταῖς ἀρχαῖς, οἵ τε Στωϊκοὶ καὶ Πλάτων καὶ Πυθαγόρας, ἀλλὰ καὶ Ἀριστοτέλης ὁ Περιπατητικὸς, οὐχὶ δὲ μίαν ἀρχήν. ἴστωσαν οὖν τὴν καλουμένην ὕλην ἄποιον καὶ ἀσχημάτιστον λεγομένην πρὸς αὐτῶν, τολμηρὸν δὲ εἰ μὴ ὂν πρὸς τοῦ Πλάτωνος εἰρῆσθαι, καὶ μή τι μυστικώτατα μίαν τὴν ὄντως οὖσαν ἀρχὴν εἰδὼς ἐν τῷ Τιμαίῳ αὐταῖς φησι ταῖς λέξεσι

parēgage dʼ autous to en tę̄ Sophią eirēmenon "diēkei de kai chōrei dia pantōn dia tēn katharotēta", epei mē synēkan legesthai tauta epi tēs sophias tēs prōtoktistou tǭ theǭ. nai, phasin; alla hylēn hypotithentai hoi philosophoi en tais archais, hoi te Stōïkoi kai Platōn kai Pythagoras, alla kai Aristotelēs ho Peripatētikos, ouchi de mian archēn. istōsan oun tēn kaloumenēn hylēn apoion kai aschēmatiston legomenēn pros autōn, tolmēron de ei mē on pros tou Platōnos eirēsthai, kai mē ti mystikōtata mian tēn ontōs ousan archēn eidōs en tǭ Timaiǭ autais phēsi tais lexesi

What misled them was what is said in Wisdom: “It pervades and penetrates all things because of its purity,” since they did not understand that this is said of the wisdom first created by God. Yes, they say, but the philosophers posit matter among the first principles, the Stoics and Plato and Pythagoras, and Aristotle the Peripatetic too, and not one principle. Let them know, then, that the so-called matter is said by them to be without quality and without shape, and Plato was bold enough to say that it is not being; and perhaps, knowing in a very mystical way that the one truly existing principle is one, he says in the Timaeus in these very words:

Notes and citation

Summary: Clement: the Stoics misread Wisdom of Solomon; Plato hints that there is one true principle.

Clement, Miscellanies 5.14.89–90; Wisdom of Solomon 7:24.

Notes on the original text

Digital text corrected (words run together in the digital text): ἐπὶτῆς → ἐπὶ τῆς; ὑποτίθενταιοἱ → ὑποτίθενται οἱ.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.89–90 (Miscellanies; quotation); Wis 7:24 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.2 (Dindorf 2:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-2). (abbreviation not yet checked)

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13.13.3Dindorf 2:196

“ Νῦν δὴ οὖν τό γε παρʼ ἡμῶν ὧδε ἐχέτω· τὴν μὲν περὶ ἀπάντων, εἴτε ἀρχὴν εἴτε ἀρχὰς, εἴτε ὅπη δοκεῖ τούτων πέρι, τὸ νῦν οὐ ῥητέον, διʼ ἄλλο μὲν οὐδὲν, διὰ δὲ τὸ χαλεπὸν εἶναι κατὰ τὸν παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ δοκοῦντα.”

“ Nyn dē oun to ge parʼ hēmōn hōde echetō; tēn men peri apantōn, eite archēn eite archas, eite hopē dokei toutōn peri, to nyn ou rhēteon, diʼ allo men ouden, dia de to chalepon einai kata ton paronta tropon tēs diexodou dēlōsai ta dokounta.”

“Now let our view be this: the principle of all things, or principles, or whatever one thinks about them, is not to be stated now, for no other reason than that it is hard to make one’s opinions clear in the present manner of exposition.”

Notes and citation

Summary: Plato (Timaeus) declines to state the first principle.

