Preparation for the Gospel 7.4.1–7.9.4
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 4
7.4.1Dindorf 1:347–348
Κἄπειτα μέρος οὐ μικρὸν τοῦ παντὸς σφὰς αὐτοὺς εἶναι συναισθόμενοι τὸ μέν τι αὐτῶν τίμιον εἶναι ἡγήσαντο, (τοῦτο δὲ καὶ τὸν ἀληθῆ ἄνθρωπον, τὸν κατὰ ψυχὴν νενοημένον) τὸ δὲ τούτου χώραν περιβολῆς ἐπέχειν· τοῦτο δὲ εἶναι τὸ σῶμα. καὶ δὴ τοῦτον διελόμενοι τὸν τρόπον τὴν πᾶσαν περὶ τῆς τοῦ ἔνδον ἀνθρώπου ζωῆς φροντίδα καὶ σπουδὴν εἰσηνέγκαντο.
Kapeita meros ou mikron tou pantos sphas autous einai synaisthomenoi to men ti autōn timion einai hēgēsanto, (touto de kai ton alēthē anthrōpon, ton kata psychēn nenoēmenon) to de toutou chōran peribolēs epechein; touto de einai to sōma. kai dē touton dielomenoi ton tropon tēn pasan peri tēs tou endon anthrōpou zōēs phrontida kai spoudēn eisēnenkanto.
Then, perceiving that they themselves are no small part of the whole, they considered one part of themselves precious (this being the true man, understood as the soul), and the other to hold the place of a covering for it; and this is the body. Having divided things in this way, they devoted all their care and effort to the life of the inner man.
Notes and citation
Summary: The Hebrews held the soul to be the true self and the body its covering, and cared for the inner man.
Notes on the original text
- Digital text corrected (stray comma in the digital text; wrong accent in the digital text): εἷναι → εἶναι; νενοημένον, ) → νενοημένον).
Cite (SBL): Eusebius, Praep. ev. 7.4.1 (Dindorf 1:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-4-1) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.4.2Dindorf 1:348
τοῦτο δὲ παρὰ τῷ πάντων δημιουργῷ θεῷ προσφιλὲς εἶναι λογισάμενοι, ὅς που τὴν ἀνθρώπων φύσιν τῶν ἐπὶ γῆς ἀπάντων κρατεῖν οὐ ῥώμῃ σώματος ὡς ἀρετῇ ψυχῆς ἐδωρήσατο· τὰ μὲν γὰρ τῶν ὄντων εἶναι ἄψυχα, οἷα λίθους καὶ ξύλα, τὰ δὲ ζωτικῆς δυνάμεως μέτοχα, οἷα τὰ ἀπὸ γῆς βλαστήματα, τὰ δὲ αἰσθήσεως ὁρμῆς τε φανταστικῆς μεμοιραμένα, οἷα ζῴων τὰ ἄλογα· πάντα δὲ ταῦτα ἑνὶ τῷ τῶν ἀνθρώπων γένει πρὸς ὑπηρεσίαν δουλοῦσθαι, οὐ ῥώμῃ σώματος καὶ ἰσχύι κατηναγκασμένα, λογισμῷ δὲ καὶ ψυχῆς ἀρετῇ, ᾗ τὸ κατὰ πάντων τῶν ἐπὶ γῆς ἀρχικόν τε καὶ βασιλικὸν γέρας ἄνωθεν παρὰ τοῦ τῶν ὅλων αἰτίου συγκεχωρῆσθαι κατειλήφασιν·)
touto de para tǭ pantōn dēmiourgǭ theǭ prosphiles einai logisamenoi, hos pou tēn anthrōpōn physin tōn epi gēs apantōn kratein ou rhōmę̄ sōmatos hōs aretę̄ psychēs edōrēsato; ta men gar tōn ontōn einai apsycha, hoia lithous kai xyla, ta de zōtikēs dynameōs metocha, hoia ta apo gēs blastēmata, ta de aisthēseōs hormēs te phantastikēs memoiramena, hoia zǭōn ta aloga; panta de tauta heni tǭ tōn anthrōpōn genei pros hypēresian doulousthai, ou rhōmę̄ sōmatos kai ischui katēnankasmena, logismǭ de kai psychēs aretę̄, hę̄ to kata pantōn tōn epi gēs archikon te kai basilikon geras anōthen para tou tōn holōn aitiou synkechōrēsthai kateilēphasin;)
They reasoned that this was dear to God the maker of all, who granted human nature to rule over everything on earth not by bodily strength but by virtue of soul. For of beings, some are lifeless, like stones and wood; some share in vital power, like the plants of the earth; some have been allotted sensation and the impulse of imagination, like the irrational animals; but all these are subjected to the service of the human race alone, not compelled by bodily strength and might, but by reason and virtue of soul, by which they understood that the privilege of ruling and reigning over all things on earth had been granted from above by the cause of all.
Gen 1:28 (echo, medium confidence)
Notes and citation
Summary: Humans rule creation not by strength but by reason and virtue of soul, granted by God.
- Compare Gen 1:26–28.
Notes on the original text
- Digital text corrected (stray mark in the digital text; wrong breathing and misread letter in the digital text; wrong breathing in the digital text): ἀρετῆ̣ ψυχῆς → ἀρετῇ ψυχῆς; οἶα τὰ ἀπὸ γῆς βλαρτήματα → οἷα τὰ ἀπὸ γῆς βλαστήματα; οἶα ζῴων → οἷα ζῴων; ἰσχύι· → ἰσχύι.
Cite (SBL): Eusebius, Praep. ev. 7.4.2 (Dindorf 1:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-4-2) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.4.3Dindorf 1:348
ἔνθεν ὁρμώμενοι σῶμα μὲν καὶ τὰ σωμάτων ἡδέα οὐδέν τι μᾶλλον τῶν ἄλλων ἐπὶ γῆς θρεμμάτων προτιμᾶν διενοήθησαν, τὸ δʼ ἐν αὐτοῖς ἄρχον, ὡς ἂν τοῦ πάντων ἄρχοντος οἰκεῖον, καὶ τῆς ψυχῆς τὸ λογικόν τε καὶ νοερὸν, θεῖόν τε καὶ ἐπιστημονικὸν ὡς ἂν τοῦ ἐπὶ πάντων θεοῦ τὴν ὁμοίωσιν φέρον, μόνον διὰ σπουδῆς ἔσχον.
enthen hormōmenoi sōma men kai ta sōmatōn hēdea ouden ti mallon tōn allōn epi gēs thremmatōn protiman dienoēthēsan, to dʼ en autois archon, hōs an tou pantōn archontos oikeion, kai tēs psychēs to logikon te kai noeron, theion te kai epistēmonikon hōs an tou epi pantōn theou tēn homoiōsin pheron, monon dia spoudēs eschon.
Setting out from this, they resolved to value the body and bodily pleasures no more than the other creatures on earth do, but devoted their efforts only to the ruling part in them, as akin to the ruler of all, and to the rational and intelligent part of the soul, divine and capable of knowledge, as bearing the likeness of God over all.
Gen 1:26 (echo, medium confidence)
Notes and citation
Summary: They valued only the soul's rational part, which bears God's likeness.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): καἰ ἐπιστημονικὸν → καὶ ἐπιστημονικὸν.
Cite (SBL): Eusebius, Praep. ev. 7.4.3 (Dindorf 1:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-4-3) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.4.4Dindorf 1:348
εἶτα μηδὲν ἄλλο τι ἐνθυμηθέντες ἀγαθὸν εἶναι τοῦ πάντων ἀγαθῶν χορηγοῦ θεοῦ, τέλος ἁπάσης εὐδαιμονίας τὴν αὐτοῦ γνῶσίν τε καὶ φιλίαν εἶναι ἀπεφήναντο, ὅτι καὶ αὐτῆς ζωῆς καὶ ψυχῆς καὶ σώματος καὶ τῶν τούτοις ἀναγκαίων μόνος αὐτὸς ἀνῆπται τὴν αἰτίαν.
eita mēden allo ti enthymēthentes agathon einai tou pantōn agathōn chorēgou theou, telos hapasēs eudaimonias tēn autou gnōsin te kai philian einai apephēnanto, hoti kai autēs zōēs kai psychēs kai sōmatos kai tōn toutois anankaiōn monos autos anēptai tēn aitian.
Then, considering that there is no good other than God, the supplier of all goods, they declared that the end of all happiness is knowledge of him and friendship with him, since he alone holds the cause of life itself, of soul and body, and of what is necessary for them.
Notes and citation
Summary: The Hebrews made knowledge and friendship of God the goal of happiness.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): μό- νος → μόνος.
Cite (SBL): Eusebius, Praep. ev. 7.4.4 (Dindorf 1:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-4-4) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.4.5Dindorf 1:348–349
τούτῳ δὴ οὖν σφᾶς ὅλους αὐτῷ σώματι καὶ ψυχῇ φέροντες ἀνατεθείκασι, τὸν πάντα αὐτῶν βίον ἐπʼ αὐτὸν ἀναρτησάμενοι, καὶ μόνῳ προσέχειν, ἄλλῳ δὲ μηδενὶ τῶν ὁρωμένων ἀξιώσαντες.
toutǭ dē oun sphas holous autǭ sōmati kai psychę̄ pherontes anatetheikasi, ton panta autōn bion epʼ auton anartēsamenoi, kai monǭ prosechein, allǭ de mēdeni tōn horōmenōn axiōsantes.
To him, then, they dedicated themselves wholly, body and soul together, hanging their whole life on him, and thinking it right to attend to him alone and to nothing else that is seen.
Notes and citation
Summary: They dedicated themselves wholly to God.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): ἀνατεθείκασι, τεθείκασι, → ἀνατεθείκασι,.
Cite (SBL): Eusebius, Praep. ev. 7.4.5 (Dindorf 1:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-4-5) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.4.6Dindorf 1:349
οὕτω δὴ φιλόθεοι ὁμοῦ καὶ θεοφιλεῖς ἀναφανέντες θεραπευταί τινες ὄντως καὶ ἱερεῖς τοῦ ὑψίστου θεοῦ ἀπεφάνθησαν, ἢ καὶ γένος ἐκλεκτὸν καὶ βασιλικὸν ἱεράτευμά τε θεοῦ καὶ ἔθνος ἅγιον προσαγορευθῆναι ἠξιώθησαν, σπέρμα τῆς ἀληθοῦς ταύτης εὐσεβείας καὶ τοῖς ὀψιγόνοις αὐτῶν ἀπολελοιπότες.
houtō dē philotheoi homou kai theophileis anaphanentes therapeutai tines ontōs kai hiereis tou hypsistou theou apephanthēsan, ē kai genos eklekton kai basilikon hierateuma te theou kai ethnos hagion prosagoreuthēnai ēxiōthēsan, sperma tēs alēthous tautēs eusebeias kai tois opsigonois autōn apoleloipotes.
So, having shown themselves both lovers of God and loved by God, they were declared true worshipers and priests of the most high God, and were thought worthy to be called a chosen race and a royal priesthood of God and a holy nation, leaving the seed of this true piety to their descendants as well.
Exod 19:6 (allusion, high confidence) · 1 Pet 2:9 (allusion, high confidence)
Notes and citation
Summary: The Hebrews were called a chosen race, royal priesthood, and holy nation.
- The titles echo Exod 19:6 and 1 Pet 2:9.
Cite (SBL): Eusebius, Praep. ev. 7.4.6 (Dindorf 1:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-4-6) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.4.7Dindorf 1:349
ἆρʼ οὖν λογισμῷ σοι δοκοῦμεν τούσδε τῶν Ἑλληνικῶν προτετιμηκέναι, καὶ μᾶλλον τῶν Φοινίκων τε καὶ Αἰγυπτίων θεῶν τῶν τε περὶ τοὺς θεοὺς δυσφήμων ἀτοπημάτων τὰς παρʼ Ἑβραίοις περὶ εὐσεβῶν ἀνδρῶν διηγήσεις ἀποδέξασθαι;
arʼ oun logismǭ soi dokoumen tousde tōn Hellēnikōn protetimēkenai, kai mallon tōn Phoinikōn te kai Aigyptiōn theōn tōn te peri tous theous dysphēmōn atopēmatōn tas parʼ Hebraiois peri eusebōn andrōn diēgēseis apodexasthai?
Do you think, then, that we have been reasonable in preferring these to the Greek accounts, and in accepting the Hebrews' narratives about pious men rather than those about the gods of the Phoenicians and Egyptians and their blasphemous absurdities concerning the gods?
Notes and citation
Summary: Eusebius asks whether it is not reasonable to prefer the Hebrew accounts.
Notes on the original text
- Digital text corrected (misread letter in the digital text): δοχοῦμεν → δοκοῦμεν; Ἑλληνιχῶν → Ἑλληνικῶν.
Cite (SBL): Eusebius, Praep. ev. 7.4.7 (Dindorf 1:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-4-7) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 7, chapter 5
7.5.1Dindorf 1:349
Θέα δʼ οὖν ἔτι εἰς ὅσον θεοφιλοῦς ἀρετῆς προελθεῖν φασι τοὺς δηλουμένους. ἀποδεξάμενον τὸ θεῖον τῆς τε ἄλλης τοῦ βίου εὐσεβείας καὶ φιλοσοφίας τῆς τε περὶ αὐτὸ θεραπείας τοὺς ἄνδρας, ἤδη καὶ θειοτέρων χρησμῶν θεοφανειῶν τε αὐτοὺς καὶ ἀγγελικῶν ὀπτασιῶν ἠξίου, τὰ ἐνδέοντα τῇ θνητῇ φύσει ταῖς τῶν πρακτέων ὑποθήκαις ἐπιδιορθούμενον, δογμάτων τε καὶ μαθημάτων αὐτοῖς θεοπρεπῶν τὴν γνῶσιν ἀποκαλύπτον, ὡς μηκέτι συλλογισμοῖς, μηδὲ εἰκασίαις, ἐκλάμψει δὲ αὐτῆς ἀληθείας φωτίζεσθαι τὰς διανοίας αὐτῶν, ὥστε ἤδη θεοφορουμένους τὴν τῶν μέλλοντων ἔσεσθαι ὡς παρόντων ἐπιθεωρεῖν κατάληψιν, καὶ τὰ καθόλου συμβησόμενα τῷ τῶν ἀνθρώπων γένει θεσπίζειν.
