Preparation for the Gospel 8.8.1–8.8.57
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 8, chapter 8
8.8.1Dindorf 1:419
“ Τίς δʼ ἦν ὁ μάλιστα κατορθώσας τοὺς νόμους καὶ τῆς δικαιοτάτης περὶ τοῦ θεοῦ πίστεως ἐπιτυχὼν πάρεστιν ἐξ αὐτῶν κατανοεῖν τῶν νόμων ἀντιπαραβάλλοντας· ἤδη γὰρ περὶ τούτων λεκτέον
“ Tis dʼ ēn ho malista katorthōsas tous nomous kai tēs dikaiotatēs peri tou theou pisteōs epitychōn parestin ex autōn katanoein tōn nomōn antiparaballontas; ēdē gar peri toutōn lekteon
"Who it was that most successfully established laws and attained the most just belief about God, one may learn from the laws themselves by comparing them; for it is now time to speak of these things.
Notes and citation
Summary: Josephus proposes to compare lawgivers by their laws.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.1 (Dindorf 1:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-1) · 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.
8.8.2Dindorf 1:419
οὐκοῦν ἄπειροι μὲν αἱ κατὰ μέρος τῶν ἐθῶν καὶ τῶν νόμων παρὰ τοῖς ἅπασιν ἀνθρώποις διαφοραὶ, κεφαλαιωδῶς ἂν ἐπίοι τίς.
oukoun apeiroi men hai kata meros tōn ethōn kai tōn nomōn para tois hapasin anthrōpois diaphorai, kephalaiōdōs an epioi tis.
Now the particular differences of customs and laws among all people are endless, but one may go over them in summary.
Notes and citation
Summary: Laws differ endlessly among peoples.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.2 (Dindorf 1:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-2) · 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.
8.8.3Dindorf 1:419
οἱ μὲν γὰρ μοναρχίαις, οἱ δὲ ταῖς ὀλίγων δυναστείαις, ἄλλοι δὲ τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων, ὁ δʼ ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδʼ ὁτιοῦν ἀπεῖδεν, ὡς δʼ ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα ‚ θεῷ τὴν ἀρχὴν καὶ τὸ κράτος ἀναθεὶς, καὶ πείσας εἰς ἐκεῖνον ἅπαντας ἀφορᾶν ὡς αἴτιον μὲν ἀπάντων ὄντα τῶν ἀγαθῶν, ἃ κοινῇ τε πᾶσιν ἀνθρώποις ὑπάρχει καὶ ὅσων ἔτυχον αὐτοὶ δεηθέντες ἐν ἀμηχάνοις· λαθεῖν δὲ τὴν ἐκείνου γνώμην οὐκ ἐνὸν οὔτε τι τῶν πραττομένων οὐδὲν οὔθʼ ὧν ἄν τις παρʼ αὐτῷ διανοηθείη.
hoi men gar monarchiais, hoi de tais oligōn dynasteiais, alloi de tois plēthesin epetrepsan tēn exousian tōn politeumatōn, ho dʼ hēmeteros nomothetēs eis men toutōn oudʼ hotioun apeiden, hōs dʼ an tis eipoi biasamenos ton logon theokratian apedeixe to politeuma ‚ theǭ tēn archēn kai to kratos anatheis, kai peisas eis ekeinon hapantas aphoran hōs aition men apantōn onta tōn agathōn, ha koinę̄ te pasin anthrōpois hyparchei kai hosōn etychon autoi deēthentes en amēchanois; lathein de tēn ekeinou gnōmēn ouk enon oute ti tōn prattomenōn ouden outhʼ hōn an tis parʼ autǭ dianoētheiē.
Some have entrusted the authority of their states to monarchies, others to oligarchies, others to the masses; but our lawgiver paid no attention at all to any of these, but made the polity, as one might say by forcing the language, a theocracy, ascribing the rule and power to God, and persuading all to look to him as the cause of all good things, both those common to all people and those they themselves obtained by prayer in difficulties; and that it is not possible to escape his knowledge, neither anything that is done nor anything one thinks in one's heart.
Notes and citation
Summary: Moses made Israel a theocracy, teaching that God gives all good and sees all.
- Josephus, Against Apion 2. Josephus coins the word "theocracy."
Notes on the original text
- Digital text corrected (missing breathing in the digital text; wrong accent in the digital text): οἷ μὲν γὰρ → οἱ μὲν γὰρ; τῶν αγαθῶν → τῶν ἀγαθῶν.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.3 (Dindorf 1:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-3) · 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.
8.8.4Dindorf 1:419
ἀλλʼ αὐτὸν ἀπέφηνε καὶ ἀγέννητον καὶ πρὸς τὸν ἀίδιον χρόνον ἀναλλοίωτον, πάσης ἰδέας θνητῆς κάλλει διαφέροντα, καὶ δυνάμει μὲν ἡμῖν γνώριμον ‚ ὁποῖος δὲ κατʼ οὐσίαν ἐστὶν ἄγνωστον.
allʼ auton apephēne kai agennēton kai pros ton aidion chronon analloiōton, pasēs ideas thnētēs kallei diapheronta, kai dynamei men hēmin gnōrimon ‚ hopoios de katʼ ousian estin agnōston.
He declared him unbegotten and unchangeable for eternal time, surpassing every mortal form in beauty, known to us by his power, but unknown as to what he is in his being.
Notes and citation
Summary: Moses taught God is unbegotten, unchangeable, and unknowable in essence.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): διαφέροντα, φέροντα, → διαφέροντα,.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.4 (Dindorf 1:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-4) · 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.
8.8.5Dindorf 1:419–420
ταῦτα περὶ θεοῦ φρονεῖν οἱ σοφώτατοι παρʼ Ἕλλησιν ὅτι μὲν ἐδιδάχθησαν‚ ἐκείνου τὰς ἀρχὰς παρασχόντος‚ ἐῶ νῦν λέγειν· ὅτι δέ ἐστι καλὰ καὶ πρέποντα τῇ τοῦ θεοῦ φύσει καὶ μεγαλειότητι σφόδρα μεμαρτυρήκασι· καὶ γὰρ Πυθαγόρας καὶ Ἀναξαγόρας καὶ Πλάτων οἵ τε μετʼ ἐκεῖνον ἀπὸ τῆς Στοᾶς φιλόσοφοι καὶ μικροῦ δεῖν ἅπαντες οὕτω φαίνονται περὶ τῆς τοῦ θεοῦ φύσεως πεφρονηκότες.
tauta peri theou phronein hoi sophōtatoi parʼ Hellēsin hoti men edidachthēsan‚ ekeinou tas archas paraschontos‚ eō nyn legein; hoti de esti kala kai preponta tę̄ tou theou physei kai megaleiotēti sphodra memartyrēkasi; kai gar Pythagoras kai Anaxagoras kai Platōn hoi te metʼ ekeinon apo tēs Stoas philosophoi kai mikrou dein hapantes houtō phainontai peri tēs tou theou physeōs pephronēkotes.
That the wisest of the Greeks were taught to think these things about God, he having supplied the principles, I leave aside for now; but that these thoughts are noble and befitting the nature and majesty of God they have strongly testified. For Pythagoras, Anaxagoras, Plato, and the Stoic philosophers after him, and almost all, plainly thought thus about the nature of God.
Notes and citation
Summary: Greek philosophers agreed with Moses about God.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (margin heading leaked into a word in the digital text; stray mark in the digital text): ἐδιδάἸώσηπος] χθησαν‚ → ἐδιδάχθησαν‚; Πλάτωνʼ → Πλάτων.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.5 (Dindorf 1:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-5) · 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.
8.8.6Dindorf 1:420
ἀλλʼ οἱ μὲν πρὸς ὀλίγους φιλοσοφοῦντες εἰς πλήθη δόξαις κατειλημμένα τὴν ἀλήθειαν τοῦ δόγματος ἐξενεγκεῖν οὐκ ἐτόλμησαν ‚ ὁ δʼ ἡμέτερος νομοθέτης, ἅτε δὴ τὰ ἔργα παρέχων τοῖς νόμοις σύμφωνα, οὐ μόνον τοὺς καθʼ ἑαυτὸν ἔπεισεν, ἀλλὰ καὶ τοῖς ἐξ ἐκείνων ἀεὶ γενησομένοις τὴν περὶ τοῦ θεοῦ πίστιν ἐνέφυσεν ἀμετακίνητον.
allʼ hoi men pros oligous philosophountes eis plēthē doxais kateilēmmena tēn alētheian tou dogmatos exenenkein ouk etolmēsan ‚ ho dʼ hēmeteros nomothetēs, hate dē ta erga parechōn tois nomois symphōna, ou monon tous kathʼ heauton epeisen, alla kai tois ex ekeinōn aei genēsomenois tēn peri tou theou pistin enephysen ametakinēton.
But they, philosophizing for a few, did not dare to bring the truth of the doctrine out to masses held by opinions; while our lawgiver, since he made his deeds agree with his laws, not only persuaded his own contemporaries but implanted an immovable belief about God also in all who would ever be born from them.
Notes and citation
Summary: The philosophers taught the few; Moses implanted belief in a whole people.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.6 (Dindorf 1:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-6) · 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.
8.8.7Dindorf 1:420
αἴτιον δʼ, ὅτι καὶ τῷ τρόπῳ τῆς νομοθεσίας πρὸς τὸ χρήσιμον πάντων πολὺ διήνεγκεν. οὐ γὰρ μέρος ἀρετῆς ἐποίησε τὴν εὐσέβειαν, ἀλλὰ ταύτης μέρη τε ἄλλα καὶ συνεῖδεν αὐτὰ καὶ κατέστησε· λέγω δὲ τὴν δικαιοσύνην, τὴν σωφροσύνην ‚ τὴν καρτερίαν, τὴν τῶν πολιτῶν πρὸς ἀλλήλους ἐν ἅπασι συμφωνίαν.
aition dʼ, hoti kai tǭ tropǭ tēs nomothesias pros to chrēsimon pantōn poly diēnenken. ou gar meros aretēs epoiēse tēn eusebeian, alla tautēs merē te alla kai syneiden auta kai katestēse; legō de tēn dikaiosynēn, tēn sōphrosynēn ‚ tēn karterian, tēn tōn politōn pros allēlous en hapasi symphōnian.
The reason is that in the manner of his legislation too he far surpassed all others for usefulness. For he did not make piety a part of virtue, but saw and established the other virtues as parts of it, I mean justice, self-control, endurance, and the harmony of citizens with one another in all things.
Notes and citation
Summary: Moses made the other virtues parts of piety.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (missing accent in the digital text): αἰτιον δʼ → αἴτιον δʼ.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.8.7 (Dindorf 1:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-7) · 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.
8.8.8Dindorf 1:420
ἅπασαι γὰρ αἱ πράξεις καὶ διατριβαὶ καὶ λόγοι πάντες ἐπὶ τὴν πρὸς τὸν θεὸν ἡμῶν εὐσέβειαν ἔχουσι τὴν ἀναφοράν· οὐδὲν γὰρ τούτων ἀνεξέταστον οὐδʼ ἀόριστον παρέλιπεν.
hapasai gar hai praxeis kai diatribai kai logoi pantes epi tēn pros ton theon hēmōn eusebeian echousi tēn anaphoran; ouden gar toutōn anexetaston oudʼ aoriston parelipen.
