Preparation for the Gospel 9.27.1–9.30.8
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 9, chapter 27
9.27.1Dindorf 1:498
“ Ἀρτάπανος δέ φησιν ἐν τῇ περὶ Ἰουδαίων, Ἀβραὰμ τελευτήσαντος καὶ τοῦ υἱοῦ αὐτοῦ Μεμψασθενὼθ, ὁμοίως δὲ καὶ τοῦ βασιλέως τῶν Αἰγυπτίων, τὴν δυναστείαν παραλαβεῖν τὸν υἱὸν αὐτοῦ Παλμανώθην.
“ Artapanos de phēsin en tę̄ peri Ioudaiōn, Abraam teleutēsantos kai tou huiou autou Mempsasthenōth, homoiōs de kai tou basileōs tōn Aigyptiōn, tēn dynasteian paralabein ton huion autou Palmanōthēn.
"Artapanus says in his On the Jews that when Abraham had died, and his son Mempsasthenoth, and likewise the king of the Egyptians, the king's son Palmanothes took over the rule.
Notes and citation
Summary: Artapanus (via Polyhistor): Palmanothes becomes king of Egypt.
- Alexander Polyhistor, quoting Artapanus. His account of Moses (9.27.1–37) is a romance that differs widely from Exodus; translated as given.
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation); Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.1 (Dindorf 1:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.2Dindorf 1:498–499
τοῦτον δὲ τοῖς Ἰουδαίοις φαύλως προσφέρεσθαι· καὶ πρῶτον μὲν τὴν Κεσσὰν οἰκοδομῆσαι, τό τε ἐπʼ αὐτῆ̣ ἱερὸν καθιδρύσασθαι, εἶτα τὸν ἐν Ἡλιουπόλει ναὸν κατασκευάσαι.
touton de tois Ioudaiois phaulōs prospheresthai; kai prōton men tēn Kessan oikodomēsai, to te epʼ autē hieron kathidrysasthai, eita ton en Hēlioupolei naon kataskeuasai.
He treated the Jews badly; first he built Kessa and founded the temple in it, then constructed the shrine at Heliopolis.
Exod 1:11 (echo, medium confidence)
Notes and citation
Summary: Palmanothes oppresses the Jews and builds temples.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.2 (Dindorf 1:498–499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.3Dindorf 1:499
τοῦτον δὲ γεννῆσαι θυγατέρα Μέρριν, ἣν Χενεφρῇ τινι κατεγγυῆσαι, τῶν ὑπὲρ Μέμφιν τόπων βασιλεύοντι· πολλοὺς γὰρ τότε τῆς Αἰγύπτου βασιλεύειν· ταύτην δὲ στεῖραν ὑπάρχουσαν ὑποβαλέσθαι τινὸς τῶν Ἰουδαίων παιδίον, τοῦτο δὲ Μώϋσον ὀνομάσαι· ὑπὸ δὲ τῶν Ἑλλήνων αὐτὸν ἀνδρωθέντα Μουσαῖον προσαγορευθῆναι.
touton de gennēsai thygatera Merrin, hēn Chenephrę̄ tini katengyēsai, tōn hyper Memphin topōn basileuonti; pollous gar tote tēs Aigyptou basileuein; tautēn de steiran hyparchousan hypobalesthai tinos tōn Ioudaiōn paidion, touto de Mōÿson onomasai; hypo de tōn Hellēnōn auton andrōthenta Mousaion prosagoreuthēnai.
He begot a daughter, Merris, whom he betrothed to a certain Chenephres, who ruled the regions above Memphis, for at that time there were many kings in Egypt. She, being barren, adopted as her own a child of one of the Jews and named him Mouysos; and when he grew to manhood the Greeks called him Musaeus.
Exod 2:10 (allusion, high confidence)
Notes and citation
Summary: Merris adopts a Jewish child, Moses, called Musaeus by the Greeks.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (detached breathing in the digital text; line-end hyphen and stray mark in the digital text): τοῦ- ’τον → τοῦτον; τῶν ᾿Ιουδαίων παιδίον → τῶν Ἰουδαίων παιδίον.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.3 (Dindorf 1:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.4Dindorf 1:499
γενέσθαι δὲ τὸν Μώϋσον τοῦτον Ὀρφέως διδάσκαλον· ἀνδρωθέντα δʼ αὐτὸν πολλὰ τοῖς ἀνθρώποις εὔχρηστα παραδοῦναι. καὶ γὰρ πλοῖα καὶ μηχανὰς πρὸς τὰς λιθοθεσίας, καὶ τὰ Αἰγυπτία ὅπλα, καὶ τὰ ὄργανα τὰ ὑδρευτικὰ καὶ πολεμικὰ καὶ τὴν φιλοσοφίαν ἐξευρεῖν· ἔτι δὲ τὴν πόλιν εἰς λς νομοὺς διελεῖν, καὶ ἑκάστῳ τῶν νομῶν ἀποτάξαι τὸν θεὸν σεφθήσεσθαι, τά τε ἱερὰ γράμματα τοῖς ἱερεῦσιν· εἶναι δὲ καὶ αἰλούρους καὶ κύνας καὶ ἴβεις· ἀπονεῖμαι δὲ καὶ τοῖς ἱερεῦσιν ἐξαίρετον χώραν.
genesthai de ton Mōÿson touton Orpheōs didaskalon; andrōthenta dʼ auton polla tois anthrōpois euchrēsta paradounai. kai gar ploia kai mēchanas pros tas lithothesias, kai ta Aigyptia hopla, kai ta organa ta hydreutika kai polemika kai tēn philosophian exeurein; eti de tēn polin eis ls nomous dielein, kai hekastǭ tōn nomōn apotaxai ton theon sephthēsesthai, ta te hiera grammata tois hiereusin; einai de kai ailourous kai kynas kai ibeis; aponeimai de kai tois hiereusin exaireton chōran.
This Mouysos became the teacher of Orpheus; and when he had grown up he handed on to mankind many useful things: he invented ships, machines for setting stones, Egyptian weapons, the instruments for drawing water and for war, and philosophy. He also divided the state into thirty-six nomes and assigned to each of the nomes the god to be worshiped, and the sacred letters to the priests; and the gods were to be cats, dogs, and ibises. He also allotted the priests a select territory.
Notes and citation
Summary: Artapanus credits Moses with inventions and with organizing Egypt and its cults.
- Artapanus, via Polyhistor. "State" renders πόλιν (literally "city"). Artapanus's claim that Moses assigned the animal cults is his own; translated as given.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.4 (Dindorf 1:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.5Dindorf 1:499
ταῦτα δὲ πάντα ποιῆσαι χάριν τοῦ τὴν μοναρχίαν βεβαίαν τῷ Χενεφρῇ διαφυλάξαι. πρότερον γὰρ ἀδιατάκτους ὄντας τοὺς ὄχλους ποτὲ μὲν ἐκβάλλειν, ποτὲ δὲ καθιστάνειν βασιλεῖς, καὶ πολλάκις μὲν τοὺς αὐτοὺς, ἐνιάκις δὲ ἄλλους.
tauta de panta poiēsai charin tou tēn monarchian bebaian tǭ Chenephrę̄ diaphylaxai. proteron gar adiataktous ontas tous ochlous pote men ekballein, pote de kathistanein basileis, kai pollakis men tous autous, eniakis de allous.
All this he did in order to keep the monarchy secure for Chenephres; for previously the crowds, being without order, would sometimes expel kings and sometimes install them, often the same ones, sometimes others.
Notes and citation
Summary: Moses' reforms secured the monarchy.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.5 (Dindorf 1:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.6Dindorf 1:499
διὰ ταῦτα οὖν τὸν Μώϋσον ὑπὸ τῶν ὄχλων ἀγαπηθῆναι, καὶ ὑπὸ τῶν ἱερέων ἰσοθέου τιμῆς καταξιωθέντα προσαγορευθῆναι Ἑρμῆν, διὰ τὴν τῶν ἱερῶν γραμμάτων ἑρμηνείαν.
dia tauta oun ton Mōÿson hypo tōn ochlōn agapēthēnai, kai hypo tōn hiereōn isotheou timēs kataxiōthenta prosagoreuthēnai Hermēn, dia tēn tōn hierōn grammatōn hermēneian.
For these reasons Mouysos was loved by the crowds, and, being thought worthy by the priests of honor equal to a god's, he was called Hermes, because of his interpretation of the sacred letters.
Notes and citation
Summary: Moses is called Hermes by the priests.
- Artapanus, via Polyhistor. The name is linked with ἑρμηνεία, "interpretation".
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.6 (Dindorf 1:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.7Dindorf 1:499–500
τὸν δὲ Χενεφρῆν ὁρῶντα τὴν ἀρετὴν τοῦ Μωΰσου φθονῆσαι αὐτῷ, καὶ ζητεῖν αὐτὸν ἐπʼ εὐλόγῳ αἰτίᾳ τινὶ ἀνελεῖν. καὶ δή ποτε τῶν Αἰθιόπων ἐπιστρατευσαμένων τῇ Αἰγύπτῳ τὸν Χενεφρῆν ὑπολαβόντα εὑρηκέναι καιρὸν εὔθετον πέμψαι τὸν Μώϋσον ἐπʼ αὐτοὺς στρατηγὸν μετὰ δυνάμεως· τὸ δὲ τῶν γεωργῶν αὐτῷ συστῆσαι πλῆθος, ὑπολαβόντα ῥᾳδίως αὐτὸν διὰ τὴν τῶν στρατιωτῶν ἀσθένειαν ὑπὸ τῶν πολεμίων ἀναιρεθήσεσθαι.
ton de Chenephrēn horōnta tēn aretēn tou Mōÿsou phthonēsai autǭ, kai zētein auton epʼ eulogǭ aitią tini anelein. kai dē pote tōn Aithiopōn epistrateusamenōn tę̄ Aigyptǭ ton Chenephrēn hypolabonta heurēkenai kairon eutheton pempsai ton Mōÿson epʼ autous stratēgon meta dynameōs; to de tōn geōrgōn autǭ systēsai plēthos, hypolabonta rhądiōs auton dia tēn tōn stratiōtōn astheneian hypo tōn polemiōn anairethēsesthai.
But Chenephres, seeing Mouysos's excellence, envied him and sought to kill him on some plausible pretext. And when the Ethiopians once invaded Egypt, Chenephres, thinking he had found a fitting opportunity, sent Mouysos against them as general with an army; he enrolled for him the mass of farmers, supposing that because of the weakness of the soldiers he would easily be killed by the enemy.
Notes and citation
Summary: Chenephres sends Moses against the Ethiopians to be killed.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.7 (Dindorf 1:499–500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.8Dindorf 1:500
τὸν δὲ Μώϋσον ἐλθόντα ἐπὶ τὸν Ἑρμοπολίτην ὀνομαζόμενον νομὸν, ἔχοντα περὶ δέκα μυριάδας γεωργῶν, αὐτοῦ καταστρατοπεδεῦσαι· πέμψαι δὲ στρατηγοὺς τοὺς προκαθεδουμένους τῆς χώρας, οὓς δὴ πλεονεκτεῖν ἐπιφανῶς κατὰ τὰς μάχας· λέγειν δέ φησιν Ἡλιουπολίτας τὸν πόλεμον τοῦτον ἔτη δέκα.
ton de Mōÿson elthonta epi ton Hermopolitēn onomazomenon nomon, echonta peri deka myriadas geōrgōn, autou katastratopedeusai; pempsai de stratēgous tous prokathedoumenous tēs chōras, hous dē pleonektein epiphanōs kata tas machas; legein de phēsin Hēlioupolitas ton polemon touton etē deka.