Clement, Miscellanies 5.14.90, quoting Plato, Timaeus 48c.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.90 (Miscellanies; quotation); Plato, Tim. 48c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.3 (Dindorf 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-3). (abbreviation not yet checked)

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13.13.4Dindorf 2:196

“ Ἄλλως τε ἡ λέξις ἡ προφητικὴ ἐκείνη ῾ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστοςʼ ἀφορμὰς αὐτοῖς ὑλικῆς οὐσίας παρέσχηται. ναὶ μὴν Ἐπικούρῳ μὲν ἡ τοῦ αὐτομάτου παρείσδυσις οὐ παρακολουθήσαντι τῷ ῥητῷ γέγονεν ἐντεῦθεν ῾ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης. Ἀριστοτέλει δὲ μέχρι σελήνης ἐπῆλθε καταγαγεῖν τὴν πρόνοιαν ἐκ τοῦδε τοῦ ψαλμοῦ ῾κύριε ἐν τῷ οὐρανῷ τὸ ἔλεός σου καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν.᾿ οὐδέπω γὰρ ἀπεκαλύπτετο ἡ τῶν προφητικῶν δήλωσις μυστηρίων πρὸ τῆς τοῦ κυρίου παρουσίας

“ Allōs te hē lexis hē prophētikē ekeinē ῾hē de gē ēn aoratos kai akataskeuastosʼ aphormas autois hylikēs ousias pareschētai. nai mēn Epikourǭ men hē tou automatou pareisdysis ou parakolouthēsanti tǭ rhētǭ gegonen enteuthen ῾mataiotēs mataiotētōn, ta panta mataiotēs. Aristotelei de mechri selēnēs epēlthe katagagein tēn pronoian ek toude tou psalmou ῾kyrie en tǭ ouranǭ to eleos sou kai hē alētheia sou heōs tōn nephelōn.᾿ oudepō gar apekalypteto hē tōn prophētikōn dēlōsis mystēriōn pro tēs tou kyriou parousias

“Besides, that prophetic phrase, ‘And the earth was invisible and unformed,’ gave them grounds for a material substance. And indeed Epicurus’ introduction of chance came from this, since he did not follow the saying, ‘Vanity of vanities, all is vanity.’ And it occurred to Aristotle to bring providence down as far as the moon from this psalm: ‘Lord, your mercy is in the heaven, and your truth reaches to the clouds.’ For the revelation of the prophetic mysteries had not yet been unveiled before the coming of the Lord.

Gen 1:2 (quotation, high confidence) · Eccl 1:2 (quotation, high confidence) · Ps 36:5 (35:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Clement: Greek errors about matter, chance, and providence arose from misreading Scripture.

Clement, Miscellanies 5.14.90; Gen 1:2 (Septuagint); Eccl 1:2; Ps 36:5 (Septuagint 35:6).

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.90 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.4 (Dindorf 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-4). (abbreviation not yet checked)

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13.13.5Dindorf 2:196–197

τάς τε αὖ μετὰ θάνατον κολάσεις καὶ τὴν διὰ πυρὸς τιμωρίαν ἀπὸ τῆς βαρβάρου φιλοσοφίας ἥ τε ποιητικὴ πᾶσα μοῦσα, ἀλλὰ καὶ ἡ Ἑλληνικὴ φιλοσοφία ὑφείλετο. Πλάτων γοῦν ἐν τῷ τελευταίῳ τῆς Πολιτείας αὐταῖς φησι ταῖς λέξεσιν “ Ἐνταῦθα δὴ ἄνδρες ἄγριοι διάπυροι ἰδεῖν παρεστῶτες καὶ καταμανθάνοντες τὸ φθέγμα τοὺς μὲν ἰδίᾳ παραλαβόντες ἦγον, τὸν δὲ Ἀριδαῖον καὶ τοὺς ἄλλους συμποδίσαντες χεῖράς τε καὶ πόδας, καὶ κεφαλὴν καταβαλόντες, καὶ ἐκδείραντες, εἷλκον παρὰ τὴν ὁδὸν ἐκτὸς ἐπʼ ἀσπαλάθων κνάπτοντες.” Οἱ μὲν γὰρ ἄνδρες οἶ διάπυροι ἀγγέλους αὐτῷ βούλονται δηλοῦν, οἱ παραλαβόντες τοὺς ἀδίκους κολάζουσιν. “Ο ποιῶν φησὶ τοὺς ἀγγέλους πνεύματα καὶ τοὺς λειτουργοὺς πῦρ φλέγον.’

tas te au meta thanaton kolaseis kai tēn dia pyros timōrian apo tēs barbarou philosophias hē te poiētikē pasa mousa, alla kai hē Hellēnikē philosophia hypheileto. Platōn goun en tǭ teleutaiǭ tēs Politeias autais phēsi tais lexesin “ Entautha dē andres agrioi diapyroi idein parestōtes kai katamanthanontes to phthegma tous men idią paralabontes ēgon, ton de Aridaion kai tous allous sympodisantes cheiras te kai podas, kai kephalēn katabalontes, kai ekdeirantes, heilkon para tēn hodon ektos epʼ aspalathōn knaptontes.” Hoi men gar andres oi diapyroi angelous autǭ boulontai dēloun, hoi paralabontes tous adikous kolazousin. “O poiōn phēsi tous angelous pneumata kai tous leitourgous pyr phlegon.’

