Preparation for the Gospel 7.10.1–7.14.3
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 7, chapter 10
7.10.1Dindorf 1:361
Βασιλέα γὰρ αὐτὸν καὶ νομοθέτην τοῦ σύμπαντος κόσμου παριστᾷ· νεύματι μὲν γὰρ αὐτοῦ καὶ δυνάμει τὴν τῶν ἁπάντων οὐσίωσιν γεγονέναι, νόμοις δὲ καὶ ὅροις πάλιν αὐτοῦ ὁδῷ καὶ τάξει τὸν σύμπαντα διακυβερνᾶσθαι αἰῶνα.
Basilea gar auton kai nomothetēn tou sympantos kosmou paristą; neumati men gar autou kai dynamei tēn tōn hapantōn ousiōsin gegonenai, nomois de kai horois palin autou hodǭ kai taxei ton sympanta diakybernasthai aiōna.
For he presents him as king and lawgiver of the whole world: by his nod and power the substance of all things came to be, and by his laws and limits again the whole age is steered in way and order.
Notes and citation
Summary: God created all by his power and governs all by his laws.
Cite (SBL): Eusebius, Praep. ev. 7.10.1 (Dindorf 1:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-1). (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.
7.10.2Dindorf 1:361–362
λόγῳ μὲν γὰρ καὶ νόμῳ θεοῦ πρῶτον ἀπάντων οὐρανὸν ἐστερεῶσθαι, καὶ γῆς τὸ βαρὺ καὶ στερέμνιον παρὰ τὴν οἰκείαν φύσιν τοῖς λεπτομερεστέροις τῶν στοιχείων θαυμασίως ἐπαιωρεῖσθαι· λόγῳ δὲ καὶ νόμῳ θείῳ νυκτὸς καὶ ἡμέρας τὸν ἀμοιβαῖον ἀνακυκλεῖσθαι δρόμον, λόγῳ δὲ θεοῦ καὶ νόμῳ καὶ αὐτὸν ἥλιον καὶ σελήνην καὶ τὴν τῶν λοιπῶν ἀστέρων χορείαν ἐν πρέποντι κόσμῳ τὴν προσήκουσαν ἐξανύειν πορείαν, νόμῳ δὲ τοῦ παμβασιλέως τροπῶν ἀλλαγὰς καὶ μεταβολὰς καιρῶν ἐνιαυτοῦ τε κύκλους καὶ τὰς ἐτησίους ὥρας τῇ παναρμονίῳ τοῦ παντὸς ἀποπληροῦσθαι συμφωνίᾳ, νόμῳ θεοῦ χειμῶνα μὲν ὑποχωρεῖν ἔαρι, τοῦτο δὲ ταῖς ἄγχιστα τῶν ὡρῶν τροπαῖς, καὶ θαλάττης δὲ βυθοὺς ταῖς χειμαδίοις πλημμυρίσιν ἐπικυματίζοντας νόμῳ θείῳ τοῖς οἰκείοις ἐναποκεκλεῖσθαι πελάγεσιν, ὡς μηδὲ τοὺς ὅρους τῶν ἱερῶν νόμων ὑπερβαίνειν τολμᾶν, καὶ τὴν ξηρὰν οὐσίαν ὀμβρίοις νάμασι καὶ νιφετοῖς νόμῳ θείῳ πάλιν συμμέτρως ἐπιχορηγουμένοις ἀρδομένην τὴν γῆν μυρία γένη φυτῶν τε καὶ ζῴων ἀναδιδόναι·
logǭ men gar kai nomǭ theou prōton apantōn ouranon estereōsthai, kai gēs to bary kai steremnion para tēn oikeian physin tois leptomeresterois tōn stoicheiōn thaumasiōs epaiōreisthai; logǭ de kai nomǭ theiǭ nyktos kai hēmeras ton amoibaion anakykleisthai dromon, logǭ de theou kai nomǭ kai auton hēlion kai selēnēn kai tēn tōn loipōn asterōn choreian en preponti kosmǭ tēn prosēkousan exanyein poreian, nomǭ de tou pambasileōs tropōn allagas kai metabolas kairōn eniautou te kyklous kai tas etēsious hōras tę̄ panarmoniǭ tou pantos apoplērousthai symphōnią, nomǭ theou cheimōna men hypochōrein eari, touto de tais anchista tōn hōrōn tropais, kai thalattēs de bythous tais cheimadiois plēmmyrisin epikymatizontas nomǭ theiǭ tois oikeiois enapokekleisthai pelagesin, hōs mēde tous horous tōn hierōn nomōn hyperbainein tolman, kai tēn xēran ousian ombriois namasi kai niphetois nomǭ theiǭ palin symmetrōs epichorēgoumenois ardomenēn tēn gēn myria genē phytōn te kai zǭōn anadidonai;
For by the word and law of God, first of all, heaven was made firm, and the heavy and solid earth, contrary to its own nature, wonderfully suspended upon the finer elements; by divine word and law night and day run their alternating course; by the word and law of God the sun himself and the moon and the choir of the other stars accomplish their fitting course in becoming order; by the law of the King of all the changes of solstices, the alterations of seasons, the cycles of the year, and the yearly seasons are fulfilled in the all-harmonious concord of the universe; by God's law winter gives way to spring, and this to the seasons next to it; the depths of the sea, surging in winter floods, are shut up by divine law in their own seas, so that they do not dare to overstep the bounds of the sacred laws; and the dry substance, the earth, watered by rains and snows supplied again in measure by divine law, sends up countless kinds of plants and animals.
Ps 33:6 (32:6 LXX) (echo, medium confidence) · Jer 5:22 (echo, medium confidence)
Notes and citation
Summary: By God's word and law the heavens, earth, seasons, sea, and living things are ordered.
- The language recalls Ps 33:6 (LXX 32:6) and Jer 5:22.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τἀς ἐτησίους → τὰς ἐτησίους.
Cite (SBL): Eusebius, Praep. ev. 7.10.2 (Dindorf 1:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.3Dindorf 1:362
ἑνί τε λόγῳ, τὴν παμμήτορα τῶν ὅλων φύσιν, προστάγματι θεοῦ δεδουλωμένην, νόμοις θείοις ὑπείκειν καὶ τῇ τοῦ πανηγεμόνος θεοῦ βουλῇ· μὴ γὰρ εἰκῆ, μηδʼ ὡς ἔτυχε, μηδʼ αὐτομάτῳ καὶ ἀλόγῳ φορᾷ συνεστάναι τὸν τηλικοῦτον διάκοσμον, μηδʼ ἀναιτίου φύσεως ἔργον τυγχάνειν τὸ μέγα τοῦτο καὶ περικαλλὲς τεχνούργημα, ἀλλʼ εἶναι μὲν ποίημα τοῦ πανσόφου τῶν ὅλων ἀρχιτέκτονος, τοῦ δὲ αὐτοῦ λόγοις καὶ νόμοις ἱεροῖς διακυβερνᾶσθαι.
heni te logǭ, tēn pammētora tōn holōn physin, prostagmati theou dedoulōmenēn, nomois theiois hypeikein kai tę̄ tou panēgemonos theou boulę̄; mē gar eikē, mēdʼ hōs etyche, mēdʼ automatǭ kai alogǭ phorą synestanai ton tēlikouton diakosmon, mēdʼ anaitiou physeōs ergon tynchanein to mega touto kai perikalles technourgēma, allʼ einai men poiēma tou pansophou tōn holōn architektonos, tou de autou logois kai nomois hierois diakybernasthai.
In a word, the all-mother nature of the universe, enslaved to God's command, yields to divine laws and to the will of God the ruler of all. For so great an ordering did not come about at random, nor by chance, nor by a spontaneous and irrational motion, nor is this great and most beautiful work of art the product of a causeless nature; but it is the work of the all-wise architect of the universe and is steered by his words and sacred laws.
Notes and citation
Summary: Nature obeys God's laws; the world is the work of a wise architect, not chance.
Cite (SBL): Eusebius, Praep. ev. 7.10.3 (Dindorf 1:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.4Dindorf 1:362–363
ἔνθεν ἀρξάμενος ὁ προφήτης, καὶ πρὸ τῆς ἀνθρώπων νομοθεσίας τοὺς περὶ τῆς τῶν ὅλων φύσεως προστάξας νόμους, πρώτιστα πάντων προσέχειν τῷ παμβασιλεῖ θεῷ, καὶ μὴ ἀπορρᾳθυμεῖν αὐτοῦ τῶν νόμων παρεκελεύσατο, ὅτι δὴ καὶ αὐτὸς ἥλιος οὐρανός τε καὶ κόσμος γῆ τε καὶ τὰ ἐπὶ γῆς ἅπαντα, ὅσα τε ἔργα φύσεως εἶναι νενόμισται, ἐντολαῖς αὐτοῦ καὶ διατάξεσιν ἱεροῖς τε νόμοις καὶ λόγοις δουλεύει.
enthen arxamenos ho prophētēs, kai pro tēs anthrōpōn nomothesias tous peri tēs tōn holōn physeōs prostaxas nomous, prōtista pantōn prosechein tǭ pambasilei theǭ, kai mē aporrąthymein autou tōn nomōn parekeleusato, hoti dē kai autos hēlios ouranos te kai kosmos gē te kai ta epi gēs hapanta, hosa te erga physeōs einai nenomistai, entolais autou kai diataxesin hierois te nomois kai logois douleuei.
Beginning from this, the prophet, having set out the laws concerning the nature of the universe before the legislation for humans, commanded first of all to attend to God the King of all and not to neglect his laws, since even the sun, heaven and the world, the earth and all things on earth, and whatever are considered works of nature, serve his commands and ordinances, his sacred laws and words.
Notes and citation
Summary: Since all nature obeys God, humans too must heed his laws.
Notes on the original text
- Digital text corrected (full stop for comma in the digital text): νενόμισται. ἐντολαῖς → νενόμισται, ἐντολαῖς.
Cite (SBL): Eusebius, Praep. ev. 7.10.4 (Dindorf 1:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.5Dindorf 1:363
διὸ καὶ μᾶλλον χρῆναι τὸ ἀνθρώπειον γένος, οὐ σμικρὸν μέρος τυγχάνον τοῦ παντός, κατὰ τὸ ἀκόλουθον τοῖς θείοις προσανέχειν διατάγμασι, μηδʼ ἐλαττοῦσθαι τῶν κατὰ μέρος στοιχείων. γῇ μὲν γὰρ ἐν ἀρχῇ νομοθετῆσαι τὸν φήσαντα “βλαστησάτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος, καὶ ξύλον κάρπιμον ποιοῦν καρπόν·” τὴν δὲ, ἅμα λόγῳ τὸ εὐπειθὲς ἐπιδεικνυμένην τῷ νόμῳ, οὔπω καὶ εἰς δεῦρο τῆς θείας παραμελῆσαι διατάξεως.
dio kai mallon chrēnai to anthrōpeion genos, ou smikron meros tynchanon tou pantos, kata to akolouthon tois theiois prosanechein diatagmasi, mēdʼ elattousthai tōn kata meros stoicheiōn. gę̄ men gar en archę̄ nomothetēsai ton phēsanta “blastēsatō hē gē botanēn chortou, speiron sperma kata genos, kai xylon karpimon poioun karpon;” tēn de, hama logǭ to eupeithes epideiknymenēn tǭ nomǭ, oupō kai eis deuro tēs theias paramelēsai diataxeōs.
So all the more must the human race, being no small part of the whole, consistently attend to the divine ordinances, and not fall short of the individual elements. For in the beginning, he says, the one who said, "Let the earth bring forth herbage of grass, sowing seed according to its kind, and the fruit tree bearing fruit," gave a law to the earth; and the earth, showing its obedience to the law at the word, has not neglected the divine ordinance even to this day.
Gen 1:11 (quotation, high confidence)
Notes and citation
Summary: The earth has obeyed God's command since creation, and humans should too.
- Gen 1:11 (LXX).
Notes on the original text
- Digital text corrected (missing accents in the digital text): τύγχανον του παντος → τυγχάνον τοῦ παντός.
Cite (SBL): Eusebius, Praep. ev. 7.10.5 (Dindorf 1:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.6Dindorf 1:363
οὕτω δὲ καὶ τὴν ὑγρὰν οὐσίαν; φήσαντος τοῦ θεοῦ “ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν, καὶ πετεινὰ πετόμενα κατὰ τὸ στερέωμα τοῦ οὐρανοῦ, ” ἅμα λόγῳ τοὔργον ἀποδοῦναι, ὁρᾶσθαί τε εἰσέτι δεῦρο τῷ νόμῳ παρέχουσαν τὸ πειθήνιον.
houtō de kai tēn hygran ousian? phēsantos tou theou “exagagetō ta hydata herpeta psychōn zōsōn, kai peteina petomena kata to stereōma tou ouranou, ” hama logǭ tourgon apodounai, horasthai te eiseti deuro tǭ nomǭ parechousan to peithēnion.
So too the watery substance: when God said, "Let the waters bring forth creeping things of living souls, and birds flying along the firmament of heaven," it rendered the work at the word, and is still seen to this day showing its obedience to the law.
Gen 1:20 (quotation, high confidence)
Notes and citation
Summary: The waters obeyed God's command and still do.
- Gen 1:20 (LXX).
Notes on the original text
- Digital text corrected (missing accent in the digital text): ψυχῶν ζωσων → ψυχῶν ζωσῶν.