For all our actions, occupations, and words refer to piety toward our God; for he left none of these unexamined or undefined.
Notes and citation
Summary: All Jewish life refers to piety toward God.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.8 (Dindorf 1:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-8) · 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.
8.8.9Dindorf 1:420–421
δύο μὲν γάρ εἰσιν ἁπάσης παιδείας τρόποι καὶ τῆς περὶ τὰ ἤθη κατασκευῆς, ὧν ὁ μὲν λόγῳ διδασκαλικὸς, ὁ δὲ διὰ τῆς ἀσκήσεως τῶν ἠθῶν. οἱ μὲν οὖν ἄλλοι νομοθέται ταῖς γνώμαις διέστησαν καὶ τὸν ἕτερον αὐτῶν ὃν ἔδοξεν ἑκάστοις ἑλόμενοι τὸν ἕτερον παρέλιπον· οἷον Λακεδαιμόνιοι μὲν καὶ Κρῆτες ἔθεσιν ἐπαίδευον, οὐ λόγοις, Ἀθηναῖοι δὲ καὶ σχεδὸν οἱ ἄλλοι πάντες Ἕλληνες ἃ μὲν χρὴ πράττειν ἢ μὴ προσέταττον διὰ τῶν νόμων ‚ τοῦ δὲ πρὸς αὐτὰ διὰ τῶν ἔργων ἐθίζειν ὠλιγώρουν.
dyo men gar eisin hapasēs paideias tropoi kai tēs peri ta ēthē kataskeuēs, hōn ho men logǭ didaskalikos, ho de dia tēs askēseōs tōn ēthōn. hoi men oun alloi nomothetai tais gnōmais diestēsan kai ton heteron autōn hon edoxen hekastois helomenoi ton heteron parelipon; hoion Lakedaimonioi men kai Krētes ethesin epaideuon, ou logois, Athēnaioi de kai schedon hoi alloi pantes Hellēnes ha men chrē prattein ē mē prosetatton dia tōn nomōn ‚ tou de pros auta dia tōn ergōn ethizein ōligōroun.
There are two ways of all education and of forming character: one by teaching in words, the other by the practice of habits. The other lawgivers were divided in their opinions, each choosing the one that seemed good to them and neglecting the other. The Lacedaemonians and Cretans, for example, educated by customs, not by words; while the Athenians and almost all the other Greeks prescribed through their laws what one must do or not, but neglected to accustom people to them by deeds.
Notes and citation
Summary: Other lawgivers used either teaching or practice, not both.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (breathing written as a separate mark in the digital text; missing full stop in the digital text): ἠθῶν οἱ μὲν οὖν → ἠθῶν. οἱ μὲν οὖν; ’Αθηναῖοι → Ἀθηναῖοι.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.9 (Dindorf 1:420–421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-9) · 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.
8.8.10Dindorf 1:421
ὁ δʼ ἡμέτερος νομοθέτης ἄμφω ταῦτα συνήρμοσε κατὰ πολλὴν ἐπιμέλειαν· οὔτε γὰρ κωφὴν ἀπέλιπε τὴν τῶν ἠθῶν ἄσκησιν οὔτε τὸν ἐκ τοῦ νόμου λόγον ἄπρακτον εἴασεν, ἀλλʼ εὐθὺς ἀπὸ τῆς πρώτης ἀρξάμενος τροφῆς καὶ τῆς κατὰ τὸν οἶκον ἑκάστων διαίτης οὐδὲν οὐδὲ τῶν βραχυτάτων αὐτεξούσιον ἐπὶ ταῖς βουλήσεσι τῶν χρησομένων κατέλιπεν, ἀλλὰ καὶ περὶ σιτίων ὅσων ἀπέχεσθαι χρὴ καὶ τίνα προσφέρεσθαι, καὶ περὶ τῶν κοινωνησάντων τῆς διαίτης, ἔργων τε συντονίας καὶ τοὔμπαλιν ἀναπαύσεως ὅρον ἔθηκεν αὐτὸς καὶ κανόνα τὸν νόμον, ἵνʼ ὥσπερ ὑπὸ πατρὶ τούτῳ καὶ δεσπότῃ ζῶντες μήτε βουλόμενοι μηδὲν μήθʼ ὑπʼ ἀγνοίας ἁμαρτάνωμεν.
ho dʼ hēmeteros nomothetēs amphō tauta synērmose kata pollēn epimeleian; oute gar kōphēn apelipe tēn tōn ēthōn askēsin oute ton ek tou nomou logon aprakton eiasen, allʼ euthys apo tēs prōtēs arxamenos trophēs kai tēs kata ton oikon hekastōn diaitēs ouden oude tōn brachytatōn autexousion epi tais boulēsesi tōn chrēsomenōn katelipen, alla kai peri sitiōn hosōn apechesthai chrē kai tina prospheresthai, kai peri tōn koinōnēsantōn tēs diaitēs, ergōn te syntonias kai toumpalin anapauseōs horon ethēken autos kai kanona ton nomon, hinʼ hōsper hypo patri toutǭ kai despotę̄ zōntes mēte boulomenoi mēden mēthʼ hypʼ agnoias hamartanōmen.
But our lawgiver joined both with great care. He neither left the practice of habits mute nor allowed the word of the law to go unpracticed; but beginning at once from the first nurture and the way of life of each in the home, he left nothing, not even the smallest thing, to the free will of those who would follow it. He himself set the law as limit and rule about what foods one must abstain from and what one may take, about those who share one's table, and about the intensity of work and, conversely, rest, so that, living under it as under a father and master, we might sin in nothing, whether willingly or through ignorance.
Notes and citation
Summary: Moses joined teaching and practice, regulating even food, company, work, and rest.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (misread word in the digital text; repeated syllables in the digital text): ἀρξάμενος μένος → ἀρξάμενος; ἔνʼ ὥσπερ → ἵνʼ ὥσπερ.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.10 (Dindorf 1:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-10) · 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.
8.8.11Dindorf 1:421
οὐδὲ γὰρ τὴν ὑπὸ τῆς ἀγνοίας ὑποτίμησιν κατέλιπεν ‚ ἀλλὰ καὶ κάλλιστον καὶ ἀναγκαιότατον ἀπέδειξε παίδευμα τὸν νόμον, οὐκ εἰσάπαξ ἀκροασαμένοις, οὐδὲ δὶς ἢ πολλάκις, ἀλλʼ ἑκάστης ἑβδομάδος τῶν ἄλλων ἔργων ἀφεμένους ἐπὶ τὴν ἀκρόασιν ἐκέλευσε τοῦ νόμου συλλέγεσθαι καὶ τοῦτον ἀκριβῶς ἐκμανθάνειν· ὃ δὴ πάντες ἐοίκασιν οἱ νομοθέται παραλιπεῖν.
oude gar tēn hypo tēs agnoias hypotimēsin katelipen ‚ alla kai kalliston kai anankaiotaton apedeixe paideuma ton nomon, ouk eisapax akroasamenois, oude dis ē pollakis, allʼ hekastēs hebdomados tōn allōn ergōn aphemenous epi tēn akroasin ekeleuse tou nomou syllegesthai kai touton akribōs ekmanthanein; ho dē pantes eoikasin hoi nomothetai paralipein.
For he did not leave even the excuse of ignorance, but showed the law to be the finest and most necessary instruction, commanding that it be heard not once, nor twice or several times, but that every week people should leave their other work and gather to hear the law and learn it exactly; something that all lawgivers seem to have neglected.
Notes and citation
Summary: Moses required weekly hearing of the law.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ὁ δὴ πάντες → ὃ δὴ πάντες.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 8.8.11 (Dindorf 1:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-11) · 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.
8.8.12Dindorf 1:421
καὶ τοσοῦτον οἱ πλεῖστοι τῶν ἀνθρώπων ἀπέχουσι τοῦ κατὰ τοὺς οἰκείους ζῆν νόμους ὥστε σχεδὸν αὐτοὺς οὐδʼ ἴσασιν· ἀλλʼ ὅταν ἐξαμαρτάνωσι, τότε παρʼ ἄλλων μανθάνουσιν ὅτι τὸν νόμον παραβεβήκασιν. οἵ τε τὰς μεγίστας καὶ κυριωτάτας παρʼ αὐτοῖς ἀρχὰς διοικοῦντες ὁμολογοῦσι τὴν ἄγνοιαν· ἐπιστάτας γὰρ παρακαθίστανται τῆς τῶν πραγμάτων οἰκονομίας τοὺς ἐμπειρίαν ἔχειν τῶν νόμων ὑπισχνουμένους.
kai tosouton hoi pleistoi tōn anthrōpōn apechousi tou kata tous oikeious zēn nomous hōste schedon autous oudʼ isasin; allʼ hotan examartanōsi, tote parʼ allōn manthanousin hoti ton nomon parabebēkasin. hoi te tas megistas kai kyriōtatas parʼ autois archas dioikountes homologousi tēn agnoian; epistatas gar parakathistantai tēs tōn pragmatōn oikonomias tous empeirian echein tōn nomōn hypischnoumenous.
And most people are so far from living by their own laws that they hardly even know them; but when they do wrong, then they learn from others that they have broken the law. Even those who hold the greatest and most authoritative offices among them confess their ignorance; for they appoint as supervisors of the administration of affairs those who profess to have experience of the laws.
Notes and citation
Summary: Other peoples hardly know their own laws.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (misread word in the digital text): τοσοῦτον ὁ πλεῖστοι → τοσοῦτον οἱ πλεῖστοι.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.12 (Dindorf 1:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-12) · 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.
8.8.13Dindorf 1:421–422
ἡμῶν δʼ ὁντινοῦν τις ἕλοιτο, τοὺς νόμους ῥᾷον ἄν τις εἴποι πάντας ἢ τοὔνομα τὸ ἑαυτοῦ. τοιγαροῦν ἀπὸ τῆς πρώτης εὐθὺς αἰσθήσεως αὐτοὺς ἐκμανθάνοντες ἔχομεν ἐν ταῖς ψυχαῖς ὥσπερ ἐγκεχαραγμένους. καὶ σπάνιος μὲν ὁ παραβαίνων ‚ ἀδύνατος δʼ ἡ τῆς κολάσεως παραίτησις.
hēmōn dʼ hontinoun tis heloito, tous nomous rhąon an tis eipoi pantas ē tounoma to heautou. toigaroun apo tēs prōtēs euthys aisthēseōs autous ekmanthanontes echomen en tais psychais hōsper enkecharagmenous. kai spanios men ho parabainōn ‚ adynatos dʼ hē tēs kolaseōs paraitēsis.
But if anyone were to ask any one of us, he would recite all the laws more easily than his own name. Learning them from our very first awareness, we have them engraved, as it were, on our souls. And a transgressor is rare, and escape from punishment impossible.
Notes and citation
Summary: Every Jew knows the laws as well as his own name.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (line-end dash and wrong accent in the digital text): ἐγκεχαραγμέ— νοῦς → ἐγκεχαραγμένους.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.13 (Dindorf 1:421–422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-13) · 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.