Thea dʼ oun eti eis hoson theophilous aretēs proelthein phasi tous dēloumenous. apodexamenon to theion tēs te allēs tou biou eusebeias kai philosophias tēs te peri auto therapeias tous andras, ēdē kai theioterōn chrēsmōn theophaneiōn te autous kai angelikōn optasiōn ēxiou, ta endeonta tę̄ thnētę̄ physei tais tōn prakteōn hypothēkais epidiorthoumenon, dogmatōn te kai mathēmatōn autois theoprepōn tēn gnōsin apokalypton, hōs mēketi syllogismois, mēde eikasiais, eklampsei de autēs alētheias phōtizesthai tas dianoias autōn, hōste ēdē theophoroumenous tēn tōn mellontōn esesthai hōs parontōn epitheōrein katalēpsin, kai ta katholou symbēsomena tǭ tōn anthrōpōn genei thespizein.
See, further, how far in God-loving virtue the men described are said to have advanced. The divine, having accepted these men for the piety and philosophy of their life in general and for their worship of it, thought them worthy also of more divine oracles, theophanies, and angelic visions. It corrected what was lacking in mortal nature by counsels on what to do, and revealed to them the knowledge of doctrines and teachings worthy of God, so that their minds were enlightened no longer by reasonings or guesses but by the shining of truth itself; so that, now inspired by God, they beheld the apprehension of things to come as present and prophesied what would befall the human race as a whole.
Notes and citation
Summary: God rewarded the Hebrews with revelations, theophanies, and prophecy.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 7.5.1 (Dindorf 1:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-5-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-5-1) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.5.2Dindorf 1:349
τοιαῦτα τῆς Ἑβραίων ἀρετῆς τὰ πολυύμνητα καὶ ὡς ἀληθῶς θεοφιλῆ περιέχει λόγια, ἃ τῶν Ἑλληνικῶν καὶ πατρίων μύθων τε καὶ λήρων προτετιμήκαμεν· οἱ μέν γε περὶ θεῶν τὰ αἰσχρότατα περιεῖχον, οἱ δὲ περὶ θεοφιλῶν ἀνδρῶν τὰς εὐσεβεῖς διδασκαλίας.
toiauta tēs Hebraiōn aretēs ta polyymnēta kai hōs alēthōs theophilē periechei logia, ha tōn Hellēnikōn kai patriōn mythōn te kai lērōn protetimēkamen; hoi men ge peri theōn ta aischrotata perieichon, hoi de peri theophilōn andrōn tas eusebeis didaskalias.
Such are the much-praised and truly God-loving oracles that contain the virtue of the Hebrews, which we have preferred to the myths and nonsense of the Greeks and of our ancestors; for the latter contained the most shameful things about gods, the former the pious teachings of God-loving men.
Notes and citation
Summary: The Hebrew oracles teach piety, unlike the shameful Greek myths.
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 7.5.2 (Dindorf 1:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-5-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-5-2) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 7, chapter 6
7.6.1Dindorf 1:349–350
Ταῦτα δὲ πάλαι πρότερον πρὶν ἢ καὶ Μωσέα καὶ τὸ Ἰουδαίων γένος ὑποστῆναι ἐξ ἔτι μακροῦ αἰῶνος παρὰ τοῖς Ἰουδαίων προπάτορσιν ἐγνωρίζετο. καὶ γὰρ οὖν καὶ τοῦτο διαρθρῶσαι καλὸν, ὡς ὁ Ἰουδαϊσμὸς οὐκ ἦν πω τότε, ἀλλʼ Ἑβραῖοι μὲν οἱ δηλούμενοι ὁμοῦ τῇ προσηγορίᾳ καὶ τὸν τρόπον ὑπῆρχον, Ἰουδαῖοι δὲ οὔτʼ ἦσάν πω οὔτʼ ἐχρημάτιζον.
Tauta de palai proteron prin ē kai Mōsea kai to Ioudaiōn genos hypostēnai ex eti makrou aiōnos para tois Ioudaiōn propatorsin egnōrizeto. kai gar oun kai touto diarthrōsai kalon, hōs ho Ioudaïsmos ouk ēn pō tote, allʼ Hebraioi men hoi dēloumenoi homou tę̄ prosēgorią kai ton tropon hypērchon, Ioudaioi de outʼ ēsan pō outʼ echrēmatizon.
These things were known among the forefathers of the Jews long before, ages before Moses and the Jewish race came into being. For it is good to make this distinction too: that Judaism did not yet exist then, but the men described were Hebrews in name and in way of life, while Jews neither yet existed nor were so called.
Notes and citation
Summary: Eusebius distinguishes the ancient Hebrews from the later Jews.
- Eusebius consistently distinguishes the pre-Mosaic "Hebrews" from the "Jews" of the Mosaic law; the translation keeps both terms as he uses them.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): Μω- σέα → Μωσέα.
Cite (SBL): Eusebius, Praep. ev. 7.6.1 (Dindorf 1:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-6-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-6-1) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.6.2Dindorf 1:350
Ἑβραίων δὲ καὶ Ἰουδαίων τὸ διάφορον γνοίης ἂν ὧδε· τὴν μὲν προσηγορίαν οἱ μὲν ἀπὸ τοῦ Ἰούδα, ἐξ οὗ τῆς φυλῆς τὸ Ἰουδαίων μακροῖς ὕστερον χρόνοις βασίλειον συνέστη, οἱ δὲ ἀπὸ τοῦ Ἕβερ (προπάτωρ δὲ τοῦ Ἁβραὰμ οὗτος ἦν) ἐπεγράφοντο.
Hebraiōn de kai Ioudaiōn to diaphoron gnoiēs an hōde; tēn men prosēgorian hoi men apo tou Iouda, ex hou tēs phylēs to Ioudaiōn makrois hysteron chronois basileion synestē, hoi de apo tou Heber (propatōr de tou Habraam houtos ēn) epegraphonto.
You may learn the difference between Hebrews and Jews thus: the latter took their name from Judah, from whose tribe the kingdom of the Jews was established long afterward; the former from Eber (he was a forefather of Abraham).
Gen 10:21 (allusion, medium confidence) · Gen 11:14 (allusion, medium confidence)
Notes and citation
Summary: Jews are named from Judah, Hebrews from Eber.
Notes on the original text
- Digital text corrected (repeated word in the digital text): ὧδε ὡδε· → ὧδε·.
Cite (SBL): Eusebius, Praep. ev. 7.6.2 (Dindorf 1:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-6-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-6-2) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.6.3Dindorf 1:350
προτερεῖν τε Ἰουδαίων Ἑβραίους διδάσκουσιν οἱ ἱεροὶ λόγοι. τὸν δὲ τῆς εὐσεβείας τρόπον Ἰουδαίοις μὲν πρῶτον ἀπάρξασθαι τῆς νομοθεσίας Μωσέα, σαββάτου τινὸς παραδόντα ἡμέραν, καὶ ταύτης πλείστην ὅσην φυλακὴν εἰς ὑπόμνησιν σχολῆς τῶν ἱερῶν λόγων, βρωτέων τε καὶ οὐ βρωτέων ζῴων διαστολὴν, ἑορτάς τε ἐτησίους, καί τινας σωμάτων καθαρμοὺς, ἄλλης τε μακρᾶς περιόδου κατά τινα σύμβολα θειότερον ἐπιτελουμένης. Ἑβραῖοι δὲ πρεσβύτεροι Μωσέως γενόμενοι τοῖς χρόνοις, πάσης τῆς διὰ Μωσέως νομοθεσίας ἀνεπήκοοι ὄντες, ἐλεύθερον καὶ ἀνειμένον εὐσεβείας κατώρθουν τρόπον, βίῳ μὲν τῷ κατὰ φύσιν κεκοσμημένοι, ὡς μηδὲν νόμων δεῖσθαι τῶν ἀρξόντων αὐτῶν διʼ ἄκραν ψυχῆς ἀπάθειαν, γνῶσιν δὲ ἀληθῆ τῶν περὶ θεοῦ δογμάτων ἀνειληφέναι. ἀλλὰ γὰρ τῶνδε τοῦτον εἰρημένων τὸν τρόπον, ὥρα καὶ διὰ τῶν ἐγγράφων ἐλθεῖν.
proterein te Ioudaiōn Hebraious didaskousin hoi hieroi logoi. ton de tēs eusebeias tropon Ioudaiois men prōton aparxasthai tēs nomothesias Mōsea, sabbatou tinos paradonta hēmeran, kai tautēs pleistēn hosēn phylakēn eis hypomnēsin scholēs tōn hierōn logōn, brōteōn te kai ou brōteōn zǭōn diastolēn, heortas te etēsious, kai tinas sōmatōn katharmous, allēs te makras periodou kata tina symbola theioteron epiteloumenēs. Hebraioi de presbyteroi Mōseōs genomenoi tois chronois, pasēs tēs dia Mōseōs nomothesias anepēkooi ontes, eleutheron kai aneimenon eusebeias katōrthoun tropon, biǭ men tǭ kata physin kekosmēmenoi, hōs mēden nomōn deisthai tōn arxontōn autōn diʼ akran psychēs apatheian, gnōsin de alēthē tōn peri theou dogmatōn aneilēphenai. alla gar tōnde touton eirēmenōn ton tropon, hōra kai dia tōn engraphōn elthein.
The sacred writings teach that the Hebrews were earlier than the Jews. And as for the way of piety, Moses first began the legislation for the Jews, handing down a certain day of Sabbath and its strictest observance as a reminder of leisure for the sacred words, a distinction between animals that may and may not be eaten, yearly feasts, certain purifications of the body, and a long course of other rites performed in a more divine sense according to certain symbols. But the Hebrews, being earlier than Moses in time and knowing nothing of the whole legislation given through Moses, practiced a free and unconstrained way of piety, adorned with a life according to nature, so that through the soul's complete freedom from passion they needed no laws to rule them, and having received true knowledge of the doctrines about God. With these things said in this way, it is time to proceed to the written evidence.
Notes and citation
Summary: Moses gave the Jews their ritual law, but the earlier Hebrews lived a free piety according to nature.
Notes on the original text
- Digital text corrected (repeated word in the digital text): πρῶτον πρῶτον → πρῶτον.
Cite (SBL): Eusebius, Praep. ev. 7.6.3 (Dindorf 1:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-6-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-6-3) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 7, chapter 7
7.7.1Dindorf 1:350–351
Ὁ τοίνυν μέγας θεόλογος Μωσῆς Ἑβραῖος ὢν ἐξ Ἑβραίων, εἰ καί τις ἄλλος, εὖ τε τὰ πάτρια ἐξεπιστάμενος, ὡς ἐν προοιμίοις τῶν ἱερῶν νόμων τοὺς τῶν προπατόρων Ἑβραίων βίους μνήμαις ἀνεξαλείπτοις παραδέδωκεν, ὧν τε ἀγαθῶν οὗτοι παρὰ θεοῦ ἠξιοῦντο, καὶ αὖ πάλιν ἄλλων ἀθέων τε καὶ ἀσεβῶν τρόπους τε καὶ τιμωρίας, ἀναγκαῖον ἡγησάμενος ὑπάρξειν τοῦτο τοῖς μέλλουσι τοὺς αὐτοῦ νόμους παιδεύεσθαι μάθημα εἴς τε ἀποφυγὴν τῆς τῶν φαύλων ὁμοιοτροπίας καὶ εἰς προτροπὴν τοῦ τῶν εὐσεβῶν βίου.
Ho toinyn megas theologos Mōsēs Hebraios ōn ex Hebraiōn, ei kai tis allos, eu te ta patria exepistamenos, hōs en prooimiois tōn hierōn nomōn tous tōn propatorōn Hebraiōn bious mnēmais anexaleiptois paradedōken, hōn te agathōn houtoi para theou ēxiounto, kai au palin allōn atheōn te kai asebōn tropous te kai timōrias, anankaion hēgēsamenos hyparxein touto tois mellousi tous autou nomous paideuesthai mathēma eis te apophygēn tēs tōn phaulōn homoiotropias kai eis protropēn tou tōn eusebōn biou.
Moses, then, the great theologian, a Hebrew of Hebrews if anyone was, and well acquainted with his ancestral traditions, at the beginning of the sacred laws handed down in indelible records the lives of the Hebrew forefathers and the good things of which they were thought worthy by God, and again the ways and punishments of others who were godless and impious. He considered that this lesson would be necessary for those who were to be trained in his laws, for avoiding the ways of the wicked and for encouragement to the life of the pious.
Notes and citation
Summary: Moses recorded the lives of the Hebrew forefathers as examples to follow and avoid.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread letter in the digital text): εὐδεβῶν → εὐσεβῶν; ἐξ- επιστάμενος → ἐξεπιστάμενος; ἀνεξαλεί- πτοις → ἀνεξαλείπτοις.
Cite (SBL): Eusebius, Praep. ev. 7.7.1 (Dindorf 1:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-7-1) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.7.2Dindorf 1:351
χρῆν δὲ καὶ ἄλλως μὴ ἀγνοεῖν ὅτι δὴ φθάσαντες, καὶ πρὸ τῶν ἐγγράφων αὐτοῦ νόμων, πλείους ἤδη τῶν προπατόρων ὀρθοῖς λογισμοῖς θεοσεβείας ἀρετῇ κατεκοσμήθησαν· οἳ καὶ φίλοι θεοῦ καὶ προφῆται χρηματίσαντες αἰωνίας ἔτυχον παρʼ αὐτῷ μνήμης, ὣν μηδὲ ἀλλοτρίους τὸ γένος εἶναι τούτους, οἷς τοὺς νόμους διετάττετο.
chrēn de kai allōs mē agnoein hoti dē phthasantes, kai pro tōn engraphōn autou nomōn, pleious ēdē tōn propatorōn orthois logismois theosebeias aretę̄ katekosmēthēsan; hoi kai philoi theou kai prophētai chrēmatisantes aiōnias etychon parʼ autǭ mnēmēs, hōn mēde allotrious to genos einai toutous, hois tous nomous dietatteto.
And besides, they ought not to be unaware that already, even before his written laws, many of the forefathers had been adorned with the virtue of piety by right reasoning; and they, being called friends of God and prophets, obtained eternal remembrance with him; and those to whom he was giving the laws were not of a different race from them.
Notes and citation
Summary: Before the law many forefathers were already pious friends of God and prophets.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): οἶς τοὺς νόμους → οἷς τοὺς νόμους.