Cite (SBL): Eusebius, Praep. ev. 7.10.6 (Dindorf 1:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.7Dindorf 1:363
εἰ δὲ δὴ καὶ ἥλιος καὶ σελήνη καὶ ἀστέρες, τοῦ θείου νόμου καὶ αὐτοῖς διωρισμένου τοὺς οἰκείους ἀποδιδόναι δρόμους, εἶναί τε καὶ εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς, οὐ παραμελοῦσι τῆς νομοθεσίας, τίς ἂν ἔτι σοι λείποιτο συγγνώμης ἀποφυγὴ, τῶν θείων κατολιγωροῦντι νόμων;
ei de dē kai hēlios kai selēnē kai asteres, tou theiou nomou kai autois diōrismenou tous oikeious apodidonai dromous, einai te kai eis sēmeia kai eis kairous kai eis hēmeras kai eis eniautous, ou paramelousi tēs nomothesias, tis an eti soi leipoito syngnōmēs apophygē, tōn theiōn katoligōrounti nomōn?
And if the sun and moon and stars, the divine law having appointed them too to render their proper courses and to be for signs and for seasons and for days and for years, do not neglect the legislation, what escape into pardon would still remain for you if you despise the divine laws?
Gen 1:14 (quotation, high confidence)
Notes and citation
Summary: If the heavenly bodies obey God's law, humans have no excuse.
- Gen 1:14.
Notes on the original text
- Digital text corrected (missing accent in the digital text): κατολιγωροῦντι νομων → κατολιγωροῦντι νόμων.
Cite (SBL): Eusebius, Praep. ev. 7.10.7 (Dindorf 1:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.8Dindorf 1:363
Ταῦτα προπαιδεύσας ὁ θαυμάσιος ἡμὰς τε εἶλε καὶ τῆς οἰκείας θεογνωσίας τε καὶ εὐσεβείας εἰκότως ζηλωτὰς κατεστήσατο, ὅτι μηδὲν τούτοις ὅμοιον παρὰ τοῖς τῶν προδηλωθέντων ἐθνῶν θεολόγοις εὑρεῖν δεδυνήμεθα.
Tauta propaideusas ho thaumasios hēmas te eile kai tēs oikeias theognōsias te kai eusebeias eikotōs zēlōtas katestēsato, hoti mēden toutois homoion para tois tōn prodēlōthentōn ethnōn theologois heurein dedynēmetha.
By this preliminary teaching the wonderful man won us over and rightly made us zealous for his knowledge and worship of God, since we have been able to find nothing like this among the theologians of the nations mentioned earlier.
Notes and citation
Summary: Moses' teaching won Christians over, being unmatched among the nations.
Cite (SBL): Eusebius, Praep. ev. 7.10.8 (Dindorf 1:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.9Dindorf 1:363–364
μετὰ δὲ τὴν πρώτην θεολογίαν μέτεισιν ἐπὶ τὸ δεύτερον δόγμα φυσικὸν ὁμοῦ καὶ φιλόσοφον. μετὰ γοῦν τὴν περὶ θεοῦ γνῶσιν, τήν τε περὶ τῶν ὅλων διακόσμησιν, τάξει πρόεισιν ἐπὶ τὸ καὶ τῇ φύσει δεύτερον· τοῦτο δʼ ἦν τὸ περὶ φύσεως ἀνθρώπου, ὅτι δὴ μετὰ θεοῦ γνῶσιν ἀναγκαῖον γνῶναί τινα ἑαυτὸν, διόπερ ἐξῆς παιδεύει τί ἄνθρωπος καὶ τί τὸ προάγον αὐτὸν εἰς γνῶσιν καὶ εὐσέβειαν θεοῦ, τίς τε ἡ κατὰ τὸ προηγούμενον ἀνθρώπου ζωή. διελόμενος δῆτα τὸν περὶ ψυχῆς καὶ σώματος λόγον ἐν ψυχῇ μὲν ὁρίζεται τὸν ἀληθῆ ἄνθρωπον, νοερᾶς οὐσίας καὶ ἀσωμάτου καὶ λογικῆς μέτοχον, ὡς ἂν κατʼ εἰκόνα θεοῦ δεδημιουργημένον· σῶμα δὲ γεῶδες εἶναι περίβλημα ψυχῆς· τρίτον δὲ τούτοις προστίθησι, πνοὴν ζωῆς, ἑνωτικήν τινα καὶ τοῦ ἀπὸ γῆς ληφθέντος τῷ κατʼ εἰκόνα θεοῦ πεποιημένῳ συναπτικὴν δύναμιν.
meta de tēn prōtēn theologian meteisin epi to deuteron dogma physikon homou kai philosophon. meta goun tēn peri theou gnōsin, tēn te peri tōn holōn diakosmēsin, taxei proeisin epi to kai tę̄ physei deuteron; touto dʼ ēn to peri physeōs anthrōpou, hoti dē meta theou gnōsin anankaion gnōnai tina heauton, dioper exēs paideuei ti anthrōpos kai ti to proagon auton eis gnōsin kai eusebeian theou, tis te hē kata to proēgoumenon anthrōpou zōē. dielomenos dēta ton peri psychēs kai sōmatos logon en psychę̄ men horizetai ton alēthē anthrōpon, noeras ousias kai asōmatou kai logikēs metochon, hōs an katʼ eikona theou dedēmiourgēmenon; sōma de geōdes einai periblēma psychēs; triton de toutois prostithēsi, pnoēn zōēs, henōtikēn tina kai tou apo gēs lēphthentos tǭ katʼ eikona theou pepoiēmenǭ synaptikēn dynamin.
After the first teaching about God he passes to the second doctrine, both natural and philosophical. After the knowledge of God and of the ordering of the universe, he proceeds in order to what is second by nature too: this is the doctrine of the nature of man, since after knowledge of God one must know oneself. So he next teaches what man is, what leads him to knowledge and worship of God, and what man's life is in the primary sense. Dividing the account into soul and body, he defines the true man as being in the soul, which shares in an intelligent, bodiless, and rational substance, as made according to the image of God; the earthy body is the covering of the soul; and to these he adds a third, the breath of life, a uniting power that joins what was taken from the earth to what was made according to the image of God.
Gen 1:27 (allusion, high confidence) · Gen 2:7 (allusion, high confidence)
Notes and citation
Summary: Moses next teaches about human nature: the soul in God's image, the earthy body, and the breath of life joining them.
- Gen 1:26–27; 2:7.
Notes on the original text
- Digital text corrected (repeated word in the digital text): προστίθησι προστίθησι → προστίθησι.
Cite (SBL): Eusebius, Praep. ev. 7.10.9 (Dindorf 1:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.10Dindorf 1:364
καὶ τὴν πρώτην γε τοῦ δηλουμένου ἀνδρὸς διατριβὴν ἐν τρισμακαρίῳ θεοῦ παραδείσῳ, ἀθανάτων καὶ αἰωνίων ἀγαθῶν ἔμπλεῳ, γεγονέναι ἱστορεῖ· νόμῳ δὲ θεοῦ καὶ τοῦτον ὁμοίως τοῖς ἄλλοις ἐν ἀρχαῖς τοῦ παντὸς ὑποβληθέντα διʼ ἀπροσεξίαν καὶ τῆς θείας ἐντολῆς παράβασιν τῆς τριποθήτου στερηθῆναι ζωῆς.
kai tēn prōtēn ge tou dēloumenou andros diatribēn en trismakariǭ theou paradeisǭ, athanatōn kai aiōniōn agathōn empleǭ, gegonenai historei; nomǭ de theou kai touton homoiōs tois allois en archais tou pantos hypoblēthenta diʼ aprosexian kai tēs theias entolēs parabasin tēs tripothētou sterēthēnai zōēs.
And he relates that the first dwelling of the man described was in the thrice-blessed paradise of God, full of immortal and eternal goods; but that, subject like the others at the beginning of the universe to a law of God, he was deprived of that thrice-longed-for life through carelessness and transgression of the divine command.
Gen 2:8 (allusion, high confidence) · Gen 3:23 (allusion, high confidence)
Notes and citation
Summary: Man dwelt first in paradise but lost it through transgressing God's command.
- Gen 2:8–17; 3:1–24.
Notes on the original text
- Digital text corrected (word split by a stray mark in the digital text): ἀθανάτω· ν → ἀθανάτων.
Cite (SBL): Eusebius, Praep. ev. 7.10.10 (Dindorf 1:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.11Dindorf 1:364
Ταῦτά τοι ὁ Μώσης ἐν προοιμίοις τῶν ἱερῶν νόμων φιλοσοφεῖ, μονονουχὶ προκηρύττων μὴ παραμελεῖν τῆς οἰκείας ἀξίας καὶ ἧς ἐτύχομεν πρὸς τὸ θεῖον ἀφομοιώσεως, ἐξ ἧς ἡμῖν καὶ τὸ ἀθάνατον τῆς ψυχῆς προσκεκληρῶσθαι.
Tauta toi ho Mōsēs en prooimiois tōn hierōn nomōn philosophei, mononouchi prokēryttōn mē paramelein tēs oikeias axias kai hēs etychomen pros to theion aphomoiōseōs, ex hēs hēmin kai to athanaton tēs psychēs proskeklērōsthai.
These things Moses teaches as philosophy in the preface of the sacred laws, all but proclaiming beforehand that we must not neglect our own dignity and the likeness to the divine that we received, from which immortality of soul too has been allotted to us.
Notes and citation
Summary: Moses teaches not to neglect our likeness to God, the ground of the soul's immortality.
Cite (SBL): Eusebius, Praep. ev. 7.10.11 (Dindorf 1:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.12Dindorf 1:364
μὴ γὰρ δὴ θεμιτὸν εἶναι βασιλέως ἀφανίζεσθαι εἰκόνα· εἶναι δὲ ἀρχέτυπον καὶ ἀληθῆ τοῦ θεοῦ τῶν ὅλων εἰκόνα τὸν αὐτοῦ λόγον, αὐτοσοφίαν τυγχάνοντα καὶ αὐτοζωὴν καὶ φῶς καὶ ἀλήθειαν, καὶ εἴ τι καλὸν καὶ ἀγαθόν τις ἐπινοήσειεν· εἰκόνα δὲ εἰκόνος τὸν ἀνθρώπειον νοῦν, παρʼ ὃ καὶ κατʼ εἰκόνα θεοῦ γεγονέναι ἀνωμολόγηται.
mē gar dē themiton einai basileōs aphanizesthai eikona; einai de archetypon kai alēthē tou theou tōn holōn eikona ton autou logon, autosophian tynchanonta kai autozōēn kai phōs kai alētheian, kai ei ti kalon kai agathon tis epinoēseien; eikona de eikonos ton anthrōpeion noun, parʼ ho kai katʼ eikona theou gegonenai anōmologētai.
For it is not lawful that a king's image be destroyed. The archetypal and true image of the God of the universe is his Word, who is wisdom itself and life itself and light and truth, and whatever good and beautiful thing one might conceive; and the human mind is an image of the image, which is why man is acknowledged to have been made according to the image of God.
Col 1:15 (echo, medium confidence) · John 14:6 (echo, medium confidence) · Gen 1:27 (allusion, high confidence)
Notes and citation
Summary: The Word is God's true image; the human mind is an image of that image.
- Compare Col 1:15; John 14:6.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.10.12 (Dindorf 1:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.13Dindorf 1:364–365
ἀναγκαῖα δὲ ταῦτα εἶναι ᾤετο προπαιδεύεσθαι τοὺς μέλλοντας ἱεροῖς προσανέχειν νόμοις, μνημονεύειν τε τί τὸ ἀπὸ γῆς ληφθὲν αὐτοῖς καὶ εἰς γῆν αὖθις ἀναλυθησόμενον, καὶ τί τὸ ἐν ἡμῖν κρεῖττον καὶ θεῷ ἐμφερὲς, ὅπως τε χρῆν ἑκατέρῳ τῶν εἰρημένων προσφέρεσθαι, μηδὲ ἐνυβρίζειν καὶ ἀσεβεῖν εἰς τὸν κατʼ εἰκόνα τοῦ θεοῦ ἄνθρωπον, μηδέ γε αὑτὸν ῥυπαίνειν αἰσχραῖς καὶ παρανόμοις πράξεσι, φέρειν δὲ διὰ παντὸς τῆς πρώτης καὶ τρισμακαρίας ἐκείνης διατριβῆς τε καὶ ζωῆς τὸν πόθον, καὶ σπεύδειν παλινδρομεῖν, εὐχὴν ποιουμένους τῆς πρώτης καὶ τρισμακαρίου ζωῆς τε καὶ ἀξίας τυχεῖν· ἀλλὰ καὶ παρασκευάζεσθαι ἐνθένδε ἤδη ἐπὶ τὴν ἐκεῖσε ἀποδημίαν, ὅτι μηδὲ ἄλλως δυνατὸν βεβήλοις καὶ μὴ κεκαθαρμένοις τῶν ἱερῶν ἐκείνων ἐπιβαίνειν, ὧν καὶ ὁ πρῶτος διʼ ἀπροσεξίαν, θείας καταφρονήσας ἐντολῆς, ἀποπέπτωκεν.
anankaia de tauta einai ǭeto propaideuesthai tous mellontas hierois prosanechein nomois, mnēmoneuein te ti to apo gēs lēphthen autois kai eis gēn authis analythēsomenon, kai ti to en hēmin kreitton kai theǭ empheres, hopōs te chrēn hekaterǭ tōn eirēmenōn prospheresthai, mēde enybrizein kai asebein eis ton katʼ eikona tou theou anthrōpon, mēde ge hauton rhypainein aischrais kai paranomois praxesi, pherein de dia pantos tēs prōtēs kai trismakarias ekeinēs diatribēs te kai zōēs ton pothon, kai speudein palindromein, euchēn poioumenous tēs prōtēs kai trismakariou zōēs te kai axias tychein; alla kai paraskeuazesthai enthende ēdē epi tēn ekeise apodēmian, hoti mēde allōs dynaton bebēlois kai mē kekatharmenois tōn hierōn ekeinōn epibainein, hōn kai ho prōtos diʼ aprosexian, theias kataphronēsas entolēs, apopeptōken.