8.8.14Dindorf 1:422
“ Τοῦτο πρῶτον ἁπάντων τὴν θαυμαστὴν ὁμόνοιαν ἡμῖν ἐμπεποίηκε. τὸ γὰρ μίαν μὲν ἔχειν καὶ τὴν αὐτὴν δόξαν περὶ θεοῦ, τῷ βίῳ δὲ καὶ τοῖς ἔθεσι μηδὲν ἀλλήλων διαφέρειν ‚ καλλίστην ἐν ἤθεσιν ἀνθρώπων συμφωνίαν ἀποτελεῖ.
“ Touto prōton hapantōn tēn thaumastēn homonoian hēmin empepoiēke. to gar mian men echein kai tēn autēn doxan peri theou, tǭ biǭ de kai tois ethesi mēden allēlōn diapherein ‚ kallistēn en ēthesin anthrōpōn symphōnian apotelei.
"This above all has produced in us our wonderful unanimity. For to have one and the same opinion about God, and to differ in nothing from one another in way of life and customs, produces the finest harmony in human character.
Notes and citation
Summary: Shared belief and practice produce Jewish unanimity.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.14 (Dindorf 1:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-14) · 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.
8.8.15Dindorf 1:422
παρʼ ἡμῖν γὰρ μόνοις οὔτε περὶ θεοῦ λόγους ἀκούσεται τοὺς ἀλλήλοις ὑπεναντίους, ὁποῖα πολλὰ παρʼ ἑτέροις· οὐχ ὑπὸ τῶν τυχόντων γὰρ μόνον τὸ κατὰ τὸ προσπεσὸν ἑκάστῳ λέγεται πάθος, ἀλλὰ καὶ παρά τισι τῶν φιλοσόφων ἀποτετόλμηται, τῶν μὲν τὴν ὅλην τοῦ θεοῦ φύσιν ἀναιρεῖν τοῖς λόγοις ἐπικεχειρηκότων ‚ ἄλλων δὲ τὴν ὑπὲρ ἀνθρώπων αὐτὸν πρόνοιαν ἀφαιρουμένων· οὐδʼ ἐν τοῖς ἐπιτηδεύμασι τῶν βίων ὄψεται διαφορὰν ‚ ἀλλὰ κοινὰ μὲν ἔργα πάντων παρʼ ἡμῖν, εἷς δʼ ὁ λόγος ὁ τῷ νόμῳ συμφωνῶν περὶ θεοῦ, πάντα λέγων ἐκεῖνον ἐφορᾶν.
parʼ hēmin gar monois oute peri theou logous akousetai tous allēlois hypenantious, hopoia polla parʼ heterois; ouch hypo tōn tychontōn gar monon to kata to prospeson hekastǭ legetai pathos, alla kai para tisi tōn philosophōn apotetolmētai, tōn men tēn holēn tou theou physin anairein tois logois epikecheirēkotōn ‚ allōn de tēn hyper anthrōpōn auton pronoian aphairoumenōn; oudʼ en tois epitēdeumasi tōn biōn opsetai diaphoran ‚ alla koina men erga pantōn parʼ hēmin, heis dʼ ho logos ho tǭ nomǭ symphōnōn peri theou, panta legōn ekeinon ephoran.
For among us alone will one hear no conflicting statements about God, such as are many among others (for not only do ordinary people say whatever occurs to each in his feelings, but even some of the philosophers have dared it, some attempting by their arguments to do away with the very nature of God, others depriving him of providence for humans); nor will one see any difference in the practices of life, but among us all works are common, and there is one doctrine about God, agreeing with the law, saying that he oversees all things.
Notes and citation
Summary: Jews alone agree about God and share one way of life.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (stray mark in the digital text): ἀφαιρουμένων·) → ἀφαιρουμένων·.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.15 (Dindorf 1:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-15) · 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.
8.8.16Dindorf 1:422
καὶ μὴν περὶ τῶν κατὰ τὸν βίον ἐπιτηδευμάτων ‚ ὅτι δεῖ πάντα τὰ ἄλλα τέλος ἔχειν τὴν εὐσέβειαν, καὶ γυναικῶν ἀκούσειεν ἄν τις καὶ τῶν οἰκετῶν. ὅθεν δὴ καὶ τὸ προσφερόμενον ἡμῖν ὑπό τινων ἔγκλημα, τὸ δὴ μὴ καινῶν εὑρετὰς ἔργων ἢ λόγων ἄνδρας παρασχεῖν, ἐντεῦθεν συμβέβηκεν.
kai mēn peri tōn kata ton bion epitēdeumatōn ‚ hoti dei panta ta alla telos echein tēn eusebeian, kai gynaikōn akouseien an tis kai tōn oiketōn. hothen dē kai to prospheromenon hēmin hypo tinōn enklēma, to dē mē kainōn heuretas ergōn ē logōn andras paraschein, enteuthen symbebēken.
And about the practices of life, that piety must be the end of all else, one may hear even from women and servants. Hence also the charge brought against us by some, that we have not produced men who are inventors of new works or words, has arisen from this.
Notes and citation
Summary: Even women and servants know piety is the goal; hence the charge that Jews invent nothing new.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (word split in the digital text): ἔργʼ ὢν ἢ λόγων → ἔργων ἢ λόγων.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.16 (Dindorf 1:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-16). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-16) · 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.
8.8.17Dindorf 1:422
οἱ μὲν γὰρ ἄλλοι τὸ μηδενὶ τῶν πατρίων ἐμμένειν καλὸν εἶναι νομίζουσι, καὶ τοῖς μάλιστα τολμῶσι ταῦτα παραβαίνειν σοφίας δεινότητα μαρτυροῦσιν, ἡμεῖς δὲ τοὐναντίον μίαν εἶναι καὶ φρόνησιν καὶ ἀρετὴν ὑπειλήφαμεν, τὸ μηδὲν ὅλως ὑπεναντίον μήτε πρᾶξαι μήτε διανοηθῆναι τοῖς ἐξ ἀρχῆς νομοθετηθεῖσιν.
hoi men gar alloi to mēdeni tōn patriōn emmenein kalon einai nomizousi, kai tois malista tolmōsi tauta parabainein sophias deinotēta martyrousin, hēmeis de tounantion mian einai kai phronēsin kai aretēn hypeilēphamen, to mēden holōs hypenantion mēte praxai mēte dianoēthēnai tois ex archēs nomothetētheisin.
For the others think it good to abide by nothing ancestral, and attest the cleverness of wisdom to those who most dare to transgress it; but we, on the contrary, have supposed that the one wisdom and virtue is to do or think nothing at all contrary to what was legislated from the beginning.
Notes and citation
Summary: Jews hold fidelity to the ancestral law to be wisdom and virtue.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.17 (Dindorf 1:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-17) · 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.
8.8.18Dindorf 1:422–423
ὅπερ εἰκότως ἂν εἴη τεκμήριον τοῦ κάλλιστα τὸν νόμον τεθῆναι. τὰ γὰρ μὴ τοῦτον ἔχοντα τὸν τρόπον αἱ πεῖραι δεόμεναι διορθώσεως ἐλέγχουσιν· ἡμῖν δὲ τοῖς πεισθεῖσιν ἐξ ἀρχῆς τεθῆναι τὸν νόμον κατὰ θεοῦ βούλησιν οὐδʼ εὐσεβὲς ἦν ἔτι τοῦτο μὴ φυλάττειν.
hoper eikotōs an eiē tekmērion tou kallista ton nomon tethēnai. ta gar mē touton echonta ton tropon hai peirai deomenai diorthōseōs elenchousin; hēmin de tois peistheisin ex archēs tethēnai ton nomon kata theou boulēsin oudʼ eusebes ēn eti touto mē phylattein.
This would fairly be a proof that the law was laid down most excellently. For experience shows that laws not of this kind need correction; but for us, who were persuaded that the law was laid down from the beginning according to God's will, it would not even be pious not to keep it.
Notes and citation
Summary: Unchanging fidelity proves the law's excellence and divine origin.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): αἶ πεῖραι → αἱ πεῖραι.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.18 (Dindorf 1:422–423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-18). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-18) · 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.
8.8.19Dindorf 1:423
τί γὰρ αὐτοῦ τις ἂν μετακινήσειεν; ἢ τί κάλλιον ἐξεῦρεν, ἢ τί παρʼ ἑτέρων ὡς ἄμεινον μετήνεγκεν; ἆρά γε τὴν ὅλην κατάστασιν τοῦ πολιτεύματος; καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς τὸν θεὸν μὲν ἡγεμόνα τῶν ὅλων ἡγεῖσθαι πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν πεπιστευκυίας τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν;
ti gar autou tis an metakinēseien? ē ti kallion exeuren, ē ti parʼ heterōn hōs ameinon metēnenken? ara ge tēn holēn katastasin tou politeumatos? kai tis an kalliōn ē dikaiotera genoito tēs ton theon men hēgemona tōn holōn hēgeisthai pepoiēmenēs, tois hiereusi de koinę̄ men ta megista dioikein epitrepousēs, tǭ de pantōn archierei palin pepisteukuias tēn tōn allōn hiereōn hēgemonian?
For what of it could one change? Or what better could one find, or bring over from others as superior? The whole constitution of the polity? And what could be finer or more just than one that has made God leader of all, entrusts the greatest matters to the priests in common, and has committed in turn to the high priest the leadership of the other priests?
Notes and citation
Summary: No polity is better than one led by God through priests and high priest.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (full stop for question mark in the digital text): μετακινήσειεν. ἢ → μετακινήσειεν; ἢ.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.19 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-19). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-19) · 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.
8.8.20Dindorf 1:423
οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλʼ ὅσοι τῶν μετʼ αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν θεὸν θεραπείαν ἐνεχείρισεν.
hous ou kata plouton oude tisin allais prouchontas pleonexiais to prōton euthys ho nomothetēs epi tēn timēn etaxen, allʼ hosoi tōn metʼ autou peithoi te kai sōphrosynę̄ tōn allōn diepheron, toutois tēn peri ton theon therapeian enecheirisen.
These the lawgiver did not appoint to the honor at the very first for wealth or any other advantages; but to those of his companions who excelled the rest in persuasiveness and self-control he entrusted the service of God.
Notes and citation
Summary: Priests were chosen for virtue, not wealth.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.20 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-20). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-20) · 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.
8.8.21Dindorf 1:423
τοῦτο δʼ ἦν καὶ τοῦ νόμου καὶ τῶν ἄλλων ἐπιτηδευμάτων ἀκριβὴς ἐπιμέλεια· καὶ γὰρ ἐπόπται πάντων καὶ δικασταὶ τῶν ἀμφισβητουμένων καὶ κολασταὶ τῶν κατεγνωσμένων οἱ ἱερεῖς ἐτάχθησαν.”
touto dʼ ēn kai tou nomou kai tōn allōn epitēdeumatōn akribēs epimeleia; kai gar epoptai pantōn kai dikastai tōn amphisbētoumenōn kai kolastai tōn kategnōsmenōn hoi hiereis etachthēsan.”
And this involved exact care of the law and of the other practices; for the priests were appointed overseers of all things, judges of disputes, and punishers of the condemned."
Notes and citation
Summary: The priests oversaw, judged, and punished.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.21 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-21). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-21) · 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.