Mouysos came to the so-called Hermopolite nome with about a hundred thousand farmers and encamped there; he sent generals to occupy the country in advance, who won conspicuous advantages in the battles. He says the people of Heliopolis say this war lasted ten years.
Notes and citation
Summary: Moses campaigns from the Hermopolite nome; the war lasts ten years.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (Latin letter and stray mark in the digital text; misread letter in the digital text): ‘Eρμοπολίτην → Ἑρμοπολίτην; πλεοκεκτεῖν → πλεονεκτεῖν.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.8 (Dindorf 1:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.9Dindorf 1:500
τοὺς οὖν περὶ τὸν Μώϋσον διὰ τὸ μέγεθος τῆς στρατιᾶς πόλιν ἐν τούτῳ κτίσαι τῷ τόπῳ καὶ τὴν ἶβιν ἐν αὐτῇ καθιερῶσαι, διὰ τὸ ταύτην τὰ βλάπτοντα ζῷα τοὺς ἀνθρώπους ἀναιρεῖν. προσαγορεῦσαι δὲ αὐτὴν Ἑρμοῦ πόλιν.
tous oun peri ton Mōÿson dia to megethos tēs stratias polin en toutǭ ktisai tǭ topǭ kai tēn ibin en autę̄ kathierōsai, dia to tautēn ta blaptonta zǭa tous anthrōpous anairein. prosagoreusai de autēn Hermou polin.
So Mouysos and his men, because of the size of the army, founded a city in that place and consecrated the ibis in it, because this bird kills the creatures harmful to men; and they called it Hermopolis.
Notes and citation
Summary: Moses founds Hermopolis and consecrates the ibis.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (missing accent in the digital text; wrong breathing and accent in the digital text): τοὺς οὑν περὶ → τοὺς οὖν περὶ; Ἑρμου πόλιν → Ἑρμοῦ πόλιν.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.9 (Dindorf 1:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.10Dindorf 1:500
οὕτω δὴ τοὺς Αἰθίοπας, καίπερ ὄντας πολεμίους, στέρξαι τὸν Μώϋσον ὥστε καὶ τὴν περιτομὴν τῶν αἰδοίων παρʼ ἐκείνου μαθεῖν· οὐ μόνον δὲ τούτους, ἀλλὰ καὶ τοὺς ἱερεῖς ἅπαντας.
houtō dē tous Aithiopas, kaiper ontas polemious, sterxai ton Mōÿson hōste kai tēn peritomēn tōn aidoiōn parʼ ekeinou mathein; ou monon de toutous, alla kai tous hiereis hapantas.
The Ethiopians, though enemies, came to love Mouysos so much that they learned circumcision of the private parts from him; and not they alone, but all the priests as well.
Notes and citation
Summary: The Ethiopians and priests learn circumcision from Moses.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.10 (Dindorf 1:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.11Dindorf 1:500
τὸν δὲ Χενεφρῆν, λυθέντος τοῦ πολέμου, λόγῳ μὲν αὐτὸν ἀποδέξασθαι, ἔργῳ δὲ ἐπιβουλεύειν. παρελόμενον γοῦν αὐτοῦ τοὺς ὄχλους τοὺς μὲν ἐπὶ τὰ ὅρια τῆς Αἰθιοπίας πέμψαι προφυλακῆς χάριν, τοῖς δὲ προστάξαι τὸν ἐν Δῖός πόλει ναὸν ἐξ ὀπτῆς πλίνθου κατεσκευασμένον καθαιρεῖν, ἕτερον δὲ λίθινον κατασκευάσαι τὸ πλησίον ὄρος λατομήσαντας ’ τάξαι δὲ ἐπὶ τῆς οἰκοδομίας ἐπιστάτην Ναχέρωτα.
ton de Chenephrēn, lythentos tou polemou, logǭ men auton apodexasthai, ergǭ de epibouleuein. parelomenon goun autou tous ochlous tous men epi ta horia tēs Aithiopias pempsai prophylakēs charin, tois de prostaxai ton en Dios polei naon ex optēs plinthou kateskeuasmenon kathairein, heteron de lithinon kataskeuasai to plēsion oros latomēsantas ’ taxai de epi tēs oikodomias epistatēn Nacherōta.
When the war was over, Chenephres welcomed him in word but plotted against him in deed. Taking his troops away from him, he sent some to the borders of Ethiopia as a guard, and ordered others to pull down the temple at Diospolis, which was built of baked brick, and to build another of stone, quarrying the nearby mountain; and he set Nacheros over the building as overseer.
Notes and citation
Summary: Chenephres disperses Moses' army.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.11 (Dindorf 1:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.12Dindorf 1:500–501
τὸν δὲ ἐλθόντα μετὰ Μωΰσου εἰς Μέμφιν πυθέσθαι παρʼ αὐτοῦ εἴ τι ἄλλο ἐστὶν εὔχρηστον τοῖς ἀνθρώποις· τὸν δὲ φάναι γένος τῶν βοῶν, διὰ τὸ τὴν γῆν ὑπὸ τούτων ἀροῦσθαι· τὸν δὲ Χενεφρῆν, προσαγορεύσαντα ταῦρον Ἄπιν, κελεῦσαι ἱερὸν αὐτοῦ τοὺς ὄχλους καθιδρύσασθαι, καὶ τὰ ζῷα τὰ καθιερωθέντα ὑπὸ τοῦ Μωΰσου κελεύειν ἐκεῖ φέροντας θάπτειν, κατακρύπτειν θέλοντα τὰ τοῦ Μωΰσου ἐπινοήματα.
ton de elthonta meta Mōÿsou eis Memphin pythesthai parʼ autou ei ti allo estin euchrēston tois anthrōpois; ton de phanai genos tōn boōn, dia to tēn gēn hypo toutōn arousthai; ton de Chenephrēn, prosagoreusanta tauron Apin, keleusai hieron autou tous ochlous kathidrysasthai, kai ta zǭa ta kathierōthenta hypo tou Mōÿsou keleuein ekei pherontas thaptein, katakryptein thelonta ta tou Mōÿsou epinoēmata.
When Chenephres came with Mouysos to Memphis, he asked him whether there was anything else useful to mankind; he said the breed of oxen, because the land is ploughed by them. Chenephres named a bull Apis and ordered the crowds to found a temple for it, and ordered them to bring the animals consecrated by Mouysos there and bury them, wishing to conceal Mouysos's inventions.
Notes and citation
Summary: Chenephres founds the Apis cult to obscure Moses' work.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (misplaced breathing in the digital text): προσαγορεὐσαντα → προσαγορεύσαντα.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.12 (Dindorf 1:500–501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.13Dindorf 1:501
ἀποξενωσάντων δὲ αὐτὸν τῶν Αἰγυπτίων ὁρκωμοτῆσαι τοὺς φίλους μὴ ἐξαγγεῖλαι τῷ Μωΰσῳ τὴν ἐπισυνισταμένην αὐτῷ ἐπιβουλὴν καὶ προβαλέσθαι τοὺς ἀναιρήσοντας αὐτόν.
apoxenōsantōn de auton tōn Aigyptiōn horkōmotēsai tous philous mē exangeilai tǭ Mōÿsǭ tēn episynistamenēn autǭ epiboulēn kai probalesthai tous anairēsontas auton.
When the Egyptians had become estranged from him, he bound his friends by oath not to report to Mouysos the plot being formed against him, and to put forward men to kill him.
Notes and citation
Summary: Chenephres plots Moses' murder.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ὁρκω- μοτῆσαι → ὁρκωμοτῆσαι.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.13 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.14Dindorf 1:501
μηδενὸς δʼ ὑπακούσαντος ὀνειδίσαι τὸν Χενεφρῆν Χανεθώθην, τὸν μάλιστα προσαγορευόμενον ὑπʼ αὐτοῦ· τὸν δὲ ὀνειδισθέντα ὑποσχέσθαι τὴν ἐπίθεσιν, λαβόντα καιρόν.
mēdenos dʼ hypakousantos oneidisai ton Chenephrēn Chanethōthēn, ton malista prosagoreuomenon hypʼ autou; ton de oneidisthenta hyposchesthai tēn epithesin, labonta kairon.
When no one obeyed, Chenephres reproached Chanethothes, the one he had most particularly addressed; and he, reproached, promised to make the attack when he found an opportunity.
Notes and citation
Summary: Chanethothes agrees to kill Moses.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.14 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.15Dindorf 1:501
ὑπὸ δὲ τοῦτον τὸν καιρὸν τῆς Μέρριδος τελευτησάσης ὑποσχέσθαι τὸν Χενεφρὴν τῷ τε Μωΰσῳ καὶ τῷ Χανεθώθῃ τὸ σῶμα διακομίσαντας εἰς τοὺς ὑπὲρ Αἴγυπτον τόπους θάψαι, ὑπολαβόντα τὸν Μώϋσον ὑπὸ τοῦ Χανεθὼθ ἀναιρεθήσεσθαι.
hypo de touton ton kairon tēs Merridos teleutēsasēs hyposchesthai ton Chenephrēn tǭ te Mōÿsǭ kai tǭ Chanethōthę̄ to sōma diakomisantas eis tous hyper Aigypton topous thapsai, hypolabonta ton Mōÿson hypo tou Chanethōth anairethēsesthai.
About this time Merris died, and Chenephres charged Mouysos and Chanethothes to carry the body to the regions beyond Egypt and bury it, supposing that Mouysos would be killed by Chanethothes.
Notes and citation
Summary: Merris dies; Moses and Chanethothes are sent to bury her.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): Μώ- ϋσον → Μώϋσον.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.15 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.16Dindorf 1:501
πορευομένων δὲ αὐτῶν τὴν ἐπιβουλὴν τῷ Μωΰσῳ τῶν συνειδότων ἐξαγγεῖλαί τινα· τὸν δὲ φυλάσσοντα αὐτὸν τὴν μὲν Μέρριν θάψαι, τὸν δὲ ποταμὸν καὶ τὴν ἐν ἐκείνῳ πόλιν Μερόην προσαγορεῦσαι. τιμᾶσθαι δὲ τὴν Μέρριν ταύτην ὑπὸ τῶν ἐγχωρίων οὐκ ἔλαττον ἢ τὴν Ἶσιν.
poreuomenōn de autōn tēn epiboulēn tǭ Mōÿsǭ tōn syneidotōn exangeilai tina; ton de phylassonta auton tēn men Merrin thapsai, ton de potamon kai tēn en ekeinǭ polin Meroēn prosagoreusai. timasthai de tēn Merrin tautēn hypo tōn enchōriōn ouk elatton ē tēn Isin.