He thought it necessary for those who were to give heed to sacred laws to be taught these things beforehand: to remember what in them was taken from the earth and will be dissolved again into earth, and what in us is better and like God, and how they ought to treat each of these; not to insult and act impiously against the man made in the image of God, nor to defile himself with shameful and lawless deeds, but always to carry a longing for that first and thrice-blessed dwelling and life, and to hasten to return there, praying to attain the first and thrice-blessed life and dignity; and even now to prepare from here for the journey there, since it is not otherwise possible for the profane and unpurified to set foot in those holy places from which even the first man fell through carelessness, having despised a divine command.
Gen 3:19 (allusion, high confidence) · Gen 9:6 (echo, medium confidence)
Notes and citation
Summary: Mindful of their earthly bodies and godlike souls, people should live purely and long to return to paradise.
- Gen 3:19; 9:6.
Notes on the original text
- Digital text corrected (capital letter in the digital text; margin letter leaked into the digital text; repeated word in the digital text; wrong breathing in the digital text): ᾤετο Προπαιδεύεσθαι → ᾤετο προπαιδεύεσθαι; εἰρημένων d προσφέρεσθαι → εἰρημένων προσφέρεσθαι; μηδέ γε αύτὸν → μηδέ γε αὑτὸν; παλινδρομεῖν παλινδρομεῖν → παλινδρομεῖν.
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 7.10.13 (Dindorf 1:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.14Dindorf 1:365
ἐπὶ τούτοις ὁ ἱεροφάντης προστίθησιν ἄλλο συνεκτικώτατον δόγμα, μὴ ἀμφιγνοεῖν διδάσκων ὅτι δὴ πάρεστί τις ἑκάστῳ πονηρὸς δαίμων ἔφεδρος, βάσκανος καὶ μισόκαλος καὶ τῆς ἀνθρώπων ἀρχῆθεν ἐπίβουλος σωτηρίας.
epi toutois ho hierophantēs prostithēsin allo synektikōtaton dogma, mē amphignoein didaskōn hoti dē paresti tis hekastǭ ponēros daimōn ephedros, baskanos kai misokalos kai tēs anthrōpōn archēthen epiboulos sōtērias.
To these the hierophant adds another most essential doctrine, teaching us not to doubt that there is present with each person an evil demon lying in wait, envious, hating good, and from the beginning plotting against human salvation.
Notes and citation
Summary: Moses teaches that an evil demon lies in wait against human salvation.
Cite (SBL): Eusebius, Praep. ev. 7.10.14 (Dindorf 1:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.15Dindorf 1:365
δράκοντα δὲ τοῦτον καὶ ὄφιν ὀνομάζει, μέλανά τε καὶ σκότους οἰκεῖον, ἰοῦ τε καὶ κακίας πλήρη· ὃν καί φησι φθόνῳ τῆς ἡμετέρας ἐνθέου ζωῆς ὑποσκελίζειν εἰσέτι καὶ νῦν καὶ ὑποσύρειν ἕκαστον τῶν τῷ θεῷ προσανεχόντων πειρᾶσθαι· τούτου δʼ ἀπάτῃ καὶ τοὺς προπάτορας ἡμῶν τοῦ γένους τῆς θειοτέρας λήξεως ἐκπεσεῖν· διὸ καὶ χρῆναι διὰ παντὸς ἐγρηγορέναι πρὸς τὰς τοῦ δηλωθέντος κακοτέχνους ῥᾳδιουργίας.
drakonta de touton kai ophin onomazei, melana te kai skotous oikeion, iou te kai kakias plērē; hon kai phēsi phthonǭ tēs hēmeteras entheou zōēs hyposkelizein eiseti kai nyn kai hyposyrein hekaston tōn tǭ theǭ prosanechontōn peirasthai; toutou dʼ apatę̄ kai tous propatoras hēmōn tou genous tēs theioteras lēxeōs ekpesein; dio kai chrēnai dia pantos egrēgorenai pros tas tou dēlōthentos kakotechnous rhądiourgias.
He calls him dragon and serpent, black and at home in darkness, full of venom and wickedness; and he says that out of envy of our divine life he tries even now to trip up and drag down each of those who devote themselves to God; and that by his deceit the forefathers of our race fell from their more divine lot. So we must always be watchful against the wicked tricks of the one described.
Gen 3:1 (allusion, high confidence) · Rev 12:9 (echo, medium confidence)
Notes and citation
Summary: The serpent, envious of us, deceived our first parents and still tempts us, so we must watch.
Cite (SBL): Eusebius, Praep. ev. 7.10.15 (Dindorf 1:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.10.16Dindorf 1:365
καὶ τί χρὴ ταῦτα προλαμβάνειν, δέον ἤδη ποτὲ καὶ ἐξ αὐτῶν τῶν ἐγγράφων ἕκαστα διελθεῖν τῶν διηγορευμένων; ἀρξώμεθα δὴ πρῶτον ἀπὸ θεοῦ, βοηθὸν αὐτὸν ἐν πρώτοις διὰ τοῦ σωτῆρος ἡμῶν ἐπικαλεσάμενοι.
kai ti chrē tauta prolambanein, deon ēdē pote kai ex autōn tōn engraphōn hekasta dielthein tōn diēgoreumenōn? arxōmetha dē prōton apo theou, boēthon auton en prōtois dia tou sōtēros hēmōn epikalesamenoi.
But why anticipate these things, when we must now at last go through each of the points described from the writings themselves? Let us begin first from God, calling on him first of all as our helper through our Savior.
Notes and citation
Summary: Eusebius turns to the texts themselves, beginning with God.
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 7.10.16 (Dindorf 1:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 7, chapter 11
7.11.1Dindorf 1:365–366
Τὴν μὲν δὴ τῆς θεολογίας ἀρχὴν ἀπὸ τῆς τῶν ὅλων ποιητικῆς τε καὶ δημιουργικῆς δυνάμεως ἀρχόμενος ὁ κατʼ αὐτοὺς λόγος παρίστησιν, οὐ συλλογισμοῖς οὐδὲ πιθανολογίαις, δογματικώτερον δὲ καὶ διδασκαλικώτερον ἐπιθειάζων τῷ ἁγίῳ πνεύματι· ὑφʼ οὗ θεοφορούμενος ὧδέ πως ὁ Μωσῆς ἀπήρξατο τῆς θεολογίας, “ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.”
Tēn men dē tēs theologias archēn apo tēs tōn holōn poiētikēs te kai dēmiourgikēs dynameōs archomenos ho katʼ autous logos paristēsin, ou syllogismois oude pithanologiais, dogmatikōteron de kai didaskalikōteron epitheiazōn tǭ hagiǭ pneumati; hyphʼ hou theophoroumenos hōde pōs ho Mōsēs apērxato tēs theologias, “en archę̄ epoiēsen ho theos ton ouranon kai tēn gēn.”
Their account, then, presents the beginning of theology starting from the creative and formative power of the universe, not by syllogisms or plausible arguments, but in a more dogmatic and didactic way, speaking by inspiration of the Holy Spirit; inspired by whom Moses began his theology thus: "In the beginning God made the heaven and the earth."
Gen 1:1 (quotation, high confidence)
Notes and citation
Summary: Moses, inspired by the Spirit, began with God as Creator.
- Gen 1:1.
Notes on the original text
- Digital text corrected (repeated word in the digital text): πιθανολογίαις πιθανολογίαις → πιθανολογίαις.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 7.11.1 (Dindorf 1:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.2Dindorf 1:366
εἶτά φησιν “εἶπεν ὁ θεὸς, γενηθήτω φῶς, καὶ ἐγένετο φῶς.” καὶ πάλιν “εἶπεν ὁ θεὸς, γενηθήτω στερέωμα, καὶ ἐγένετο.” καὶ πάλιν “εἶπεν ὁ θεὸς, βλαστησάτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθʼ ὁμοιότητα, καὶ πᾶν ξύλον κάρπιμον ποιοῦν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ, κατὰ γένος ἐπὶ τῆς γῆς, καὶ ἐγένετο.” καὶ αὖθις “εἶπεν ὁ θεὸς γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς, καὶ ἔστωσαν εἰς σημεῖα, καὶ εἰς καιροὺς, καὶ εἰς ἡμέρας, καὶ εἰς ἐνιαυτοὺς, καὶ ἐγένετο.” καὶ πάλιν “εἶπεν ὁ θεὸς, ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν κατὰ γένος, καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ κατὰ γένος, καὶ ἐγένετο.” καὶ πάλιν “ἐξαγαγέτω ἡ γῆ τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος, καὶ ἐγένετο.”
eita phēsin “eipen ho theos, genēthētō phōs, kai egeneto phōs.” kai palin “eipen ho theos, genēthētō stereōma, kai egeneto.” kai palin “eipen ho theos, blastēsatō hē gē botanēn chortou, speiron sperma kata genos kai kathʼ homoiotēta, kai pan xylon karpimon poioun karpon, hou to sperma autou en autǭ, kata genos epi tēs gēs, kai egeneto.” kai authis “eipen ho theos genēthētōsan phōstēres en tǭ stereōmati tou ouranou, hōste phainein epi tēs gēs, kai estōsan eis sēmeia, kai eis kairous, kai eis hēmeras, kai eis eniautous, kai egeneto.” kai palin “eipen ho theos, exagagetō ta hydata herpeta psychōn zōsōn kata genos, kai panta ta peteina tou ouranou kata genos, kai egeneto.” kai palin “exagagetō hē gē tetrapoda kai herpeta kai thēria tēs gēs kata genos, kai egeneto.”
Then he says, "God said, Let there be light, and there was light." And again, "God said, Let there be a firmament, and it was so." And again, "God said, Let the earth bring forth herbage of grass, sowing seed according to kind and according to likeness, and every fruit tree bearing fruit whose seed is in it, according to kind, on the earth; and it was so." And again, "God said, Let there be lights in the firmament of heaven, to give light upon the earth, and let them be for signs and for seasons and for days and for years; and it was so." And again, "God said, Let the waters bring forth creeping things of living souls according to kind, and all the birds of heaven according to kind; and it was so." And again, "Let the earth bring forth quadrupeds and creeping things and wild beasts of the earth according to kind; and it was so."
Gen 1:3 (quotation, high confidence) · Gen 1:6 (quotation, high confidence) · Gen 1:11 (quotation, high confidence) · Gen 1:14 (quotation, high confidence) · Gen 1:15 (quotation, high confidence) · Gen 1:20 (quotation, high confidence) · Gen 1:24 (quotation, high confidence)
Notes and citation
Summary: Eusebius quotes the creative words of Genesis 1.
- Gen 1:3, 6, 11, 14–15, 20, 24 (LXX).
Cite (SBL): Eusebius, Praep. ev. 7.11.2 (Dindorf 1:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.3Dindorf 1:366
ἐν δὴ τούτοις φάσκουσα ἡ γραφὴ “εἶπεν ὁ θεός” τὸ θεῖον νεῦμα καὶ τὸ ὡδί πως γενέσθαι τὰ ὄντα βουληθῆναι τὸν θεὸν παρίστησιν, οὐ μὴν δὲ φωνῇ καὶ συλλαβαῖς φάναι αὐτὸν ἐπινοεῖν ἀναγκαῖον, ἀλλὰ τὸν πάντα λόγον ἀνακεφαλαιούμενος “αὕτη” φησὶν “ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς.”
en dē toutois phaskousa hē graphē “eipen ho theos” to theion neuma kai to hōdi pōs genesthai ta onta boulēthēnai ton theon paristēsin, ou mēn de phōnę̄ kai syllabais phanai auton epinoein anankaion, alla ton panta logon anakephalaioumenos “hautē” phēsin “hē biblos geneseōs ouranou kai gēs, hę̄ hēmerą epoiēsen ho theos ton ouranon kai tēn gēn kai panta ta en autois.”
In these words, when Scripture says "God said," it presents the divine nod and God's willing that things come to be in this way; we need not think that he spoke with voice and syllables. Summing up the whole account, it says: "This is the book of the generation of heaven and earth, in the day that God made the heaven and the earth and all things in them."
Gen 2:4 (quotation, high confidence)
Notes and citation
Summary: 'God said' means God's will, not spoken syllables.
- Gen 2:4 (LXX, with additions).