Cite (SBL): Eusebius, Praep. ev. 7.7.2 (Dindorf 1:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-7-2) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.7.3Dindorf 1:351
διὸ καὶ μᾶλλον χρῆναι αὐτοὺς, ἀπογόνους θεοφιλῶν καὶ δικαίων ἀνδρῶν φύντας, τῆς τῶν προπατόρων εὐσεβείας ζηλωτὰς ἀναδειχθῆναι, σπεῦσαί τε τῶν ἴσων τοῖς γεννήσασι παρὰ θεοῦ τυχεῖν, ἀλλὰ μὴ ἀποναρκῆσαι, μηδʼ ἀποκνῆσαι ὡς ἐπʼ ἀδυνάτοις τῆς τῶν ἀγαθῶν ἐλπίδος ἑαυτοὺς ἀπογνόντας·
dio kai mallon chrēnai autous, apogonous theophilōn kai dikaiōn andrōn phyntas, tēs tōn propatorōn eusebeias zēlōtas anadeichthēnai, speusai te tōn isōn tois gennēsasi para theou tychein, alla mē aponarkēsai, mēdʼ apoknēsai hōs epʼ adynatois tēs tōn agathōn elpidos heautous apognontas;
So all the more must they, born descendants of God-loving and righteous men, show themselves zealous for the piety of their forefathers, and hasten to obtain from God the same things as their ancestors, and not grow numb or shrink back, giving up the hope of good things as though they were impossible.
Notes and citation
Summary: The descendants should imitate their forefathers' piety.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): άναδειχθῆναι → ἀναδειχθῆναι.
Cite (SBL): Eusebius, Praep. ev. 7.7.3 (Dindorf 1:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-7-3) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.7.4Dindorf 1:351
δυνατὰ γὰρ εἶναι καὶ τοῖς οἰκείοις αὐτῶν προπάτορσιν ἐντελῶς κατωρθωμένα· ὧν καὶ τὰς εἰκόνας τοῖς τὰ θεῖα παιδευομένοις παρεδίδου, τοὺς βίους καταλέγων τῶν παλαιῶν, καὶ τὴν ἰδιάζουσαν ἑνὸς ἑκάστου ἀρετὴν ὥσπερ ἐν εἰκόσι γραφῆς διατυπούμενος.
dynata gar einai kai tois oikeiois autōn propatorsin entelōs katōrthōmena; hōn kai tas eikonas tois ta theia paideuomenois paredidou, tous bious katalegōn tōn palaiōn, kai tēn idiazousan henos hekastou aretēn hōsper en eikosi graphēs diatypoumenos.
For these things were possible, having been fully achieved by their own forefathers. Their images he handed down to those being trained in divine things, recounting the lives of the ancients and portraying the special virtue of each one as in painted images.
Notes and citation
Summary: Moses portrayed each forefather's virtue as an image to imitate.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): γραφής → γραφῆς.
Cite (SBL): Eusebius, Praep. ev. 7.7.4 (Dindorf 1:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-7-4) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 7, chapter 8
7.8.1Dindorf 1:351–352
Καὶ τούτων δὲ οὐδὲν ἐμποδὼν μὴ οὐχὶ διὰ βραχέων ἐπιδραμεῖν τὴν ἱστορίαν. πρὸ μὲν οὖν τοῦ κατακλυσμοῦ, ὥσπερ ἡ αὐτοῦ Μώσεως περιέχει γραφή· δεῖ δέ που, ὡς οἶμαι, μὴ ἄλλοθεν ἢ πάλιν οἴκοθεν τὰ Ἑβραίων πάτρια διασκοπῆσαι, ἐπεὶ καὶ τὰ Αἰγυπτία παρʼ Αἰγυπτίων καὶ τὰ Φοινίκων παρὰ τῶν οἰκείων ἐμανθάνομεν, ὡς αὖ πάλιν τὰ Ἑλλήνων παρὰ τῶν ἐν τούτοις διαφανῶν, τά τε φιλοσόφων παρὰ τῶν φιλοσόφων, ἀλλʼ οὐ παρὰ τῶν ἀπείρων φιλοσοφίας· πόθεν δὲ ἄλλοθεν προσήκοι ἂν καὶ τὰ ἰατρικῆς ἢ παρὰ τῶν ἐπιστημόνων πυνθάνεσθαι; οὕτω δὴ κατὰ τὸ ἀκόλουθον ἡγοῦμαι δεῖν καὶ τὰ Ἑβραίων ἐκ τῶν παρʼ Ἑβραίοις λογίων, ἀλλὰ μὴ ἄλλοθέν ποθεν ἀποδέχεσθαι)
Kai toutōn de ouden empodōn mē ouchi dia bracheōn epidramein tēn historian. pro men oun tou kataklysmou, hōsper hē autou Mōseōs periechei graphē; dei de pou, hōs oimai, mē allothen ē palin oikothen ta Hebraiōn patria diaskopēsai, epei kai ta Aigyptia parʼ Aigyptiōn kai ta Phoinikōn para tōn oikeiōn emanthanomen, hōs au palin ta Hellēnōn para tōn en toutois diaphanōn, ta te philosophōn para tōn philosophōn, allʼ ou para tōn apeirōn philosophias; pothen de allothen prosēkoi an kai ta iatrikēs ē para tōn epistēmonōn pynthanesthai? houtō dē kata to akolouthon hēgoumai dein kai ta Hebraiōn ek tōn parʼ Hebraiois logiōn, alla mē allothen pothen apodechesthai)
Nothing prevents us from running briefly through their history too. Before the flood, then, as Moses' own writing records (for I think we must examine the ancestral traditions of the Hebrews from no other source than from their own, since we learned the Egyptian ones from Egyptians and the Phoenician from their own people, as again the Greek ones from those eminent among them, and the philosophers' from the philosophers, not from those without experience of philosophy; and from where else would it be fitting to inquire into medicine than from those who know it? So, consistently, I think we must accept the Hebrews' matters too from the oracles among the Hebrews, and not from anywhere else).
Notes and citation
Summary: Eusebius will draw the Hebrews' history from their own writings, as with other peoples.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): Ἐλλήνων → Ἑλλήνων.
Cite (SBL): Eusebius, Praep. ev. 7.8.1 (Dindorf 1:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-1) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.2Dindorf 1:352
ὥσπερ οὖν ὁ παρὰ τούτοις κατέχει λόγος, ἄνωθεν πρὸ τοῦ κατακλυσμοῦ ἐκ πρώτης ἀνθρώπων γενέσεως καὶ εἰς τὰς ἑξῆς διαδοχὰς θεοφιλεῖς τινες ἄνδρες γεγόνασι καὶ δίκαιοι πλείους· ὧν ὁ μὲν ‘ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ.”
hōsper oun ho para toutois katechei logos, anōthen pro tou kataklysmou ek prōtēs anthrōpōn geneseōs kai eis tas hexēs diadochas theophileis tines andres gegonasi kai dikaioi pleious; hōn ho men ‘ēlpisen epikaleisthai to onoma kyriou tou theou.”
As their account holds, then, from the beginning before the flood, from the first birth of humans and in the following generations, there were some God-loving men and a number of righteous ones. Of these one "hoped to call on the name of the Lord God."
Gen 4:26 (quotation, high confidence)
Notes and citation
Summary: Before the flood there were righteous men, such as Enosh, who hoped in the Lord.
- Gen 4:26 (LXX), of Enosh.
Cite (SBL): Eusebius, Praep. ev. 7.8.2 (Dindorf 1:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-2) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.3Dindorf 1:352
τοῦτο δὲ δηλοῖ τὸ μηδένα πλὴν τῶν ἁπάντων τὸν δημιουργὸν δεσπότην ὁμοῦ καὶ θεὸν τῶν ὅλων ἐπιγράψασθαι. πεπεῖσθαι γὰρ αὐτὸν οὐ μόνον ποιητικῇ δυνάμει εὖ καὶ ἐν κόσμῳ τὸ πᾶν διατεθεικέναι, ἀλλὰ καὶ δεσπότου δίκην, ὡς ἂν μεγάλης πόλεως, τοῦ σύμπαντος κυριεύειν, οἰκονομεῖν τε καὶ οἰκοδεσποτεῖν ὁμοῦ καὶ κύριον ὄντα καὶ βασιλέα καὶ θεόν.
touto de dēloi to mēdena plēn tōn hapantōn ton dēmiourgon despotēn homou kai theon tōn holōn epigrapsasthai. pepeisthai gar auton ou monon poiētikę̄ dynamei eu kai en kosmǭ to pan diatetheikenai, alla kai despotou dikēn, hōs an megalēs poleōs, tou sympantos kyrieuein, oikonomein te kai oikodespotein homou kai kyrion onta kai basilea kai theon.
This shows that he acknowledged no one but the maker of all things as Master and God of the universe. For he was persuaded that God not only arranged the whole well and in order by his creative power, but also, like a master of a great city, is lord of the whole, managing and governing it as its householder, being at once Lord and King and God.
Notes and citation
Summary: Enosh recognized the Creator alone as Lord, King, and God of all.
Cite (SBL): Eusebius, Praep. ev. 7.8.3 (Dindorf 1:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-3) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.4Dindorf 1:352
οὗ τὴν ὡς κυρίου καὶ θεοῦ ἔννοιάν τε καὶ προσηγορίαν πρῶτος ὁ δηλούμενος θεοφιλὴς ἐν νῷ βαλλόμενος, ἀντὶ πάσης ὑπάρξεως καὶ προσηγορίας καὶ περιουσίας, μᾶλλον δὲ ἀντὶ παντὸς ἀγαθοῦ “ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ, τοῦτον ἑαυτῷ θησαυρὸν ἀγαθῶν ψυχῆς τε ὁμοῦ καὶ σώματος πεπορισμένος.
hou tēn hōs kyriou kai theou ennoian te kai prosēgorian prōtos ho dēloumenos theophilēs en nǭ ballomenos, anti pasēs hyparxeōs kai prosēgorias kai periousias, mallon de anti pantos agathou “ēlpisen epikaleisthai to onoma kyriou tou theou, touton heautǭ thēsauron agathōn psychēs te homou kai sōmatos peporismenos.
Taking to heart, first of all, the notion and the name of him as Lord and God, the God-loving man described, in place of all possessions, titles, and wealth, or rather in place of every good, "hoped to call on the name of the Lord God," having provided this for himself as a treasure of goods for soul and body alike.
Gen 4:26 (quotation, high confidence)
Notes and citation
Summary: Enosh valued calling on God's name above every possession.
- Gen 4:26 (LXX).
Notes on the original text
- Digital text corrected (repeated word in the digital text; wrong accent in the digital text): οὑ τὴν → οὗ τὴν; βαλλόμενος βαλλόμενος → βαλλόμενος.
Cite (SBL): Eusebius, Praep. ev. 7.8.4 (Dindorf 1:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-4) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.5Dindorf 1:352
παρʼ ὃ πρῶτος ἀληθὴς ἄνθρωπος χρηματίσαι παρʼ Ἑβραίοις ἀναγέγραπται. κέκληται δʼ οὖν Ἐνὼς, ὅπερ ἐστὶν ἀληθὴς ἄνθρωπος, εὐθυβόλῳ προσωνυμίᾳ. οὐδὲ γὰρ ἄλλον φασὶν ἀληθῆ προσήκειν ἡγεῖσθαι καὶ ὀνομάζειν ἄνθρωπον ἢ τὸν θεοῦ γνώσεως καὶ εὐσεβείας ἐπήβολον, τὸν ἀληθῶς γνωστικὸν ὁμοῦ καὶ εὐσεβῆ.
parʼ ho prōtos alēthēs anthrōpos chrēmatisai parʼ Hebraiois anagegraptai. keklētai dʼ oun Enōs, hoper estin alēthēs anthrōpos, euthybolǭ prosōnymią. oude gar allon phasin alēthē prosēkein hēgeisthai kai onomazein anthrōpon ē ton theou gnōseōs kai eusebeias epēbolon, ton alēthōs gnōstikon homou kai eusebē.
For this reason he is recorded among the Hebrews as the first to be called a true man. He was named Enosh, which means "true man," an apt name. For they say that no other ought to be considered and named a true man than one who has attained the knowledge of God and piety, one who is truly a knower and pious at once.
Notes and citation
Summary: Enosh means 'true man,' since only one who knows and reveres God is truly human.
- Eusebius follows the traditional etymology of Enosh (Hebrew ʾĕnôš, "man").
Cite (SBL): Eusebius, Praep. ev. 7.8.5 (Dindorf 1:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-5) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.6Dindorf 1:352–353
ὅτι δὴ τοὺς μὴ τοιούτους, θρεμμάτων κατʼ οὐδὲν ἀλόγων διαφέροντας, οἷα ἐπὶ γαστέρα καὶ ἡδονὴν πρηνεῖς καταβεβλημένους, θῆρας μᾶλλον ἢ ἀνθρώπους ἡ Ἑβραίων ἀποκαλεῖν διδάσκει γραφὴ, κυριολεκτεῖν εἰθισμένη τὰς προσηγορίας.
hoti dē tous mē toioutous, thremmatōn katʼ ouden alogōn diapherontas, hoia epi gastera kai hēdonēn prēneis katabeblēmenous, thēras mallon ē anthrōpous hē Hebraiōn apokalein didaskei graphē, kyriolektein eithismenē tas prosēgorias.
For the Scripture of the Hebrews teaches us to call those who are not such, who differ in no way from irrational beasts, cast down prone on belly and pleasure, wild beasts rather than men, since it is accustomed to use names in their proper sense.
Notes and citation
Summary: Scripture calls those who live for pleasure beasts rather than men.
Notes on the original text
- Digital text corrected (repeated word in the digital text): τοιούτους τοιούτους → τοιούτους; καταβεβλημένους καταβεβλημένους → καταβεβλημένους.
Cite (SBL): Eusebius, Praep. ev. 7.8.6 (Dindorf 1:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-6) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.7Dindorf 1:353
παρʼ ὃ τοὺς τοιούσδε τοτὲ μὲν λύκους καὶ κύνας, τοτὲ δὲ σύας φορυτῷ χρωμένους καὶ χαίροντας, καὶ πάλιν ἑρπετὰ καὶ ὄφεις, τοῖς τῆς κακίας πολυτρόποις ἐμφερῶς εἴδεσι, προσαγορεύειν εἴωθεν.
parʼ ho tous toiousde tote men lykous kai kynas, tote de syas phorytǭ chrōmenous kai chairontas, kai palin herpeta kai opheis, tois tēs kakias polytropois empherōs eidesi, prosagoreuein eiōthen.