As they were going, one of those who knew of the plot reported it to Mouysos; and he, keeping guard over himself, buried Merris and named the river and the city on it Meroe. This Merris is honored by the inhabitants no less than Isis.
Notes and citation
Summary: Moses buries Merris and names Meroe.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.16 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.17Dindorf 1:501
Ἀάρωνα δὲ τὸν τοῦ Μωΰσου ἀδελφὸν τὰ περὶ τὴν ἐπιβουλὴν ἐπιγνόντα συμβουλεῦσαι τῷ ἀδελφῷ φυγεῖν εἰς τὴν Ἀραβίαν· τὸν δὲ πεισθέντα, ἀπὸ Μέμφεως τὸν Νεῖλον διαπλεύσαντα, ἀπαλλάσσεσθαι εἰς τὴν Ἀραβίαν.
Aarōna de ton tou Mōÿsou adelphon ta peri tēn epiboulēn epignonta symbouleusai tǭ adelphǭ phygein eis tēn Arabian; ton de peisthenta, apo Mempheōs ton Neilon diapleusanta, apallassesthai eis tēn Arabian.
Aaron, Mouysos's brother, learning of the plot, advised his brother to flee to Arabia; and he, persuaded, crossed the Nile from Memphis and set off for Arabia.
Exod 2:15 (echo, medium confidence)
Notes and citation
Summary: Aaron advises Moses to flee.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.17 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.18Dindorf 1:501
τὸν δὲ Χανεθώθην πυθόμενον τοῦ Μωΰσου τὴν φυγὴν ἐνεδρεύειν ὡς ἀναιρήσοντα· ἰδόντα δὲ ἐρχόμενον σπάσασθαι τὴν μάχαιραν ἐπʼ αὐτὸν, τὸν δὲ Μώϋσον προκαταταχήσαντα τήν τε χεῖρα κατασχεῖν αὐτοῦ καὶ σπασάμενον τὸ ξίφος φονεῦσαι τὸν Χανεθώθην·
ton de Chanethōthēn pythomenon tou Mōÿsou tēn phygēn enedreuein hōs anairēsonta; idonta de erchomenon spasasthai tēn machairan epʼ auton, ton de Mōÿson prokatatachēsanta tēn te cheira kataschein autou kai spasamenon to xiphos phoneusai ton Chanethōthēn;
Chanethothes, learning of Mouysos's flight, lay in ambush to kill him; and seeing him coming he drew his dagger against him; but Mouysos was too quick for him, seized his hand, drew the sword, and killed Chanethothes.
Exod 2:12 (echo, medium confidence)
Notes and citation
Summary: Moses kills Chanethothes in self-defense.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.18 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.19Dindorf 1:501–502
διεκδρᾶναι δὲ εἰς τὴν Ἀραβίαν, καὶ Ῥαγουήλῳ τῷ τῶν τόπων ἄρχοντι συμβιοῦν, λαβόντα τὴν ἐκείνου θυγατέρα· τὸν δὲ Ῥαγουῆλον βούλεσθαι στρατεύειν ἐπὶ τοὺς Αἰγυπτίους, κατάγειν βουλόμενον τὸν Μώϋσον, καὶ τὴν δυναστείαν τῇ τε θυγατρὶ καὶ τῷ γαμβρῷ κατασκευάσαι· τὸν δὲ Μώϋσον ἀποκωλῦσαι, στοχαζόμενον τῶν ὁμοφύλων ’ τὸν δὲ Ῥαγουῆλον διακωλύοντα στρατεύειν τοῖς Ἄραψι προστάξαι λῃστεύειν τὴν Αἴγυπτον.
diekdranai de eis tēn Arabian, kai Rhagouēlǭ tǭ tōn topōn archonti symbioun, labonta tēn ekeinou thygatera; ton de Rhagouēlon boulesthai strateuein epi tous Aigyptious, katagein boulomenon ton Mōÿson, kai tēn dynasteian tę̄ te thygatri kai tǭ gambrǭ kataskeuasai; ton de Mōÿson apokōlysai, stochazomenon tōn homophylōn ’ ton de Rhagouēlon diakōlyonta strateuein tois Arapsi prostaxai lę̄steuein tēn Aigypton.
He escaped to Arabia and lived with Raguel, the ruler of the region, taking his daughter as wife. Raguel wanted to campaign against the Egyptians, wishing to bring Mouysos back and to secure the rule for his daughter and son-in-law; but Mouysos prevented it, having regard for his own people; and Raguel, being prevented from campaigning, ordered the Arabs to raid Egypt.
Exod 2:15 (allusion, high confidence) · Exod 2:21 (allusion, high confidence)
Notes and citation
Summary: Moses marries Raguel's daughter; Raguel has the Arabs raid Egypt.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (detached breathing in the digital text; line-end hyphen left in the digital text): ᾿Ραγουήλῳ → Ῥαγουήλῳ; ῾Ραγουῆλον βούλεσθαι → Ῥαγουῆλον βούλεσθαι; στρα- τεύειν → στρατεύειν.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.19 (Dindorf 1:501–502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.20Dindorf 1:502
ὑπὸ δὲ τὸν αὐτὸν χρόνον καὶ τὸν Χενεφρῆν πρῶτον ἁπάντων ἀνθρώπων ἐλεφαντιάσαντα μεταλλάξαι ’ τούτῳ δὲ τῷ πάθει περιπεσεῖν διὰ τὸ τοὺς Ἰουδαίους προστάξαι σινδόνας ἀμφιέννυσθαι, ἐρεᾶν δʼ ἐσθῆτα μὴ ἀμπέχεσθαι, ὅπως ὄντες ἐπίσημοι κολάζωνται ὑπʼ αὐτοῦ.
hypo de ton auton chronon kai ton Chenephrēn prōton hapantōn anthrōpōn elephantiasanta metallaxai ’ toutǭ de tǭ pathei peripesein dia to tous Ioudaious prostaxai sindonas amphiennysthai, erean dʼ esthēta mē ampechesthai, hopōs ontes episēmoi kolazōntai hypʼ autou.
About the same time Chenephres, the first of all men to suffer elephantiasis, died; he fell into this affliction because he had ordered the Jews to wear linen garments and not to put on woolen clothing, so that, being conspicuous, they might be punished by him.
Exod 2:23 (echo, medium confidence)
Notes and citation
Summary: Chenephres dies of elephantiasis.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): προσ- τάξαι → προστάξαι.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.20 (Dindorf 1:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.21Dindorf 1:502
τὸν δὲ Μώϋσον εὔχεσθαι τῷ θεῷ, ἤδη ποτὲ τοὺς λαοὺς παῦσαι τῶν κακοπαθειῶν. ἱλασκομένου δʼ αὐτοῦ αἰφνιδίως φησὶν ἐκ τῆς γῆς πῦρ ἀναφθῆναι, καὶ τοῦτο κάεσθαι, μήτε ὕλης μήτε ἄλλης τινὸς ξυλείας οὔσης ἐν τῷ τόπῳ. τὸν δὲ Μώϋσον δείσαντα τὸ γεγονὸς φεύγειν· φωνὴν δʼ αὐτῷ θείαν εἰπεῖν στρατεύειν ἐπʼ Αἴγυπτον, καὶ τοὺς Ἰουδαίους διασώσαντα εἰς τὴν ἀρχαίαν ἀγαγεῖν πατρίδα.
ton de Mōÿson euchesthai tǭ theǭ, ēdē pote tous laous pausai tōn kakopatheiōn. hilaskomenou dʼ autou aiphnidiōs phēsin ek tēs gēs pyr anaphthēnai, kai touto kaesthai, mēte hylēs mēte allēs tinos xyleias ousēs en tǭ topǭ. ton de Mōÿson deisanta to gegonos pheugein; phōnēn dʼ autǭ theian eipein strateuein epʼ Aigypton, kai tous Ioudaious diasōsanta eis tēn archaian agagein patrida.
Mouysos prayed to God to stop the peoples' sufferings at last. And as he was entreating, he says, fire was suddenly kindled from the earth and kept burning, though there was neither wood nor any other timber in the place. Mouysos, afraid at what had happened, fled; but a divine voice told him to march against Egypt, rescue the Jews, and lead them to their ancient homeland.
Exod 3:2 (allusion, high confidence) · Exod 3:10 (allusion, high confidence)
Notes and citation
Summary: Artapanus's version of the burning bush and Moses' call.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.21 (Dindorf 1:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.22Dindorf 1:502
τὸν δὲ θαρρήσαντα δύναμιν πολεμίαν ἐπάγειν διαγνῶναι τοῖς Αἰγυπτίοις. πρῶτον δὲ πρὸς Ἀάρωνα τὸν ἀδελφὸν ἐλθεῖν· τὸν δὲ βασιλέα τῶν Αἰγυπτίων πυθόμενον τὴν τοῦ Μωΰσου παρουσίαν καλέσαι πρὸς αὑτὸν, καὶ πυνθάνεσθαι ἐφʼ ὅ τι ἥκοι ’ τὸν δὲ φάναι, διότι προστάσσειν αὐτῷ τὸν τῆς οἰκουμένης δεσπότην ἀπολῦσαι τοὺς Ἰουδαίους.
ton de tharrēsanta dynamin polemian epagein diagnōnai tois Aigyptiois. prōton de pros Aarōna ton adelphon elthein; ton de basilea tōn Aigyptiōn pythomenon tēn tou Mōÿsou parousian kalesai pros hauton, kai pynthanesthai ephʼ ho ti hēkoi ’ ton de phanai, dioti prostassein autǭ ton tēs oikoumenēs despotēn apolysai tous Ioudaious.
Taking courage, he resolved to lead a hostile force against the Egyptians. First he went to Aaron his brother. The king of the Egyptians, learning of Mouysos's arrival, summoned him and asked why he had come; and he said, because the Lord of the world commanded him to release the Jews.
Exod 4:27 (allusion, high confidence) · Exod 5:1 (allusion, high confidence)
Notes and citation
Summary: Moses returns and demands the release of the Jews.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.22 (Dindorf 1:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.23Dindorf 1:502
τὸν δὲ πυθόμενον εἰς φυλακὴν αὐτὸν καθεῖρξαι. νυκτὸς δὲ ἐπιγενομένης τάς τε θύρας πάσας αὐτομάτως ἀνοιχθῆναι τοῦ δεσμωτηρίου καὶ τῶν φυλάκων οὓς μὲν τελευτῆσαι, τινὰς δὲ ὑπὸ τοῦ ὕπνου παρεθῆναι, τά τε ὅπλα κατεαγῆναι.
ton de pythomenon eis phylakēn auton katheirxai. nyktos de epigenomenēs tas te thyras pasas automatōs anoichthēnai tou desmōtēriou kai tōn phylakōn hous men teleutēsai, tinas de hypo tou hypnou parethēnai, ta te hopla kateagēnai.
When the king heard this, he shut him up in prison. But when night came, all the doors of the prison opened of their own accord, and of the guards some died, some were overcome by sleep, and their weapons were broken.