Cite (SBL): Eusebius, Praep. ev. 7.11.3 (Dindorf 1:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.4Dindorf 1:366–367
τοιαύτη μὲν ἡ καθʼ Ἑβραίους θεολογία, λόγῳ θεοῦ δημιουργικῷ τὰ πάντα συνεστάναι παιδεύουσα. ἔπειτα δὲ, οὐχ ὧδε ἔρημον ὡς ὀρφανὸν ὑπὸ πατρὸς καταλειφθέντα τὸν σύμπαντα κόσμον ὑπὸ τοῦ συστησαμένου διδάσκει, ἀλλʼ εἰς τὸ ἀεὶ ὑπὸ τῆς τοῦ θεοῦ προνοίας αὐτὸν διοικεῖσθαι, ὡς μὴ μόνον δημιουργὸν εἶναι τῶν ὅλων καὶ ποιητὴν τὸν θεὸν, ἀλλὰ καὶ σωτῆρα καὶ διοικητὴν καὶ βασιλέα καὶ ἡγεμόνα, ἡλίῳ αὐτῷ καὶ σελήνῃ καὶ ἄστροις καὶ τῷ σύμπαντι οὐρανῷ τε καὶ κόσμῳ διʼ αἰῶνος ἐπιστατοῦντα, μεγάλῳ τε ὀφθαλμῷ καὶ ἐνθέῳ δυνάμει πάντʼ ἐφορῶντα, καὶ τοῖς πᾶσιν οὐρανίοις τε καὶ ἐπιγείοις ἐπιπαρόντα, καὶ τὰ πάντα ἐν κόσμῳ διατάττοντά τε καὶ διοικοῦντα.
toiautē men hē kathʼ Hebraious theologia, logǭ theou dēmiourgikǭ ta panta synestanai paideuousa. epeita de, ouch hōde erēmon hōs orphanon hypo patros kataleiphthenta ton sympanta kosmon hypo tou systēsamenou didaskei, allʼ eis to aei hypo tēs tou theou pronoias auton dioikeisthai, hōs mē monon dēmiourgon einai tōn holōn kai poiētēn ton theon, alla kai sōtēra kai dioikētēn kai basilea kai hēgemona, hēliǭ autǭ kai selēnę̄ kai astrois kai tǭ sympanti ouranǭ te kai kosmǭ diʼ aiōnos epistatounta, megalǭ te ophthalmǭ kai entheǭ dynamei pantʼ ephorōnta, kai tois pasin ouraniois te kai epigeiois epiparonta, kai ta panta en kosmǭ diatattonta te kai dioikounta.
Such is the theology of the Hebrews, teaching that all things were constituted by the creative Word of God. Then it teaches that the whole world was not left by its maker desolate, like an orphan by its father, but is forever governed by God's providence, so that God is not only the creator and maker of the universe but also its preserver and governor, king and ruler, presiding through the ages over the sun itself, the moon, the stars, and the whole heaven and world, overseeing all things with a great eye and divine power, present to all things in heaven and on earth, and ordering and governing all things in the world.
Notes and citation
Summary: The Hebrews teach that God both created the world by his Word and governs it by providence.
Notes on the original text
- Digital text corrected (line-end hyphen and garbled accent in the digital text): σω- τἤρᾳ → σωτῆρα.
Cite (SBL): Eusebius, Praep. ev. 7.11.4 (Dindorf 1:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.5Dindorf 1:367
ὥσπερ οὖν ἀμέλει καὶ οἱ μετὰ ταῦτα προφῆται, ἀκόλουθα καὶ αὐτοὶ θειάζοντες, τοτὲ μὲν ἀνεφώνουν ἐξ αὐτοῦ τοῦ θείου λέγοντες προσώπου ‘‘θεὸς ἐγγίζων ἐγώ εἰμι, λέγει κύριος, καὶ οὐχὶ θεὸς πόρρωθεν. εἰ ποιήσει τι ἄνθρωπος ἐν κρυφαίοις, κἀγὼ οὐ γνώσομαι αὐτό; οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει κύριος, ”
hōsper oun amelei kai hoi meta tauta prophētai, akoloutha kai autoi theiazontes, tote men anephōnoun ex autou tou theiou legontes prosōpou ‘‘theos engizōn egō eimi, legei kyrios, kai ouchi theos porrōthen. ei poiēsei ti anthrōpos en kryphaiois, kagō ou gnōsomai auto? ouchi ton ouranon kai tēn gēn egō plērō? legei kyrios, ”
Just so, of course, the prophets after these, uttering inspired words consistent with them, sometimes cried out, speaking from the very person of God: "I am a God near at hand, says the Lord, and not a God far off. If a man does something in secret, shall I not know it? Do I not fill heaven and earth? says the Lord."
Jer 23:23 (quotation, high confidence) · Jer 23:24 (quotation, high confidence)
Notes and citation
Summary: The prophets too teach God's presence everywhere.
- Jer 23:23–24 (LXX).
Notes on the original text
- Digital text corrected (repeated word in the digital text; wrong accent in the digital text): οἷ μετὰ → οἱ μετὰ; αὐτό αὐτό; → αὐτό;.
Cite (SBL): Eusebius, Praep. ev. 7.11.5 (Dindorf 1:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.6Dindorf 1:367
τοτὲ δὲ ὧδέ πη θεολογοῦντες “τίς ἐμέτρησε τῇ χειρὶ τὸ ὕδωρ, καὶ τὸν οὐρανὸν σπιθαμῇ, καὶ πᾶσαν τὴν γῆν δρακί; τίς ἔστησε τὰ ὄρη σταθμῷ καὶ τὰς νάπας ζυγῷ; τίς ἔγνω νοῦν κυρίου, καὶ τίς σύμβουλος αὐτοῦ ἐγένετο;” καὶ πάλιν “ὁ στήσας ὡς καμάραν τὸν οὐρανὸν, καὶ διατείνας ὡς σκηνὴν κατοικεῖν.” καὶ αὖθις ἀναβλέψατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε τίς κατέδειξε ταῦτα πάντα.” καὶ ἑξῆς “κύριος κύριος ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν, καὶ πήξας αὐτὸν, ὁ στερεώσας τὴν γῆν καὶ τὰ ἐν αὐτῇ, καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπʼ αὐτῆς, καὶ πνεῦμα τοῖς πατοῦσιν αὐτὴν, ἐγὼ κύριος ὁ θεός.” καὶ ἑξῆς “ἐξέτεινα τὸν οὐρανὸν μόνος, καὶ ἐστερέωσα τὴν γῆν· ἐγὼ κύριος ὁ θεὸς, οὐκ ἔστι πλὴν ἐμοῦ.”
tote de hōde pē theologountes “tis emetrēse tę̄ cheiri to hydōr, kai ton ouranon spithamę̄, kai pasan tēn gēn draki? tis estēse ta orē stathmǭ kai tas napas zygǭ? tis egnō noun kyriou, kai tis symboulos autou egeneto?” kai palin “ho stēsas hōs kamaran ton ouranon, kai diateinas hōs skēnēn katoikein.” kai authis anablepsate eis hypsos tous ophthalmous hymōn, kai idete tis katedeixe tauta panta.” kai hexēs “kyrios kyrios ho theos ho poiēsas ton ouranon, kai pēxas auton, ho stereōsas tēn gēn kai ta en autę̄, kai didous pnoēn tǭ laǭ tǭ epʼ autēs, kai pneuma tois patousin autēn, egō kyrios ho theos.” kai hexēs “exeteina ton ouranon monos, kai estereōsa tēn gēn; egō kyrios ho theos, ouk esti plēn emou.”
And sometimes, speaking of God thus: "Who measured the water with his hand, and heaven with a span, and all the earth with a handful? Who set the mountains in a balance and the valleys on scales? Who has known the mind of the Lord, and who became his counselor?" And again: "He who set up the heaven like a vault, and stretched it out like a tent to dwell in." And again: "Lift up your eyes on high and see who has displayed all these things." And next: "The Lord, the Lord God, who made the heaven and fixed it, who made firm the earth and what is in it, and gives breath to the people on it and spirit to those who walk on it: I am the Lord God." And next: "I stretched out the heaven alone and made firm the earth; I am the Lord God, there is none besides me."
Isa 40:12 (quotation, high confidence) · Isa 40:13 (quotation, high confidence) · Isa 40:22 (quotation, high confidence) · Isa 40:26 (quotation, high confidence) · Isa 42:5 (quotation, high confidence) · Isa 44:24 (quotation, high confidence) · Isa 45:5 (quotation, medium confidence)
Notes and citation
Summary: Isaiah proclaims God as the sole Creator of heaven and earth.
- Isa 40:12–13, 22, 26; 42:5; 44:24; 45:5 (LXX).
Notes on the original text
- Digital text corrected (Latin letters in the digital text; repeated word in the digital text; stray letters in the digital text): tfi χειρὶ → τῇ χειρὶ; ὄρη ’στʼ σταθμῷ → ὄρη σταθμῷ; ἐξέτεινα ἐξέτεινα → ἐξέτεινα.
Cite (SBL): Eusebius, Praep. ev. 7.11.6 (Dindorf 1:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.7Dindorf 1:367–368
καὶ πάλιν ’ οὕτως ἐρεῖτε αὐτοῖς, θεοὶ, οἱ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν ἀπὸ προσώπου τῆς γῆς, καὶ ὑποκάτωθεν τοῦ οὐρανοῦ. κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύι αὐτοῦ ἀνώρθωσε τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ, καὶ ἐν τῇ φρονήσει αὐτοῦ ἐξέτεινε τὸν οὐρανὸν, καὶ ἀνήγαγε νεφέλας ἐξ ἐσχάτου τῆς γῆς, ἀστραπὰς εἰς ὑετὸν ἐποίησε, καὶ ἐξήγαγεν ἀνέμους ἐκ θησαυρῶν αὐτοῦ. ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως.”
kai palin ’ houtōs ereite autois, theoi, hoi ton ouranon kai tēn gēn ouk epoiēsan, apolesthōsan apo prosōpou tēs gēs, kai hypokatōthen tou ouranou. kyrios ho poiēsas tēn gēn en tę̄ ischui autou anōrthōse tēn oikoumenēn en tę̄ sophią autou, kai en tę̄ phronēsei autou exeteine ton ouranon, kai anēgage nephelas ex eschatou tēs gēs, astrapas eis hyeton epoiēse, kai exēgagen anemous ek thēsaurōn autou. emōranthē pas anthrōpos apo gnōseōs.”
And again: "Thus you shall say to them: The gods who did not make the heaven and the earth, let them perish from the face of the earth and from under heaven. The Lord, who made the earth by his strength, set up the world by his wisdom, and by his understanding stretched out the heaven, and brought up clouds from the end of the earth; he made lightnings for rain, and brought out winds from his treasuries. Every man has become foolish, without knowledge."
Jer 10:11 (quotation, high confidence) · Jer 10:12 (quotation, high confidence) · Jer 10:13 (quotation, high confidence) · Jer 10:14 (quotation, high confidence)
Notes and citation
Summary: Jeremiah contrasts the Creator with the gods who made nothing.
- Jer 10:11–14 (LXX).
Cite (SBL): Eusebius, Praep. ev. 7.11.7 (Dindorf 1:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.8Dindorf 1:368
καὶ πάλιν ’ ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ κρυβῶ; ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν στρώσω εἰς τὸν ᾅδην, πάρει. εἰ ἀναλάβοιμι τὰς πτέρυγάς μου κατʼ ὄρθρον, καὶ κατασκηνώσαιμι εἰς τὰ ἔσχατα τῆς θαλάσσης· καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει με.”
kai palin ’ pou poreuthō apo tou pneumatos sou, kai apo tou prosōpou sou pou krybō? ean anabō eis ton ouranon, sy ekei ei; ean strōsō eis ton hądēn, parei. ei analaboimi tas pterygas mou katʼ orthron, kai kataskēnōsaimi eis ta eschata tēs thalassēs; kai gar ekei hē cheir sou hodēgēsei me.”
And again: "Where shall I go from your Spirit, and from your face where shall I hide? If I go up into heaven, you are there; if I make my bed in Hades, you are present. If I take up my wings at dawn and settle at the farthest parts of the sea, even there your hand will guide me."
Ps 139:7 (138:7 LXX) (quotation, high confidence) · Ps 139:8 (138:8 LXX) (quotation, high confidence) · Ps 139:9 (138:9 LXX) (quotation, high confidence) · Ps 139:10 (138:10 LXX) (quotation, high confidence)
Notes and citation
Summary: The Psalm proclaims God's presence everywhere.
- Ps 139:7–10 (LXX 138:7–10).
Notes on the original text
- Digital text corrected (misread letters in the digital text; repeated word in the digital text): κρθβῶ → κρυβῶ; με. με.” → με.”.
Cite (SBL): Eusebius, Praep. ev. 7.11.8 (Dindorf 1:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.9Dindorf 1:368
Ἀλλὰ ταῦτα μὲν καὶ τὰ τούτοις ὅμοια τῶν μετὰ Μωσέα θεολόγων, τῶν δὴ καὶ Ἑβραίων, τυγχάνει, συνῳδὰ τοῖς παλαιτάτοις προπάτορσι θεολογούντων· τῶν δέ γε πρὸ Μώσεως θεοφιλῶν καὶ τρισμακαρίων ἀνδρῶν, τῶν δὴ καὶ πρώτων Ἑβραίων, αὐτοῦ τε πρώτου πάντων Ἁβραὰμ, ὃς καὶ προπάτωρ τοῦ παντὸς Ἰουδαίων ἔθνους ἀνείρηται, ἄκουε.
Alla tauta men kai ta toutois homoia tōn meta Mōsea theologōn, tōn dē kai Hebraiōn, tynchanei, synǭda tois palaitatois propatorsi theologountōn; tōn de ge pro Mōseōs theophilōn kai trismakariōn andrōn, tōn dē kai prōtōn Hebraiōn, autou te prōtou pantōn Habraam, hos kai propatōr tou pantos Ioudaiōn ethnous aneirētai, akoue.