That is why it is accustomed to call such people sometimes wolves and dogs, sometimes swine wallowing in and delighting in filth, and again reptiles and snakes, according to the many forms of wickedness.
Notes and citation
Summary: Scripture names the wicked after various beasts.
Cite (SBL): Eusebius, Praep. ev. 7.8.7 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-7) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.8Dindorf 1:353
εἰ δὲ καί ποτε τὸν κοινὸν καὶ πολὺν ἄνθρωπον καὶ τὸ γένος αὐτὸ χρεὼν διασημῆναι, πάλιν οἰκείᾳ καὶ προσφυεῖ χρωμένη προσηγορίᾳ τὸν πάντα ἄνθρωπον τῇ τοῦ Ἀδὰμ ἐπωνυμίᾳ σημαίνει, ὅτι δὴ τοῦτο τῷ προγόνῳ καὶ πάντων ἀνθρώπων προπάτορι κύριον εἶναι καὶ προσφυὲς ὄνομα, τὸν γηγενῆ δηλοῦν κατὰ τὴν εἰς Ἑλλάδα φωνὴν μετάληψιν, ὑποφαίνει.
ei de kai pote ton koinon kai polyn anthrōpon kai to genos auto chreōn diasēmēnai, palin oikeią kai prosphyei chrōmenē prosēgorią ton panta anthrōpon tę̄ tou Adam epōnymią sēmainei, hoti dē touto tǭ progonǭ kai pantōn anthrōpōn propatori kyrion einai kai prosphyes onoma, ton gēgenē dēloun kata tēn eis Hellada phōnēn metalēpsin, hypophainei.
And if ever it must indicate the common and ordinary man and the race itself, it again uses an appropriate and fitting name and signifies every man by the name of Adam, intimating that this is the proper and fitting name for the ancestor and forefather of all people, meaning "earth-born" when translated into the Greek language.
Notes and citation
Summary: Scripture uses 'Adam' for humankind generally, meaning 'earth-born.'
Notes on the original text
- Digital text corrected (repeated word in the digital text): μετάληψιν μετάληψιν → μετάληψιν.
Cite (SBL): Eusebius, Praep. ev. 7.8.8 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-8) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.9Dindorf 1:353
ὅ γέ τοι Ἐνὼς πρῶτος θεοφιλῶν παρʼ Ἑβραίοις ἱστόρηται, ἐπεὶ πρῶτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ, τὸ κατὰ ψυχὴν παριστὰς λογικὸν ὄντως καὶ γνωστικὸν καὶ τῆς περὶ τὸ θεῖον εὐσεβείας ἐπιστημονικόν· ὧν τὸ μὲν πρῶτον θεογνωσίας ἀληθοῦς, τὸ δὲ δεύτερον τῆς εἰς τὸν ἐπιγνωσθέντα θεὸν ἐλπίδος γένοιτʼ ἂν ἀποδεικτικόν.
ho ge toi Enōs prōtos theophilōn parʼ Hebraiois historētai, epei prōtos ēlpisen epikaleisthai to onoma kyriou tou theou, to kata psychēn paristas logikon ontōs kai gnōstikon kai tēs peri to theion eusebeias epistēmonikon; hōn to men prōton theognōsias alēthous, to de deuteron tēs eis ton epignōsthenta theon elpidos genoitʼ an apodeiktikon.
Enosh, at any rate, is recorded among the Hebrews as the first of the God-loving, since he first hoped to call on the name of the Lord God, showing what in the soul is truly rational and knowing and skilled in piety toward the divine. Of these, the first would show true knowledge of God, the second hope in the God who has been come to know.
Gen 4:26 (quotation, high confidence)
Notes and citation
Summary: Enosh's calling on God shows true knowledge of God and hope in him.
- Gen 4:26 (LXX).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ὣν τὸ μὲν → ὧν τὸ μὲν.
Cite (SBL): Eusebius, Praep. ev. 7.8.9 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-9) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.10Dindorf 1:353
τὸ γὰρ μὴ παραμελεῖν μηδʼ ἐν δευτέρῳ τίθεσθαι τὰ τῆς θείας ἐπιγνώσεως, ἀεὶ δὲ καὶ διὰ παντὸς ἐλπίζειν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ, τὸ μὲν ὡς οἰκετῶν δεσπότου, τὸ δʼ ὡς ἵλεω καὶ ἀγαθοῦ πατρὸς, τοῦτʼ ἂν εἴη τὸ πάντων τρισμακάριον τέλος.
to gar mē paramelein mēdʼ en deuterǭ tithesthai ta tēs theias epignōseōs, aei de kai dia pantos elpizein epikaleisthai to onoma kyriou tou theou, to men hōs oiketōn despotou, to dʼ hōs hileō kai agathou patros, toutʼ an eiē to pantōn trismakarion telos.
For not to neglect nor to put in second place the matters of divine knowledge, but always and continually to hope to call on the name of the Lord God, on the one hand as servants on a master, on the other as on a gracious and good father, this would be the thrice-blessed end of all.
Notes and citation
Summary: Constantly calling on God as Master and Father is the highest blessedness.
Notes on the original text
- Digital text corrected (repeated word in the digital text): ἐπιγνώσεως ἐπιγνώσεως → ἐπιγνώσεως.
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 7.8.10 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-10) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.11Dindorf 1:353
τοιόσδε μὲν οὖν ὁ παρʼ Ἑβραίοις εἰσῆκται πρῶτος καὶ ἀληθὴς ἄνθρωπος, οὐχ ὁ γηγενὴς ἐπίκλην Ἀδὰμ διʼ ἐντολῆς θεοῦ παράβασιν τῆς τῶν κρειττόνων ἐκπεσὼν λήξεως, ἀλλʼ ὁ θεοφιλῶν πρώτιστος, ὃς ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ.
toiosde men oun ho parʼ Hebraiois eisēktai prōtos kai alēthēs anthrōpos, ouch ho gēgenēs epiklēn Adam diʼ entolēs theou parabasin tēs tōn kreittonōn ekpesōn lēxeōs, allʼ ho theophilōn prōtistos, hos ēlpisen epikaleisthai to onoma kyriou tou theou.
Such, then, is the one presented among the Hebrews as the first and true man: not the earth-born, called Adam, who fell from his better lot through transgression of God's command, but the very first of the God-loving, who hoped to call on the name of the Lord God.
Gen 3:6 (allusion, medium confidence) · Gen 4:26 (quotation, high confidence)
Notes and citation
Summary: Not Adam, who fell, but Enosh is the first true man.
Notes on the original text
- Digital text corrected (missing accent in the digital text; missing breathing in the digital text): παρʼ Εβραίοις → παρʼ Ἑβραίοις; θεοφιλων → θεοφιλῶν.
Cite (SBL): Eusebius, Praep. ev. 7.8.11 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-11) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.12Dindorf 1:353–354
κρίναντες οὑν καὶ αὐτοὶ λογισμῷ σώφρονι τὸ τοιόνδε ζηλοῦν ἠγαπήσαμεν, καὶ ἀπεδεξάμεθα ὡς λυσιτελῆ καὶ ὠφελιμωτάτην ἡμῖν τὴν τοῦ λόγου διήγησιν, εὐχὴν θέμενοι κατʼ ἴσα τῇ τοῦ δηλωθέντος εἰκόνι τὸ ὄνομα τοῦ τῶν ἁπάντων δημιουργοῦ τε καὶ δεσπότου μετὰ βεβαίας καὶ ἀγαθῆς ἐλπίδος ἐπικαλεῖσθαι.
krinantes houn kai autoi logismǭ sōphroni to toionde zēloun ēgapēsamen, kai apedexametha hōs lysitelē kai ōphelimōtatēn hēmin tēn tou logou diēgēsin, euchēn themenoi katʼ isa tę̄ tou dēlōthentos eikoni to onoma tou tōn hapantōn dēmiourgou te kai despotou meta bebaias kai agathēs elpidos epikaleisthai.
Having judged with sober reasoning, then, we too have loved to imitate such a man, and have accepted the account of the word as profitable and most beneficial to us, making it our prayer, after the image of the one described, to call with firm and good hope on the name of the maker and master of all.
Notes and citation
Summary: Christians imitate Enosh in calling on God's name with hope.
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 7.8.12 (Dindorf 1:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-12) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.13Dindorf 1:354
ἀλλὰ γὰρ μετὰ τὸν εἰρημένον ἄλλος εὐηρέστησε τῷ κυρίῳ, καὶ οὐχ εὑρίσκετο, ὥς φησι Μωσῆς, διότι μετέθηκεν αὐτὸν ὁ θεὸς διʼ ἄκραν ἀρετῆς τελείωσιν. δυσεύρετος γὰρ ὅ γε σοφὸς ἀληθῶς.
alla gar meta ton eirēmenon allos euērestēse tǭ kyriǭ, kai ouch heurisketo, hōs phēsi Mōsēs, dioti metethēken auton ho theos diʼ akran aretēs teleiōsin. dyseuretos gar ho ge sophos alēthōs.
But after him another "pleased the Lord, and was not found," as Moses says, "because God translated him," on account of his consummate perfection in virtue. For the truly wise man is hard to find.
Gen 5:24 (quotation, high confidence)
Notes and citation
Summary: Enoch pleased God and was taken away.
- Gen 5:24 (LXX).
Cite (SBL): Eusebius, Praep. ev. 7.8.13 (Dindorf 1:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-13) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.14Dindorf 1:354
οὗτος δʼ ἂν εἴη ὁ ἐν τῷ θεῷ τέλειος, ὁ τῆς τῶν πολλῶν διατριβῆς μετατεθειμένος. ὁ γὰρ μὴ τοιοῦτος ἀγορὰς καὶ δικαστήρια καπηλείας τε καὶ ἐμπορίας καὶ τὸν πολὺν ὄχλον μεταδιώκων, ὠθούμενός τε καὶ ὠθῶν, μέσος ἐν αὐτῷ κακίας βυθῷ καταπίνεται· ὁ δʼ ὑπὸ θεοῦ ληφθεὶς καὶ τῶν τῇδε ἐκεῖσε μετατεθειμένος ἀφανὴς μὲν καὶ ἀνεύρετος ἀνθρώποις, θεῷ δὲ φίλος γεγονὼς, ὑπὸ θεοῦ εὕρηται.
houtos dʼ an eiē ho en tǭ theǭ teleios, ho tēs tōn pollōn diatribēs metatetheimenos. ho gar mē toioutos agoras kai dikastēria kapēleias te kai emporias kai ton polyn ochlon metadiōkōn, ōthoumenos te kai ōthōn, mesos en autǭ kakias bythǭ katapinetai; ho dʼ hypo theou lēphtheis kai tōn tę̄de ekeise metatetheimenos aphanēs men kai aneuretos anthrōpois, theǭ de philos gegonōs, hypo theou heurētai.
This would be the man perfect in God, who has been translated from the haunts of the many. For one who is not such, pursuing marketplaces and law courts, retail trade and commerce and the great crowd, pushed and pushing, is swallowed up in the midst of the depth of vice; but one who has been taken by God and translated from things here to there, though hidden and not to be found by men, having become a friend of God, has been found by God.
Notes and citation
Summary: Enoch's translation pictures the perfect man withdrawn from worldly life.
Notes on the original text
- Digital text corrected (misread word in the digital text): ἐμπορίας γαῖ τὸν → ἐμπορίας καὶ τὸν.
Cite (SBL): Eusebius, Praep. ev. 7.8.14 (Dindorf 1:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-14) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.15Dindorf 1:354
τοῦτον Ἐνὼχ Ἑβραίοις ὀνομάζειν φίλον· χάριν δὲ θεοῦ σημαίνοι ἂν τοὔνομα. καὶ ταύτης τοιγαροῦν ὡς ἀγαθῆς εἰκόνος τὸν βίον ζηλοῦν μακάριον εἶναι ἡγησάμεθα.
touton Enōch Hebraiois onomazein philon; charin de theou sēmainoi an tounoma. kai tautēs toigaroun hōs agathēs eikonos ton bion zēloun makarion einai hēgēsametha.
The Hebrews like to name this man Enoch, and the name would mean "the grace of God." So we have thought it blessed to imitate his life too, as a good image.
Notes and citation
Summary: Enoch's name means 'grace of God'; his life is a model.
- The etymology of Enoch is Eusebius's.
Cite (SBL): Eusebius, Praep. ev. 7.8.15 (Dindorf 1:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-15) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.16Dindorf 1:354–355
τρίτος μετὰ τούτους πάλιν ἄλλος ἄνθρωπος δίκαιος πεφηνὼς ὁ Νῶε ἐν τῇ γενεᾷ αὐτοῦ μεμαρτύρηται. τεκμήρια δὲ καὶ τῆς τούτου δικαιοσύνης εἴη ἂν τάδε. πολὺς αὐχμὸς καὶ γνόφος ἀλέκτου κακίας τὸ πάντων ἀνθρώπων κατειλήφει γένος, οἵ τε πάντων ἀνὰ στόμα θρυλούμενοι γίγαντες τὰς εἰς δεῦρο βοωμένας θεομαχίας ἀθέοις καὶ δυσσεβέσιν ἐγχειρήμασιν ἀπειργάζοντο· ἤδη δὲ καὶ οἱ τῆς τούτων γενέσεως αἴτιοι, εἴτε τινὸς κρείττονος μοίρας ἢ κατὰ θνητῶν φύσιν ὑπάρξαντες, εἴθʼ ὁπωσοῦν κατεσκευασμένοι, τῆς ἐν ἀνθρώποις περιέργου διδασκαλίας ἀπάρξαντες, γοητείας καὶ τῆς ἄλλης κακοτρόπου μαγγανείας ἐπιτεχνήματα λέγονται παραδοῦναι τῷ βίῳ, ὥστε πᾶν τὸ ἀνθρώπειον γένος μιᾶς ὑπὸ ψῆφον γενέσθαι παρὰ θεῷ δίκης.
tritos meta toutous palin allos anthrōpos dikaios pephēnōs ho Nōe en tę̄ geneą autou memartyrētai. tekmēria de kai tēs toutou dikaiosynēs eiē an tade. polys auchmos kai gnophos alektou kakias to pantōn anthrōpōn kateilēphei genos, hoi te pantōn ana stoma thryloumenoi gigantes tas eis deuro boōmenas theomachias atheois kai dyssebesin encheirēmasin apeirgazonto; ēdē de kai hoi tēs toutōn geneseōs aitioi, eite tinos kreittonos moiras ē kata thnētōn physin hyparxantes, eithʼ hopōsoun kateskeuasmenoi, tēs en anthrōpois periergou didaskalias aparxantes, goēteias kai tēs allēs kakotropou manganeias epitechnēmata legontai paradounai tǭ biǭ, hōste pan to anthrōpeion genos mias hypo psēphon genesthai para theǭ dikēs.