Again, the punishments after death and the retribution by fire were stolen from the barbarian philosophy both by all the poetic Muse and by Greek philosophy. Plato, at least, in the last book of the Republic says in these very words: “Then wild men, fiery to look upon, standing by and hearing the sound, took some away apart and led them off; but Ardiaeus and the others they bound hand and foot and head, threw them down and flayed them, and dragged them along the road outside, carding them on thorns.” By the fiery men he means angels, who seize the unjust and punish them. “Who makes his angels spirits,” it says, “and his ministers a flaming fire.”

Ps 104:4 (103:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Clement: Plato’s fiery punishers in the Myth of Er are Scripture’s angels.

Clement, Miscellanies 5.14.90–91; Plato, Republic 10.615e–616a; Ps 104:4 (Septuagint 103:4). The digital text reads “Aridaeus” for Plato’s Ardiaeus.

Notes on the original text

Digital text corrected (OCR slip; line-end hyphen left in the digital text): Οἶʼ μὲν γὰρ → Οἱ μὲν γὰρ; βαρ- βάρου → βαρβάρου.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.90–91 (Miscellanies; quotation); Plato, Resp. 615e–616a (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 13.13.5 (Dindorf 2:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-5). (abbreviation not yet checked)

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13.13.6Dindorf 2:197

“Ἕπεται δὲ τούτοις τὴν ψυχὴν εἶναι ἀθάνατον. τὸ γὰρ κολαζόμενον ἢ παιδευόμενον ἐν αἰσθήσει ὂν ζῇ, κἂν πάσχειν λέγηται. τί δέ; οὐχὶ οἶδεν ὁ Πλάτων καὶ πυρὸς ποταμοὺς καὶ τῆς γῆς τὸ βάθος, τὴν πρὸς τῶν βαρβάρων γέενναν καλουμένην, Τάρταρον ποιητικῶς ὀνομάζων, Κωκυτόν τε καὶ Ἀχέροντα καὶ Πυριφλεγέθοντα καὶ τοιαῦτά τινα εἰς τὴν παίδευσιν σωφρονίζοντα παρεισάγων κολαστήρια; τῶν σμικρῶν δὲ κατὰ τὴν γραφὴν καὶ ἐλαχίστων τοὺς ἀγγέλους τοὺς ὁρῶντας τὸν θεὸν, πρὸς δὲ καὶ τὴν εἰς ἡμὰς διʼ ἀγγέλων τῶν ἐφεστώτων ἥκουσαν ἐπισκοπὴν ἐμφαίνων νῦν οὐκ ὀκνεῖ γραφειν Ἐπειδὴ πάσας τὰς ψυχὰς τοὺς βίους ῄρῆσθαι, ὥσπερ ἔλαχον, ἐν τάξει προσιέναι πρὸς τὴν Λάχεσιν, ἐκείνην δὲ ἑκάστῳ, ὅν εἵλετο δαίμονα, τοῦτον φύλακα τοῦ βίου συμπέμπειν, καὶ ἀποπληρωτὴν τῶν αἱρεθέντων. “Τάχα δὲ καὶ τῷ Σωκράτει τὸ δαιμόνιον τοιοῦτόν τι ᾐνίσσετο.”

“Hepetai de toutois tēn psychēn einai athanaton. to gar kolazomenon ē paideuomenon en aisthēsei on zę̄, kan paschein legētai. ti de? ouchi oiden ho Platōn kai pyros potamous kai tēs gēs to bathos, tēn pros tōn barbarōn geennan kaloumenēn, Tartaron poiētikōs onomazōn, Kōkyton te kai Acheronta kai Pyriphlegethonta kai toiauta tina eis tēn paideusin sōphronizonta pareisagōn kolastēria? tōn smikrōn de kata tēn graphēn kai elachistōn tous angelous tous horōntas ton theon, pros de kai tēn eis hēmas diʼ angelōn tōn ephestōtōn hēkousan episkopēn emphainōn nyn ouk oknei graphein Epeidē pasas tas psychas tous bious ę̄rēsthai, hōsper elachon, en taxei prosienai pros tēn Lachesin, ekeinēn de hekastǭ, hon heileto daimona, touton phylaka tou biou sympempein, kai apoplērōtēn tōn hairethentōn. “Tacha de kai tǭ Sōkratei to daimonion toiouton ti ę̄nisseto.”