These and similar words belong to the theologians after Moses, who were themselves Hebrews too, speaking of God in harmony with their most ancient forefathers. But hear the God-loving and thrice-blessed men before Moses, the first Hebrews, and first of all Abraham himself, who is proclaimed forefather of the whole Jewish nation.
Notes and citation
Summary: Eusebius turns to the theology of Abraham and the earliest Hebrews.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ὅς καὶ προπάτωρ → ὃς καὶ προπάτωρ.
Cite (SBL): Eusebius, Praep. ev. 7.11.9 (Dindorf 1:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.10Dindorf 1:368
“εἶπε δὲ Ἁβραὰμ πρὸς βασιλέα Σοδόμων, ἐκτενῶ τὴν χεῖρά μου πρὸς τὸν θεὸν τὸν ὕψιστον, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν.” καὶ πρό γε τοῦ Ἁβραὰμ εἰσάγεται ὁ Μελχισεδὲκ ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, τὸν Ἁβραὰμ εὐλογῶν τούτοις τοῖς ῥήμασιν “εὐλογημένος Ἁβραὰμ τῷ θεῷ τῷ ὑψίστῳ, ὃς παρέδωκε τοὺς ἐχθρούς σου ὑποχειρίους σοι· καὶ εὐλογητὸς ὁ θεὸς, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν.”
“eipe de Habraam pros basilea Sodomōn, ektenō tēn cheira mou pros ton theon ton hypsiston, hos ektise ton ouranon kai tēn gēn.” kai pro ge tou Habraam eisagetai ho Melchisedek hiereus tou theou tou hypsistou, ton Habraam eulogōn toutois tois rhēmasin “eulogēmenos Habraam tǭ theǭ tǭ hypsistǭ, hos paredōke tous echthrous sou hypocheirious soi; kai eulogētos ho theos, hos ektise ton ouranon kai tēn gēn.”
"And Abraham said to the king of Sodom, I will stretch out my hand to God Most High, who created the heaven and the earth." And before Abraham, Melchizedek, priest of God Most High, is brought in blessing Abraham in these words: "Blessed be Abraham by God Most High, who delivered your enemies into your hands; and blessed be God, who created the heaven and the earth."
Gen 14:22 (quotation, high confidence) · Gen 14:19 (quotation, high confidence) · Gen 14:20 (quotation, high confidence)
Notes and citation
Summary: Abraham and Melchizedek confess God Most High as Creator.
- Gen 14:22, 19–20 (LXX).
Notes on the original text
- Digital text corrected (repeated word in the digital text; stray quotation marks in the digital text): “εἶπε εἶπε δὲ → “εἶπε δὲ; ῥήμασιν‘‘ “εὐλογημένος → ῥήμασιν “εὐλογημένος.
Cite (SBL): Eusebius, Praep. ev. 7.11.10 (Dindorf 1:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.11Dindorf 1:368
ἔτι πρὸς τούτοις ὁ λόγος τὸν Ἁβραὰμ εἰσάγει τῷ οἰκείῳ τοιάδε προσδιαλεγόμενον “θὲς τὴν χεῖρά σου ὑπὸ τὸν μηρὸν μου, καὶ ἐξορκιῶ σε κύριον τὸν θεὸν τοῦ οὐρανοῦ, καὶ τὸν θεὸν τῆς γῆς.” καὶ ἐπιλέγει “κύριος ὁ θεὸς τοῦ οὐρανοῦ, καὶ ὁ θεὸς τῆς γῆς, ὃς ἔλαβέ με ἐκ τοῦ οἴκου τοῦ πατρός μου, καὶ ἐκ τῆς γῆς, ἧς ἐγεννήθην.”
eti pros toutois ho logos ton Habraam eisagei tǭ oikeiǭ toiade prosdialegomenon “thes tēn cheira sou hypo ton mēron mou, kai exorkiō se kyrion ton theon tou ouranou, kai ton theon tēs gēs.” kai epilegei “kyrios ho theos tou ouranou, kai ho theos tēs gēs, hos elabe me ek tou oikou tou patros mou, kai ek tēs gēs, hēs egennēthēn.”
Further, the word brings in Abraham speaking thus to his servant: "Put your hand under my thigh, and I will make you swear by the Lord, the God of heaven and the God of the earth." And he adds: "The Lord, the God of heaven and the God of the earth, who took me from my father's house and from the land in which I was born."
Gen 24:2 (quotation, high confidence) · Gen 24:3 (quotation, high confidence) · Gen 24:7 (quotation, high confidence)
Notes and citation
Summary: Abraham swears his servant by the God of heaven and earth.
- Gen 24:2–3, 7 (LXX).
Notes on the original text
- Digital text corrected (repeated word in the digital text): “θὲς θὲς → “θὲς.
Cite (SBL): Eusebius, Praep. ev. 7.11.11 (Dindorf 1:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.12Dindorf 1:368–369
ἐπὶ πᾶσι τούτοις ἐν τῇ πρὸς αὐτὸν Μωσέα θεοφανείᾳ, πυθομένῳ τῷ Μωσεῖ, τίνα χρὴ τὸν θεὸν ἡγεῖσθαι, φησὶν ὁ χρησμὸς ἐγώ εἰμι ὁ ὤν· οὕτως ἐρεῖς τοῖς υἱοῖς Ἰσραὴλ, ὁ ὢν ἀπέσταλκέ με πρὸς ὑμᾶς.”
epi pasi toutois en tę̄ pros auton Mōsea theophaneią, pythomenǭ tǭ Mōsei, tina chrē ton theon hēgeisthai, phēsin ho chrēsmos egō eimi ho ōn; houtōs ereis tois huiois Israēl, ho ōn apestalke me pros hymas.”
Besides all these, in the theophany to Moses himself, when Moses asked what he should consider God to be, the oracle says: "I am He Who Is; thus you shall say to the sons of Israel, He Who Is has sent me to you."
Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: God reveals himself to Moses as 'He Who Is.'
- Exod 3:14 (LXX).
Notes on the original text
- Digital text corrected (missing space in the digital text; wrong accent in the digital text): Μωσέαθεοφανείᾳ → Μωσέα θεοφανείᾳ; ὁ ὣν ἀπέσταλκέ → ὁ ὢν ἀπέσταλκέ.
Cite (SBL): Eusebius, Praep. ev. 7.11.12 (Dindorf 1:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.13Dindorf 1:369
Ταῦτα μὲν οὖν ἀπὸ μυρίων ὅσων τῆς Ἑβραίων θεολογίας ἐκκείσθω. ἆρʼ οὖν ἄξιον ἐν συγκρίσει παραβάλλειν αὐτοῖς τὰς τῶν σοφῶν Ἑλλήνων θεολογίας, τῶν μὲν μηδʼ ὅλως εἶναι θεὸν ἀποφηναμένων, τῶν δὲ τοὺς ἀστέρας εἶναι φασκόντων, οὓς καὶ μύδρους τυγχάνειν διαπύρους, ἥλων καὶ πετάλων δίκην ἐμπεπηγότας τῷ οὐρανῷ, τῶν δὲ πῦρ εἶναι τεχνικὸν ὁδῷ βαδίζον, καὶ τῶν μὲν μὴ προνοίᾳ θεοῦ διοικεῖσθαι τὸν κόσμον, φύσει δέ τινι ἀλόγῳ, τῶν δὲ τὰ μὲν οὐράνια μόνα ὑπὸ θεοῦ διοικεῖσθαι, οὐ μὴν καὶ τὰ ἐπὶ γῆς, καὶ πάλιν ἀγέννητον εἶναι τὸν κόσμον, καὶ μηδʼ ὅλως ὑπὸ θεοῦ γενέσθαι, αὐτομάτως δὲ καὶ συντυχικῶς ὑφεστάναι, τῶν δὲ ἐξ ἀτόμων καὶ λεπτῶν σωμάτων ἀψύχων τινῶν καὶ ἀλόγων τὴν τοῦ παντὸς σύστασιν γεγονέναι;
Tauta men oun apo myriōn hosōn tēs Hebraiōn theologias ekkeisthō. arʼ oun axion en synkrisei paraballein autois tas tōn sophōn Hellēnōn theologias, tōn men mēdʼ holōs einai theon apophēnamenōn, tōn de tous asteras einai phaskontōn, hous kai mydrous tynchanein diapyrous, hēlōn kai petalōn dikēn empepēgotas tǭ ouranǭ, tōn de pyr einai technikon hodǭ badizon, kai tōn men mē pronoią theou dioikeisthai ton kosmon, physei de tini alogǭ, tōn de ta men ourania mona hypo theou dioikeisthai, ou mēn kai ta epi gēs, kai palin agennēton einai ton kosmon, kai mēdʼ holōs hypo theou genesthai, automatōs de kai syntychikōs hyphestanai, tōn de ex atomōn kai leptōn sōmatōn apsychōn tinōn kai alogōn tēn tou pantos systasin gegonenai?
Let these be set out from the countless passages of Hebrew theology. Is it worth comparing with them the theologies of the wise Greeks: some declaring that there is no God at all; others that the stars are gods, which they say are red-hot lumps of metal fixed in the heaven like nails and plates; others that God is a craftsmanlike fire proceeding methodically; some that the world is governed not by God's providence but by some irrational nature; others that only heavenly things are governed by God, not those on earth; and again that the world is uncreated and did not come into being at all from God, but exists spontaneously and by chance; and others that the constitution of the universe came from atoms, fine bodies without soul or reason?
Notes and citation
Summary: The Greek philosophers' theologies are not worth comparing with the Hebrews'.
- The "craftsmanlike fire proceeding methodically" is the Stoic definition of God or nature; the lumps of metal recall Anaxagoras; the atoms Democritus and Epicurus.
Notes on the original text
- Digital text corrected (dropped letter in the digital text): σύστασν → σύστασιν.
Extrabiblical texts: Anaxagoras (Anaxagoras; allusion); Epicurus (Epicurus (sayings and fragments); allusion)
Cite (SBL): Eusebius, Praep. ev. 7.11.13 (Dindorf 1:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.11.14Dindorf 1:369
ἀλλὰ τὰ μὲν ἐκ τῶν παρʼ Ἑβραίοις λογίων περὶ τοῦ τῶν ὅλων θεοῦ ὡς ἐν βραχέσι τοιαῦτα· συνιδεῖν δὲ ἕπεται καὶ τὰ μετὰ τὸν τῶν ὅλων θεὸν περὶ τῆς τῶν γενητῶν ἀρχῆς Ἑβραίοις πεφιλοσοφημένα.
alla ta men ek tōn parʼ Hebraiois logiōn peri tou tōn holōn theou hōs en brachesi toiauta; synidein de hepetai kai ta meta ton tōn holōn theon peri tēs tōn genētōn archēs Hebraiois pephilosophēmena.
So much, briefly, from the oracles of the Hebrews about the God of the universe. Next we must look at what the Hebrews have taught philosophically, after the God of the universe, about the principle of things that have come into being.
Notes and citation
Summary: Eusebius turns to the Hebrews' teaching on the first principle of created things.
Cite (SBL): Eusebius, Praep. ev. 7.11.14 (Dindorf 1:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 7, chapter 12
7.12.1Dindorf 1:369
Θαλῆς μὲν ὁ Μιλήσιος ἀρχὴν τῶν ἁπάντων τὸ ὕδωρ εἶναι ἀπεφήνατο, Ἀναξιμένης δὲ τὸν ἀέρα, Ἡράκλειτος τὸ πῦρ, Πυθαγόρας ἀριθμοὺς, Ἐπίκουρος ἅμα Δημοκρίτῳ σώματα ἄτομα, Ἐμπεδοκλῆς τὰ τέσσαρα στοιχεῖα. ἴδωμεν τοιγαροῦν καὶ τὰ παρʼ Ἑβραίοις λόγια.
Thalēs men ho Milēsios archēn tōn hapantōn to hydōr einai apephēnato, Anaximenēs de ton aera, Hērakleitos to pyr, Pythagoras arithmous, Epikouros hama Dēmokritǭ sōmata atoma, Empedoklēs ta tessara stoicheia. idōmen toigaroun kai ta parʼ Hebraiois logia.
Thales of Miletus declared that the first principle of all things is water, Anaximenes air, Heraclitus fire, Pythagoras numbers, Epicurus together with Democritus atomic bodies, Empedocles the four elements. Let us look, then, at the oracles among the Hebrews too.
Notes and citation
Summary: Greek philosophers named various first principles; Eusebius turns to the Hebrews.
Notes on the original text
- Digital text corrected (missing breathing in the digital text): παρʼ Εβραίοις → παρʼ Ἑβραίοις.
Extrabiblical texts: Heraclitus (Heraclitus (fragments); allusion); Epicurus (Epicurus (sayings and fragments); allusion); Democritus (Democritus (fragments); allusion); Empedocles (Empedocles (fragments); allusion)
Cite (SBL): Eusebius, Praep. ev. 7.12.1 (Dindorf 1:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.2Dindorf 1:369–370
μετὰ τὴν ἄναρχον καὶ ἀγένητον τοῦ θεοῦ τῶν ὅλων οὐσίαν, ἄμικτον οὖσαν καὶ ἐπέκεινα πάσης καταλήψεως, δευτέραν οὐσίαν καὶ θείαν δύναμιν, ἀρχὴν τῶν γενητῶν ἀπάντων πρώτην τε ὑποστᾶσαν κἀκ τοῦ πρώτου αἰτίου γεγενημένην, εἰσάγουσι, λόγον καὶ σοφίαν καὶ θεοῦ δύναμιν αὐτὴν προσαγορεύοντες.
meta tēn anarchon kai agenēton tou theou tōn holōn ousian, amikton ousan kai epekeina pasēs katalēpseōs, deuteran ousian kai theian dynamin, archēn tōn genētōn apantōn prōtēn te hypostasan kak tou prōtou aitiou gegenēmenēn, eisagousi, logon kai sophian kai theou dynamin autēn prosagoreuontes.