Third after these, another righteous man appeared, Noah, who is attested as "righteous in his generation." The proofs of his righteousness would be these. A great drought and darkness of unspeakable wickedness had seized the whole human race; and the giants, spoken of by everyone, were carrying out by godless and impious undertakings the battles against God celebrated to this day. Already, too, those who were the cause of their birth, whether they were of some higher lot or of mortal nature, or however they were constituted, having begun the superfluous teaching among humans, are said to have handed down to life the devices of sorcery and other mischievous magic, so that the whole human race came under one sentence of judgment before God.
Gen 6:9 (quotation, high confidence) · Gen 6:4 (allusion, high confidence)
Notes and citation
Summary: Noah was righteous amid the wickedness of the giants and those who taught sorcery.
- Gen 6:9; 6:1–4. The tradition that the fathers of the giants taught sorcery is found in 1 Enoch 7–8.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; word split in the digital text; wrong accent in the digital text): γενεᾀ → γενεᾷ; γίγαν τες → γίγαντες; πὰν τὸ ἀνθρώπειον → πᾶν τὸ ἀνθρώπειον; παρα- δοῦναι → παραδοῦναι.
Extrabiblical texts: 1 En. 7–8 (1 Enoch [in the ETH canon]; allusion)
Cite (SBL): Eusebius, Praep. ev. 7.8.16 (Dindorf 1:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-16). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-16) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.17Dindorf 1:355
καὶ δὴ πάντων ἑνὶ νεύματι διαφθείρεσθαι μελλόντων, μόνος εἷς οὗτος ὁ νῦν ἡμῖν δηλούμενος δίκαιος ἐν τῇ γενεᾷ αὐτοῦ σὺν καὶ τοῖς οἰκείοις εὕρηται. πάντων δῆτα τῶν ἐπὶ γῆς κατακλυσμῷ διολλυμένων καὶ τῆς γῆς αὐτῆς ὑδάτων ἀθρόᾳ πλημμύρᾳ τῶν προτέρων κακῶν ἀποκαθαιρομένης ὁ θεοφιλὴς σὺν παισὶν ἅμα καὶ γυναιξὶ τῷ μετὰ ταῦτα βίῳ ζώπυρον σπέρμα παραδοξότατον πρὸς τοῦ θεοῦ τετήρηται.
kai dē pantōn heni neumati diaphtheiresthai mellontōn, monos heis houtos ho nyn hēmin dēloumenos dikaios en tę̄ geneą autou syn kai tois oikeiois heurētai. pantōn dēta tōn epi gēs kataklysmǭ diollymenōn kai tēs gēs autēs hydatōn athroą plēmmyrą tōn proterōn kakōn apokathairomenēs ho theophilēs syn paisin hama kai gynaixi tǭ meta tauta biǭ zōpyron sperma paradoxotaton pros tou theou tetērētai.
And when all were about to be destroyed by a single nod, this one man now described was found alone righteous in his generation, together with his household. As all things on earth perished in the flood, and the earth itself was purged of its former evils by a sudden inundation of waters, the God-loving man, with his sons and their wives, was preserved by God in a most extraordinary way as a living seed for the life that followed.
Gen 7:1 (allusion, high confidence) · Gen 7:23 (allusion, high confidence)
Notes and citation
Summary: Noah and his family were preserved through the flood as the seed of new life.
Cite (SBL): Eusebius, Praep. ev. 7.8.17 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-17) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.18Dindorf 1:355
γένοιτο δʼ ἂν καὶ οὗτος ἀρχέτυπος εἰκὼν, ζῶσα καὶ ἔμψυχος, τοῖς ἐξ αὐτοῦ γεγενημένοις ὑπόδειγμα τρόπου θεοφιλοῦς παρεσχημένος.
genoito dʼ an kai houtos archetypos eikōn, zōsa kai empsychos, tois ex autou gegenēmenois hypodeigma tropou theophilous pareschēmenos.
He too would be an archetypal image, living and animate, having provided for those born from him an example of a God-loving way of life.
Notes and citation
Summary: Noah is a model of a God-loving life for his descendants.
Notes on the original text
- Digital text corrected (word split by a stray comma in the digital text; wrong breathing in the digital text): οὕτος → οὗτος; τρόπο, υ → τρόπου.
Cite (SBL): Eusebius, Praep. ev. 7.8.18 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-18). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-18) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.19Dindorf 1:355
Καὶ οἱ μὲν πρὸ τοῦ κατακλυσμοῦ τοιοίδε· οἱ δὲ μετὰ τοῦτον ἐπʼ εὐσεβείᾳ διαπρεπεῖς ἄλλοι πάλιν, ὧν τὴν μνήμην τὰ ἱερὰ διασώζει λόγια. τούτων τις ἱερεὺς ἀνείρηται τοῦ ὑψίστου θεοῦ, βασιλεὺς δίκαιος τῇ Ἑβραίων προσηγορίᾳ χρηματίσας.
Kai hoi men pro tou kataklysmou toioide; hoi de meta touton epʼ eusebeią diaprepeis alloi palin, hōn tēn mnēmēn ta hiera diasōzei logia. toutōn tis hiereus aneirētai tou hypsistou theou, basileus dikaios tę̄ Hebraiōn prosēgorią chrēmatisas.
Such were those before the flood. And after it there were others again distinguished for piety, whose memory the sacred oracles preserve. One of them is proclaimed a priest of the most high God, called in the Hebrew language "king of righteousness."
Gen 14:18 (allusion, high confidence) · Heb 7:2 (allusion, medium confidence)
Notes and citation
Summary: After the flood, Melchizedek was a priest of the Most High.
- Gen 14:18; the name Melchizedek is interpreted as "king of righteousness," as in Heb 7:2.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): οἶ δὲ μετὰ → οἱ δὲ μετὰ.
Cite (SBL): Eusebius, Praep. ev. 7.8.19 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-19). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-19) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.20Dindorf 1:355
τούτοις δὴ πᾶσιν οὐδὲ εἷς σώματος περιτομῆς λόγος ἦν, ἀλλʼ οὐδὲ τῶν Μώσεως Ἰουδαϊκῶν παραγγελμάτων· διόπερ αὐτοὺς οὐδὲ Ἰουδαίους φάναι δίκαιον, οὐδέ γε Ἕλληνας, ὅτι μηδὲ πλείους θεοὺς ὁμοίως Ἕλλησιν ἢ τοῖς λοιποῖς ἔθνεσιν ἡγοῦντο. Ἑβραῖοι δʼ ἂν κυριώτερον ἐπικληθεῖεν, ἤτοι παρὰ τὸν Ἕβερ, ἢ καὶ μᾶλλον παρὰ τὴν ἑρμηνείαν τῆς προσηγορίας.
toutois dē pasin oude heis sōmatos peritomēs logos ēn, allʼ oude tōn Mōseōs Ioudaïkōn parangelmatōn; dioper autous oude Ioudaious phanai dikaion, oude ge Hellēnas, hoti mēde pleious theous homoiōs Hellēsin ē tois loipois ethnesin hēgounto. Hebraioi dʼ an kyriōteron epiklētheien, ētoi para ton Heber, ē kai mallon para tēn hermēneian tēs prosēgorias.
None of all these had any account of bodily circumcision, nor of the Jewish precepts of Moses; so it is not right to call them Jews, nor indeed Greeks, since they did not believe in many gods like the Greeks or the other nations. They would more properly be called Hebrews, either from Eber or rather from the meaning of the name.
Notes and citation
Summary: The patriarchs were neither Jews nor Greeks but Hebrews.
Notes on the original text
- Digital text corrected (wrong breathing and repeated word in the digital text): Ἰουδαἱκῶν παραγγελμάτων παραγγελμάτων → Ἰουδαϊκῶν παραγγελμάτων.
Cite (SBL): Eusebius, Praep. ev. 7.8.20 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-20). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-20) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.21Dindorf 1:355
περατικοὶ γάρ τινες ἑρμηνεύονται, τὴν ἀπὸ τῶν τῇδε ἐπὶ τὴν τοῦ τῶν ὅλων θεοῦ διάβασίν τε καὶ θεωρίαν στειλάμενοι. φυσικοῖς γάρ τοι λογισμοῖς καὶ νόμοις ἀγράφοις τὴν ὀρθὴν τῆς ἀρετῆς διευθύναντες πορείαν, καὶ πέραν τῶν σαρκὸς ἡδονῶν ἐπὶ τὸν πάνσοφον καὶ θεοσεβῆ βίον διαβεβηκότες ἀναγράφονται.
peratikoi gar tines hermēneuontai, tēn apo tōn tę̄de epi tēn tou tōn holōn theou diabasin te kai theōrian steilamenoi. physikois gar toi logismois kai nomois agraphois tēn orthēn tēs aretēs dieuthynantes poreian, kai peran tōn sarkos hēdonōn epi ton pansophon kai theosebē bion diabebēkotes anagraphontai.
For they are interpreted as "people who pass over," having set out on the passage from things here to the contemplation of the God of the universe. For they are recorded as having directed the right course of virtue by natural reasonings and unwritten laws, and as having passed over beyond the pleasures of the flesh to the all-wise and God-fearing life.
Notes and citation
Summary: 'Hebrews' means 'those who pass over' from the world to God.
- The etymology (Hebrew ʿibrî from ʿābar, "to cross") goes back to Philo, Migr. 20.
Extrabiblical texts: Philo, Migr. 20 (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Praep. ev. 7.8.21 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-21). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-21) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.22Dindorf 1:355–356
ἐν δὴ τούτοις ἡμῖν ἅπασι καὶ ὁ βοώμενος τοῦ παντὸς ἔθνους γενάρχης Ἁβραὰμ καταριθμείσθω, ᾧ μαρτυρεῖ τὰ λόγια δικαιοσύνην, οὐ τὴν ἐκ νόμου πάλιν Μωσέως, ὅτι μηδὲ ἦν πω τότε, (μετὰ γοῦν τὸν Ἁβραὰμ ἑβδόμῃ γενεᾷ Μωσῆς ἀναπέφηνε) πλὴν ἀλλὰ καὶ οὗτος δίκαιος καὶ εὐσεβὴς, εἰ καί τις ἄλλος, ἀνείρηται, τοῖς ἄνωθεν δεδηλωμένοις παραπλησίως.
en dē toutois hēmin hapasi kai ho boōmenos tou pantos ethnous genarchēs Habraam katarithmeisthō, hǭ martyrei ta logia dikaiosynēn, ou tēn ek nomou palin Mōseōs, hoti mēde ēn pō tote, (meta goun ton Habraam hebdomę̄ geneą Mōsēs anapephēne) plēn alla kai houtos dikaios kai eusebēs, ei kai tis allos, aneirētai, tois anōthen dedēlōmenois paraplēsiōs.
Among all these let us count also the famous founder of the whole nation, Abraham, to whom the oracles bear witness of righteousness, not again the righteousness from the law of Moses, since that did not yet exist (Moses appeared in the seventh generation after Abraham); but he too is proclaimed righteous and pious, if anyone was, like those described above.
Notes and citation
Summary: Abraham was righteous before and apart from the law of Moses.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; word split in the digital text): γε νάρχης → γενάρχης; δί- καιος → δίκαιος.
Cite (SBL): Eusebius, Praep. ev. 7.8.22 (Dindorf 1:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-22). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-22) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.23Dindorf 1:356
λέγει δʼ οὖν ἡ γραφὴ “καὶ ἐπίστευσεν Ἁβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.” πατέρα δὴ πολλῶν ἐθνῶν ὁ θεῖος χρησμὸς τοῦτον ἔσεσθαι προαγορεύει, διαρρήδην τε εὐλογηθήσεσθαι ἐν αὐτῷ φησι πάντα τὰ ἔθνη τῆς γῆς καὶ πάσας τὰς φυλὰς, ἄντικρυς τὰ νῦν καθʼ ἡμὰς συντελούμενα θεσπίζων.
legei dʼ oun hē graphē “kai episteusen Habraam tǭ theǭ, kai elogisthē autǭ eis dikaiosynēn.” patera dē pollōn ethnōn ho theios chrēsmos touton esesthai proagoreuei, diarrēdēn te eulogēthēsesthai en autǭ phēsi panta ta ethnē tēs gēs kai pasas tas phylas, antikrys ta nyn kathʼ hēmas synteloumena thespizōn.
Scripture says, then: "And Abraham believed God, and it was reckoned to him as righteousness." The divine oracle foretells that he will be the father of many nations, and says expressly that in him all the nations of the earth and all the tribes will be blessed, plainly prophesying what is now being fulfilled in our time.
Gen 15:6 (quotation, high confidence) · Gen 17:4 (allusion, high confidence) · Gen 12:3 (allusion, high confidence) · Gen 22:18 (allusion, medium confidence)
Notes and citation
Summary: Abraham's faith was reckoned as righteousness, and the promise that all nations will be blessed is being fulfilled.
- Gen 15:6; 17:4–5; 12:3; 22:18.