8.8.22Dindorf 1:423
“Τίς ἂν οὖν ἀρχὴ γένοιτο ταύτης ὁσιωτέρα; τίς δὲ τιμὴ θεῷ μᾶλλον ἁρμόζουσα; παντὸς μὲν τοῦ πλήθους κατεσκευασμένου πρὸς τὴν εὐσέβειαν, ἐξαίρετον δὲ τὴν ἐπιμέλειαν τῶν ἱερέων πεπιστευμένων, ὥσπερ δὲ τελετή ἐστι τῆς ὅλης πολιτείας οἰκονομουμένης.
“Tis an oun archē genoito tautēs hosiōtera? tis de timē theǭ mallon harmozousa? pantos men tou plēthous kateskeuasmenou pros tēn eusebeian, exaireton de tēn epimeleian tōn hiereōn pepisteumenōn, hōsper de teletē esti tēs holēs politeias oikonomoumenēs.
"What rule, then, could be holier than this? What honor more fitting to God? The whole people is prepared for piety, the priests have been entrusted with special care, and the whole polity is administered as if it were a sacred rite.
Notes and citation
Summary: The whole Jewish polity is ordered like a sacred rite.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.22 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-22). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-22) · 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.
8.8.23Dindorf 1:423
ἃ γὰρ ὀλίγων ἡμερῶν ἀριθμὸν ἐπιτηδεύοντες ἄλλοι φυλάττειν οὐ δύνανται, μυστήρια καὶ τελετὰς ἐπονομάζοντες, ταῦτα μετὰ πολλῆς ἡδονῆς καὶ γνώμης ἀμεταθέτου φυλάττομεν ἡμεῖς διὰ τοῦ παντὸς αἰῶνος.
ha gar oligōn hēmerōn arithmon epitēdeuontes alloi phylattein ou dynantai, mystēria kai teletas eponomazontes, tauta meta pollēs hēdonēs kai gnōmēs ametathetou phylattomen hēmeis dia tou pantos aiōnos.
For what others, practicing them for a number of days, cannot keep, calling them mysteries and rites, these we keep with great delight and unchangeable resolve throughout our whole life.
Notes and citation
Summary: What others call mysteries, Jews observe all their lives.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.23 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-23). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-23) · 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.
8.8.24Dindorf 1:423–424
τίνες οὖν εἰσιν αἱ προρρήσεις καὶ προαγορεύσεις; ἁπλαῖ τε καὶ γνώριμοι. πρώτη δʼ ἡγεῖται ἡ περὶ θεοῦ λέγουσα, θεὸς ἔχει τὰ σύμπαντα, παντελὴς καὶ μακάριος, αὐτὸς ἑαυτῷ καὶ πᾶσιν αὐτάρκης, ἀρχὴ καὶ μέση καὶ τέλος πάντων οὗτος· ἔργοις μὲν καὶ χάρισιν ἐναργὴς καὶ παντὸς οὑτινοσοῦν φανερώτερος, μορφὴν δὲ καὶ μέγεθος ἡμῖν ἀφανέστατος.
tines oun eisin hai prorrēseis kai proagoreuseis? haplai te kai gnōrimoi. prōtē dʼ hēgeitai hē peri theou legousa, theos echei ta sympanta, pantelēs kai makarios, autos heautǭ kai pasin autarkēs, archē kai mesē kai telos pantōn houtos; ergois men kai charisin enargēs kai pantos houtinosoun phanerōteros, morphēn de kai megethos hēmin aphanestatos.
What, then, are the precepts and prohibitions? They are simple and well known. First comes the one about God, which says: God holds all things, perfect and blessed, sufficient for himself and for all; he is beginning, middle, and end of all things; manifest in his works and gifts, and more evident than anything whatever, but in form and magnitude most hidden from us.
Notes and citation
Summary: The first precept: God is all-sufficient, beginning and end, evident in works but invisible in form.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (missing iota subscript and line-end hyphen in the digital text): ἑαυτῶ καὶ πᾶ- σιν → ἑαυτῷ καὶ πᾶσιν.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.24 (Dindorf 1:423–424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-24). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-24) · 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.
8.8.25Dindorf 1:424
πᾶσα μὲν ὕλη πρὸς εἰκόνα τὴν τούτου, κἂν ᾖ πολυτελὴς, ἄτιμος· πᾶσα δὲ τέχνη πρὸς μιμήσεως ἐπίνοιαν ἄτεχνος· οὐδὲν ὅμοιον οὔτʼ εἴδομεν οὔτʼ ἐπινοοῦμεν οὔτʼ εἰκάζειν ἐστὶν ὅσιον.
pasa men hylē pros eikona tēn toutou, kan ę̄ polytelēs, atimos; pasa de technē pros mimēseōs epinoian atechnos; ouden homoion outʼ eidomen outʼ epinooumen outʼ eikazein estin hosion.
All material, however costly, is worthless for an image of him; every art is artless for conceiving a copy of him. We have seen nothing like him, nor do we conceive anything, nor is it holy to make a likeness.
Exod 20:4 (allusion, medium confidence)
Notes and citation
Summary: No image of God may be made.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.25 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-25). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-25) · 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.
8.8.26Dindorf 1:424
ἔργα βλέπομεν αὐτοῦ, φῶς, οὐρανὸν, γῆν, ἥλιον καὶ σελήνην, ὕδατα, ζῴων γενέσεις, καρπῶν ἀναδόσεις. ταῦτα ὁ θεὸς ἐποίησεν, οὐ χερσὶν, οὐ πόνοις, οὔ τινων ἐργασαμένων ἐπιδεηθεὶς, ἀλλʼ αὐτοῦ καλὰ θελήσαντος καλῶς ἦν εὐθὺς γεγονότα.
erga blepomen autou, phōs, ouranon, gēn, hēlion kai selēnēn, hydata, zǭōn geneseis, karpōn anadoseis. tauta ho theos epoiēsen, ou chersin, ou ponois, ou tinōn ergasamenōn epideētheis, allʼ autou kala thelēsantos kalōs ēn euthys gegonota.
We see his works: light, heaven, earth, sun and moon, waters, the births of animals, the yields of fruits. These God made not with hands, not with toil, needing no co-workers; but when he willed them to be beautiful, they were at once beautifully made.
Notes and citation
Summary: God made all by his will, without hands or helpers.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (stray full stop in the digital text): ἥλιον. καὶ σελήνην → ἥλιον καὶ σελήνην.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.26 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-26). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-26) · 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.
8.8.27Dindorf 1:424
τούτῳ δεῖ πάντας ἀκολουθεῖν καὶ θεραπεύειν αὐτὸν ἀσκοῦντας ἀρετήν· τρόπος γὰρ θεοῦ θεραπείας οὗτος ὁσιώτατος.
toutǭ dei pantas akolouthein kai therapeuein auton askountas aretēn; tropos gar theou therapeias houtos hosiōtatos.
All must follow him and serve him by practicing virtue; for this is the holiest way of serving God.
Notes and citation
Summary: God is served by virtue.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.8.27 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-27). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-27) · 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.
8.8.28Dindorf 1:424
εἷς ναὸς ἑνὸς θεοῦ, (φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, ) κοινὸς ἁπάντων, κοινοῦ θεοῦ ἁπάντων. τοῦτον θεραπεύουσι μὲν διὰ παντὸς οἱ ἱερεῖς· ἡγεῖται δὲ τούτων ὁ πρῶτος ἀεὶ κατὰ γένος. οὗτος μετὰ τῶν συνιερέων θύσει τῷ θεῷ, φυλάξει τοὺς νόμους, δικάσει περὶ τῶν ἀμφισβητουμένων, κολάσει τοὺς ἐλεγχθέντας. ὁ τούτῳ μὴ πειθόμενος ὑφέξει δίκην, ὡς εἰς τὸν θεὸν αὐτὸν ἀσεβῶν.
heis naos henos theou, (philon gar aei panti to homoion, ) koinos hapantōn, koinou theou hapantōn. touton therapeuousi men dia pantos hoi hiereis; hēgeitai de toutōn ho prōtos aei kata genos. houtos meta tōn syniereōn thysei tǭ theǭ, phylaxei tous nomous, dikasei peri tōn amphisbētoumenōn, kolasei tous elenchthentas. ho toutǭ mē peithomenos hyphexei dikēn, hōs eis ton theon auton asebōn.
One temple of the one God (for like is always dear to like), common to all, of the God common to all. The priests serve him continually, and the first by descent always leads them. He, with his fellow priests, will sacrifice to God, guard the laws, judge disputes, and punish the convicted. Whoever disobeys him will pay the penalty as one impious toward God himself.
Deut 17:12 (allusion, medium confidence)
Notes and citation
Summary: One temple, served by priests under the high priest, who judges and punishes.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.28 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-28). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-28) · 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.
8.8.29Dindorf 1:424
θύομεν τὰς θυσίας οὐκ εἰς πλήρωσιν ἑαυτοῖς καὶ μέθην, (ἀβούλητα γὰρ τῷ θεῷ τάδε, καὶ πρόφασις ἂν ὕβρεως γένοιτο καὶ πολυτελείας·) ἀλλὰ σώφρονας, εὐτάκτους, εὐσταλεῖς, ὅπως μάλιστα θύοντες σωφρονῶσι. καὶ ἐπὶ ταῖς θυσίαις χρὴ πρῶτον ὑπὲρ τῆς κοινῆς εὔχεσθαι σωτηρίας, εἶθʼ ὑπὲρ ἑαυτῶν· (ἐπὶ γὰρ κοινωνίᾳ γεγόναμεν·) καὶ ταύτην ὁ προτιμῶν τοῦ καθʼ ἑαυτὸν ἰδίου μάλιστα εἴη θεῷ κεχαρισμένος.
thyomen tas thysias ouk eis plērōsin heautois kai methēn, (aboulēta gar tǭ theǭ tade, kai prophasis an hybreōs genoito kai polyteleias;) alla sōphronas, eutaktous, eustaleis, hopōs malista thyontes sōphronōsi. kai epi tais thysiais chrē prōton hyper tēs koinēs euchesthai sōtērias, eithʼ hyper heautōn; (epi gar koinōnią gegonamen;) kai tautēn ho protimōn tou kathʼ heauton idiou malista eiē theǭ kecharismenos.
We offer sacrifices not for our own surfeit and drunkenness (for these things are unwelcome to God, and would become a pretext for insolence and extravagance), but sober, orderly, and simple, so that in sacrificing people may be most self-controlled. And at the sacrifices one must pray first for the common welfare, then for oneself (for we were born for fellowship); and one who prefers this to his own private good would be most pleasing to God.
Notes and citation
Summary: Sacrifices are sober, and prayer is first for the common good.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 8.8.29 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-29). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-29) · 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.
8.8.30Dindorf 1:424–425
παράκλησις δὲ πρὸς τὸν θεὸν ἔστω διὰ τῆς εὐχῆς καὶ δέησις, οὐχ ὅπως διδῷ τὰ ἀγαθά· (δέδωκε γὰρ αὐτὸς ἑκὼν καὶ πᾶσιν εἰς μέσον κατατέθεικεν·) ἀλλʼ ὅπως δέχεσθαι δυνώμεθα καὶ λαβόντες φυλάττωμεν.
paraklēsis de pros ton theon estō dia tēs euchēs kai deēsis, ouch hopōs didǭ ta agatha; (dedōke gar autos hekōn kai pasin eis meson katatetheiken;) allʼ hopōs dechesthai dynōmetha kai labontes phylattōmen.