After the beginningless and unbegotten being of the God of the universe, which is unmixed and beyond all comprehension, they introduce a second being and divine power, the beginning of all things that have come into being, which subsisted first and was begotten from the first cause, calling it Word and Wisdom and Power of God.
1 Cor 1:24 (allusion, medium confidence)
Notes and citation
Summary: The Hebrews teach a second divine being, begotten of God, called Word, Wisdom, and Power.
- Eusebius speaks of the Word as a "second being" (δευτέρα οὐσία) begotten from the first cause; translated as written.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): εἰσ- άγουσι → εἰσάγουσι.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Praep. ev. 7.12.2 (Dindorf 1:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.3Dindorf 1:370
τοῦτο δὲ πρῶτος διδάσκει λέγων Ἰὼβ “ἡ δὲ σοφία πόθεν εὑρέθη; ποῖος δὲ τόπος ἐστὶ τῆς ἐπιστήμης; οὐκ οἶδε βροτὸς ὁδὸν αὐτῆς, οὐδὲ μὴν εὑρέθη ἐν ἀνθρώποις, ἀκηκόαμεν δὲ αὐτῆς τὸ κλέος. ὁ κύριος συνέστησεν αὐτῆς τὴν ὁδὸν, αὐτὸς δὲ οἶδε τὸν τόπον αὐτῆς.
touto de prōtos didaskei legōn Iōb “hē de sophia pothen heurethē? poios de topos esti tēs epistēmēs? ouk oide brotos hodon autēs, oude mēn heurethē en anthrōpois, akēkoamen de autēs to kleos. ho kyrios synestēsen autēs tēn hodon, autos de oide ton topon autēs.
Job is the first to teach this, saying: "But wisdom, where was it found? And what is the place of understanding? A mortal does not know its way, nor was it found among men, but we have heard its fame. The Lord established its way, and he knows its place."
Job 28:12 (quotation, high confidence) · Job 28:13 (quotation, high confidence) · Job 28:22 (quotation, medium confidence) · Job 28:23 (quotation, high confidence)
Notes and citation
Summary: Job teaches that God alone knows the way of Wisdom.
- Job 28:12–13, 22–23 (LXX, freely).
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.12.3 (Dindorf 1:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.4Dindorf 1:370
καὶ ὁ Δαβὶδ δέ που ἐν ψαλμῳδίαις, ἑτέρῳ προσειπὼν τὴν σοφίαν ὀνόματι, φησὶ “τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, ” τὸν τῶν ἁπάντων δημιουργὸν λόγον θεοῦ τοῦτον ἐνευφημήσας τὸν τρόπον· οὐ μὴν ἀλλὰ καὶ ὁ τούτου παῖς Σολομῶν ὧδέ πη ἐξ αὐτῆς προσωποποιεῖ τῆς σοφίας λέγων “ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν καὶ γνῶσιν, καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην. διʼ ἐμοῦ βασιλεῖς βασιλεύουσι, καὶ οἱ δυνάσται γράφουσι δικαιοσύνην.”
kai ho Dabid de pou en psalmǭdiais, heterǭ proseipōn tēn sophian onomati, phēsi “tǭ logǭ kyriou hoi ouranoi estereōthēsan, ” ton tōn hapantōn dēmiourgon logon theou touton eneuphēmēsas ton tropon; ou mēn alla kai ho toutou pais Solomōn hōde pē ex autēs prosōpopoiei tēs sophias legōn “egō hē sophia kateskēnōsa boulēn kai gnōsin, kai ennoian egō epekalesamēn. diʼ emou basileis basileuousi, kai hoi dynastai graphousi dikaiosynēn.”
And David somewhere in the Psalms, calling Wisdom by another name, says, "By the Word of the Lord the heavens were made firm," thus praising the Word of God, the maker of all things. And his son Solomon personifies Wisdom herself, saying: "I, Wisdom, have made counsel my dwelling, and I have called on knowledge and thought. By me kings reign, and princes write justice."
Ps 33:6 (32:6 LXX) (quotation, high confidence) · Prov 8:12 (quotation, high confidence) · Prov 8:15 (quotation, high confidence)
Notes and citation
Summary: David and Solomon speak of the creating Word and of personified Wisdom.
- Ps 33:6 (LXX 32:6); Prov 8:12, 15 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.12.4 (Dindorf 1:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.5Dindorf 1:370
καὶ πάλιν “κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ τὰς ἀβύσσους γενέσθαι, πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με, ἡνίκα ἡτοίμαζε τὸν οὐρανὸν συμπαρήμην αὐτῷ, καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπʼ οὐρανὸν, ἤμην σὺν αὐτῷ ἁρμόζουσα. ἐγὼ ἤμην ᾗ προσέχαιρε καθʼ ἡμέραν, ηὐφραινόμην δὲ ἐνώπιον αὐτοῦ ἐν παντὶ καιρῷ, ὅτε ηὐφραίνετο τὴν οἰκουμένην συντελέσας.”
kai palin “kyrios ektise me archēn hodōn autou eis erga autou, pro tou aiōnos ethemeliōse me, en archę̄ pro tou tēn gēn poiēsai, pro tou tas abyssous genesthai, pro tou orē hedrasthēnai, pro de pantōn bounōn genną me, hēnika hētoimaze ton ouranon symparēmēn autǭ, kai hōs asphaleis etithei pēgas tēs hypʼ ouranon, ēmēn syn autǭ harmozousa. egō ēmēn hę̄ prosechaire kathʼ hēmeran, ēuphrainomēn de enōpion autou en panti kairǭ, hote ēuphraineto tēn oikoumenēn syntelesas.”
And again: "The Lord created me as the beginning of his ways for his works; before the age he founded me, in the beginning, before he made the earth, before the depths came to be, before the mountains were settled, and before all the hills he begets me. When he prepared the heaven I was present with him, and when he set firm the fountains of the earth under heaven, I was with him, fitting all together. I was she in whom he rejoiced day by day, and I was glad before him at every time, when he rejoiced at having completed the world."
Prov 8:22 (quotation, high confidence) · Prov 8:23 (quotation, high confidence) · Prov 8:24 (quotation, high confidence) · Prov 8:25 (quotation, high confidence) · Prov 8:27 (quotation, high confidence) · Prov 8:28 (quotation, high confidence) · Prov 8:30 (quotation, high confidence) · Prov 8:31 (quotation, high confidence)
Notes and citation
Summary: Proverbs 8: Wisdom was with God before and in creation.
- Prov 8:22–25, 27–28, 30–31 (LXX, abridged). This verse was central to fourth-century debates about the Son.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.12.5 (Dindorf 1:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.6Dindorf 1:370–371
ταῦτα Σολομῶν ἐν Παροιμίαις. καὶ ταῦτα δέ πη ἐξ αὐτοῦ λέγεται τοῦ προσώπου “τί δέ ἐστιν σοφία, καὶ πῶς ἐγένετο, ἀπαγγελῶ, καὶ οὐκ ἀποκρύψω ὑμῖν μυστήρια, ἀλλʼ ἐξ ἀρχῆς γενέσεως ἐξιχνιάσω.” οἷς ἑξῆς ἐπιλέγει “ἔστι γὰρ αὕτη πνεῦμα νοερὸν, ἅγιον, μονογενὲς, πολυμερὲς, λεπτὸν, εὐκίνητον, τρανὸν, ἀμόλυντον, παντοδύναμον, παντεπίσκοπον, καὶ διὰ πάντων χωροῦν πνευμάτων, νοερῶν, καθαρῶν, λεπτοτάτων.
tauta Solomōn en Paroimiais. kai tauta de pē ex autou legetai tou prosōpou “ti de estin sophia, kai pōs egeneto, apangelō, kai ouk apokrypsō hymin mystēria, allʼ ex archēs geneseōs exichniasō.” hois hexēs epilegei “esti gar hautē pneuma noeron, hagion, monogenes, polymeres, lepton, eukinēton, tranon, amolynton, pantodynamon, pantepiskopon, kai dia pantōn chōroun pneumatōn, noerōn, katharōn, leptotatōn.
This is what Solomon says in Proverbs. And these words too are spoken somewhere in his person: "What Wisdom is and how she came to be I will declare, and I will not hide mysteries from you, but I will trace her out from the beginning of her origin." To which he adds next: "For she is a spirit intelligent, holy, only-begotten, manifold, subtle, mobile, clear, undefiled, all-powerful, overseeing all, and passing through all spirits that are intelligent, pure, and most subtle.
Notes and citation
Summary: The Wisdom of Solomon describes Wisdom as an only-begotten, holy spirit.
- Wisdom of Solomon 6:22; 7:22–23.
Notes on the original text
- Digital text corrected (line-end hyphen and stray accent in the digital text; line-end hyphen left in the digital text): πάν- τῶν → πάντων; μυστή- ρια → μυστήρια.
Extrabiblical texts: Wis 6:22 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Wis 7:22–23 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.12.6 (Dindorf 1:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.7Dindorf 1:371
πάσης γὰρ κινήσεως κινητικώτερον σοφία, διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαρότητα. ἀτμὶς γάρ ἐστι τῆς τοῦ θεοῦ δυνάμεως καὶ ἀπόρροια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής· διὸ οὐδὲν μεμολυσμένον εἰς αὐτὴν παρεμπίπτει. ἀπαύγασμα γάρ ἐστι φωτὸς ἀιδίου, καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας, καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ. διατείνει δὲ ἀπὸ πέρατος ἐπὶ πέρας εὐρώστως, καὶ διοικεῖ τὰ πάντα χρηστῶς.”
pasēs gar kinēseōs kinētikōteron sophia, diēkei de kai chōrei dia pantōn dia tēn katharotēta. atmis gar esti tēs tou theou dynameōs kai aporroia tēs tou pantokratoros doxēs eilikrinēs; dio ouden memolysmenon eis autēn parempiptei. apaugasma gar esti phōtos aidiou, kai esoptron akēlidōton tēs tou theou energeias, kai eikōn tēs agathotētos autou. diateinei de apo peratos epi peras eurōstōs, kai dioikei ta panta chrēstōs.”
For Wisdom is more mobile than any motion, and pervades and penetrates all things because of her purity. For she is a vapor of the power of God and a pure emanation of the glory of the Almighty; therefore nothing defiled enters into her. For she is a radiance of eternal light, a spotless mirror of the activity of God, and an image of his goodness. She reaches mightily from end to end and orders all things well."
Notes and citation
Summary: Wisdom is the radiance of eternal light and image of God's goodness.
- Wisdom of Solomon 7:24–26; 8:1.
Extrabiblical texts: Wis 7:24–8.1 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.12.7 (Dindorf 1:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.8Dindorf 1:371
καὶ δὴ τόνδε τὸν ἔνθεον λόγον διαφόρως ἡ θεία γραφὴ πρὸς τοῦ πατρὸς ἐπὶ τῇ τῶν ἀνθρώπων σωτηρίᾳ πεπεμμένον εἰσάγει. αὐτὸν δʼ οὖν καὶ τῷ Ἁβραὰμ Μωσεῖ τε καὶ τοῖς ἄλλοις θεοφιλέσι προφήταις φῆναι ἑαυτὸν, καὶ χρησμοῖς τὰ πολλὰ παιδεῦσαί τε καὶ θεσπίσαι τὰ μέλλοντα ἱστορεῖ, ὁπηνίκα θεὸν καὶ κύριον ὦφθαί τε καὶ εἰς λόγους τῶν προφητῶν ἐλθεῖν μνημονεύει.
kai dē tonde ton entheon logon diaphorōs hē theia graphē pros tou patros epi tę̄ tōn anthrōpōn sōtērią pepemmenon eisagei. auton dʼ oun kai tǭ Habraam Mōsei te kai tois allois theophilesi prophētais phēnai heauton, kai chrēsmois ta polla paideusai te kai thespisai ta mellonta historei, hopēnika theon kai kyrion ōphthai te kai eis logous tōn prophētōn elthein mnēmoneuei.
And the divine Scripture introduces this divine Word in various ways as sent by the Father for the salvation of humans. It records that he showed himself to Abraham, to Moses, and to the other God-loving prophets, and taught them many things by oracles and foretold the future, whenever it mentions that God and Lord was seen and came into converse with the prophets.