Cite (SBL): Eusebius, Praep. ev. 7.8.23 (Dindorf 1:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-23). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-23) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.24Dindorf 1:356
ἀλλʼ ὅ γε Ἁβραὰμ ἐκεῖνος μετὰ τὴν ἐν δικαιοσύνῃ τελείωσιν, οὐ διὰ τοῦ Μωσέως νόμου, διὰ δὲ πίστεως κατωρθωμένης αὐτῷ, μετά γε τὰς ἀναγράπτους θεοφανείας, ἐπʼ αὐτῷ γήρᾳ μέλλων γνησίου παιδὸς χρηματίζειν πατὴρ, πρῶτος ἀπάντων κατὰ χρησμὸν τὸ σῶμα περιτέμνεται, τοῦτο καὶ τοῖς ἐξ αὐτοῦ γεννωμένοις ἐπιτελεῖν παραδοὺς, εἴτε εἰς ἐμφανῆ σημείωσιν τῆς τῶν ἐξ αὐτοῦ παίδων πολυπληθίας, εἴτε καὶ ὡς ἔχοιεν οἱ παῖδες πάτριον γνώρισμα, ἤτοι βιοῦντες κατὰ τὸν τῶν προγόνων ζῆλον, ἢ τῆς ἐκείνων ἀρετῆς ἀπολειπόμενοι, εἴτε καθʼ ἑτέρας οἱασδηποτοῦν αἰτίας, ἃς οὐ νῦν σχολὴ πολυπραγμονεῖν.
allʼ ho ge Habraam ekeinos meta tēn en dikaiosynę̄ teleiōsin, ou dia tou Mōseōs nomou, dia de pisteōs katōrthōmenēs autǭ, meta ge tas anagraptous theophaneias, epʼ autǭ gērą mellōn gnēsiou paidos chrēmatizein patēr, prōtos apantōn kata chrēsmon to sōma peritemnetai, touto kai tois ex autou gennōmenois epitelein paradous, eite eis emphanē sēmeiōsin tēs tōn ex autou paidōn polyplēthias, eite kai hōs echoien hoi paides patrion gnōrisma, ētoi biountes kata ton tōn progonōn zēlon, ē tēs ekeinōn aretēs apoleipomenoi, eite kathʼ heteras hoiasdēpotoun aitias, has ou nyn scholē polypragmonein.
But that Abraham, after his perfection in righteousness, achieved not through the law of Moses but through faith, and after the recorded theophanies, when he was about in his old age to become the father of a legitimate son, was the first of all to be circumcised in body according to an oracle, handing this down to be performed also by those born of him; whether as a visible sign of the great number of his children, or so that the children might have an ancestral mark, whether they lived in imitation of their forefathers or fell short of their virtue, or for whatever other reasons, which there is no leisure now to inquire into.
Gen 17:10 (allusion, high confidence) · Gen 17:24 (allusion, high confidence)
Notes and citation
Summary: Abraham, already righteous by faith, was later circumcised as a sign for his descendants.
- Gen 17:10–14, 24.
Notes on the original text
- Digital text corrected (missing iota subscript in the digital text): ἐν δικαιοσύνη → ἐν δικαιοσύνῃ.
Cite (SBL): Eusebius, Praep. ev. 7.8.24 (Dindorf 1:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-24). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-24) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.25Dindorf 1:356–357
τοιόσδε μὲν οὖν καὶ οὗτος εἰς μίμησιν ἐκκείμενος. μετὰ δʼ αὐτὸν Ἰσαὰκ τῆς πατρῴας ὁμοῦ θεογνωσίας τε καὶ θεοφιλίας διάδοχος ἀναδείκνυται, κλήρων ἁπάντων τοῦτον κάλλιστόν τε καὶ τρισμακάριον τοῦ πατρὸς διαδεδεγμένος. μιᾷ τοῦτον γαμετῇ τὰ θεῖά φασι συνελθόντα λόγια μιᾷ χρήσασθαι παιδοποιίᾳ· καθʼ ἣν διδύμου γονῆς ἀποδειχθεὶς πατὴρ εἰς τοῦτο περιγράψασθαι τὴν πρὸς τὴν γαμετὴν ὁμιλίαν ὑπερβολῇ σωφροσύνης λέγεται.
toiosde men oun kai houtos eis mimēsin ekkeimenos. meta dʼ auton Isaak tēs patrǭas homou theognōsias te kai theophilias diadochos anadeiknytai, klērōn hapantōn touton kalliston te kai trismakarion tou patros diadedegmenos. mią touton gametę̄ ta theia phasi synelthonta logia mią chrēsasthai paidopoiią; kathʼ hēn didymou gonēs apodeichtheis patēr eis touto perigrapsasthai tēn pros tēn gametēn homilian hyperbolę̄ sōphrosynēs legetai.
Such, then, is he too, set forth for imitation. After him Isaac is shown to be the successor of his father's knowledge and love of God, having received this as the finest and thrice-blessed of all his father's inheritances. The divine oracles say that he was united to one wife and had one occasion of begetting children; and having become father of twins by it, he is said to have limited his intercourse with his wife to this, from exceeding self-control.
Gen 25:21 (allusion, high confidence) · Gen 25:24 (allusion, high confidence)
Notes and citation
Summary: Isaac inherited Abraham's piety and, after fathering twins, lived in continence.
- Gen 25:21–26. The claim of Isaac's subsequent continence is not in Genesis; it is a later tradition Eusebius reports ("is said").
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; wrong accent in the digital text): καθʼ ἥν → καθʼ ἣν; τοι- όσδε → τοιόσδε; ὑπερ- βολῇ → ὑπερβολῇ.
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 7.8.25 (Dindorf 1:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-25). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-25) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.26Dindorf 1:357
ἐνταῦθά σοι καὶ Ἰακὼβ, ὁ καὶ Ἰσραὴλ, εἰσήχθω, διώνυμός τις γεγονὼς ἀνὴρ παρὰ τὴν τῶν οἰκείων ἀρετῶν διαλλάττουσαν προκοπήν. ὅτε μὲν οὑν ἐγγυμναζόμενος τοῖς πρακτικοῖς ἤθεσί τε καὶ βίοις τῶν ὑπὲρ εὐσεβείας πόνων ἀπεπειρᾶτο, Ἰακὼβ αὐτῷ ὄνομα ἦν, ἀσκητὴν δὲ καὶ ἀθλητὴν ἡ προσηγορία δηλοῖ ἐπὶ τὴν Ἑλλάδα μεταληφθεῖσα φωνήν·
entautha soi kai Iakōb, ho kai Israēl, eisēchthō, diōnymos tis gegonōs anēr para tēn tōn oikeiōn aretōn diallattousan prokopēn. hote men houn engymnazomenos tois praktikois ēthesi te kai biois tōn hyper eusebeias ponōn apepeirato, Iakōb autǭ onoma ēn, askētēn de kai athlētēn hē prosēgoria dēloi epi tēn Hellada metalēphtheisa phōnēn;
Here let Jacob, also called Israel, be brought in for you, a man who came to have two names according to the different progress in his virtues. When he was being trained in practical habits and ways of life and was undergoing the labors for piety, his name was Jacob, which, translated into the Greek language, means "one who practices discipline" and "athlete";
Gen 32:28 (allusion, high confidence)
Notes and citation
Summary: Jacob, the name of his training in virtue, means 'one who practices.'
- The interpretation of Jacob as "practicer" (ἀσκητής) follows Philo (e.g., Mut. 81–88).
Notes on the original text
- Digital text corrected (missing accent in the digital text): Ἰακωβ, → Ἰακὼβ,.
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Praep. ev. 7.8.26 (Dindorf 1:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-26). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-26) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.27Dindorf 1:357
ὅτε δὲ λοιπὸν τὰ νικητήρια κατὰ τῶν ἀντιπάλων ἀπολαβὼν στέφεται, ἤδη τε τῶν κατὰ θεωρίαν ἀγαθῶν ἀπολαύει, τηνικαῦτα αὐτῷ καὶ τοὔνομα μεταβάλλει ὁ χρηματίζων θεὸς, ὁμοῦ καὶ θεοπτίας αὐτὸν ἀξιῶν, καὶ τῶν θειοτέρων γερῶν τε καὶ τιμῶν τὰς ἀμοιβὰς διὰ τῆς προσηγορίας δωρούμενος.
hote de loipon ta nikētēria kata tōn antipalōn apolabōn stephetai, ēdē te tōn kata theōrian agathōn apolauei, tēnikauta autǭ kai tounoma metaballei ho chrēmatizōn theos, homou kai theoptias auton axiōn, kai tōn theioterōn gerōn te kai timōn tas amoibas dia tēs prosēgorias dōroumenos.
But when at last he has won the prizes of victory over his adversaries and is crowned, and already enjoys the goods of contemplation, then the God who speaks to him changes his name too, thinking him worthy also of the vision of God, and bestowing through the name the rewards of more divine prizes and honors.
Notes and citation
Summary: Jacob's new name rewards his victory and his vision of God.
Cite (SBL): Eusebius, Praep. ev. 7.8.27 (Dindorf 1:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-27). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-27) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.28Dindorf 1:357
λέγει δʼ οὖν πρὸς αὐτὸν ὁ χρησμὸς “οὐκέτι κληθήσεται τὸ ὄνομά σου Ἰακὼβ, ἀλλʼ Ἰσραὴλ ἔσται τὸ ὄνομά σου, ὅτι ἐνίσχυσας μετὰ τοῦ θεοῦ, καὶ μετὰ ἀνθρώπων δυνατός, ” τὸν ὁρατικὸν ἄνδρα καὶ θεωρητικὸν τοῦ Ἰσραὴλ ὑποφαίνοντος· ἐπεὶ καὶ τοὔνομα μεταβληθὲν σημαίνει ἄνθρωπον ὁρῶντα θεόν.
legei dʼ oun pros auton ho chrēsmos “ouketi klēthēsetai to onoma sou Iakōb, allʼ Israēl estai to onoma sou, hoti enischysas meta tou theou, kai meta anthrōpōn dynatos, ” ton horatikon andra kai theōrētikon tou Israēl hypophainontos; epei kai tounoma metablēthen sēmainei anthrōpon horōnta theon.
The oracle, then, says to him, "Your name shall no longer be called Jacob, but Israel shall be your name, because you have prevailed with God and are mighty with men," the name Israel indicating the man of vision and contemplation; for the changed name means "a man who sees God."
Gen 32:28 (quotation, high confidence)
Notes and citation
Summary: Jacob is renamed Israel, 'a man who sees God.'
- Gen 32:28 (LXX). The etymology of Israel as "a man who sees God" goes back to Philo.
Notes on the original text
- Digital text corrected (repeated word in the digital text): ὑποφαίνοντος ὑποφαίνοντος → ὑποφαίνοντος.
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Praep. ev. 7.8.28 (Dindorf 1:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-28). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-28) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.29Dindorf 1:357
τοιόσδε μὲν οὖν καὶ οὗτος ἐξ οὗ τὸ δωδεκάφυλον τοῦ Ἰουδαίων ἔθνους ὑπέστη γένος. μυρία δʼ ἂν λεχθείη περὶ τοῦ βίου τῶν ἀνδρῶν καὶ τῆς φιλοσόφου καρτερίας τε αὐτῶν καὶ ἀσκήσεως, τὰ μὲν πρὸς λέξιν θεωρούμενα, τὰ δὲ καὶ διʼ ὑπονοιῶν ἀλληγορούμενα· ’ περὶ ὧν εἴρηται μὲν καὶ ἄλλοις, ἀτὰρ καὶ ἡμῖν ἐν οἷς ἐπραγματευσάμεθα περὶ τῆς τῶν παλαιῶν ἀνδρῶν πολυπαιδίας. τοιοίδε μὲν οὖν καὶ οὗτοι.
toiosde men oun kai houtos ex hou to dōdekaphylon tou Ioudaiōn ethnous hypestē genos. myria dʼ an lechtheiē peri tou biou tōn andrōn kai tēs philosophou karterias te autōn kai askēseōs, ta men pros lexin theōroumena, ta de kai diʼ hyponoiōn allēgoroumena; ’ peri hōn eirētai men kai allois, atar kai hēmin en hois epragmateusametha peri tēs tōn palaiōn andrōn polypaidias. toioide men oun kai houtoi.
Such, then, was he too, from whom the twelve-tribed race of the Jewish nation came into being. Countless things could be said about the life of these men and their philosophical endurance and discipline, some to be considered literally, others interpreted allegorically by their hidden sense. These have been discussed by others, and by us too in our work on the many children of the ancient men. Such, then, were these too.
Notes and citation
Summary: Much more could be said of the patriarchs, literally and allegorically, as Eusebius has done elsewhere.
- Eusebius refers to his lost work On the Many Children of the Ancients (also mentioned in Dem. ev. 1.9).
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong accent in the digital text; wrong breathing in the digital text): ἐξ οὖ → ἐξ οὗ; φιλοσόμου → φιλοσόφου; καὶ οὔτοι. → καὶ οὗτοι..
Cite (SBL): Eusebius, Praep. ev. 7.8.29 (Dindorf 1:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-29). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-29) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.30Dindorf 1:357–358
Ἔχω σοι παρʼ αὐτοὺς καὶ ἄλλον εἰπεῖν, Ἰὼβ ὄνομα τῷ ἀνδρὶ, ὃν τὰ ἱερὰ μαρτυρεῖ λόγια γεγονέναι ἄνθρωπον ἄμεμπτον, ἀληθινὸν, δίκαιον, θεοσεβῆ, ἀπεχόμενον ἀπὸ παντὸς πονηροῦ πράγματος· οὗτός γέ τοι οὐδὲν προσήκων τῷ Ἰουδαίων γένει ἐπὶ πᾶσι τοῖς τῆς εὐσεβείας κατορθώμασι μεμαρτύρηται.
Echō soi parʼ autous kai allon eipein, Iōb onoma tǭ andri, hon ta hiera martyrei logia gegonenai anthrōpon amempton, alēthinon, dikaion, theosebē, apechomenon apo pantos ponērou pragmatos; houtos ge toi ouden prosēkōn tǭ Ioudaiōn genei epi pasi tois tēs eusebeias katorthōmasi memartyrētai.
Besides them I can mention another to you, a man named Job, whom the sacred oracles testify was "a blameless, true, righteous, God-fearing man, keeping away from every evil thing"; he, though in no way belonging to the Jewish race, is attested for all the achievements of piety.
Job 1:1 (quotation, high confidence)
Notes and citation
Summary: Job, though not a Jew, is attested as blameless and God-fearing.
- Job 1:1 (LXX).
Notes on the original text
- Digital text corrected (repeated word in the digital text): ἀνδρὶ ἀνδρὶ → ἀνδρὶ.
Cite (SBL): Eusebius, Praep. ev. 7.8.30 (Dindorf 1:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-30). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-30) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.31Dindorf 1:358
οἵ γε μὴν τοῦ Ἰακὼβ παῖδες, τὴν πάτριον θεογνωσίαν τε καὶ θεοσέβειαν ἠγαπηκότες, τὴν τῶν ἀνέκαθεν Ἑβραίων φήμην ἐπὶ μέγα δόξης προῆγον, ὥστε ἤδη καὶ πάσης Αἰγύπτου τὴν ἀρχὴν ἀνάψασθαι.
hoi ge mēn tou Iakōb paides, tēn patrion theognōsian te kai theosebeian ēgapēkotes, tēn tōn anekathen Hebraiōn phēmēn epi mega doxēs proēgon, hōste ēdē kai pasēs Aigyptou tēn archēn anapsasthai.