Let appeal and petition be made to God in prayer, not that he may give good things (for he has given them himself willingly and laid them out in common for all), but that we may be able to receive them and, having received them, keep them.
Notes and citation
Summary: Prayer asks for the capacity to receive and keep God's gifts.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): αὐ- τὸς → αὐτὸς.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 8.8.30 (Dindorf 1:424–425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-30). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-30) · 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.
8.8.31Dindorf 1:425
ἁγνείας ἐπὶ ταῖς θυσίαις διῄρηκεν ὁ νόμος ἀπὸ κήδους, ἀπὸ λέχους ‚ ἀπὸ κοινωνίας τῆς πρὸς γυναῖκα καὶ πολλῶν ἄλλων, ἃ μακρὸν ἂν εἴη νῦν γράφειν. ”
hagneias epi tais thysiais dię̄rēken ho nomos apo kēdous, apo lechous ‚ apo koinōnias tēs pros gynaika kai pollōn allōn, ha makron an eiē nyn graphein. ”
For the sacrifices the law has prescribed purifications after a funeral, after childbirth, after intercourse with a woman, and many other things, which it would take long to write now."
Lev 12:2 (allusion, low confidence) · Lev 15:18 (allusion, low confidence)
Notes and citation
Summary: The law prescribes purifications before sacrifice.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; stray full stop in the digital text): γυναῖκα. καὶ πολλῶν → γυναῖκα καὶ πολλῶν; γρά- φειν → γράφειν.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.31 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-31). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-31) · 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.
8.8.32Dindorf 1:425
‘‘Τοιοῦτος μὲν ὁ περὶ θεοῦ καὶ τῆς ἐκείνου θεραπείας λόγος ἡμῖν ἐστίν· ὁ δʼ αὐτὸς ἅμα καὶ νόμος. τίνες δὲ οἱ περὶ γάμων νόμοι; μίξιν μόνην οἶδεν ὁ νόμος τὴν κατὰ φύσιν τὴν πρὸς γυναῖκα, καὶ ταύτην, εἰ μέλλοι τέκνων ἕνεκα γίνεσθαι· τὴν δὲ πρὸς ἄρρενα ἀρρένων ἐστύγηκε, καὶ θάνατος τὸ ἐπιτίμιον εἴ τις ἐπιχειρήσειε.
‘‘Toioutos men ho peri theou kai tēs ekeinou therapeias logos hēmin estin; ho dʼ autos hama kai nomos. tines de hoi peri gamōn nomoi? mixin monēn oiden ho nomos tēn kata physin tēn pros gynaika, kai tautēn, ei melloi teknōn heneka ginesthai; tēn de pros arrena arrenōn estygēke, kai thanatos to epitimion ei tis epicheirēseie.
"Such is our account of God and his worship, and the same is also our law. And what are the laws about marriage? The law knows only the natural union with a woman, and this only if it is for the sake of children. Intercourse of males with males it abhors, and death is the penalty if anyone attempts it.
Lev 18:22 (allusion, high confidence) · Lev 20:13 (allusion, high confidence)
Notes and citation
Summary: Josephus: the law allows only natural union with a wife for children and punishes male intercourse with death.
- Josephus, Against Apion 2. Compare Lev 18:22; 20:13.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): οἶ περὶ γάμων → οἱ περὶ γάμων.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.32 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-32). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-32) · 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.
8.8.33Dindorf 1:425
γαμεῖν δὲ κελεύει μὴ προικὶ προσέχοντας, μηδὲ βιαίοις ἁρπαγαῖς, μηδʼ αὖ δόλῳ καὶ διʼ ἀπάτης πείσαντας ‚ ἀλλὰ μνηστεύειν παρὰ τοῦ δοῦναι κυρίου, καὶ κατὰ συγγένειαν ἐπιτήδειον. γυνὴ χείρων, φησὶν, ἀνδρὸς εἰς ἅπαντα· τοιγαροῦν ὑπακουέτω, μὴ πρὸς ὕβριν, ἀλλʼ ἵνα ἄρχηται· θεὸς γὰρ ἀνδρὶ κράτος ἔδωκε.
gamein de keleuei mē proiki prosechontas, mēde biaiois harpagais, mēdʼ au dolǭ kai diʼ apatēs peisantas ‚ alla mnēsteuein para tou dounai kyriou, kai kata syngeneian epitēdeion. gynē cheirōn, phēsin, andros eis hapanta; toigaroun hypakouetō, mē pros hybrin, allʼ hina archētai; theos gar andri kratos edōke.
It commands men to marry without regard to dowry, not by violent abduction, nor again by persuading through craft and deceit, but to seek her in betrothal from the one who has authority to give her, and of suitable kinship. 'The woman,' it says, 'is inferior to the man in all things'; let her therefore obey, not for outrage, but so that she may be governed; for God gave authority to the man.
Gen 3:16 (allusion, low confidence)
Notes and citation
Summary: Josephus: marriage without dowry-hunting or abduction; the wife is to obey her husband.
- Josephus, Against Apion 2. The saying attributed to "the law" is Josephus's paraphrase, not a quotation of a biblical verse; compare Gen 3:16.
Notes on the original text
- Digital text corrected (stray letters and mark in the digital text): μνηστεύειν εἴτʼ· παρὰ → μνηστεύειν παρὰ.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 8.8.33 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-33). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-33) · 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.
8.8.34Dindorf 1:425
ταύτῃ συνεῖναι δεῖ τὸν γήμαντα μόνῃ· τὸ δὲ τὴν ἄλλου πειρᾶν ἀνόσιον. εἰ δέ τις τοῦτο πράξειεν, οὐδεμία θανάτου παραίτησις· οὔτε εἰ βιάσαιτο παρθένον ἑτέρῳ συνωμολογημένην οὔτʼ εἰ πείσαι γεγαμημένην.
tautę̄ syneinai dei ton gēmanta monę̄; to de tēn allou peiran anosion. ei de tis touto praxeien, oudemia thanatou paraitēsis; oute ei biasaito parthenon heterǭ synōmologēmenēn outʼ ei peisai gegamēmenēn.
The one who has married must be with her alone; to make an attempt on another man's wife is unholy. If anyone does this, there is no escape from death; neither if he violates a virgin betrothed to another, nor if he seduces a married woman.
Lev 20:10 (allusion, high confidence) · Deut 22:22 (allusion, high confidence) · Deut 22:25 (allusion, medium confidence)
Notes and citation
Summary: Adultery and the rape of a betrothed virgin are punished by death.
- Josephus, Against Apion 2. Compare Lev 20:10; Deut 22:22–25.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἄλλου πειρὰν → ἄλλου πειρᾶν.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.34 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-34). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-34) · 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.
8.8.35Dindorf 1:425
τέκνα τρέφειν ἅπαντα προσέταξε. καὶ γυναιξὶν ἀπεῖπε μήτʼ ἀμβλοῦν τὸ σπαρὲν μήτε διαφθείρειν ‚ ἀλλὰ ἢν φανείη, τεκνοκτόνος ἂν εἴη ψυχὴν ἀφανίζουσα καὶ τὸ γένος ἐλαττοῦσα.
tekna trephein hapanta prosetaxe. kai gynaixin apeipe mētʼ ambloun to sparen mēte diaphtheirein ‚ alla ēn phaneiē, teknoktonos an eiē psychēn aphanizousa kai to genos elattousa.
He commanded that all children be raised, and forbade women to cause abortion of what was conceived or to destroy it; if she were discovered, she would be a child-killer, destroying a soul and diminishing the race.
Notes and citation
Summary: Children must all be raised; abortion is child-murder.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.8.35 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-35). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-35) · 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.
8.8.36Dindorf 1:425–426
τοιγαροῦν οὐδʼ εἴ τις ἐπὶ λέχους φθορὰν παρέλθοι, καθαρὸς εἶναι τότε προσήκει. καὶ μετὰ τὴν νόμιμον συνουσίαν ἀνδρὸς καὶ γυναικὸς ἀπολούεσθαι, ψυχῆς ἔχειν τοῦτο μερισμὸν πρὸς ἄλλην χώραν ὑπέλαβε. καὶ γὰρ ἐμφυομένη σώμασι κακοπαθεῖ, καὶ τούτων αὖ πάλιν θανάτῳ διακριθεῖσα. διόπερ ἁγνείας ἐπὶ πᾶσι τοῖς τοιούτοις ἔταξεν.
toigaroun oudʼ ei tis epi lechous phthoran parelthoi, katharos einai tote prosēkei. kai meta tēn nomimon synousian andros kai gynaikos apolouesthai, psychēs echein touto merismon pros allēn chōran hypelabe. kai gar emphyomenē sōmasi kakopathei, kai toutōn au palin thanatǭ diakritheisa. dioper hagneias epi pasi tois toioutois etaxen.
So then, if anyone proceeds to the corruption of the marriage bed, he can no longer be clean. And even after the lawful intercourse of husband and wife he required washing, supposing that this involves a division of the soul into another place; for the soul suffers when implanted in bodies, and again when separated from them by death. Therefore he ordained purifications for all such things.
Lev 15:18 (allusion, medium confidence)
Notes and citation
Summary: Purification is required after intercourse and other such occasions.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): καθαρὸς εἷναι → καθαρὸς εἶναι; ἐπὶ πάσι τοῖς → ἐπὶ πᾶσι τοῖς.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 8.8.36 (Dindorf 1:425–426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-36). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-36) · 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.
8.8.37Dindorf 1:426
οὐ μὴν οὐδʼ ἐπὶ ταῖς τῶν παίδων γενέσεσιν ἐπέτρεψεν εὐωχίαν συντελεῖν καὶ προφάσεις ποιεῖσθαι μέθης, ἀλλὰ σώφρονα τὴν ἀρχὴν εὐθὺς τῆς τροφῆς ἔταξε, καὶ γράμματα παιδεύειν ἐκέλευσε τὰ περὶ τοὺς νόμους, καὶ τῶν προγόνων τὰς πράξεις ἐπίστασθαι, τὰς μὲν ἵνα μιμῶνται, τοῖς δʼ ἵνα συντρεφόμενοι μήτε παραβαίνωσι μήτε σκῆψιν ἀγνοίας ἔχωσι.
ou mēn oudʼ epi tais tōn paidōn genesesin epetrepsen euōchian syntelein kai prophaseis poieisthai methēs, alla sōphrona tēn archēn euthys tēs trophēs etaxe, kai grammata paideuein ekeleuse ta peri tous nomous, kai tōn progonōn tas praxeis epistasthai, tas men hina mimōntai, tois dʼ hina syntrephomenoi mēte parabainōsi mēte skēpsin agnoias echōsi.
Nor did he allow feasting to be held at the births of children and occasions made for drunkenness, but ordained a sober beginning of their upbringing from the very first; and he commanded that children be taught letters concerning the laws and be acquainted with the deeds of their forefathers, the latter so that they may imitate them, and the former so that, growing up with them, they may neither transgress nor have the excuse of ignorance.
Deut 6:7 (allusion, medium confidence)
Notes and citation
Summary: Children are raised soberly and taught the laws and their ancestors' deeds.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.37 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-37). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-37) · 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.