Notes and citation
Summary: The Word, sent by the Father, appeared to Abraham, Moses, and the prophets.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.12.8 (Dindorf 1:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.9Dindorf 1:371
τοῦτον καὶ πᾶσιν εἰς γνῶσιν ἐλθεῖν ἀνθρώποις, οἷα νοσούντων σωτῆρα καὶ ψυχῶν ἰατρὸν πρὸς τοῦ μείζονος ἀπεσταλμένον, ὧδέ πη θεσπίζει ἀπέστειλε τὸν λόγον αὐτοῦ, καὶ ἰάσατο αὐτοὺς, καὶ ἐρρύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν.’ καὶ πάλιν ἄλλοτέ φησιν ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ.” ἔνθεν καὶ ἡ εὐαγγελικὴ διδασκαλία τὸ προφητικὸν καὶ πάτριον ἀνανεουμένη δόγμα ταύτῃ πη διασαφεῖ τὴν θεολογίαν “ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος. οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν. ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων.”
touton kai pasin eis gnōsin elthein anthrōpois, hoia nosountōn sōtēra kai psychōn iatron pros tou meizonos apestalmenon, hōde pē thespizei apesteile ton logon autou, kai iasato autous, kai errysato autous ek tōn diaphthorōn autōn.’ kai palin allote phēsin heōs tachous drameitai ho logos autou.” enthen kai hē euangelikē didaskalia to prophētikon kai patrion ananeoumenē dogma tautę̄ pē diasaphei tēn theologian “en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos. houtos ēn en archę̄ pros ton theon. panta diʼ autou egeneto, kai chōris autou egeneto oude hen ho gegonen. en autǭ zōē ēn, kai hē zōē ēn to phōs tōn anthrōpōn.”
That he would come to the knowledge of all people, sent by the greater as savior of the sick and physician of souls, it prophesies thus: "He sent his Word and healed them, and rescued them from their corruptions." And again elsewhere it says, "His Word shall run swiftly." Hence the gospel teaching too, renewing the prophetic and ancestral doctrine, makes the theology clear in this way: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being that has come into being. In him was life, and the life was the light of men."
Ps 107:20 (106:20 LXX) (quotation, high confidence) · Ps 147:15 (147:4 LXX) (quotation, high confidence) · John 1:1 (quotation, high confidence) · John 1:2 (quotation, high confidence) · John 1:3 (quotation, high confidence) · John 1:4 (quotation, high confidence)
Notes and citation
Summary: The Psalms foretold the Word's saving mission, and John's Gospel renews this teaching.
- Ps 107:20 (LXX 106:20); Ps 147:15 (LXX 147:4); John 1:1–4.
Notes on the original text
- Digital text corrected (garbled repeated word in the digital text; misread word in the digital text; repeated word in the digital text): ἀπεσταλμένον άλεσταλμένον → ἀπεσταλμένον; ἴως τάχους → ἕως τάχους; “ἐν ἐν ἀρχῇ → “ἐν ἀρχῇ.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.12.9 (Dindorf 1:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.10Dindorf 1:371–372
εἰκότως δῆτα τῷ αὐτῷ πνεύματι καὶ Μώσης ὁ πάνσοφος, ἀρχόμενος τῆς κατʼ αὐτὸν κοσμογονίας, ἐν τῇ προαποδοθείσῃ ἀρχῇ, πεποιηκέναι τὸν θεὸν τὸν οὐρανὸν καὶ τὴν γῆν φησίν· αὐτῷ τε εἰσάγει, ὡς ἂν οἰκείῳ καὶ πρωτογόνῳ αὐτοῦ λόγῳ, κοινολογούμενον ἐπὶ τῆς τοῦ ἀνθρώπου δημιουργίας τὸν θεὸν ἐν οἷς γράφει καὶ εἶπεν ὁ θεὸς, ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν.”
eikotōs dēta tǭ autǭ pneumati kai Mōsēs ho pansophos, archomenos tēs katʼ auton kosmogonias, en tę̄ proapodotheisę̄ archę̄, pepoiēkenai ton theon ton ouranon kai tēn gēn phēsin; autǭ te eisagei, hōs an oikeiǭ kai prōtogonǭ autou logǭ, koinologoumenon epi tēs tou anthrōpou dēmiourgias ton theon en hois graphei kai eipen ho theos, poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ homoiōsin.”
Fittingly, then, by the same Spirit Moses too, the all-wise, beginning his account of the world's creation, says that God made the heaven and the earth in the beginning already spoken of; and he introduces God conversing with him, as with his own firstborn Word, at the making of man, where he writes: "And God said, Let us make man according to our image and according to likeness."
Gen 1:1 (allusion, high confidence) · Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Moses shows God speaking with his Word at the creation of man.
- Gen 1:1; 1:26 (LXX).
Notes on the original text
- Digital text corrected (repeated word in the digital text): λόγῳ λόγῳ, → λόγῳ,.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Praep. ev. 7.12.10 (Dindorf 1:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.11Dindorf 1:372
τοῦτο δὲ καὶ ὁ ψαλμῳδὸς ᾐνίττετο, ὁπηνίκα περὶ τοῦ πρώτου αἰτίου διεξιὼν “αὐτὸς” φησὶν “εἶπε, καὶ ἐγεννήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν·” ἄντικρυς τὴν τοῦ πρώτου πρὸς τὸ δεύτερον αἴτιον, ὡς ἂν πατρὸς πρὸς υἱὸν, διάταξίν τε καὶ παρακέλευσιν ὑφιστάμενος πάντη γὰρ δήπουθεν δῆλον ὡς πᾶς ὁ λέγων τι ἑτέρῳ λέγει, καὶ ὁ ἐντελλόμενος ἑτέρῳ παρʼ ἑαυτὸν ἐντέλλεται.
touto de kai ho psalmǭdos ę̄nitteto, hopēnika peri tou prōtou aitiou diexiōn “autos” phēsin “eipe, kai egennēthēsan; autos eneteilato, kai ektisthēsan;” antikrys tēn tou prōtou pros to deuteron aition, hōs an patros pros huion, diataxin te kai parakeleusin hyphistamenos pantē gar dēpouthen dēlon hōs pas ho legōn ti heterǭ legei, kai ho entellomenos heterǭ parʼ heauton entelletai.
The psalmist too hinted at this when, speaking of the first cause, he says, "He spoke, and they were begotten; he commanded, and they were created," plainly implying the arrangement and command of the first cause to the second, as of father to son. For it is surely altogether plain that everyone who says something says it to another, and one who commands commands another than himself.
Ps 148:5 (quotation, high confidence)
Notes and citation
Summary: Psalm 148:5 implies the Father commanding the Son in creation.
- Ps 148:5 (LXX; compare Ps 33:9).
Notes on the original text
- Digital text corrected (repeated word in the digital text): ἐνετείλατο ἐνετείλατο → ἐνετείλατο; υἱὸν υἱὸν, → υἱὸν,.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Praep. ev. 7.12.11 (Dindorf 1:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.12Dindorf 1:372
διαρρήδην δʼ αὖ πάλιν Μώσης ἄμφω δυοῖν μνημονεύων κυρίων, πατρὸς δηλαδὴ καὶ υἱοῦ, ὧδέ πη ἐπὶ τῆς κατὰ τῶν ἀσεβῶν τιμωρίας ἱστορεῖ λέγων “καὶ ἔβρεξε κύριος παρὰ κυρίου ἐπὶ Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ.”
diarrēdēn dʼ au palin Mōsēs amphō dyoin mnēmoneuōn kyriōn, patros dēladē kai huiou, hōde pē epi tēs kata tōn asebōn timōrias historei legōn “kai ebrexe kyrios para kyriou epi Sodoma kai Gomorra theion kai pyr.”
And again Moses expressly mentions both of two Lords, that is, Father and Son, relating the punishment of the impious thus: "And the Lord rained from the Lord on Sodom and Gomorrah sulfur and fire."
Gen 19:24 (quotation, high confidence)
Notes and citation
Summary: Genesis 19:24 speaks of two Lords, Father and Son.
- Gen 19:24 (LXX).
Topics: Christology, Trinity
Cite (SBL): Eusebius, Praep. ev. 7.12.12 (Dindorf 1:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.13Dindorf 1:372
οἷς συμφώνως καὶ Δαβὶδ ψάλλων ἔφησεν “εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. καὶ προϊὼν τὴν κρύφιον καὶ τοῖς πᾶσιν ἀπόρρητον αὐτοῦ γενεσιουργίαν ᾐνίξατο, φάσκων ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε.”
hois symphōnōs kai Dabid psallōn ephēsen “eipen ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou. kai proïōn tēn kryphion kai tois pasin aporrēton autou genesiourgian ę̄nixato, phaskōn ek gastros pro heōsphorou egennēsa se.”
In agreement with these, David too sang: "The Lord said to my Lord, Sit at my right hand until I make your enemies a footstool for your feet." And going on, he hinted at his hidden generation, unspeakable to all: "From the womb before the morning star I begot you."
Ps 110:1 (109:1 LXX) (quotation, high confidence) · Ps 110:3 (109:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 110 speaks of the Lord and his Son begotten before the morning star.
- Ps 110:1, 3 (LXX 109:1, 3).
Notes on the original text
- Digital text corrected (misread word in the digital text; missing diaeresis in the digital text): ἴως ἂν → ἕως ἂν; προιὼν → προϊὼν.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.12.13 (Dindorf 1:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.12.14Dindorf 1:372–373
ἵνα δὲ μὴ σοφίζεσθαί με ταῦτα νομίσῃς, ἑρμηνέα σοι τῆς ἐν τῇ γραφῇ διανοίας Ἑβραῖον ἄνδρα παραστήσω, τὰ οἰκεῖα πατρόθεν ἀκριβοῦντα καὶ παρὰ διδασκάλων τὸ δόγμα μεμαθηκότα, εἰ δή σοι τοιοῦτος ὁ Φίλων. ἐπάκουσον οὖν καὶ τοῦδε, ὅπως τὰς θείας ἑρμηνεύει φωνάς·
hina de mē sophizesthai me tauta nomisę̄s, hermēnea soi tēs en tę̄ graphę̄ dianoias Hebraion andra parastēsō, ta oikeia patrothen akribounta kai para didaskalōn to dogma memathēkota, ei dē soi toioutos ho Philōn. epakouson oun kai toude, hopōs tas theias hermēneuei phōnas;
So that you may not think I am inventing these things, I shall present to you as interpreter of the meaning in Scripture a Hebrew man, accurate in his ancestral traditions and having learned the doctrine from teachers, if Philo seems such to you. Listen, then, to him too, how he interprets the divine words:
Notes and citation
Summary: Eusebius calls Philo to witness to the Hebrew doctrine of the Word.
Notes on the original text
- Digital text corrected (misread word in the digital text; repeated word in the digital text): ἔνα δὲ μὴ → ἵνα δὲ μὴ; παραστήσω παραστήσω → παραστήσω; μεμαθηκότα μεμαθηκότα → μεμαθηκότα.
Cite (SBL): Eusebius, Praep. ev. 7.12.14 (Dindorf 1:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 7, chapter 13
7.13.1Dindorf 1:373
“Διὰ τί ὡς περὶ ἑτέρου θεοῦ φησι τὸ ἐν εἰκόνι θεοῦ ἐποίησα τὸν ἄνθρωπον, ἀλλʼ οὐχὶ τῇ ἑαυτοῦ; παγκάλως καὶ σοφῶς τουτὶ κεχρησμῴδηται. θνητὸν γὰρ οὐδὲν ἀπεικονισθῆναι πρὸς τὸν ἀνωτάτω καὶ πατέρα τῶν ὅλων ἐδύνατο, ἀλλὰ πρὸς τὸν δεύτερον θεὸν, ὅς ἐστιν ἐκείνου λόγος.
“Dia ti hōs peri heterou theou phēsi to en eikoni theou epoiēsa ton anthrōpon, allʼ ouchi tę̄ heautou? pankalōs kai sophōs touti kechrēsmǭdētai. thnēton gar ouden apeikonisthēnai pros ton anōtatō kai patera tōn holōn edynato, alla pros ton deuteron theon, hos estin ekeinou logos.
"Why does he say, as if of another God, 'In the image of God I made man,' and not 'in my own'? This has been uttered very finely and wisely. For nothing mortal could be made in the likeness of the most high Father of the universe, but only of the second God, who is his Word.
Gen 9:6 (quotation, high confidence)
Notes and citation
Summary: Philo: man was made in the image of the second God, the Word.
- Philo, Questions and Answers on Genesis 2.62 (Greek fragment), on Gen 9:6.
Extrabiblical texts: Philo, QG 2.62 (Philo of Alexandria (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.13.1 (Dindorf 1:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.13.2Dindorf 1:373
ἔδει γὰρ τὸν λογικὸν ἐν ἀνθρώπου ψυχῇ τύπον ὑπὸ θείου λόγου χαραχθῆναι, ἐπειδὴ ὁ πρὸ τοῦ λόγου θεὸς κρείσσων ἐστὶν ἢ πᾶσα λογικὴ φύσις· τῷ δὲ ὑπὲρ τὸν λόγον ἐν τῇ βελτίστῃ καί τινι ἐξαιρέτῳ καθεστῶτι ἰδέᾳ οὐδὲν θέμις ἦν γεννητὸν ἐξομοιοῦσθαι.
edei gar ton logikon en anthrōpou psychę̄ typon hypo theiou logou charachthēnai, epeidē ho pro tou logou theos kreissōn estin ē pasa logikē physis; tǭ de hyper ton logon en tę̄ beltistę̄ kai tini exairetǭ kathestōti ideą ouden themis ēn gennēton exomoiousthai.
For the rational imprint in the human soul had to be stamped by the divine Word, since the God who is before the Word is better than every rational nature; and it was not lawful for anything begotten to be made like the one who is above the Word, established in the best and a special form."
Notes and citation
Summary: Philo: the rational soul bears the Word's imprint, since God is beyond all likeness.
- Philo, QG 2.62.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἢ πάσα λογικὴ → ἢ πᾶσα λογικὴ; θέμις ἢν → θέμις ἦν.