Notes and citation
Summary: Moses is imprisoned; the prison doors open by themselves.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (dropped letter in the digital text): κατεαγῆαι → κατεαγῆναι.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.23 (Dindorf 1:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.24Dindorf 1:502–503
ἐξελθόντα δὲ τὸν Μώϋσον ἐπὶ τὰ βασίλεια ἐλθεῖν· εὑρόντα δὲ ἀνεῳγμένας τὰς θύρας εἰσελθεῖν, καὶ ἐνθάδε τῶν φυλάκων παρειμένων τὸν βασιλέα ἐξεγεῖραι. τὸν δὲ ἐκπλαγέντα ἐπὶ τῷ γεγονότι κελεῦσαι τῷ Μωΰσῳ τὸ τοῦ πέμψαντος αὐτὸν θεοῦ εἰπεῖν ὄνομα, διαχλευάσαντα αὐτόν·
exelthonta de ton Mōÿson epi ta basileia elthein; heuronta de aneǭgmenas tas thyras eiselthein, kai enthade tōn phylakōn pareimenōn ton basilea exegeirai. ton de ekplagenta epi tǭ gegonoti keleusai tǭ Mōÿsǭ to tou pempsantos auton theou eipein onoma, diachleuasanta auton;
Mouysos went out and came to the palace; finding the doors open he went in, and, the guards there too being overcome, he woke the king. The king, astounded at what had happened, ordered Mouysos, mockingly, to tell him the name of the God who had sent him.
Exod 3:13 (echo, medium confidence)
Notes and citation
Summary: Moses wakes the king, who asks God's name.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): γεγο- νότι → γεγονότι.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.24 (Dindorf 1:502–503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.25Dindorf 1:503
τὸν δὲ προσκύψαντα πρὸς τὸ οὖς εἰπεῖν, ἀκούσαντα δὲ τὸν βασιλέα πεσεῖν ἄφωνον, διακρατηθέντα δὲ ὑπὸ τοῦ Μωΰσου πάλιν ἀναβιῶσαι·
ton de proskypsanta pros to ous eipein, akousanta de ton basilea pesein aphōnon, diakratēthenta de hypo tou Mōÿsou palin anabiōsai;
He bent down and spoke it into his ear; and the king, hearing it, fell speechless, but, held fast by Mouysos, came back to life.
Notes and citation
Summary: Hearing the divine name, the king falls speechless.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.25 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.26Dindorf 1:503
γράψαντα δὲ τοὔνομα εἰς δέλτον κατασφραγίσασθαι· τῶν δὲ ἱερέων τὸν ἐκφαυλίσαντα ἐν τῇ πινακίδι τὰ γεγραμμένα μετὰ σπασμοῦ τὸν βίον ἐκλιμπάνειν·
grapsanta de tounoma eis delton katasphragisasthai; tōn de hiereōn ton ekphaulisanta en tę̄ pinakidi ta gegrammena meta spasmou ton bion eklimpanein;
He wrote the name on a tablet and sealed it; and one of the priests, who made light of what was written on the tablet, died in convulsions.
Notes and citation
Summary: A priest who scorns the written name dies.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.26 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.27Dindorf 1:503
εἰπεῖν τε τὸν βασιλέα σημεῖόν τι αὐτῷ ποιήσαι· τὸν δὲ Μώϋσον ἣν εἶχε ῥάβδον ἐκβαλόντα ὄφιν ποιῆσαι ’ πτοηθέντων δὲ πάντων, ἐπιλαβόμενον τῆς οὐρᾶς ἀνελέσθαι, καὶ πάλιν ῥάβδον ποιῆσαι·
eipein te ton basilea sēmeion ti autǭ poiēsai; ton de Mōÿson hēn eiche rhabdon ekbalonta ophin poiēsai ’ ptoēthentōn de pantōn, epilabomenon tēs ouras anelesthai, kai palin rhabdon poiēsai;
The king told him to perform some sign for him; and Mouysos threw down the staff he had and made it a serpent; and when all were terrified, he took it by the tail, picked it up, and made it a staff again.
Exod 4:3 (allusion, high confidence) · Exod 4:4 (allusion, high confidence) · Exod 7:10 (allusion, high confidence)
Notes and citation
Summary: The staff becomes a serpent.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.27 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.28Dindorf 1:503
προελθόντα δὲ μικρὸν τὸν Νεῖλον τῇ ῥάβδῳ πατάξαι ’ τὸν δὲ ποταμὸν πολύχουν γενόμενον κατακλύζειν ὅλην τὴν Αἴγυπτον· ἀπὸ τότε δὲ καὶ τὴν κατάβασιν αὐτοῦ γίνεσθαι· συναγαγὸν δὲ τὸ ὕδωρ ἀποζέσαι καὶ τὰ ποτάμια διαφθεῖραι ζῷα, τούς τε λαοὺς διὰ τὴν δίψαν φθείρεσθαι.
proelthonta de mikron ton Neilon tę̄ rhabdǭ pataxai ’ ton de potamon polychoun genomenon kataklyzein holēn tēn Aigypton; apo tote de kai tēn katabasin autou ginesthai; synagagon de to hydōr apozesai kai ta potamia diaphtheirai zǭa, tous te laous dia tēn dipsan phtheiresthai.
Going forward a little, he struck the Nile with the staff; and the river, swelling, flooded all Egypt; and from that time its annual flooding began. The water, gathered into pools, putrefied and killed the river creatures, and the people perished from thirst.
Exod 7:20 (allusion, high confidence) · Exod 7:21 (allusion, high confidence)
Notes and citation
Summary: Moses strikes the Nile, which floods and putrefies.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.28 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-28). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.29Dindorf 1:503
τὸν δὲ βασιλέα, τούτων γενομένων τῶν τεράτων, φάναι μετὰ μῆνα τοὺς λαοὺς ἀπολύσειν, ἐὰν ἀποκαταστήσῃ τὸν ποταμόν ’ τὸν δὲ Μώϋσον πάλιν τῇ ῥάβδῳ πατάξαντα τὸ ὕδωρ συστεῖλαι τὸ ῥεῦμα.
ton de basilea, toutōn genomenōn tōn teratōn, phanai meta mēna tous laous apolysein, ean apokatastēsę̄ ton potamon ’ ton de Mōÿson palin tę̄ rhabdǭ pataxanta to hydōr systeilai to rheuma.
When these wonders had happened, the king said he would release the peoples after a month if he restored the river; and Mouysos, striking the water again with the staff, checked the flow.
Exod 8:8 (echo, medium confidence)
Notes and citation
Summary: The king promises release; Moses restores the river.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.29 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-29). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.30Dindorf 1:503
τούτου δὲ γενομένου τὸν βασιλέα τοὺς ἱερεῖς τοὺς ὑπὲρ Μέμφιν καλέσαι, καὶ φάναι αὐτοὺς ἀναιρήσειν, καὶ τὰ ἱερὰ κατασκάψειν, ἐὰν μὴ καὶ αὐτοὶ τερατουργήσωσί τι. τοὺς δὲ τότε διά τινων μαγγάνων καὶ ἐπαοιδῶν δράκοντα ποιῆσαι καὶ τὸν ποταμὸν μεταχρῶσαι.
toutou de genomenou ton basilea tous hiereis tous hyper Memphin kalesai, kai phanai autous anairēsein, kai ta hiera kataskapsein, ean mē kai autoi teratourgēsōsi ti. tous de tote dia tinōn manganōn kai epaoidōn drakonta poiēsai kai ton potamon metachrōsai.
When this had been done, the king summoned the priests from above Memphis and said he would kill them and demolish the temples unless they too worked some wonder. They then, by certain charms and incantations, made a serpent and changed the color of the river.
Exod 7:11 (allusion, high confidence) · Exod 7:22 (allusion, high confidence)
Notes and citation
Summary: The Egyptian priests imitate the signs.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.30 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-30). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.31Dindorf 1:503–504
τὸν δὲ βασιλέα φρονηματισθέντα ἐπὶ τῷ γεγονότι, πάσῃ τιμωρίᾳ καὶ κολάσει καταικίζειν τοὺς Ἰουδαίους. τὸν δὲ Μώϋσον ταῦτα ὁρῶντα ἄλλα τε σημεῖα ποιήσαι καὶ πατάξαντα τὴν γῆν τῇ ῥάβδῳ ζῷόν τι πτηνὸν ἀνεῖναι λυμαίνεσθαι τοὺς Αἰγυπτίους, πάντα τε ἐξελκωθῆναι τὰ σώματα. τῶν δὲ ἰατρῶν μὴ δυναμένων ἰᾶσθαι τοὺς κάμνοντας, οὕτω πάλιν ἀνέσεως τυχεῖν τοὺς Ἰουδαίους.
ton de basilea phronēmatisthenta epi tǭ gegonoti, pasę̄ timōrią kai kolasei kataikizein tous Ioudaious. ton de Mōÿson tauta horōnta alla te sēmeia poiēsai kai pataxanta tēn gēn tę̄ rhabdǭ zǭon ti ptēnon aneinai lymainesthai tous Aigyptious, panta te exelkōthēnai ta sōmata. tōn de iatrōn mē dynamenōn iasthai tous kamnontas, houtō palin aneseōs tychein tous Ioudaious.
The king, elated at what had happened, maltreated the Jews with every punishment and penalty. Mouysos, seeing this, worked other signs; and striking the earth with the staff he sent up a winged creature to ravage the Egyptians, and all their bodies broke out in sores. When the physicians could not heal the sufferers, the Jews again obtained relief.
Exod 8:21 (allusion, medium confidence) · Exod 9:10 (allusion, high confidence)
Notes and citation
Summary: Plagues of flying insects and sores.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.31 (Dindorf 1:503–504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-31). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.32Dindorf 1:504
πάλιν τε τὸν Μώϋσον βάτραχον διὰ τῆς ῥάβδου ἀνεῖναι, πρὸς δὲ τούτοις ἀκρίδας καὶ σκνίφας. διὰ τοῦτο δὲ καὶ τοὺς Αἰγυπτίους τὴν ῥάβδον ἀνατιθέναι εἰς πᾶν ἱερὸν, ὁμοίως δὲ καὶ τῇ Ἴσιδι, διὰ τὸ τὴν γῆν εἶναι Ἶσιν, παιομένην δὲ τῇ ῥάβδῳ τὰ τέρατα ἀνεῖναι.
palin te ton Mōÿson batrachon dia tēs rhabdou aneinai, pros de toutois akridas kai skniphas. dia touto de kai tous Aigyptious tēn rhabdon anatithenai eis pan hieron, homoiōs de kai tę̄ Isidi, dia to tēn gēn einai Isin, paiomenēn de tę̄ rhabdǭ ta terata aneinai.
Again Mouysos sent up frogs by the staff, and besides these locusts and gnats. For this reason the Egyptians dedicate the staff in every temple, and likewise to Isis, because the earth is Isis, and when struck by the staff it sent up the wonders.