8.8.38Dindorf 1:426
τῆς εἰς τοὺς τετελευτηκότας προενόησεν ὁσίας, οὐ πολυτελείαις ἐνταφίων, οὐδὲ κατασκευαῖς μνημείων ἐπιφανῶν, ἀλλὰ τὰ μὲν περὶ τὴν κηδείαν ἔταξε τοῖς οἰκειοτάτοις ἐπιτελεῖν, πᾶσι δὲ τοῖς παριοῦσι θαπτομένου τινὸς καὶ προσελθεῖν καὶ συναποδύρεσθαι νόμιμον ἐποίησε. καθαίρειν δὲ κελεύει καὶ τὸν οἶκον καὶ τοὺς ἐνοικοῦντας ἀπὸ κήδους, ἵνα πλεῖστον ἀπέχῃ τοῦ δοκεῖν καθαρὸς εἶναί τις φόνον ἐργασάμενος.
tēs eis tous teteleutēkotas proenoēsen hosias, ou polyteleiais entaphiōn, oude kataskeuais mnēmeiōn epiphanōn, alla ta men peri tēn kēdeian etaxe tois oikeiotatois epitelein, pasi de tois pariousi thaptomenou tinos kai proselthein kai synapodyresthai nomimon epoiēse. kathairein de keleuei kai ton oikon kai tous enoikountas apo kēdous, hina pleiston apechę̄ tou dokein katharos einai tis phonon ergasamenos.
He provided for piety toward the dead, not by costly funerals or the building of conspicuous monuments; but he ordained that the closest relatives perform the funeral rites, and made it lawful for all passers-by, when someone is being buried, to come and join in the mourning. He commands that the house and its inhabitants be purified after a funeral, so that one who has committed murder may be very far from seeming pure.
Num 19:11 (allusion, low confidence)
Notes and citation
Summary: Simple burial, shared mourning, and purification after death.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (misread word in the digital text): ἕνα πλεῖστον → ἵνα πλεῖστον.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.38 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-38). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-38) · 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.
8.8.39Dindorf 1:426
γονέων τιμὴν μετὰ τὴν πρὸς θεὸν δευτέραν ἔταξε καὶ τὸν οὐκ ἀμειβόμενον τὰς παρʼ αὐτῶν χάριτας, ἀλλʼ εἰς ὁτιοῦν ἐλλείποντα ‚ λευσθησόμενον παραδίδωσι.
goneōn timēn meta tēn pros theon deuteran etaxe kai ton ouk ameibomenon tas parʼ autōn charitas, allʼ eis hotioun elleiponta ‚ leusthēsomenon paradidōsi.
He ranked honor of parents second after honor toward God, and he hands over to be stoned one who does not repay their kindnesses but falls short in anything.
Exod 20:12 (allusion, high confidence) · Deut 21:21 (allusion, medium confidence)
Notes and citation
Summary: Honoring parents comes next after God; the ungrateful son is stoned.
- Josephus, Against Apion 2. Compare Exod 20:12; Deut 21:18–21.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.8.39 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-39). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-39) · 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.
8.8.40Dindorf 1:426
καὶ παντὸς τοῦ πρεσβυτέρου τιμὴν ἔχειν τοὺς νέους φησὶν ‚ ἐπεὶ πρεσβύτατον ὁ θεός.
kai pantos tou presbyterou timēn echein tous neous phēsin ‚ epei presbytaton ho theos.
He says that the young must honor every elder, since God is the eldest.
Lev 19:32 (allusion, medium confidence)
Notes and citation
Summary: The young must honor the old.
- Josephus, Against Apion 2. Compare Lev 19:32.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.40 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-40). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-40) · 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.
8.8.41Dindorf 1:426
κρύπτειν οὐδὲν ἐᾷ πρὸς φίλους, οὐ γὰρ εἶναι φιλίαν τὴν μὴ πάντα πιστεύουσαν· κἂν συμβῇ τις ἔχθρα, τούτων ἀπόρρητα λέγειν κεκώλυκε.
kryptein ouden eą pros philous, ou gar einai philian tēn mē panta pisteuousan; kan symbę̄ tis echthra, toutōn aporrēta legein kekōlyke.
He allows nothing to be hidden from friends, for friendship that does not trust in everything is not friendship; and if some enmity arises, he has forbidden telling their secrets.
Notes and citation
Summary: Friends share everything and keep secrets even in enmity.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.41 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-41). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-41) · 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.
8.8.42Dindorf 1:426
δικάζων εἰ δῶρά τις λάβοι ‚ θάνατος ἡ ζημία. περιορῶν ἱκέτην, βοηθεῖν ἐνὸν, ὑπεύθυνος. ὃ μὴ κατέθηκέ τις, οὐκ ἀναιρήσεται. τῶν ἀλλοτρίων οὐδενὸς ἄψεται. δανείσας τόκον οὐ λήψεται. ταῦτα καὶ πολλὰ τούτοις ὅμοια τὴν πρὸς ἀλλήλους ἡμῶν συνέχει κοινωνίαν.”
dikazōn ei dōra tis laboi ‚ thanatos hē zēmia. periorōn hiketēn, boēthein enon, hypeuthynos. ho mē katethēke tis, ouk anairēsetai. tōn allotriōn oudenos apsetai. daneisas tokon ou lēpsetai. tauta kai polla toutois homoia tēn pros allēlous hēmōn synechei koinōnian.”
If a judge takes bribes, death is the penalty. One who disregards a suppliant when able to help is liable. What one did not deposit he shall not take up. He shall touch nothing belonging to others. One who lends shall not take interest. These and many like them hold together our fellowship with one another."
Exod 23:8 (allusion, medium confidence) · Deut 23:19 (allusion, medium confidence)
Notes and citation
Summary: Laws against bribery, theft, and interest bind Jewish society together.
- Josephus, Against Apion 2. Compare Exod 23:8; Deut 23:19.
Notes on the original text
- Digital text corrected (missing accent in the digital text): περιορων → περιορῶν.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.8.42 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-42). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-42) · 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.
8.8.43Dindorf 1:426–427
Πῶς δὲ καὶ περὶ τῆς πρὸς ἀλλοφύλους ἐπιεικείας ἐφρόνησεν ὁ νομοθέτης ἄξιον ἰδεῖν· φανεῖται γὰρ ἄριστα πάντων προνοησάμενος ὅπως μήτε τὰ οἰκεῖα διαφθείρωμεν μήτε φθονήσωμεν τοῖς μετέχειν τῶν ἡμετέρων προαιρουμένοις.
Pōs de kai peri tēs pros allophylous epieikeias ephronēsen ho nomothetēs axion idein; phaneitai gar arista pantōn pronoēsamenos hopōs mēte ta oikeia diaphtheirōmen mēte phthonēsōmen tois metechein tōn hēmeterōn proairoumenois.
It is worth seeing too how the lawgiver thought about fairness toward foreigners; for he will be seen to have provided best of all that we should neither corrupt our own ways nor grudge those who choose to share in ours.
Notes and citation
Summary: Josephus turns to the law's fairness toward foreigners.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.43 (Dindorf 1:426–427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-43). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-43) · 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.
8.8.44Dindorf 1:427
ὅσοι μὲν γὰρ θέλουσιν ὑπὸ τοὺς αὐτοὺς ἡμῖν νόμους ζῆν ὑπελθόντες, δέχεται φιλοφρόνως ‚ οὐ τῷ γένει μόνον, ἀλλὰ καὶ τῇ προαιρέσει τοῦ βίου νομίζων εἶναι τὴν οἰκειότητα· τοὺς δὲ ἐκ παρέργου προσιόντας ἀναμίγνυσθαι τῇ συνηθείᾳ οὐκ ἠθέλησε.
hosoi men gar thelousin hypo tous autous hēmin nomous zēn hypelthontes, dechetai philophronōs ‚ ou tǭ genei monon, alla kai tę̄ proairesei tou biou nomizōn einai tēn oikeiotēta; tous de ek parergou prosiontas anamignysthai tę̄ synētheią ouk ēthelēse.
For all who wish to come and live under the same laws as we, he receives kindly, thinking that kinship consists not in race alone but also in choice of life; but he did not wish those who approach casually to mingle in our intimate fellowship.
Notes and citation
Summary: Proselytes are welcomed; casual visitors are not admitted to intimacy.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.44 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-44). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-44) · 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.
8.8.45Dindorf 1:427
τἄλλα δὲ προείρηκεν ὧν ἡ μετάδοσίς ἐστιν ἀναγκαία· πᾶσι παρέχειν τοῖς δεομένοις πῦρ, ὕδωρ, τροφὴν ‚ ὁδοὺς φράζειν, ἄταφον μὴ περιορᾶν.
talla de proeirēken hōn hē metadosis estin anankaia; pasi parechein tois deomenois pyr, hydōr, trophēn ‚ hodous phrazein, ataphon mē perioran.
The other things whose sharing is necessary he has prescribed: to provide fire, water, and food to all who need them, to point out the road, and not to leave anyone unburied.
Notes and citation
Summary: Basic help must be given to all.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing in the digital text): ὣν ἡ μετάδοσίς → ὧν ἡ μετάδοσίς; πάσι παρέχειν → πᾶσι παρέχειν; ὀδοὺς φράζειν → ὁδοὺς φράζειν.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.8.45 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-45). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-45) · 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.
8.8.46Dindorf 1:427
ἐπιεικεῖς δὲ καὶ τὰ πρὸς τοὺς πολεμίους κριθέντας εἶναι· οὐ γὰρ ἐᾷ τὴν γῆν αὐτῶν πυρπολεῖν ‚ οὐδὲ κόπτειν ἥμερα δένδρα συγκεχώρηκεν· ἀλλὰ καὶ σκυλεύειν ἀπείρηκε τοὺς ἐν τῇ μάχῃ πεσόντας, καὶ τῶν αἰχμαλώτων προυνόησεν, ὅπως αὐτῶν ὕβρις ἀπῇ, μάλιστα δὲ γυναικῶν.
epieikeis de kai ta pros tous polemious krithentas einai; ou gar eą tēn gēn autōn pyrpolein ‚ oude koptein hēmera dendra synkechōrēken; alla kai skyleuein apeirēke tous en tę̄ machę̄ pesontas, kai tōn aichmalōtōn prounoēsen, hopōs autōn hybris apę̄, malista de gynaikōn.
He wished us to be fair even toward those judged enemies. For he does not allow their land to be burned, nor has he permitted cultivated trees to be cut down; he has forbidden stripping those fallen in battle, and has provided for captives, that outrage be kept from them, especially from women.
Deut 20:19 (allusion, high confidence) · Deut 21:10 (allusion, medium confidence)
Notes and citation
Summary: Even enemies, their trees, their dead, and captive women are protected.
- Josephus, Against Apion 2. Compare Deut 20:19; 21:10–14.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.46 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-46). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-46) · 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.