“It follows from this that the soul is immortal. For what is punished or corrected, being in a state of perception, lives, even if it is said to suffer. Again, does not Plato know of rivers of fire and the depth of the earth, which the barbarians call Gehenna, naming it poetically Tartarus, and bringing in Cocytus and Acheron and Pyriphlegethon and certain other such places of punishment that chasten for correction? And showing the angels of the little and least ones, as the Scripture says, who see God, and also the oversight that comes to us through the angels set over us, he does not hesitate to write: ‘When all the souls had chosen their lives, they went in order, as they had drawn lots, to Lachesis; and she sent with each the daimon he had chosen, as guardian of his life and fulfiller of the things chosen.’ Perhaps Socrates’ daimonion too hinted at something of this kind.”

Matt 18:10 (allusion, high confidence)

Notes and citation

Summary: Clement: Plato knew of hell’s fires and of guardian angels.

Clement, Miscellanies 5.14.91; Plato, Phaedo 113a–114a; Republic 10.620d–e; Matt 18:10.

Notes on the original text

Digital text corrected (OCR slip; stray mark in the digital text; words run together in the digital text): ἐμφαίνων νῶν οὐκ → ἐμφαίνων νῦν οὐκ; ψυχὰςτοὐς → ψυχὰς τοὺς; ἀποπληρωτὴντῶν → ἀποπληρωτὴν τῶν; Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.91 (Miscellanies; quotation); Plato, Resp. 620d–e (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 13.13.6 (Dindorf 2:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-6). (abbreviation not yet checked)

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13.13.7Dindorf 2:197–198

“ Ναὶ μὴν γεννητὸν εἶναι τὸν παραλαβόντες ἐδογμάτισαν οἱ φιλόσοφοι. καὶ ὅ γε Πλάτων ἄντικρυς εἴρηκε Πότερον ἦν ἀρχὴν ἔχων γενέσεως οὐδεμίαν, ἡ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος; ὁρατός τε γὰρ ἁπτός τε καὶ σῶμα ἕχει.” “ Αὖθίς τε ὁπόταν εἴπῃ ῾τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον, ᾿ οὐ μόνον γεννητὸν ἔδειξε τὸν κόσμον, ἀλλὰ καὶ ἐξ αὐτοῦ γεγονέναι σημαίνει, ὡς ἂν ἐκ μόνου γενομένου καὶ ἐκ μὴ ὄντος ὑποστάντος.

“ Nai mēn gennēton einai ton paralabontes edogmatisan hoi philosophoi. kai ho ge Platōn antikrys eirēke Poteron ēn archēn echōn geneseōs oudemian, hē gegonen, apʼ archēs tinos arxamenos? horatos te gar haptos te kai sōma hechei.” “ Authis te hopotan eipę̄ ῾ton men oun poiētēn kai patera toude tou pantos heurein te ergon, ᾿ ou monon gennēton edeixe ton kosmon, alla kai ex autou gegonenai sēmainei, hōs an ek monou genomenou kai ek mē ontos hypostantos.

“And indeed the philosophers, having taken it over, taught that the world came into being. And Plato said plainly: ‘Has it had no beginning of generation, or has it come to be, having started from some beginning? For it is visible and tangible and has a body.’ And again, when he says, ‘To find the maker and father of this universe is a task,’ he not only showed that the world came into being, but signifies that it came to be from him as from one alone, and was brought into existence out of what was not.

Notes and citation

Summary: Clement: Plato taught that the world came into being from one maker out of nothing.

Clement, Miscellanies 5.14.92; Plato, Timaeus 28b, 28c.
The digital text has lost “the world” (κόσμον) after “that”; translated by sense.

Notes on the original text

Digital text corrected (repeated word in the digital text; stray mark in the digital text): “Ναὶ “ Ναὶ μὴν → “ Ναὶ μὴν; Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.92 (Miscellanies; quotation); Plato, Tim. 28b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.7 (Dindorf 2:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-7). (abbreviation not yet checked)

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