Extrabiblical texts: Philo, QG 2.62 (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 7.13.2 (Dindorf 1:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.13.3Dindorf 1:373
Ταῦτα ἐκ τοῦ πρώτου μοι κείσθω τῶν Φίλωνος Ζητημάτων καὶ Λύσεων. ὁ δʼ αὐτὸς ἐν τῷ Περὶ γεωργίας προτέρῳ καὶ υἱὸν θεοῦ τὸν πρωτόγονον αὐτοῦ λόγον τοῦτον ὀνομάζει τὸν τρόπον. ‘Ταῦτα δὴ πάντα ὁ ποιμὴν καὶ βασιλεὺς θεὸς ἄγει κατὰ δίκην, νόμον προστησάμενος τὸν ὀρθὸν αὐτοῦ λόγον καὶ πρωτόγονον υἱὸν, ὃς τὴν ἐπιμέλειαν τῆς ἱερᾶς ταύτης ἀγέλης, οἷά τις μεγάλου βασιλέως ὕπαρχος, διαδέξεται.”
Tauta ek tou prōtou moi keisthō tōn Philōnos Zētēmatōn kai Lyseōn. ho dʼ autos en tǭ Peri geōrgias proterǭ kai huion theou ton prōtogonon autou logon touton onomazei ton tropon. ‘Tauta dē panta ho poimēn kai basileus theos agei kata dikēn, nomon prostēsamenos ton orthon autou logon kai prōtogonon huion, hos tēn epimeleian tēs hieras tautēs agelēs, hoia tis megalou basileōs hyparchos, diadexetai.”
Let this be set down from the first book of Philo's Questions and Answers. The same author, in the first book On Husbandry, also names this firstborn Word of his Son of God, in this way: "All these things God, as shepherd and king, leads according to justice and law, setting over them his right Word and firstborn Son, who will take over the care of this sacred flock like a viceroy of a great king."
Notes and citation
Summary: Philo calls the Word God's firstborn Son, his viceroy.
- Philo, On Husbandry 51.
Notes on the original text
- Digital text corrected (dropped letter and wrong accent in the digital text; repeated word in the digital text): ‘Ταῦτα Ταῦτα → ‘Ταῦτα; ῆς ἱερὰς → τῆς ἱερᾶς.
Extrabiblical texts: Philo, Agr. 51 (Philo of Alexandria (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.13.3 (Dindorf 1:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.13.4Dindorf 1:373
Καὶ ἐν τῷ δευτέρῳ δὲ πάλιν ὁ αὐτὸς τάδε γράφει πρὸς λέξιν ‘Τὰς δυστροπίας οὖν εἴ τις ἀποδιδράσκειν βούλεται τὰς ἐν τοῖς διαπορηθεῖσι, λεγέτω μετὰ παρρησίας ὅτι οὐδὲν τῶν ἐνύλων κραταιὸν οὕτως ὡς τὸν κόσμον ἀχθοφορεῖν ἰσχῦσαι. λόγος δʼ ὁ ἀΐδιος θεοῦ τοῦ αἰωνίου τὸ ὀχυρώτατον καὶ βεβαιότατον ἔρεισμα τῶν ὅλων ἐστίν.
Kai en tǭ deuterǭ de palin ho autos tade graphei pros lexin ‘Tas dystropias oun ei tis apodidraskein bouletai tas en tois diaporētheisi, legetō meta parrēsias hoti ouden tōn enylōn krataion houtōs hōs ton kosmon achthophorein ischysai. logos dʼ ho aïdios theou tou aiōniou to ochyrōtaton kai bebaiotaton ereisma tōn holōn estin.
And in the second book again the same author writes this, word for word: "If anyone, then, wishes to escape the difficulties in what has been discussed, let him say boldly that nothing material is strong enough to be able to bear the burden of the world; but the eternal Word of the everlasting God is the strongest and most secure support of the universe.
Notes and citation
Summary: Philo: the eternal Word upholds the universe.
- Philo, On Planting 8 (the second book on husbandry).
Notes on the original text
- Digital text corrected (repeated word in the digital text; word split by a stray mark in the digital text): ‘Τὰς Τὰς → ‘Τὰς; ἀί· διος → ἀΐδιος.
Extrabiblical texts: Philo, Plant. 8 (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 7.13.4 (Dindorf 1:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.13.5Dindorf 1:373–374
οὗτος ἀπὸ τῶν μέσων ἐπὶ τὰ πέρατα καὶ ἀπὸ τῶν ἄκρων ἐπὶ τὰ μέσα ταθεὶς δολιχεύει τὸν φύσεως ἀήττητον δρόμον, συνάγων τὰ μέρη πάντα καὶ σφίγγων. δεσμὸν γὰρ αὐτὸν ἄρρηκτον τοῦ παντὸς ὁ γεννήσας ἐποίει πατήρ.
houtos apo tōn mesōn epi ta perata kai apo tōn akrōn epi ta mesa tatheis dolicheuei ton physeōs aēttēton dromon, synagōn ta merē panta kai sphingōn. desmon gar auton arrēkton tou pantos ho gennēsas epoiei patēr.
He, stretched from the middle to the ends and from the extremes to the middle, runs the long, unconquerable course of nature, gathering all the parts together and binding them fast. For the Father who begot him made him an unbreakable bond of the universe.
Notes and citation
Summary: Philo: the Word binds the whole cosmos together.
- Philo, On Planting 9.
Extrabiblical texts: Philo, Plant. 9 (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 7.13.5 (Dindorf 1:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.13.6Dindorf 1:374
εἰκότως οὖν οὐδὲ γῆ πᾶσα διαλυθήσεται πρὸς παντὸς ὕδατος, ὅπερ αὐτῆς οἱ κόλποι κεχωρήκασιν, οὐδʼ ὑπὸ ἀέρος σβεσθήσεται πῦρ, οὐδʼ ἔμπαλιν ὑπὸ πυρὸς ἀὴρ ἀναφλεχθήσεται, τοῦ θείου λόγου μεθόριον τάττοντος αὑτὸν φωνῆεν στοιχείων ἀφώνων, ἵνα τὸ ὅλον ὥσπερ ἐπὶ τῆς ἐγγράμμου μουσικῆς συνηχήσῃ, τὰς τῶν ἐναντίων ἀπειλὰς πειθοῖ τῇ συνόδῳ μεσιτεύοντός τε καὶ διαιτῶντος.”
eikotōs oun oude gē pasa dialythēsetai pros pantos hydatos, hoper autēs hoi kolpoi kechōrēkasin, oudʼ hypo aeros sbesthēsetai pyr, oudʼ empalin hypo pyros aēr anaphlechthēsetai, tou theiou logou methorion tattontos hauton phōnēen stoicheiōn aphōnōn, hina to holon hōsper epi tēs engrammou mousikēs synēchēsę̄, tas tōn enantiōn apeilas peithoi tę̄ synodǭ mesiteuontos te kai diaitōntos.”
Fittingly, then, the whole earth will not be dissolved by all the water that its hollows have received, nor fire quenched by air, nor conversely air set ablaze by fire, since the divine Word sets himself as a boundary, like a vowel among voiceless elements, so that the whole may sound in harmony as in written music, mediating and arbitrating the threats of opposites by persuasive reconciliation."
Notes and citation
Summary: Philo: the Word keeps the elements in harmony like a vowel among consonants.
- Philo, On Planting 10.
Extrabiblical texts: Philo, Plant. 10 (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 7.13.6 (Dindorf 1:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.13.7Dindorf 1:374
Ταῦτα ὁ Φίλων. καὶ Ἀριστόβουλος δὲ ἄλλος Ἑβραίων σοφὸς ἀνὴρ, κατὰ τὴν τῶν Πτολεμαίων ἀκμάσας ἡγεμονίαν, κυροῖ τὸ δόγμα ὡς πάτριον, αὐτῷ Πτολεμαίῳ τὴν τῶν ἱερῶν νόμων προσφωνῶν ἑρμηνείαν, ἐν ᾗ τάδε φησί
Tauta ho Philōn. kai Aristoboulos de allos Hebraiōn sophos anēr, kata tēn tōn Ptolemaiōn akmasas hēgemonian, kyroi to dogma hōs patrion, autǭ Ptolemaiǭ tēn tōn hierōn nomōn prosphōnōn hermēneian, en hę̄ tade phēsi
So Philo. And Aristobulus too, another wise man of the Hebrews, who flourished under the rule of the Ptolemies, confirms the doctrine as ancestral, addressing his interpretation of the sacred laws to Ptolemy himself, in which he says this:
Notes and citation
Summary: Eusebius introduces Aristobulus.
Cite (SBL): Eusebius, Praep. ev. 7.13.7 (Dindorf 1:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 7, chapter 14
7.14.1Dindorf 1:374
“Μεταφέροιτο δʼ ἂν τὸ αὐτὸ καὶ ἐπὶ τῆς σοφίας· τὸ γὰρ πᾶν φῶς ἐστὶν ἐξ αὐτῆς. διὸ καί τινες εἰρήκασι τῶν ἐκ τῆς αἱρέσεως ὄντες τοῦ Περιπάτου λαμπτῆρος αὐτὴν ἔχειν τάξιν. ἀκολουθοῦντες γὰρ αὐτῇ συνεχῶς, ἀτάραχοι καταστήσονται διʼ ὅλου τοῦ βίου. σαφέστερον δὲ καὶ κάλλιον τῶν ἡμετέρων προγόνων τις εἶπε Σολομῶν, πρὸ οὐρανοῦ καὶ γῆς αὐτὴν ὑπάρχειν· τὸ δὲ σύμφωνόν ἐστι τῷ προειρημένῳ.”
“Metapheroito dʼ an to auto kai epi tēs sophias; to gar pan phōs estin ex autēs. dio kai tines eirēkasi tōn ek tēs haireseōs ontes tou Peripatou lamptēros autēn echein taxin. akolouthountes gar autę̄ synechōs, atarachoi katastēsontai diʼ holou tou biou. saphesteron de kai kallion tōn hēmeterōn progonōn tis eipe Solomōn, pro ouranou kai gēs autēn hyparchein; to de symphōnon esti tǭ proeirēmenǭ.”
"The same thing could be transferred to wisdom; for all light comes from her. That is why some of those of the Peripatetic school have said that she holds the place of a lamp; for those who follow her constantly will be calm throughout their whole life. But one of our ancestors, Solomon, said more clearly and better that she existed before heaven and earth; and this agrees with what has been said."
Prov 8:22 (allusion, medium confidence)
Notes and citation
Summary: Aristobulus: Wisdom is the source of light and, as Solomon says, existed before heaven and earth.
- Aristobulus, fragment 5, alluding to Prov 8:22–27.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τὸ γὰρ πὰν φῶς → τὸ γὰρ πᾶν φῶς.
Extrabiblical texts: Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation)
Cite (SBL): Eusebius, Praep. ev. 7.14.1 (Dindorf 1:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-14-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.14.2Dindorf 1:374
Ταῦτα μὲν οὖν καὶ τὰ τοιαῦτα περὶ τοῦδε καὶ παῖδες Ἑβραίων πεφιλοσοφήκασιν ἆρʼ οὖν οὐχ οὗτος λόγων εἴη ἂν ὁ θεοπρεπέστατος, δυνάμει θεοῦ λογικῇ καὶ πανσόφῳ, μᾶλλον δὲ αὐτῇ σοφίᾳ καὶ αὐτῷ θεοῦ λόγῳ τὴν ἀρχὴν ἀνατιθεὶς τῆς τοῦ παντὸς συστάσεως ἢ τοῖς ἀψύχοις καὶ ἀλόγοις στοιχείοις;
Tauta men oun kai ta toiauta peri toude kai paides Hebraiōn pephilosophēkasin arʼ oun ouch houtos logōn eiē an ho theoprepestatos, dynamei theou logikę̄ kai pansophǭ, mallon de autę̄ sophią kai autǭ theou logǭ tēn archēn anatitheis tēs tou pantos systaseōs ē tois apsychois kai alogois stoicheiois?
Such things and the like the sons of the Hebrews have taught on this subject. Would not this be the most God-befitting of doctrines, which ascribes the beginning of the constitution of the universe to the rational and all-wise power of God, or rather to Wisdom itself and the very Word of God, rather than to lifeless and irrational elements?
Notes and citation
Summary: Ascribing creation to God's Word and Wisdom is more fitting than to lifeless elements.
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 7.14.2 (Dindorf 1:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-14-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.14.3Dindorf 1:374–375
ἀλλὰ γὰρ τοιαῦτα παρʼ Ἑβραίοις καὶ τὰ περὶ τῆς τῶν ὅλων ἀρχῆς. σκεψώμεθα δὲ καὶ ἃ περὶ τῆς τῶν λογικῶν συστάσεως, τῶν μετὰ τὴν πρώτην ἀρχὴν, ἐκδιδάσκουσι.
alla gar toiauta parʼ Hebraiois kai ta peri tēs tōn holōn archēs. skepsōmetha de kai ha peri tēs tōn logikōn systaseōs, tōn meta tēn prōtēn archēn, ekdidaskousi.
Such, then, is the Hebrews' teaching on the first principle of the universe. Let us examine also what they teach about the constitution of rational beings, which come after the first principle.
Notes and citation
Summary: Eusebius turns to the Hebrews' teaching on rational beings.
Cite (SBL): Eusebius, Praep. ev. 7.14.3 (Dindorf 1:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-14-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.