8.8.47Dindorf 1:427
οὕτως δὲ πόρρωθεν ἡμερότητα καὶ φιλανθρωπίαν διδάσκειν ἡμᾶς ἐσπούδασεν ὥστε οὐδὲ τῶν ἀλόγων ζῴων ὠλιγώρησεν, ἀλλὰ μόνην ἀφῆκε τούτων χρῆσιν τὴν νενομισμένην, πᾶσαν δʼ ἑτέραν ἐκώλυσεν. ἃ δʼ ὥσπερ ἱκετεύοντα προσφεύγει ταῖς οἰκίαις, ἀπεῖπεν ἀνελεῖν· οὐδὲ νεοττοῖς τοὺς γονέας αὐτῶν ἐπέτρεψε συνεξαίρειν· φείδεσθαι δὲ κἀν τῇ πολεμίᾳ τῶν ἐργαζομένων ζῴων καὶ μὴ φονεύειν.’’
houtōs de porrōthen hēmerotēta kai philanthrōpian didaskein hēmas espoudasen hōste oude tōn alogōn zǭōn ōligōrēsen, alla monēn aphēke toutōn chrēsin tēn nenomismenēn, pasan dʼ heteran ekōlysen. ha dʼ hōsper hiketeuonta prospheugei tais oikiais, apeipen anelein; oude neottois tous goneas autōn epetrepse synexairein; pheidesthai de kan tę̄ polemią tōn ergazomenōn zǭōn kai mē phoneuein.’’
So far-reaching was his zeal to teach us gentleness and humanity that he did not neglect even irrational animals, but permitted only the customary use of them and forbade every other. Those that flee to houses as if in supplication he forbade to kill; nor did he allow the parents to be taken together with their young; and in enemy country one must spare and not kill working animals."
Deut 22:6 (allusion, high confidence)
Notes and citation
Summary: The law protects animals, including the parent bird with its young.
- Josephus, Against Apion 2. Compare Deut 22:6–7.
Notes on the original text
- Digital text corrected (misread ending in the digital text; missing breathing and accent in the digital text; wrong accent in the digital text): ουτως δὲ πόρρωθεν → οὕτως δὲ πόρρωθεν; χρὴσιν → χρῆσιν; ἐργαζόμενον ζῴων → ἐργαζομένων ζῴων.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.47 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-47). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-47) · 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.
8.8.48Dindorf 1:427
“ Οὕτω πανταχόθεν τὰ πρὸς ἐπιείκειαν περιεσκέψατο, διδασκαλικοῖς μὲν τοῖς προειρημένοις χρησάμενος νόμοις, τοὺς δʼ αὖ κατὰ τῶν παραβαινόντων τιμωρητικοὺς τάξας ‚ οὐκ ἄνευ προφάσεως. ζημία γὰρ ἐπὶ τοῖς πλείστοις τῶν παραβαινόντων ὁ θάνατος, ἂν μοιχεύσῃ τις, ἂν βιάσηται κόρην, ἂν ἄρρενι τολμήσῃ πεῖραν προσφέρειν ‚ ἂν ὑπομείνῃ παθεῖν ὁ πειρασθείς.
“ Houtō pantachothen ta pros epieikeian perieskepsato, didaskalikois men tois proeirēmenois chrēsamenos nomois, tous dʼ au kata tōn parabainontōn timōrētikous taxas ‚ ouk aneu prophaseōs. zēmia gar epi tois pleistois tōn parabainontōn ho thanatos, an moicheusę̄ tis, an biasētai korēn, an arreni tolmēsę̄ peiran prospherein ‚ an hypomeinę̄ pathein ho peirastheis.
"Thus he considered fairness from every side, using the laws mentioned before for teaching, and appointing in turn punitive laws against transgressors, not without reason. For death is the penalty for most transgressors: if anyone commits adultery, if anyone violates a girl, if anyone dares to make an attempt on a male, if the one attempted submits to it.
Lev 20:10 (allusion, medium confidence) · Lev 20:13 (allusion, medium confidence)
Notes and citation
Summary: Josephus: death is the penalty for adultery, rape, and male intercourse.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.8.48 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-48). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-48) · 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.
8.8.49Dindorf 1:427–428
ἔστι δὲ καὶ ἐπὶ δούλοις ὁμοίως ὁ νόμος ἀπαραίτητος. ἀλλὰ καὶ περὶ μέτρων, ἤν τις κακουργήσειεν, ἢ σταθμῶν, ἢ περὶ πράσεως ἀδίκου καὶ δόλῳ γενομένης ‚ κἂν ὑφέληταί τις ἀλλότριον, κἂν ὃ μὴ κατέθηκεν ἀνέληται, πάντων εἰσὶ κολάσεις, οὐχ οἷαι παρʼ ἑτέροις, ἀλλʼ ἐπὶ τὸ μεῖζον. περὶ μὲν γὰρ γονέων ἀδικίας, ἢ τῆς εἰς τὸν θεὸν ἀσεβείας, κἂν μέλλῃ τις ‚ εὐθὺς ἀπόλλυται.
esti de kai epi doulois homoiōs ho nomos aparaitētos. alla kai peri metrōn, ēn tis kakourgēseien, ē stathmōn, ē peri praseōs adikou kai dolǭ genomenēs ‚ kan hyphelētai tis allotrion, kan ho mē katethēken anelētai, pantōn eisi kolaseis, ouch hoiai parʼ heterois, allʼ epi to meizon. peri men gar goneōn adikias, ē tēs eis ton theon asebeias, kan mellę̄ tis ‚ euthys apollytai.
And the law is likewise inexorable in the case of slaves. Moreover, if anyone cheats in measures or weights, or in an unjust and deceitful sale, or steals what belongs to another, or takes up what he did not deposit, there are punishments for all, not such as among others, but more severe. For wrongs against parents, or impiety toward God, even if one only intends it, one is at once put to death.
Deut 25:13 (allusion, medium confidence)
Notes and citation
Summary: Fraud and theft are punished severely; offenses against parents and God, with death.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.8.49 (Dindorf 1:427–428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-49). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-49) · 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.
8.8.50Dindorf 1:428
τοῖς μέντοι γε κατὰ τοὺς νόμους πάντα πράττουσι γέρας ἐστὶν οὐκ ἀργύριον, οὐδὲ χρυσὸς, οὐ μὴν οὐδὲ κοτίνου στέφανος, ἢ σελίνου, καὶ τοιαύτη τις ἀνακήρυξις, ἀλλʼ αὐτὸς ἕκαστος αὑτῷ τὸ συνειδὸς ἔχων μαρτυροῦν πεπίστευκε, (τοῦ μὲν νομοθέτου προφητεύσαντος, τοῦ δὲ θεοῦ τὴν πίστιν ἰσχυρὰν παρεσχηκότος, ) ὅτι τοῖς τοὺς νόμους διαφυλάξασιν, κἂν εἰ δέοι θνήσκειν ὑπὲρ αὐτῶν, προθύμως ἀποθανεῖν ‚ ἔδωκεν ὁ θεὸς γενέσθαι τε πάλιν καὶ βίον ἀμείνω λαβεῖν ἐκ περιτροπῆς.’’
tois mentoi ge kata tous nomous panta prattousi geras estin ouk argyrion, oude chrysos, ou mēn oude kotinou stephanos, ē selinou, kai toiautē tis anakēryxis, allʼ autos hekastos hautǭ to syneidos echōn martyroun pepisteuke, (tou men nomothetou prophēteusantos, tou de theou tēn pistin ischyran pareschēkotos, ) hoti tois tous nomous diaphylaxasin, kan ei deoi thnēskein hyper autōn, prothymōs apothanein ‚ edōken ho theos genesthai te palin kai bion ameinō labein ek peritropēs.’’
But for those who do everything according to the laws, the prize is not silver or gold, nor a crown of wild olive or celery, nor any such proclamation; but each one, having his own conscience as witness, has believed (the lawgiver having prophesied it and God having given strong assurance) that to those who have kept the laws, and, if they must die for them, have died willingly, God has granted to come into being again and to receive a better life in the turning of the ages.
Notes and citation
Summary: The reward of the law-keeper is resurrection to a better life.
- Josephus, Against Apion 2.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Eschatology, Martyrdom
Cite (SBL): Eusebius, Praep. ev. 8.8.50 (Dindorf 1:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-50). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-50) · 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.
8.8.51Dindorf 1:428–429
“ Ὤκνουν δʼ ἂν ἐγὼ νῦν ταῦτα γράφειν ‚ εἰ μὴ διὰ τῶν ἔργων ἅπασιν ἦν φανερὸν ὅτι πολλοὶ καὶ πολλάκις ἤδη τῶν ἡμετέρων περὶ τοῦ μηδὲ ῥῆμα φθέγξασθαι παρὰ τὸν νόμον πάντα παθεῖν γενναίως προείλοντο. καίτοι γε εἰ μὴ συμβεβήκει γνώριμον ἡμῶν τὸ ἔθνος ἅπασιν ἀνθρώποις ὑπάρχειν ‚ κἀν φανερῷ κεῖσθαι τὴν ἐθελούσιον ἡμῶν τοῖς νόμοις ἀκολουθίαν, ἀλλά τις ἢ συγγράψαι λέγων αὐτὸς ἀνεγίνωσκε τοῖς Ἕλλησιν, ἤ που περιτυχεῖν ἔξω τῆς γινωσκομένης γῆς ἔφασκεν ἀνθρώποις ‚ τοιαύτην μὲν ἔχουσι δόξαν οὕτω σεμνὴν περὶ τοῦ θεοῦ, τοιούτοις δὲ νόμοις πολὺν αἰῶνα βεβαίως ἐμμεμενηκόσι, πάντας ἂν οἶμαι θαυμάσαι διὰ τὰς συνεχεῖς παρʼ αὐτοῖς μεταβολάς· ἀμέλει τῶν γράψαι τι παραπλήσιον εἰς πολιτείαν καὶ νόμους ἐπιχειρησάντων ὡς θαυμαστὰ συνθέντων κατηγοροῦσι ‚ φάσκοντες αὐτοὺς λαβεῖν ἀδυνάτους ὑποθέσεις.
“ Ōknoun dʼ an egō nyn tauta graphein ‚ ei mē dia tōn ergōn hapasin ēn phaneron hoti polloi kai pollakis ēdē tōn hēmeterōn peri tou mēde rhēma phthenxasthai para ton nomon panta pathein gennaiōs proeilonto. kaitoi ge ei mē symbebēkei gnōrimon hēmōn to ethnos hapasin anthrōpois hyparchein ‚ kan phanerǭ keisthai tēn ethelousion hēmōn tois nomois akolouthian, alla tis ē syngrapsai legōn autos aneginōske tois Hellēsin, ē pou peritychein exō tēs ginōskomenēs gēs ephasken anthrōpois ‚ toiautēn men echousi doxan houtō semnēn peri tou theou, toioutois de nomois polyn aiōna bebaiōs emmemenēkosi, pantas an oimai thaumasai dia tas synecheis parʼ autois metabolas; amelei tōn grapsai ti paraplēsion eis politeian kai nomous epicheirēsantōn hōs thaumasta synthentōn katēgorousi ‚ phaskontes autous labein adynatous hypotheseis.
"I would have hesitated to write these things now, were it not plain to all from the facts that many of our people, many times, have chosen to suffer everything nobly rather than utter even a word against the law. And indeed, if our nation did not happen to be known to all people, and our willing obedience to the laws were not in plain view, but someone either said he had written it himself and read it to the Greeks, or claimed that he had met people beyond the known world who had so venerable an opinion of God and had firmly abided for a long age by such laws, I think all would wonder at it, because of the continual changes among themselves. Certainly they accuse those who have tried to write anything similar on polity and laws of having composed marvels, saying that they took impossible premises.