Exod 8:6 (allusion, high confidence) · Exod 8:17 (allusion, high confidence) · Exod 10:13 (allusion, high confidence)
Notes and citation
Summary: Frogs, locusts, gnats; the staff is honored in Egyptian temples.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (missing breathing in the digital text; wrong accent in the digital text): εἰς πὰν ἱερὸν → εἰς πᾶν ἱερὸν; εἶναι Ἰσιν → εἶναι Ἶσιν.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.32 (Dindorf 1:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-32). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.33Dindorf 1:504
τοῦ δὲ βασιλέως ἔτι ἀφρονουμένου τὸν Μώϋσον χάλαζάν τε καὶ σεισμοὺς διὰ νυκτὸς ἀποτελέσαι, ὥστε τοὺς τὸν σεισμὸν φεύγοντας ἀπὸ τῆς χαλάζης ἀναιρεῖσθαι, τούς τε τὴν χάλαζαν ἐκκλίνοντας ὑπὸ τῶν σεισμῶν διαφθείρεσθαι. συμπεσεῖν δὲ τότε τὰς μὲν οἰκίας πάσας τῶν τε ναῶν τοὺς πλείστους.
tou de basileōs eti aphronoumenou ton Mōÿson chalazan te kai seismous dia nyktos apotelesai, hōste tous ton seismon pheugontas apo tēs chalazēs anaireisthai, tous te tēn chalazan ekklinontas hypo tōn seismōn diaphtheiresthai. sympesein de tote tas men oikias pasas tōn te naōn tous pleistous.
As the king still acted senselessly, Mouysos brought about hail and earthquakes by night, so that those fleeing the earthquake were killed by the hail, and those avoiding the hail were destroyed by the earthquakes. At that time all the houses and most of the temples collapsed.
Exod 9:23 (allusion, high confidence)
Notes and citation
Summary: Hail and earthquakes.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.33 (Dindorf 1:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-33). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.34Dindorf 1:504
τελευταῖον τοιαύταις συμφοραῖς περιπεσόντα τὸν βασιλέα τοὺς Ἰουδαίους ἀπολῦσαι ’ τοὺς δὲ χρησαμένους παρὰ τῶν Αἰγυπτίων πολλὰ μὲν ἐκπώματα, οὐκ ὀλίγον δὲ ἱματισμὸν ἄλλην τε παμπληθῆ γάζαν, διαβάντας τοὺς κατὰ τὴν Ἀραβίαν ποταμοὺς, καὶ διαβάντας ἱκανὸν τόπον ἐπὶ τὴν ἐρυθρὰν τριταίους ἐλθεῖν θάλασσαν.
teleutaion toiautais symphorais peripesonta ton basilea tous Ioudaious apolysai ’ tous de chrēsamenous para tōn Aigyptiōn polla men ekpōmata, ouk oligon de himatismon allēn te pamplēthē gazan, diabantas tous kata tēn Arabian potamous, kai diabantas hikanon topon epi tēn erythran tritaious elthein thalassan.
At last, having fallen into such calamities, the king released the Jews; and they, having borrowed from the Egyptians many drinking cups, much clothing, and a great quantity of other treasure, crossed the rivers toward Arabia, and after crossing a good stretch of country came on the third day to the Red Sea.
Exod 12:31 (allusion, high confidence) · Exod 12:35 (allusion, high confidence)
Notes and citation
Summary: The Jews leave with the Egyptians' goods and reach the Red Sea.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.34 (Dindorf 1:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-34). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.35Dindorf 1:504
Μεμφίτας μὲν οὖν λέγειν ἔμπειρον ὄντα τὸν Μώϋσον τῆς χώρας τὴν ἄμπωτιν τηρήσαντα διὰ ξηρᾶς τῆς θαλάσσης τὸ πλῆθος περαιῶσαι. Ἡλιουπολίτας δὲ λέγειν ἐπικαταδραμεῖν τὸν βασιλέα μετὰ πολλῆς δυνάμεως, ἅμα καὶ τοῖς καθιερωμένοις ζῴοις, διὰ τὸ τὴν ὕπαρξιν τοὺς Ἰουδαίους τῶν Αἰγυπτίων χρησαμένους διακομίζειν.
Memphitas men oun legein empeiron onta ton Mōÿson tēs chōras tēn ampōtin tērēsanta dia xēras tēs thalassēs to plēthos peraiōsai. Hēlioupolitas de legein epikatadramein ton basilea meta pollēs dynameōs, hama kai tois kathierōmenois zǭois, dia to tēn hyparxin tous Ioudaious tōn Aigyptiōn chrēsamenous diakomizein.
The people of Memphis say that Mouysos, knowing the country, watched for the ebb tide and took the multitude across the sea on dry ground. The people of Heliopolis say that the king rushed upon them with a large force, together with the consecrated animals, because the Jews were carrying off the property they had borrowed from the Egyptians.
Exod 14:9 (allusion, high confidence)
Notes and citation
Summary: Two Egyptian versions of the crossing.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (misread letter in the digital text; stray bracket and wrong breathing in the digital text): ἄμα] καὶ → ἅμα καὶ; ὕκαρξιν → ὕπαρξιν.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.35 (Dindorf 1:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-35). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.36Dindorf 1:504–505
τῷ δὲ Μωΰσῳ θείαν φωνὴν γενέσθαι πατάξαι τὴν θάλασσαν τῇ ῥάβδῳ καὶ διαστῆναι. τὸν δὲ Μώϋσον ἀκούσαντα ἐπιθιγεῖν τῇ ῥάβδῳ τοῦ ὕδατος, καὶ οὕτω τὸ μὲν νᾶμα διαστῆναι, τὴν δὲ δύναμιν διὰ ξηρᾶς ὁδοῦ πορεύεσθαι.
tǭ de Mōÿsǭ theian phōnēn genesthai pataxai tēn thalassan tę̄ rhabdǭ kai diastēnai. ton de Mōÿson akousanta epithigein tę̄ rhabdǭ tou hydatos, kai houtō to men nama diastēnai, tēn de dynamin dia xēras hodou poreuesthai.
A divine voice came to Mouysos to strike the sea with the staff and it would part. Mouysos, hearing it, touched the water with the staff; and so the stream parted, and the host went through by a dry path.
Exod 14:16 (allusion, high confidence) · Exod 14:21 (allusion, high confidence) · Exod 14:22 (allusion, high confidence)
Notes and citation
Summary: The sea parts at Moses' staff.
- Artapanus, via Polyhistor.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.36 (Dindorf 1:504–505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-36). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.27.37Dindorf 1:505
συνεμβάντων δὲ τῶν Αἰγυπτίων καὶ διωκόντων φησὶ πῦρ αὐτοῖς ἐκ τῶν ἔμπροσθεν ἐκλάμψαι, τὴν δὲ θάλασσαν πάλιν τὴν ὁδὸν ἐπικλύσαι· τοὺς δὲ Αἰγυπτίους ὑπό τε τοῦ πυρὸς καὶ τῆς πλημμυρίδος πάντας διαφθαρῆναι· τοὺς δὲ Ἰουδαίους διαφυγόντας τὸν κίνδυνον τεσσαράκοντα ἔτη ἐν τῇ ἐρήμῳ διατρῖψαι, βρέχοντος αὐτοῖς τοῦ θεοῦ κρίμνον ὅμοιον ἐλύμῳ, χιόνι παραπλήσιον τὴν χρόαν. γεγονέναι δέ φησι τὸν Μώϋσον μακρὸν, πυρρακῆ, πολιὸν, κομήτην, ἀξιωματικόν. ταῦτα δὲ πρᾶξαι περὶ ἔτη ὄντα ὀγδοήκοντα ἐννέα.”
synembantōn de tōn Aigyptiōn kai diōkontōn phēsi pyr autois ek tōn emprosthen eklampsai, tēn de thalassan palin tēn hodon epiklysai; tous de Aigyptious hypo te tou pyros kai tēs plēmmyridos pantas diaphtharēnai; tous de Ioudaious diaphygontas ton kindynon tessarakonta etē en tę̄ erēmǭ diatripsai, brechontos autois tou theou krimnon homoion elymǭ, chioni paraplēsion tēn chroan. gegonenai de phēsi ton Mōÿson makron, pyrrakē, polion, komētēn, axiōmatikon. tauta de praxai peri etē onta ogdoēkonta ennea.”
When the Egyptians went in with them and pursued, he says, fire shone out against them from in front, and the sea flooded the path again; and the Egyptians were all destroyed by the fire and the flood. The Jews, escaping the danger, spent forty years in the desert, God raining on them a meal like millet, close to snow in color. He says Mouysos was tall, ruddy, grey-haired, long-haired, and of dignified bearing; and he did these things when he was about eighty-nine years old."
Exod 14:24 (allusion, medium confidence) · Exod 14:28 (allusion, high confidence) · Exod 16:31 (allusion, high confidence) · Exod 16:35 (allusion, high confidence) · Exod 7:7 (echo, medium confidence)
Notes and citation
Summary: The Egyptians perish; manna in the desert; a description of Moses.
- Artapanus, via Polyhistor.
Notes on the original text
- Digital text corrected (misread letter in the digital text; stray letter in the digital text): συνεμβάντων δʼ ἑ τῶν → συνεμβάντων δὲ τῶν; τεσσαράκοντα ἴτη → τεσσαράκοντα ἔτη.
Extrabiblical texts: Artapanus (Artapanus; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.27.37 (Dindorf 1:505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-37). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-9-27-37) · 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.