Jacob's sons, loving their fathers' knowledge and worship of God, advanced the fame of the Hebrews of old to great glory, so that they even came to hold the rule of all Egypt.
Notes and citation
Summary: Jacob's sons spread the Hebrews' fame, even to ruling Egypt.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἀνέκα- θεν → ἀνέκαθεν.
Cite (SBL): Eusebius, Praep. ev. 7.8.31 (Dindorf 1:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-31). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-31) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.32Dindorf 1:358
ὁ γάρ τοι Ἰωσὴφ τοῖς σωφροσύνης προαναστεφθεὶς βραβείοις, κἄπειτα τὴν Αἰγυπτίων ὑποδεξάμενος ἡγεμονίαν, τὸν θεοφιλῆ τῶν Ἑβραίων διέδειξε τρόπον, ὃν καὶ αὐτὸν ζηλοῦν διʼ εὐχῆς πεποιήμεθα, δοῦλον αὐτὸν ἐξ οἰκείων ἐπιβουλῆς γεγενημένον καὶ δοῦλον Αἰγυπτίου ἀνδρός.
ho gar toi Iōsēph tois sōphrosynēs proanastephtheis brabeiois, kapeita tēn Aigyptiōn hypodexamenos hēgemonian, ton theophilē tōn Hebraiōn diedeixe tropon, hon kai auton zēloun diʼ euchēs pepoiēmetha, doulon auton ex oikeiōn epiboulēs gegenēmenon kai doulon Aigyptiou andros.
For Joseph, first crowned with the prizes of self-control and then receiving the government of the Egyptians, displayed the God-loving way of the Hebrews, which we too have made it our prayer to imitate; he became a slave through the plot of his own family, and the slave of an Egyptian man.
Gen 37:28 (allusion, high confidence) · Gen 39:1 (allusion, high confidence)
Notes and citation
Summary: Joseph, sold as a slave, showed the Hebrews' God-loving way and rose to govern Egypt.
Cite (SBL): Eusebius, Praep. ev. 7.8.32 (Dindorf 1:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-32). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-32) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.33Dindorf 1:358
τὰ μὲν γὰρ ἄλλα ὅσα εἰς ὡραιότητα καὶ ῥώμην σώματος αὐτῷ καὶ εὐμορφίαν ηὐτύχητο παρίημι, εἰ καὶ τὰ λόγια κάλλους αὐτὸν ὥρᾳ πάντων διενεγκεῖν ἀναγράφει· τὰ δὲ περὶ ψυχῆς πῶς ἄν τις ἀναγράψειε, κατʼ ἀξίαν τῆς τἀνδρὸς ἀρετῆς τὸν ἔπαινον διελθεῖν προῃρημένος;
ta men gar alla hosa eis hōraiotēta kai rhōmēn sōmatos autǭ kai eumorphian ēutychēto pariēmi, ei kai ta logia kallous auton hōrą pantōn dienenkein anagraphei; ta de peri psychēs pōs an tis anagrapseie, katʼ axian tēs tandros aretēs ton epainon dielthein proę̄rēmenos?
I pass over everything else that fell to his good fortune in beauty, strength of body, and comeliness, even though the oracles record that he surpassed all in bloom of beauty. But as for his soul, how could anyone record it who undertook to give praise worthy of the man's virtue?
Gen 39:6 (allusion, high confidence)
Notes and citation
Summary: Joseph was beautiful, but his soul was greater still.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): εὐμορ- φίαν → εὐμορφίαν.
Cite (SBL): Eusebius, Praep. ev. 7.8.33 (Dindorf 1:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-33). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-33) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.34Dindorf 1:358
φύσει μὲν αὐτῷ παρεῖναι λόγος τὸ ἐλευθέριον γνώρισμα, τοῦ τε τρόπου τὸ εὐγενὲς ἐπανθοῦν τῷ προσώπῳ· τοῖς δὲ εὐσεβείας διαπρέπουσι κόσμοις διαφερόντως ἐξήσκητο, ὡς ἐν σωφροσύνῃ καὶ δικαιοσύνῃ φρονήσει τε καὶ ἀνδρείᾳ τὴν ψυχὴν ἐκλάμπειν, καὶ πολὺ πρότερον ἐν ἐπιγνώσει καὶ εὐσεβείᾳ τοῦ τῶν ἁπάντων θεοῦ, ἣν οἱ γεννήσαντες ἐκ σπαργάνων λέγονται αὐτοῦ τῇ ψυχῇ καταβεβληκέναι.
physei men autǭ pareinai logos to eleutherion gnōrisma, tou te tropou to eugenes epanthoun tǭ prosōpǭ; tois de eusebeias diaprepousi kosmois diapherontōs exēskēto, hōs en sōphrosynę̄ kai dikaiosynę̄ phronēsei te kai andreią tēn psychēn eklampein, kai poly proteron en epignōsei kai eusebeią tou tōn hapantōn theou, hēn hoi gennēsantes ek sparganōn legontai autou tę̄ psychę̄ katabeblēkenai.
By nature, it is said, the mark of a free man was present in him, and the nobility of his character bloomed in his face; but he had been especially trained in the distinguished adornments of piety, so that his soul shone with self-control and justice, prudence and courage, and long before these with knowledge and reverence of the God of all, which his parents are said to have laid down in his soul from his swaddling clothes.
Notes and citation
Summary: Joseph's soul shone with the virtues and with piety learned from infancy.
Notes on the original text
- Digital text corrected (repeated word in the digital text): ἐξήσκητο ἐξήσκητο → ἐξήσκητο.
Cite (SBL): Eusebius, Praep. ev. 7.8.34 (Dindorf 1:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-34). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-34) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.35Dindorf 1:358–359
ἐπιμανείσῃ δʼ οὖν αὐτῷ τῇ τοῦ δεσπότου γαμετῇ, εἰς ἀκολάστους τε καὶ ἐρωτικὰς ὁμιλίας ἅτε νέον τὸ σῶμα κατασύρειν πειρωμένῃ, καὶ πρῶτα μὲν λόγοις ἀπατᾶν αὐτὸν ἐπιχειρούσῃ, εἶτα δὲ ἱκεσίαις ἀντιβολούσῃ, καὶ τέλος βιαιότερον χεῖρας ἐπάγειν τολμώσῃ, ἀναιδέσι τε ἤδη καὶ ἀναισχύντοις περιπλοκαῖς χρωμένη, τῆς τῶν πατέρων εὐσεβοῦς διδασκαλίας ὁ ἥρως τὴν μνήμην ἀναπεμπασάμενος, καὶ τὸν θεοσεβῆ καὶ ἀληθῶς Ἑβραῖον ἔργοις ὁμοῦ καὶ λόγοις ἀποδείξας, τὸ μὲν αἰσχρὸν καὶ ἀκόλαστον γύναιον διασείεται, κραταιοτέρᾳ τῇ χειρὶ παραλλάξας· ὥσπερ δέ τινος δεινοῦ καὶ λελυττηκότος θηρὸς ἀποδρὰς φυγῇ τὴν σωτηρίαν πορίζεται.
epimaneisę̄ dʼ oun autǭ tę̄ tou despotou gametę̄, eis akolastous te kai erōtikas homilias hate neon to sōma katasyrein peirōmenę̄, kai prōta men logois apatan auton epicheirousę̄, eita de hikesiais antibolousę̄, kai telos biaioteron cheiras epagein tolmōsę̄, anaidesi te ēdē kai anaischyntois periplokais chrōmenē, tēs tōn paterōn eusebous didaskalias ho hērōs tēn mnēmēn anapempasamenos, kai ton theosebē kai alēthōs Hebraion ergois homou kai logois apodeixas, to men aischron kai akolaston gynaion diaseietai, krataioterą tę̄ cheiri parallaxas; hōsper de tinos deinou kai lelyttēkotos thēros apodras phygę̄ tēn sōtērian porizetai.
When his master's wife went mad for him, and tried to drag his young body into licentious and amorous relations, first attempting to deceive him with words, then pleading with entreaties, and finally daring to lay hands on him more violently, using shameless and brazen embraces, the hero, calling to mind the pious teaching of his fathers and showing himself God-fearing and truly a Hebrew in deeds and words alike, shook off the shameful and licentious woman, getting free with a stronger hand; and fleeing as from a terrible and raging beast, he found safety in flight.
Gen 39:7 (allusion, high confidence) · Gen 39:12 (allusion, high confidence)
Notes and citation
Summary: Joseph resisted Potiphar's wife and fled.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): γα- μετῇ → γαμετῇ; διδασκα- λίας → διδασκαλίας.
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 7.8.35 (Dindorf 1:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-35). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-35) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.36Dindorf 1:359
κἄπειτα αὐτὸς πρὸς ἑαυτὸν σώφρονι λογισμῷ τοιάδε ἐπιλογίζεται, καί φησιν “εἰ ὁ κύριός μου διʼ ἐμὲ οὐδὲν γινώσκει τῶν ἐν τῷ οἴκῳ αὐτοῦ, καὶ πάντα ὅσα ἐστὶν ἐν αὐτῷ δέδωκεν εἰς τὰς χεῖράς μου, καὶ πῶς ποιήσω τὸ πονηρὸν ῥῆμα τὸ μέγα τοῦτο, καὶ ἁμαρτήσομαι ἐναντίον τοῦ θεοῦ;” ἐφʼ οἷς οἶα νικηφόρον τοῖς ἀρετῆς βραβείοις ἀναστέψας αὐτὸν ὁ τῶν ὅλων θεὸς τὴν κατὰ τῶν δεσποτῶν αὐτοῦ καὶ αὐτῆς Αἰγύπτου βασιλείαν τε καὶ ἡγεμονίαν παραδίδωσι· πλὴν ἀλλὰ καὶ οὗτος Ἑβραῖος ἐξ Ἑβραίων, οὐχὶ δὲ Ἰουδαῖος, ὅτι μηδὲ ἦν πω τὰ Ἰουδαίων, ἐν τοῖς μάλιστα θεοφιλέσι καὶ τρισμακαρίοις ἀνείληπται.
kapeita autos pros heauton sōphroni logismǭ toiade epilogizetai, kai phēsin “ei ho kyrios mou diʼ eme ouden ginōskei tōn en tǭ oikǭ autou, kai panta hosa estin en autǭ dedōken eis tas cheiras mou, kai pōs poiēsō to ponēron rhēma to mega touto, kai hamartēsomai enantion tou theou?” ephʼ hois oia nikēphoron tois aretēs brabeiois anastepsas auton ho tōn holōn theos tēn kata tōn despotōn autou kai autēs Aigyptou basileian te kai hēgemonian paradidōsi; plēn alla kai houtos Hebraios ex Hebraiōn, ouchi de Ioudaios, hoti mēde ēn pō ta Ioudaiōn, en tois malista theophilesi kai trismakariois aneilēptai.
And then he reasons with himself with sober thought and says, "If my master, because of me, knows nothing of what is in his house, and has given all that is in it into my hands, how then shall I do this great evil thing and sin before God?" For this, the God of the universe crowned him as a victor with the prizes of virtue and gave him kingship and government over his masters and over Egypt itself. Yet he too, a Hebrew of Hebrews, not a Jew, since the Jewish things did not yet exist, has been received among the most God-loving and thrice-blessed.
Gen 39:8 (quotation, high confidence) · Gen 39:9 (quotation, high confidence) · Gen 41:41 (allusion, high confidence)
Notes and citation
Summary: Joseph refused to sin against God, and God made him ruler of Egypt; he too was a Hebrew, not a Jew.
- Gen 39:8–9 (LXX).
Notes on the original text
- Digital text corrected (missing breathing in the digital text; wrong accent in the digital text): Εβραῖος ἐξ Ἑβραίων → Ἑβραῖος ἐξ Ἑβραίων; ἢν πω → ἦν πω.
Cite (SBL): Eusebius, Praep. ev. 7.8.36 (Dindorf 1:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-36). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-36) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.37Dindorf 1:359
Μετὰ δὲ τοὺς εἰρημένους Ἑβραίους, ἐπειδὴ εἰς πολυανθρωπίαν ἐπεδίδου τὸ τῶν ἀπογόνων γένος, ἤδη τε καὶ τὸ Ἰουδαίων ἐξ αὐτῶν ἔθνος συνεστὼς ἐπλεόναζέν τε ὁσημέραι καὶ ἐπλήθυνεν, τὰ μὲν τῆς εὐσεβοῦς ἀγωγῆς τῶν πρόπαλαι θεοφιλῶν προπατόρων κατὰ σμικρὸν αὐτοῖς ἐξησθένει καὶ ἀπημβλύνετο, τὰ δὲ τῆς παρʼ Αἰγυπτίοις διατριβῆς τοσοῦτον τῆς τῶν δηλουμένων κατίσχυε πληθύος ὡς τῆς μὲν πατρίου ἀρετῆς εἰς λήθην ἐλθεῖν, τῇ δὲ παρʼ Αἰγυπτίοις ὁμοιοτροπίᾳ τοὺς βίους περιενεχθῆναι, ὡς κατὰ μηδὲν Αἰγυπτίων τὸν τρόπον διαφέρειν δοκεῖν.
Meta de tous eirēmenous Hebraious, epeidē eis polyanthrōpian epedidou to tōn apogonōn genos, ēdē te kai to Ioudaiōn ex autōn ethnos synestōs epleonazen te hosēmerai kai eplēthynen, ta men tēs eusebous agōgēs tōn propalai theophilōn propatorōn kata smikron autois exēsthenei kai apēmblyneto, ta de tēs parʼ Aigyptiois diatribēs tosouton tēs tōn dēloumenōn katischye plēthyos hōs tēs men patriou aretēs eis lēthēn elthein, tę̄ de parʼ Aigyptiois homoiotropią tous bious perienechthēnai, hōs kata mēden Aigyptiōn ton tropon diapherein dokein.
After the Hebrews mentioned, when the race of their descendants grew into a great population, and the Jewish nation formed from them was already increasing and multiplying daily, the pious way of life of their God-loving forefathers of long ago gradually weakened and was blunted among them, while the influence of their stay among the Egyptians so prevailed over the multitude described that they forgot their ancestral virtue and their lives were turned to the ways of the Egyptians, so that they seemed to differ in no way from Egyptians in character.