Notes and citation
Summary: Josephus: Jews have died rather than break the law; others would think such a people fictional.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (breathing written as a quotation mark in the digital text): “ ”Ωκνουν → “ Ὤκνουν.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Praep. ev. 8.8.51 (Dindorf 1:428–429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-51). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-51) · 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.
8.8.52Dindorf 1:429
καὶ τοὺς μὲν ἄλλους παραλείπω φιλοσόφους ‚ ὅσοι τι τοιοῦτον ἐν τοῖς συγγράμμασιν ἐπραγματεύσαντο· Πλάτων δὲ θαυμαζόμενος παρὰ τοῖς Ἕλλησιν, ὡς καὶ σεμνότητι βίου διενεγκὼν, καὶ δυνάμει λόγων καὶ πειθοῖ πάντας ὑπεράρας τοὺς ἐν φιλοσοφίᾳ γεγονότας ‚ ὑπὸ τῶν φασκόντων δεινῶν εἶναι τὰ πολιτικὰ μικροῦ δεῖν χλευαζόμενος καὶ κωμῳδούμενος διατελεῖ.
kai tous men allous paraleipō philosophous ‚ hosoi ti toiouton en tois syngrammasin epragmateusanto; Platōn de thaumazomenos para tois Hellēsin, hōs kai semnotēti biou dienenkōn, kai dynamei logōn kai peithoi pantas hyperaras tous en philosophią gegonotas ‚ hypo tōn phaskontōn deinōn einai ta politika mikrou dein chleuazomenos kai kōmǭdoumenos diatelei.
I pass over the other philosophers who treated some such subject in their writings; but Plato, admired among the Greeks as one who excelled in dignity of life and surpassed all philosophers in power of speech and persuasion, continues to be all but mocked and ridiculed by those who claim to be skilled in politics.
Notes and citation
Summary: Even Plato's ideal laws are mocked by practical politicians.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (stray mark in the digital text): Πλάτωνʼ δὲ → Πλάτων δὲ.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.52 (Dindorf 1:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-52). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-52) · 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.
8.8.53Dindorf 1:429
καίτοι τἀκείνου σκώπτων συχνῶς τις ἂν εὕροι ῥᾷον καὶ τὰς τῶν πολλῶν ἔγγιον συνηθείας. αὐτὸς δὲ Πλάτων ὡμολόγηκεν ὅτι τὴν ἀληθῆ περὶ τοῦ θεοῦ δόξαν εἰς τὴν τῶν ὄχλων ἄνοιαν οὐκ ἦν ἀσφαλὲς ἐξενεγκεῖν.
kaitoi takeinou skōptōn sychnōs tis an heuroi rhąon kai tas tōn pollōn engion synētheias. autos de Platōn hōmologēken hoti tēn alēthē peri tou theou doxan eis tēn tōn ochlōn anoian ouk ēn asphales exenenkein.
And yet anyone examining his works closely would find them easier, and nearer to the customs of the many. Plato himself admitted that it was not safe to bring out the true opinion about God to the ignorance of the crowds.
Notes and citation
Summary: Plato himself feared to share the truth about God with the masses.
- Josephus, Against Apion 2. Compare Plato, Timaeus 28c.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation); Plato, Tim. 28c (Plato (works); allusion)
Cite (SBL): Eusebius, Praep. ev. 8.8.53 (Dindorf 1:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-53). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-53) · 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.
8.8.54Dindorf 1:429
ἀλλὰ τὰ μὲν Πλάτωνος λόγους τινὲς εἶναι κενοὺς νομίζουσι ‚ κατὰ πολλὴν ἐξουσίαν κεκαλλιγραφημένους. μάλιστα δὲ τῶν νομοθετῶν Λυκοῦργον τεθαυμάκασι, καὶ τὴν Σπάρτην ἅπαντες ὑμνοῦσιν, ὅτι τοῖς ἐκείνου νόμοις ἐπὶ πλεῖστον ἐνεκαρτέρησαν.
alla ta men Platōnos logous tines einai kenous nomizousi ‚ kata pollēn exousian kekalligraphēmenous. malista de tōn nomothetōn Lykourgon tethaumakasi, kai tēn Spartēn hapantes hymnousin, hoti tois ekeinou nomois epi pleiston enekarterēsan.
But some think Plato's works are empty words, written beautifully with great license. Among lawgivers they have admired Lycurgus most, and all praise Sparta because they persevered longest in his laws.
Notes and citation
Summary: Lycurgus and Sparta are most admired for keeping their laws.
- Josephus, Against Apion 2.
Notes on the original text
- Digital text corrected (misread letter in the digital text): κεκαλλιγραφημέωους → κεκαλλιγραφημένους.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.54 (Dindorf 1:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-54). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-54) · 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.
8.8.55Dindorf 1:429
οὐκοῦν τοῦτο μὲν ὁμολογείσθω τεκμήριον ἀρετῆς εἶναι, τὸ πείθεσθαι τοῖς νόμοις. οἱ δὲ Λακεδαιμονίους θαυμάζοντες τὸν ἐκείνων χρόνον Λακεδαιμονίους ’σαν τοῖς πλείοσιν ἢ δισχιλίοις ἔτεσι τῆς ἡμετέρας πολιτείας· καὶ προσέτι λογιζέσθωσαν ὅτι Λακεδαιμόνιοι μὲν, ὅσον ἐφʼ ἑαυτῶν χρόνον εἶχον τὴν ἐλευθερίαν, ἀκριβῶς ἔδοξαν τοὺς νόμους διαφυλάττειν, ἐπεὶ μέντοι περὶ αὐτοὺς ἐγένοντο μεταβολαὶ τῆς τύχης‚ μικροῦ δεῖν ἁπάντων ἐξελάθοντο τῶν νόμων· ἡμεῖς δὲ ἐν τύχαις μυρίαις γεγονότες, διὰ τὰς τῶν βασιλευσάντων τῆς Ἀσίας μεταβολὰς, οὐδʼ ἐν τοῖς ἐσχάτοις τῶν δεινῶν τοὺς νόμους προύδομεν. ”
oukoun touto men homologeisthō tekmērion aretēs einai, to peithesthai tois nomois. hoi de Lakedaimonious thaumazontes ton ekeinōn chronon Lakedaimonious ’san tois pleiosin ē dischiliois etesi tēs hēmeteras politeias; kai proseti logizesthōsan hoti Lakedaimonioi men, hoson ephʼ heautōn chronon eichon tēn eleutherian, akribōs edoxan tous nomous diaphylattein, epei mentoi peri autous egenonto metabolai tēs tychēs‚ mikrou dein hapantōn exelathonto tōn nomōn; hēmeis de en tychais myriais gegonotes, dia tas tōn basileusantōn tēs Asias metabolas, oudʼ en tois eschatois tōn deinōn tous nomous proudomen. ”
Let this, then, be agreed to be a proof of virtue: obedience to the laws. But let those who admire the Lacedaemonians compare their duration with the more than two thousand years of our polity; and let them consider besides that the Lacedaemonians seemed to keep the laws exactly only as long as they had their freedom, but when changes of fortune came upon them they forgot almost all their laws; while we, having been in countless misfortunes through the changes of the kings who ruled Asia, did not betray our laws even in the extremity of dangers."
Notes and citation
Summary: The Jews kept their laws through two thousand years of upheaval, unlike the Spartans.
- Josephus, Against Apion 2. The verb ("compare") is garbled in the digital text (Λακεδαιμονίους ’σαν); translated by sense.
Notes on the original text
- Digital text corrected (dropped letter in the digital text; wrong accent in the digital text; wrong breathing in the digital text): ὀκοῦν τοῦτο → οὐκοῦν τοῦτο; ἀρετῆς εἷναι → ἀρετῆς εἶναι; οἶ δὲ Λακεδαιμονίους → οἱ δὲ Λακεδαιμονίους; διὰ τἀς τῶν → διὰ τὰς τῶν.
Extrabiblical texts: Josephus, C. Ap. 2 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.8.55 (Dindorf 1:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-55). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-55) · 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.
8.8.56Dindorf 1:429–430
Ταῦτα μὲν καὶ Ἰώσηπος περὶ τῆς κατὰ Μωσέα Ἰουδαίων πολιτείας. περὶ δὲ τῆς ἐν τοῖς ὑπʼ αὐτοῦ τεθεῖσι νόμοις ἐπεσκιασμένης καὶ ἀλληγορικῆς θεωρίας πολλὰ ἔχων εἰπεῖν ἐπαρκεῖν ἡγοῦμαι τὰς Ἐλεαζάρου καὶ Ἀριστοβούλου διηγήσεις, ἀνδρῶν τὸ μὲν Ἑβραίων ἀνέκαθεν, τὸν δὲ χρόνον κατὰ τοὺς Πτολεμαίων χρόνους διαπρεψάντων.
Tauta men kai Iōsēpos peri tēs kata Mōsea Ioudaiōn politeias. peri de tēs en tois hypʼ autou tetheisi nomois epeskiasmenēs kai allēgorikēs theōrias polla echōn eipein eparkein hēgoumai tas Eleazarou kai Aristoboulou diēgēseis, andrōn to men Hebraiōn anekathen, ton de chronon kata tous Ptolemaiōn chronous diaprepsantōn.
So much from Josephus too about the Jewish polity according to Moses. About the veiled and allegorical meaning in the laws he laid down, though I have much to say, I think the accounts of Eleazar and Aristobulus suffice, men Hebrew by descent who flourished in the times of the Ptolemies.
Notes and citation
Summary: Eusebius turns to the allegorical meaning of the law in Eleazar and Aristobulus.
Cite (SBL): Eusebius, Praep. ev. 8.8.56 (Dindorf 1:429–430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-56). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-56) · 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.
8.8.57Dindorf 1:430
ὧν ὁ Ἐλεάζαρος καὶ τῷ τῆς ἀρχιερωσύνης ἀξιώματι τετιμημένος μικρῷ πρότερον ἡμῖν ἐδηλοῦτο, ὃς δὴ τοῖς παρὰ βασιλέως ὡς αὐτὸν ἥκουσι πρεσβείας ἕνεκα τῆς τῶν Ἑβραϊκῶν λόγων ἐπὶ τὴν Ἑλλάδα μεταβολῆς τὸν τρόπον ὑποτυπούμενος τῆς ἐν τοῖς ἱεροῖς νόμοις ἀλληγορουμένης ἰδέας, τοιαύτην πεποίηται τοῦ λόγου τὴν διδασκαλίαν
hōn ho Eleazaros kai tǭ tēs archierōsynēs axiōmati tetimēmenos mikrǭ proteron hēmin edēlouto, hos dē tois para basileōs hōs auton hēkousi presbeias heneka tēs tōn Hebraïkōn logōn epi tēn Hellada metabolēs ton tropon hypotypoumenos tēs en tois hierois nomois allēgoroumenēs ideas, toiautēn pepoiētai tou logou tēn didaskalian
Of these, Eleazar, honored with the dignity of the high priesthood, was mentioned by us a little earlier. To those who came to him from the king on the embassy for the translation of the Hebrew writings into Greek, sketching the manner of the allegorical meaning in the sacred laws, he gave this teaching:
Notes and citation
Summary: Eusebius introduces Eleazar's allegorical explanation of the law.
Cite (SBL): Eusebius, Praep. ev. 8.8.57 (Dindorf 1:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-57). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-8-8-57) · 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.