Preparation 9, chapter 28
9.28.1Dindorf 1:505–507
“ Περὶ δὲ τοῦ τὸν Μώϋσον ἐκτεθῆναι ὑπὸ τῆς μητρὸς εἰς τὸ ἕλος καὶ ὑπὸ τῆς τοῦ βασιλέως θυγατρὸς ἀναιρεθῆναι καὶ τραφῆναι ἱστορεῖ καὶ Ἐζεκιῆλος ὁ τῶν τραγῳδιῶν ποιητὴς, ἄνωθεν ἀναλαβὼν τὴν ἱστορίαν ἀπὸ τῶν σὺν Ἰακὼβ παραγενομένων εἰς Αἴγυπτον πρὸς Ἰωσήφ. λέγει δὲ οὕτως, τὸν Μώϋσον παρεισάγων λέγοντα ἀφʼ οὗ δʼ Ἰακὼβ γῆν λιπὼν Χαναναίαν κατῆλθʼ ἔχων Αἴγυπτον ἑπτάκις δέκα ψυχὰς σὺν αὐτῷ, κἀπεγέννησεν πολὺν λαὸν κακῶς πράσσοντα καὶ τεθλιμμένον, ἐς ἄχρι τοῦτον τὸν χρόνον κακούμενον κακῶν ὑπʼ ἀνδρῶν καὶ δυναστείας χερός. ἰδὼν γὰρ ἡμῶν γένναν ἅλις ηὐξημένην δόλον καθʼ ἡμῶν πολὺν ἐμηχανήσατο βασιλεὺς Φαραὼ, τοὺς μὲν ἐν πλινθεύμασιν οἰκοδομίας τε βάρεσιν αἰκίζων βροτοὺς, πόλεις τʼ ἐπύργου, σφῶν ἕκατι δυσμόρων. ἔπειτα κηρύσσει μὲν Ἑβραίων γένει τἀρσενικὰ ῥίπτειν ποταμὸν ἐς βαθύρροον. ἐνταῦθα μήτηρ ἡ τεκοῦσʼ ἔκρυπτέ με τρεῖς μῆνας, ὡς ἔφασκεν. οὐ λαθοῦσα δὲ ὑπεξέθηκε, κόσμον ἀμφιθεῖσά μοι, παρʼ ἄκρα ποταμοῦ, λάσιον, εἰς ἕλος δασύ. Μαριὰμ δʼ ἀδελφή μου κατώπτευεν πέλας· κἄπειτα θυγάτηρ βασιλέως ἅβραις ὁμοῦ κατῆλθε λουτροῖς χρῶτα φαιδρῦναι νέον· ἰδοῦσα δʼ εὐθὺς καὶ λαβοῦσʼ ἀνείλετο, ἔγνω δʼ Ἑβραῖον ὄντα· καὶ λέγει τάδε Μαριὰμ ἀδελφὴ προσδραμοῦσα βασιλίδι, ‘θέλεις τροφόν σοι παιδὶ τῷδʼ εὕρω ταχὺ ἐκ Ἑβραίων;' ἡ δʼ ἐπέσπευσεν κόρην· μολοῦσα δʼ εἶπε μητρὶ, καὶ παρῆν ταχὺ αὐτή τε μήτηρ κἄλαβέν μʼ ἐς ἀγκάλας. εἶπεν δὲ θυγάτηρ βασιλέως ‘τοῦτον, γύναι, τρόφευε, κἀγὼ μισθὸν ἀποδώσω σέθεν. ὄνομα δὲ Μωσῆν ὠνόμαζε, τοῦ χάριν ὑγρὰς ἀνεῖλε ποταμίας ἀπʼ ᾐόνος. τούτοις μεθʼ ἕτερα ἐπιλέγει καὶ περὶ τούτων ὁ Ἐζεκιῆλος ἐν τῇ τραγῳδίᾳ, τὸν Μωυσῆν παρεισάγων λέγοντα Ἐπεὶ δὲ καιρὸς νηπίων παρῆλθέ μοι, ἦγέν με μήτηρ βασιλίδος πρὸς δώματα, ἅπαντα μυθεύσασα, καὶ λέξασά μοι γένος πατρῷον καὶ θεοῦ δωρήματα. ἕως μὲν οὖν τὸν παιδὸς εἴχομεν χρόνον, τροφαῖσι βασιλικαῖσι καὶ παιδεύμασιν ἅπανθʼ ὑπισχνεῖθʼ, ὡς ἀπὸ σπλάγχνων ἑῶν· ἐπεὶ δὲ πλήρης κόλπος ἡμερῶν παρῆν, ἐξῆλθον οἴκων βασιλικῶν, πρὸς ἔργα γὰρ θυμός μʼ ἄνωγε καὶ τέχνασμα βασιλέως·) ὁρῶ δὲ πρῶτον ἄνδρας ἐν χειρῶν νόμῳ, τὸν μὲν γεγῶθʼ Ἑβραῖον, ὃν δʼ Αἰγύπτιον. ἰδὼν δʼ ἐρήμους καὶ παρόντα μηδένα ἐρρυσάμην ἀδελφὸν, ὃν δʼ ἔκτεινʼ ἐγὼ, ἔκρυψα δʼ ἄμμῳ τοῦτον, ὥστε μὴ εἰσιδεῖν ἕτερόν τινʼ ἡμὰς κἀπογυμνῶσαι φόνον. τῇ ’παύριον δὲ πάλιν ἰδὼν ἄνδρας δύο, μάλιστα δʼ αὐτοὺς συγγενεῖς, πατουμένους, λέγω ῾τί τύπτεις ἀσθενέστερον σέθεν;᾿ ὁ δʼ εἶπεν ῾ἡμῖν τίς σʼ ἀπέστειλεν κριτὴν, ἢ᾿πιστάτην ἐνταῦθα; μὴ κτενεῖς σύ με, ὥσπερ τὸν ἐχθὲς ἄνδρα; ῾καὶ δείσας ἐγὼ ἔλεξα ῾πῶς ἐγένετο συμφανὲς τόδε;᾿ καὶ πάντα βασιλεῖ ταῦτʼ ἀπήγγειλεν ταχύ· ζητεῖ δὲ Φαραὼ τὴν ἐμὴν ψυχὴν λαβεῖν· ἐγὼ δʼ ἀκούσας ἐκποδὼν μεθίσταμαι, καὶ νῦν πλανῶμαι γῆν ἐπʼ ἀλλοτέρμονα. εἶτα περὶ τῶν τοῦ ῾Ραγουὴλ θυγατέρων οὕτως ἐπιβάλλει, ὁρῶ δὲ ταύτας ἑπτὰ παρθένους τινάς. ἐρωτήσαντός τε αὐτὰς τίνες εἴησαν αἱ παρθένοι φησὶν ἡ Σεπφώρα Λιβύη μὲν ἡ γῆ πᾶσα κλῄζεται, ξένε, οἰκοῦσι δʼ αὐτὴν φῦλα παντοίων γενῶν, Αἰθίοπες ἄνδρες μέλανες· ἄρχων δʼ ἐστὶ γῆς εἷς καὶ τύραννος καὶ στρατηλάτης μόνος. ἄρχει δὲ πόλεως τῆσδε καὶ κρίνει βροτοὺς ἱερεὺς, ὅς ἐστʼ ἐμοῦ τε καὶ τούτων πατήρ. εἶτα περὶ τοῦ ποτισμοῦ τῶν θρεμμάτων διελθὼν περὶ τοῦ τῆς Σεπφώρας ἐπιβάλλει γάμου, διʼ ἀμοιβαίων παρεισάγων τόν τε Χοὺμ καὶ τὴν Σεπφώραν λέγοντας, Σ. ὅμως κατειπεῖν χρή σε, Σεπφώρα, τάδε. Χ. ξένῳ πατήρ με τῷδʼ ἔδωκεν εὐνέτιν.”
“ Peri de tou ton Mōÿson ektethēnai hypo tēs mētros eis to helos kai hypo tēs tou basileōs thygatros anairethēnai kai traphēnai historei kai Ezekiēlos ho tōn tragǭdiōn poiētēs, anōthen analabōn tēn historian apo tōn syn Iakōb paragenomenōn eis Aigypton pros Iōsēph. legei de houtōs, ton Mōÿson pareisagōn legonta aphʼ hou dʼ Iakōb gēn lipōn Chananaian katēlthʼ echōn Aigypton heptakis deka psychas syn autǭ, kapegennēsen polyn laon kakōs prassonta kai tethlimmenon, es achri touton ton chronon kakoumenon kakōn hypʼ andrōn kai dynasteias cheros. idōn gar hēmōn gennan halis ēuxēmenēn dolon kathʼ hēmōn polyn emēchanēsato basileus Pharaō, tous men en plintheumasin oikodomias te baresin aikizōn brotous, poleis tʼ epyrgou, sphōn hekati dysmorōn. epeita kēryssei men Hebraiōn genei tarsenika rhiptein potamon es bathyrroon. entautha mētēr hē tekousʼ ekrypte me treis mēnas, hōs ephasken. ou lathousa de hypexethēke, kosmon amphitheisa moi, parʼ akra potamou, lasion, eis helos dasy. Mariam dʼ adelphē mou katōpteuen pelas; kapeita thygatēr basileōs habrais homou katēlthe loutrois chrōta phaidrynai neon; idousa dʼ euthys kai labousʼ aneileto, egnō dʼ Hebraion onta; kai legei tade Mariam adelphē prosdramousa basilidi, ‘theleis trophon soi paidi tǭdʼ heurō tachy ek Hebraiōn?' hē dʼ epespeusen korēn; molousa dʼ eipe mētri, kai parēn tachy autē te mētēr kalaben mʼ es ankalas. eipen de thygatēr basileōs ‘touton, gynai, tropheue, kagō misthon apodōsō sethen. onoma de Mōsēn ōnomaze, tou charin hygras aneile potamias apʼ ę̄onos. toutois methʼ hetera epilegei kai peri toutōn ho Ezekiēlos en tę̄ tragǭdią, ton Mōysēn pareisagōn legonta Epei de kairos nēpiōn parēlthe moi, ēgen me mētēr basilidos pros dōmata, hapanta mytheusasa, kai lexasa moi genos patrǭon kai theou dōrēmata. heōs men oun ton paidos eichomen chronon, trophaisi basilikaisi kai paideumasin hapanthʼ hypischneithʼ, hōs apo splanchnōn heōn; epei de plērēs kolpos hēmerōn parēn, exēlthon oikōn basilikōn, pros erga gar thymos mʼ anōge kai technasma basileōs;) horō de prōton andras en cheirōn nomǭ, ton men gegōthʼ Hebraion, hon dʼ Aigyption. idōn dʼ erēmous kai paronta mēdena errysamēn adelphon, hon dʼ ekteinʼ egō, ekrypsa dʼ ammǭ touton, hōste mē eisidein heteron tinʼ hēmas kapogymnōsai phonon. tę̄ ’paurion de palin idōn andras dyo, malista dʼ autous syngeneis, patoumenous, legō ῾ti typteis asthenesteron sethen?᾿ ho dʼ eipen ῾hēmin tis sʼ apesteilen kritēn, ē᾿pistatēn entautha? mē kteneis sy me, hōsper ton echthes andra? ῾kai deisas egō elexa ῾pōs egeneto symphanes tode?᾿ kai panta basilei tautʼ apēngeilen tachy; zētei de Pharaō tēn emēn psychēn labein; egō dʼ akousas ekpodōn methistamai, kai nyn planōmai gēn epʼ allotermona. eita peri tōn tou ῾Ragouēl thygaterōn houtōs epiballei, horō de tautas hepta parthenous tinas. erōtēsantos te autas tines eiēsan hai parthenoi phēsin hē Sepphōra Libyē men hē gē pasa klę̄zetai, xene, oikousi dʼ autēn phyla pantoiōn genōn, Aithiopes andres melanes; archōn dʼ esti gēs heis kai tyrannos kai stratēlatēs monos. archei de poleōs tēsde kai krinei brotous hiereus, hos estʼ emou te kai toutōn patēr. eita peri tou potismou tōn thremmatōn dielthōn peri tou tēs Sepphōras epiballei gamou, diʼ amoibaiōn pareisagōn ton te Choum kai tēn Sepphōran legontas, S. homōs kateipein chrē se, Sepphōra, tade. Ch. xenǭ patēr me tǭdʼ edōken eunetin.”