Exod 1:7 (allusion, medium confidence)
Notes and citation
Summary: In Egypt the multiplying Israelites forgot their fathers' virtue and became like Egyptians.
Cite (SBL): Eusebius, Praep. ev. 7.8.37 (Dindorf 1:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-37). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-37) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.38Dindorf 1:359–360
ἐνταῦθα δῆτα αὐτοῖς τοιοῖσδε ἀποτελεσθεῖσιν ὁ τῶν προπατόρων θεὸς ἡγεμόνα καὶ νομοθέτην ἐκπέμπει Μωσέα, τὰς διὰ χρησμῶν τῶν πρὸς τοὺς προγόνους αὐτῶν πιστούμενος ἐπαγγελίας· κἄπειτα διʼ αὐτοῦ τὰ ἀνάγραπτα θαύματα καὶ τὰς παραδόξους θεοσημίας ἐπιτελέσας τὸν ἁρμόδιον τοῖς τῶν ἀκροωμένων ἤθεσι προβάλλεται νόμον·
entautha dēta autois toioisde apotelestheisin ho tōn propatorōn theos hēgemona kai nomothetēn ekpempei Mōsea, tas dia chrēsmōn tōn pros tous progonous autōn pistoumenos epangelias; kapeita diʼ autou ta anagrapta thaumata kai tas paradoxous theosēmias epitelesas ton harmodion tois tōn akroōmenōn ēthesi proballetai nomon;
Then, when they had become such, the God of their forefathers sent them Moses as leader and lawgiver, confirming the promises made through oracles to their ancestors; and then, having performed through him the recorded wonders and extraordinary divine signs, he set before them a law suited to the character of the hearers;
Exod 3:10 (allusion, medium confidence)
Notes and citation
Summary: God sent Moses with signs and gave a law suited to the people's condition.
Cite (SBL): Eusebius, Praep. ev. 7.8.38 (Dindorf 1:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-38). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-38) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.39Dindorf 1:360
οἳ μὴ ζηλώσαντες τὴν πάτριον ἀρετὴν διʼ ἀβελτερίαν, οἷα δὴ τὰς ψυχὰς ἐμπαθεῖς καὶ νενοσηλευμένοι, τὴν κατάλληλον παρελάμβανον πολιτείαν, τὰ μὲν προφανῶς ἐκ τοῦ προδήλου διαταττομένου Μώσεως, τὰ δὲ διʼ ὑπονοιῶν αἰνιττομένου, σύμβολά τε καὶ σκιὰς, ἀλλʼ οὐ γυμνὴν ἀλήθειαν φυλάττειν αὐτοῖς καὶ περιέπειν ὑποθεμένου.
hoi mē zēlōsantes tēn patrion aretēn diʼ abelterian, hoia dē tas psychas empatheis kai nenosēleumenoi, tēn katallēlon parelambanon politeian, ta men prophanōs ek tou prodēlou diatattomenou Mōseōs, ta de diʼ hyponoiōn ainittomenou, symbola te kai skias, allʼ ou gymnēn alētheian phylattein autois kai periepein hypothemenou.
who, not emulating their ancestral virtue through dullness, being diseased and passionate in their souls, received a constitution suited to them; Moses ordered some things openly and plainly, and hinted at others through hidden meanings, prescribing them to keep and observe symbols and shadows, but not the naked truth.
Heb 10:1 (echo, medium confidence)
Notes and citation
Summary: The Mosaic law, suited to a weakened people, gave symbols and shadows rather than the naked truth.
- Eusebius's view of the Mosaic law as given to a people weakened by Egypt is his own interpretation; translated as written.
Cite (SBL): Eusebius, Praep. ev. 7.8.39 (Dindorf 1:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-39). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-39) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.40Dindorf 1:360
καὶ δὴ τὸ Ἰουδαίων πολίτευμα ἐντεῦθέν ποθεν ἀπὸ Μώσεως ἀρξάμενον μέχρι καὶ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας ταῖς τῶν οἰκείων προφητῶν ἀκολούθως φωναῖς διαρκεῖ, ὅτι δὴ καὶ τοῦτο Μωσέως ἦν αὐτοῦ καὶ τῶν μετέπειτα προφητῶν θέσπισμα, μὴ πρότερον ἐκλιπεῖν τὰ Μωσέως νόμιμά τε καὶ διατάγματα ἢ τὰ τοῦ Χριστοῦ φανῆναι, τὰ τῆς καινῆς δηλαδὴ διαθήκης, τῆς διὰ τοῦ σωτῆρος ἡμῶν πᾶσι τοῖς ἔθνεσι κατηγγελμένης· ἃ καὶ ὧδε τέλους ἔτυχεν, ᾗ καὶ ἀναπεφώνηται.
kai dē to Ioudaiōn politeuma enteuthen pothen apo Mōseōs arxamenon mechri kai tēs tou sōtēros hēmōn Iēsou Christou parousias tais tōn oikeiōn prophētōn akolouthōs phōnais diarkei, hoti dē kai touto Mōseōs ēn autou kai tōn metepeita prophētōn thespisma, mē proteron eklipein ta Mōseōs nomima te kai diatagmata ē ta tou Christou phanēnai, ta tēs kainēs dēladē diathēkēs, tēs dia tou sōtēros hēmōn pasi tois ethnesi katēngelmenēs; ha kai hōde telous etychen, hę̄ kai anapephōnētai.
And so the Jewish polity, beginning from about this time with Moses, lasted until the coming of our Savior Jesus Christ, in accordance with the words of their own prophets; for this too was the prophecy of Moses himself and of the prophets after him, that the ordinances and decrees of Moses would not fail before those of Christ appeared, that is, those of the new covenant proclaimed to all the nations through our Savior; and these came to their end just as was foretold.
Gen 49:10 (allusion, medium confidence) · Jer 31:31 (allusion, low confidence)
Notes and citation
Summary: The Mosaic polity lasted until Christ, as the prophets foretold, giving way to the new covenant.
- Eusebius has in mind especially Gen 49:10, which he discusses at length in the Demonstration of the Gospel.
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong accent in the digital text): Μωσέως ἣν αὐτοῦ → Μωσέως ἦν αὐτοῦ; διαθήχης → διαθήκης.
Cite (SBL): Eusebius, Praep. ev. 7.8.40 (Dindorf 1:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-40). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-40) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.8.41Dindorf 1:360
Ἀλλʼ ἐπειδὴ τὸν τῶν πρὸ Μώσεως Ἑβραίων βίον ἐν ὀλίγῳ διεληλύθαμεν, καὶ τόν γε τῆς κατʼ αὐτοὺς εὐσεβείας χαρακτῆρα παρεστήσαμεν, ὥρα καὶ τὸν δογματικὸν αὐτῶν τρόπον ἀπό τε τῆς Μώσεως γραφῆς καὶ τῶν μετʼ αὐτὸν προφητῶν ἐπισκέψασθαι.
Allʼ epeidē ton tōn pro Mōseōs Hebraiōn bion en oligǭ dielēlythamen, kai ton ge tēs katʼ autous eusebeias charaktēra parestēsamen, hōra kai ton dogmatikon autōn tropon apo te tēs Mōseōs graphēs kai tōn metʼ auton prophētōn episkepsasthai.
But since we have gone through briefly the life of the Hebrews before Moses and have set out the character of their piety, it is time also to examine their doctrinal teaching from the writing of Moses and the prophets after him.
Notes and citation
Summary: Eusebius turns from the Hebrews' life to their doctrine.
Cite (SBL): Eusebius, Praep. ev. 7.8.41 (Dindorf 1:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-41). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-8-41) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 7, chapter 9
7.9.1Dindorf 1:360–361
Πρῶτος δʼ οὖν ἁπάντων αὐτὸς ἐκεῖνος ὁ θαυμάσιος θεόλογος τε καὶ νομοθέτης, πολιτείαν εὐσεβείᾳ προσήκουσαν διὰ τῆς οἰκείας γραφῆς τῷ Ἰουδαίων ἔθνει προκαταβαλλόμενος, οὐ τοῖς κοινοῖς καὶ πεπατημένοις ᾠήθη δεῖν χρήσασθαι προοιμίοις τῶν λόγων, προλαβὼν δὲ πάντα νόμον προστακτικὸν τῶν ποιητέων καὶ τῶν οὐ ποιητέων ἀπαγορευτικὸν, τάς τε δημοτελεῖς καὶ πολιτικὰς περὶ τῶν πρὸς ἀλλήλους συμβολαίων διατάξεις, ἀπὸ τῆς πατρίου θεολογίας δεῖν ᾤετο τὴν καταρχὴν ποιήσασθαι τῆς διδασκαλίας, οὐδὲ ἑτέραν μάθησιν οἰκείαν νόμοις εὐσεβείᾳ προσήκουσιν ἡγησάμενος, ἢ τὴν ἄνωθεν ἐκ προπατόρων εἰς αὐτὸν ἥκουσαν θεολογίαν.
Prōtos dʼ oun hapantōn autos ekeinos ho thaumasios theologos te kai nomothetēs, politeian eusebeią prosēkousan dia tēs oikeias graphēs tǭ Ioudaiōn ethnei prokataballomenos, ou tois koinois kai pepatēmenois ǭēthē dein chrēsasthai prooimiois tōn logōn, prolabōn de panta nomon prostaktikon tōn poiēteōn kai tōn ou poiēteōn apagoreutikon, tas te dēmoteleis kai politikas peri tōn pros allēlous symbolaiōn diataxeis, apo tēs patriou theologias dein ǭeto tēn katarchēn poiēsasthai tēs didaskalias, oude heteran mathēsin oikeian nomois eusebeią prosēkousin hēgēsamenos, ē tēn anōthen ek propatorōn eis auton hēkousan theologian.
First of all, then, that wonderful theologian and lawgiver himself, laying down in his own writing a constitution befitting piety for the Jewish nation, did not think he should use the common and well-worn preambles; but before every law that commands what should be done and forbids what should not, and before the public and civil ordinances about contracts between people, he thought he should make the ancestral theology the beginning of his teaching, considering no other learning suited to laws befitting piety than the theology that had come down to him from his forefathers.
Notes and citation
Summary: Moses began his laws with theology, not with common preambles.
Cite (SBL): Eusebius, Praep. ev. 7.9.1 (Dindorf 1:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-9-1) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.9.2Dindorf 1:361
ἄρχεται τοιγαροῦν ἀπὸ θεοῦ κατὰ τὰ πάτρια τῆς τῶν προγόνων Ἑβραίων θεολογίας, οὐχ ᾗ φίλον Αἰγυπτίοις καὶ Φοίνιξιν ἦν ἢ τοῖς λοιποῖς ἔθνεσιν εἰς πλῆθος καταβάλλουσι τὴν σεβάσμιον προσηγορίαν, θεούς τε ὁρωμένους μὲν τοὺς κατʼ οὐρανὸν φωστῆρας νομίζουσιν, ἀφανεῖς δὲ καὶ ἀοράτους, ἤτοι τοὺς ἐξ ἀνθρώπων κατοιχομένους, ἢ καὶ τοὺς χθονίους καὶ ἀερίους δαίμονας, κατὰ τὰ πρόσθεν ἡμῖν ἀπεληλεγμένα.
archetai toigaroun apo theou kata ta patria tēs tōn progonōn Hebraiōn theologias, ouch hę̄ philon Aigyptiois kai Phoinixin ēn ē tois loipois ethnesin eis plēthos kataballousi tēn sebasmion prosēgorian, theous te horōmenous men tous katʼ ouranon phōstēras nomizousin, aphaneis de kai aoratous, ētoi tous ex anthrōpōn katoichomenous, ē kai tous chthonious kai aerious daimonas, kata ta prosthen hēmin apelēlegmena.
He begins, therefore, from God, according to the ancestral tradition of the theology of the Hebrew forefathers; not as the Egyptians and Phoenicians and the other nations liked, who spread the revered name among a multitude, considering as visible gods the lights in heaven, and as invisible and unseen ones either those who departed from among humans or the earthly and aerial demons, as was refuted by us earlier.
Notes and citation
Summary: Moses begins from the one God, not from the many gods of the nations.
Cite (SBL): Eusebius, Praep. ev. 7.9.2 (Dindorf 1:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-9-2) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.9.3Dindorf 1:361
ἀλλὰ γὰρ ἀπὸ τοῦ πάντων αἰτίου ἀοράτων τε καὶ ὁρατῶν δημιουργοῦ τὴν καταρχὴν τοῦ παντὸς λόγου πεποιημένος νομοθέτην τοῦτον εἶναι διδάσκει τῆς τοῦ παντὸς συστάσεως, ὥσπερ μιᾶς τινὸς μεγαλοπόλεως τοῦ κόσμου βασιλέα καταστήσας.
alla gar apo tou pantōn aitiou aoratōn te kai horatōn dēmiourgou tēn katarchēn tou pantos logou pepoiēmenos nomothetēn touton einai didaskei tēs tou pantos systaseōs, hōsper mias tinos megalopoleōs tou kosmou basilea katastēsas.
Rather, having made the beginning of his whole account from the cause of all things, the maker of things invisible and visible, he teaches that this one is the lawgiver of the constitution of the universe, setting him up as king of the world, as of one great city.
Notes and citation
Summary: Moses presents the Creator as lawgiver and king of the world-city.
Cite (SBL): Eusebius, Praep. ev. 7.9.3 (Dindorf 1:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-9-3) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
7.9.4Dindorf 1:361
παιδεύει τοιγαροῦν ἀρχόμενος τοῦτον ἡγεῖσθαι μὴ μόνον τῶν πρὸς αὐτοῦ σμικρὸν ὕστερον διαταχθησομένων ἀνθρώποις νόμων αὐθέντην εἶναι καὶ κύριον, ἀλλὰ καὶ τῶν ἐν τῇ φύσει τῶν ὅλων.
paideuei toigaroun archomenos touton hēgeisthai mē monon tōn pros autou smikron hysteron diatachthēsomenōn anthrōpois nomōn authentēn einai kai kyrion, alla kai tōn en tę̄ physei tōn holōn.
So he teaches from the beginning that this one should be regarded as the author and lord not only of the laws to be ordained by him for humans a little later, but also of those in the nature of the universe.
Notes and citation
Summary: God is author of both moral and natural law.
Cite (SBL): Eusebius, Praep. ev. 7.9.4 (Dindorf 1:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-7-9-4) · Report an error
Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.