"About Moses' being put out by his mother in the marsh and taken up and reared by the king's daughter, Ezekiel the writer of tragedies also tells, taking up the story from the beginning, from those who came with Jacob into Egypt to Joseph. He speaks thus, bringing on Moses as speaker: 'Since Jacob left the land of Canaan and came down to Egypt, having seventy souls with him, and begot a great people, faring ill and afflicted, ill-treated to this very time by wicked men and the hand of power. For seeing our race grown great enough, King Pharaoh devised much craft against us: tormenting men with brickmaking and heavy labors of building, and he built towered cities by the work of us wretched ones. Then he proclaims to the race of the Hebrews to throw the male children into the deep-flowing river. Then the mother who bore me hid me three months, as she used to say; but, unable to escape notice, she put me out, wrapping clothing round me, by the edge of the river, in the thick marsh, overgrown. Miriam my sister kept watch nearby. And then the king's daughter came down with her maids to refresh her young skin with bathing; and seeing me she at once took me and lifted me up, and knew I was a Hebrew. And Miriam my sister, running up to the princess, says this: "Do you want me to find you quickly a nurse for this child from the Hebrews?" And she urged the girl on; she went and told our mother, and quickly my mother herself was there and took me in her arms. And the king's daughter said: "Nurse this child, woman, and I will pay you your wage." And she named him Moses, because she had taken him up from the wet bank of the river.' After these lines, Ezekiel in the tragedy goes on to speak of the following too, bringing on Moses as speaker: 'When the time of my infancy had passed, my mother brought me to the princess's palace, having first told me everything and declared to me my father's race and the gifts of God. As long as I was of the age of a child, she provided everything, with royal upbringing and education, as though I were from her own womb. But when the full round of days had come, I went out of the royal house, for my spirit and the king's contrivance urged me to deeds. I first see men fighting hand to hand, one a Hebrew, the other an Egyptian; and seeing them alone, with no one present, I rescued my brother and killed the other, and hid him in the sand, so that no one else should see us and lay the killing bare. On the next day, again seeing two men, and they kinsmen, beating each other, I say: "Why do you strike one weaker than yourself?" And he said: "Who sent you here as judge or overseer over us? Will you not kill me, as you did the man yesterday?" And in fear I said: "How did this become known?" And he quickly reported all this to the king; and Pharaoh seeks to take my life. Hearing this I take myself out of the way, and now I wander in a land of foreign borders.' Then about the daughters of Raguel he continues thus: 'I see these seven maidens.' And when he asks them who the maidens are, Sepphora says: 'Stranger, this whole land is called Libya, and it is inhabited by tribes of every race, black Ethiopian men; and there is one ruler of the land, sole king and general. This city is ruled, and men are judged, by a priest, who is father of me and of these.' Then, having gone through the watering of the flocks, he continues about Sepphora's marriage, bringing on Choum and Sepphora speaking in turn: 'Choum: Still, you must tell me this, Sepphora. Sepphora: My father gave me to this stranger as wife.'"
Textual problem in this passage: see the notes.
Gen 46:27 (allusion, high confidence) · Exod 1:11 (allusion, high confidence) · Exod 1:22 (allusion, high confidence) · Exod 2:2 (allusion, high confidence) · Exod 2:3 (allusion, high confidence) · Exod 2:5 (allusion, high confidence) · Exod 2:7 (allusion, high confidence) · Exod 2:9 (allusion, high confidence) · Exod 2:10 (allusion, high confidence) · Exod 2:11 (allusion, high confidence) · Exod 2:12 (allusion, high confidence) · Exod 2:13 (allusion, high confidence) · Exod 2:14 (allusion, high confidence) · Exod 2:15 (allusion, high confidence) · Exod 2:16 (allusion, high confidence) · Exod 2:21 (allusion, high confidence)
Notes and citation
Summary: Ezekiel the Tragedian (via Polyhistor) on Moses' birth, upbringing, flight, and marriage.
- Alexander Polyhistor, quoting Ezekiel the Tragedian, Exagoge. Several lines are also in Clement of Alexandria, Miscellanies 1.23.155–156.
- The speaker letters in the last two lines are printed in reverse (Σ. before the first line, Χ. before the second); they are assigned here by sense. Who Choum is is unclear.
- "She provided everything" translates a corrupt verb (ὑπισχνεῖθʼ) by sense.
Notes on the original text
- Digital text corrected (misread letters in the digital text; wrong breathing in the digital text): κακῶν ὐπʼ ἀνδρῶν → κακῶν ὑπʼ ἀνδρῶν; ἐΝὶ δὲ καιρὸς → Ἐπεὶ δὲ καιρὸς.
Extrabiblical texts: Clement of Alexandria, Strom. 1.23.155 (Miscellanies; echo); Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation); Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.28.1 (Dindorf 1:505–507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-28-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-9-28-1) · 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.
Preparation 9, chapter 29
9.29.1Dindorf 1:507–508
“Δημήτριος δὲ περὶ τῆς ἀναιρέσεως τοῦ Αἰγυπτίου καὶ τῆς διαφορᾶς τῆς πρὸς τὸν μηνύσαντα τὸν τελευτήσαντα ὁμοίως τῷ τὴν ἱερὰν βίβλον γράψαντι ἱστόρησε· φυγεῖν μέντοι γε τὸν Μωσῆν εἰς Μαδιὰν, καὶ συνοικῆσαι ἐκεῖ τῇ Ἰοθὸρ θυγατρὶ Σεπφώρᾳ, ἣν εἶναι, ὅσα στοχάζεσθαι ἀπὸ τῶν ὀνομάτων, τῶν γενομένων ἐκ Χεττούρας, τοῦ Ἀβραὰμ γένους, ἐκ τοῦ Ἰεζὰν τοῦ γενομένου Ἀβραὰμ ἐκ Χεττούρας· ἐκ δὲ τοῦ Ἰεζὰν γενέσθαι Δαδὰν, ἐκ δὲ Δαδὰν Ῥαγουὴλ, ἐκ δὲ Ῥαγουὴλ Ἰοθὸρ καὶ Ἀβὰβ, ἐκ δὲ τοῦ Ἰοθὸρ Σεπφώραν, ἣν γήμαι Μωσῆν.
“Dēmētrios de peri tēs anaireseōs tou Aigyptiou kai tēs diaphoras tēs pros ton mēnysanta ton teleutēsanta homoiōs tǭ tēn hieran biblon grapsanti historēse; phygein mentoi ge ton Mōsēn eis Madian, kai synoikēsai ekei tę̄ Iothor thygatri Sepphōrą, hēn einai, hosa stochazesthai apo tōn onomatōn, tōn genomenōn ek Chettouras, tou Abraam genous, ek tou Iezan tou genomenou Abraam ek Chettouras; ek de tou Iezan genesthai Dadan, ek de Dadan Rhagouēl, ek de Rhagouēl Iothor kai Abab, ek de tou Iothor Sepphōran, hēn gēmai Mōsēn.
"Demetrius related the killing of the Egyptian and the quarrel with the man who informed about the dead man in the same way as the writer of the sacred book; but he says that Moses fled to Midian and there married Sepphora, Jothor's daughter, who was, so far as one can conjecture from the names, of the descendants of Keturah, of the line of Abraham, from Jokshan, who was born to Abraham of Keturah. From Jokshan came Dedan, from Dedan Raguel, from Raguel Jothor and Hobab, and from Jothor Sepphora, whom Moses married.
Exod 2:12 (allusion, high confidence) · Exod 2:14 (allusion, high confidence) · Exod 2:15 (allusion, high confidence) · Exod 2:21 (allusion, high confidence) · Gen 25:2 (allusion, high confidence) · Gen 25:3 (allusion, high confidence) · Num 10:29 (allusion, medium confidence)
Notes and citation
Summary: Demetrius traces Zipporah's descent from Abraham through Keturah.
- Alexander Polyhistor, quoting Demetrius the chronographer. "Jothor" is the Greek form of Jethro.
Notes on the original text
- Digital text corrected (Latin letters and doubled comma in the digital text; dropped letters in the digital text): ἐκ δὲ Δαδὰν γουὴλ → ἐκ δὲ Δαδὰν Ῥαγουὴλ; Ἀβὰβ,, ἐκ δὲ tov Ἰοθὸρ → Ἀβὰβ, ἐκ δὲ τοῦ Ἰοθὸρ.
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation); Demetrius (Demetrius the Chronographer; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.1 (Dindorf 1:507–508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-9-29-1) · 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.
9.29.2Dindorf 1:508
καὶ τὰς γενεὰς δὲ συμφωνεῖν· τὸν γὰρ Μωσῆν εἶναι ἀπὸ Ἀβραὰμ ἕβδομον, τὴν δὲ Σεπφώραν ἕκτην. συνοικοῦντος γὰρ ἤδη τοῦ Ἰσαὰκ, ἀφʼ οὗ Μωσῆν εἶναι, γῆμαι Ἀβραὰμ τὴν Χεττούραν ὄντα ἐτῶν ρμ, καὶ γεννῆσαι Ἰσαὰρ ἐξ αὐτῆς δεύτερον· τὸν δὲ Ἰσαὰκ, ὄντα ἐτῶν ἑκατὸν, γεννῆσαι. ὥστε μβ ἐτῶν ὕστερον γεγονέναι τὸν Ἰσαὰρ, ἀφʼ οὗ τὴν Σεπφώραν γεγενεαλογῆσθαι.
kai tas geneas de symphōnein; ton gar Mōsēn einai apo Abraam hebdomon, tēn de Sepphōran hektēn. synoikountos gar ēdē tou Isaak, aphʼ hou Mōsēn einai, gēmai Abraam tēn Chettouran onta etōn rm, kai gennēsai Isaar ex autēs deuteron; ton de Isaak, onta etōn hekaton, gennēsai. hōste mb etōn hysteron gegonenai ton Isaar, aphʼ hou tēn Sepphōran gegenealogēsthai.
The generations also agree: Moses was seventh from Abraham, Sepphora sixth. For when Isaac, from whom Moses came, was already married, Abraham married Keturah at the age of 140 and begot of her Ishbak as his second son; and he begot Isaac at a hundred; so Ishbak, from whom Sepphora's descent is traced, was born forty-two years after.
Gen 25:1 (allusion, high confidence) · Gen 25:2 (allusion, medium confidence) · Gen 21:5 (allusion, high confidence)
Notes and citation
Summary: Demetrius shows Moses and Zipporah fit the same generation.
- Demetrius, via Polyhistor. The printed name of Keturah's second son (Ἰσαὰρ) is presumably Ishbak (Gen 25:2), though in 9.29.1 the line runs through Jokshan; translated as Ishbak.
Notes on the original text
- Digital text corrected (missing accent in the digital text): συνοικουντος → συνοικοῦντος.
Cite (SBL): Eusebius, Praep. ev. 9.29.2 (Dindorf 1:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.3Dindorf 1:508
οὐδὲν οὖν ἀντιπίπτει τὸν Μωσῆν καὶ τὴν Σεπφώραν κατὰ τοὺς αὐτοὺς γεγονέναι χρόνους. κατοικεῖν δʼ αὐτοὺς Μαδιὰμ πόλιν, ἣν ἀπὸ ἑνὸς τῶν Ἀβραὰμ παίδων ὀνομασθῆναι. φησὶ γὰρ τὸν Ἀβραὰμ τοὺς παῖδας πρὸς ἀνατολὰς ἐπὶ κατοικίαν πέμψαι· διὰ τοῦτο δὲ καὶ Ἀαρὼν καὶ Μαριὰμ εἰπεῖν ἐν Ἀσηρὼθ Μωσῆν Αἰθιοπίδα γῆμαι γυναῖκα.
ouden oun antipiptei ton Mōsēn kai tēn Sepphōran kata tous autous gegonenai chronous. katoikein dʼ autous Madiam polin, hēn apo henos tōn Abraam paidōn onomasthēnai. phēsi gar ton Abraam tous paidas pros anatolas epi katoikian pempsai; dia touto de kai Aarōn kai Mariam eipein en Asērōth Mōsēn Aithiopida gēmai gynaika.
There is therefore no difficulty in Moses and Sepphora having lived at the same time. They lived in the city of Midian, which was named after one of Abraham's sons; for he says that Abraham sent his sons east to settle; and for this reason Aaron and Miriam said at Hazeroth that Moses had married an Ethiopian woman.
Gen 25:6 (allusion, high confidence) · Num 12:1 (allusion, high confidence)
Notes and citation
Summary: Demetrius explains why Zipporah is called Ethiopian.
- Demetrius, via Polyhistor.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): οὐδὲν οὑν ἀντιπίπτει → οὐδὲν οὖν ἀντιπίπτει.
Cite (SBL): Eusebius, Praep. ev. 9.29.3 (Dindorf 1:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.4Dindorf 1:508
λέγει δὲ περὶ τούτων καὶ Ἐζεκιῆλος ἐν τῇ Ἐξαγωγῇ, προσπαρειληφὼς τὸν ὄνειρον τὸν ὑπὸ Μώσεως μὲν ἑωραμένον, ὑπὸ δὲ πενθεροῦ διακεκριμένον. λέγει δὲ αὐτὸς ὁ Μώσης διʼ ἀμοιβαίων πρὸς τὸν πενθερὸν οὕτω πως
legei de peri toutōn kai Ezekiēlos en tę̄ Exagōgę̄, prospareilēphōs ton oneiron ton hypo Mōseōs men heōramenon, hypo de pentherou diakekrimenon. legei de autos ho Mōsēs diʼ amoibaiōn pros ton pentheron houtō pōs
Ezekiel too speaks of these things in the Exagoge, adding the dream seen by Moses and interpreted by his father-in-law. Moses himself speaks to his father-in-law in alternating lines somewhat thus:
Notes and citation
Summary: Introduction to Ezekiel's account of Moses' dream.
- Alexander Polyhistor, on Ezekiel the Tragedian, Exagoge.
Notes on the original text
- Digital text corrected (missing accent in the digital text; wrong breathing and accent in the digital text): προσπαρειληφως → προσπαρειληφὼς; οὐτῶ πως → οὕτω πως.
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation); Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.4 (Dindorf 1:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.5Dindorf 1:508–509
ἔδοξʼ ὄρους κατʼ ἄκρα Σιναίου θρόνον μέγαν τινʼ εἶναι μέχρις οὐρανοῦ πτυχὸς, ἐν ᾧ καθῆσθαι φῶτα γενναῖόν τινα διάδημʼ ἔχοντα, καὶ μέγα σκῆπτρον χερὶ εὐωνύμῳ μάλιστα. δεξιᾷ δέ μοι ἔνευσε, κἀγὼ πρόσθεν ἐστάθην θρόνου. σκῆπτρον δέ μοι παρέδωκε, κεἰς θρόνον μέγαν εἶπεν καθῆσθαι· βασιλικὸν δʼ ἔδωκέ μοι διάδημα, καὐτὸς ἐκ θρόνων χωρίζεται. • ἐγὼ δʼ ἐσεῖδον γῆν ἅπασαν ἔγκυκλον, κἄνερθε γαίας κἀξύπερθεν οὐρανοῦ, καί μοί τι πλῆθος ἀστέρων πρὸς γούνατα ἔπιπτʼ, ἐγὼ δὲ πάντας ἠριθμησάμην, κἀμοὶ παρῆγεν ὡς παρεμβολὴ βροτῶν. εἶτʼ ἐμφοβηθεὶς ἐξανίσταμʼ ἐξ ὕπνου.
edoxʼ orous katʼ akra Sinaiou thronon megan tinʼ einai mechris ouranou ptychos, en hǭ kathēsthai phōta gennaion tina diadēmʼ echonta, kai mega skēptron cheri euōnymǭ malista. dexią de moi eneuse, kagō prosthen estathēn thronou. skēptron de moi paredōke, keis thronon megan eipen kathēsthai; basilikon dʼ edōke moi diadēma, kautos ek thronōn chōrizetai. • egō dʼ eseidon gēn hapasan enkyklon, kanerthe gaias kaxyperthen ouranou, kai moi ti plēthos asterōn pros gounata epiptʼ, egō de pantas ērithmēsamēn, kamoi parēgen hōs parembolē brotōn. eitʼ emphobētheis exanistamʼ ex hypnou.
'I dreamed that on the summit of Mount Sinai there was a great throne reaching to the folds of heaven, and on it sat a noble man wearing a diadem and holding a great sceptre in his left hand. With his right hand he beckoned to me, and I stood before the throne. He handed me the sceptre and told me to sit on the great throne; he gave me the royal diadem, and he himself withdrew from the throne. I looked upon the whole circle of the earth, both beneath the earth and above heaven; and a multitude of stars fell at my knees, and I counted them all, and they passed before me like a camp of mortals. Then in terror I start up from sleep.'
Notes and citation
Summary: Ezekiel: Moses' dream of the throne on Sinai.
- Ezekiel the Tragedian, Exagoge, via Polyhistor.
Notes on the original text
- Digital text corrected (missing crasis marks in the digital text): κανερθε γαίας καξύπερθεν → κἄνερθε γαίας κἀξύπερθεν.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.5 (Dindorf 1:508–509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.6Dindorf 1:509
ὁ δὲ πενθερὸς αὐτοῦ τὸν ὄνειρον ἐπικρίνει οὕτως ὢ ξένε, καλόν σοι τοῦτʼ ἐσήμηνεν θεός· ζώοιν δʼ ὅταν σοι ταῦτα συμβαίνῃ ποτέ. ἆρά γε μέγαν τινʼ ἐξαναστήσεις θρόνον, καὐτὸς βραβεύσεις καὶ καθηγήσῃ βροτῶν. τὸ δʼ εἰσθεᾶσθαι γῆν ὅλην τʼ οἰκουμένην, καὶ τὰ ὑπένερθεν χὐπὲρ οὐρανὸν θεοῦ, ὄψει τά τʼ ὄντα τά τε προτοῦ τά θʼ ὕστερον.
ho de pentheros autou ton oneiron epikrinei houtōs ō xene, kalon soi toutʼ esēmēnen theos; zōoin dʼ hotan soi tauta symbainę̄ pote. ara ge megan tinʼ exanastēseis thronon, kautos brabeuseis kai kathēgēsę̄ brotōn. to dʼ eistheasthai gēn holēn tʼ oikoumenēn, kai ta hypenerthen chyper ouranon theou, opsei ta tʼ onta ta te protou ta thʼ hysteron.
His father-in-law interprets the dream thus: 'Stranger, God has shown you this as a good sign; may I live when these things happen to you. You will raise up a great throne, and you yourself will judge and lead mortals. And as for seeing the whole inhabited earth, and what is beneath and above God's heaven: you will see what is, what was before, and what will be afterward.'
Notes and citation
Summary: Raguel interprets the dream: Moses will lead and judge, and foresee.
- Ezekiel the Tragedian, via Polyhistor.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.6 (Dindorf 1:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.7Dindorf 1:509
περὶ δὲ τῆς καιομένης βάτου καὶ τῆς ἀποστολῆς αὐτοῦ τῆς πρὸς Φαραὼ πάλιν παρεισάγει διʼ ἀμοιβαίων τὸν Μωσῆν τῷ θεῷ διαλεγόμενον. φησὶ δὲ ὁ Μώσης ἔα ’ τί μοι σημεῖον ἐκ βάτου τόδε, τεράστιόν τε καὶ βροτοῖς ἀπιστία; ἄφνω βάτος μὲν καίεται πολλῷ πυρὶ, αὐτοῦ δὲ χλωρὸν πᾶν μένει τὸ βλαστάνον. τί δή; προελθὼν ὄψομαι τεράστιον μέγιστον • οὐ γὰρ πίστιν ἀνθρώποις φέρει.
peri de tēs kaiomenēs batou kai tēs apostolēs autou tēs pros Pharaō palin pareisagei diʼ amoibaiōn ton Mōsēn tǭ theǭ dialegomenon. phēsi de ho Mōsēs ea ’ ti moi sēmeion ek batou tode, terastion te kai brotois apistia? aphnō batos men kaietai pollǭ pyri, autou de chlōron pan menei to blastanon. ti dē? proelthōn opsomai terastion megiston • ou gar pistin anthrōpois pherei.
About the burning bush and his mission to Pharaoh he again brings on Moses conversing with God in alternating lines. Moses says: 'Ah! What is this sign from the bush, a marvel and beyond men's belief? Suddenly the bush is burning with much fire, yet all its growth remains green. What then? I will go forward and see this very great marvel; for it brings no belief to men.'
Exod 3:2 (allusion, high confidence) · Exod 3:3 (allusion, high confidence)
Notes and citation
Summary: Ezekiel: Moses sees the burning bush.
- Ezekiel the Tragedian, via Polyhistor.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.7 (Dindorf 1:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.8Dindorf 1:509–510
εἶτα ὁ θεὸς αὐτῷ προσομιλεῖ ἐπίσχες, ὢ φέριστε, μὴ προσεγγίσῃς, Μωσῆ, πρὶν ἢ τῶν σῶν ποδῶν λῦσαι δέσιν· ἁγία γὰρ ἧς σὺ γῆς ἐφέστηκας πέλει ’ ὁ δʼ ἐκ βάτου σοι θεῖος ἐκλάμπει λόγος • θάρσησον, ὢ παῖ, καὶ λόγων ἄκουʼ ἐμῶν· ἰδεῖν γὰρ ὄψιν τὴν ἐμὴν ἀμήχανον θνητὸν γεγῶτα, τῶν λόγων δʼ ἔξεστί σοι ἐμῶν ἀκούειν, τῶν ἕκατʼ ἐλήλυθα. ἐγὼ θεὸς σῶν, ὧν λέγεις, γεννητόρων, Ἀβραάμ τε κ Ἰσαὰκ κʼ Ἰακώβου τρίτου. μνησθεὶς δʼ ἐκείνων καὶ ἔτʼ ἐμῶν δωρημάτων πάρειμι σῶσαι λαὸν Ἑβραίων ἐμὸν, ἰδὼν κάκωσιν καὶ πόνον δούλων ἐμῶν. ἀλλʼ ἕρπε καὶ σήμαινε τοῖς ἐμοῖς λόγοις, πρῶτον μὲν αὐτοῖς πᾶσιν Ἑβραίοις ὁμοῦ, ἔπειτα βασιλεῖ, τὰ ὑπʼ ἐμοῦ τεταγμένα, ὅπως σὺ λαὸν τὸν ἐμὸν ἐξάγοις χθονός.
eita ho theos autǭ prosomilei episches, ō pheriste, mē prosengisę̄s, Mōsē, prin ē tōn sōn podōn lysai desin; hagia gar hēs sy gēs ephestēkas pelei ’ ho dʼ ek batou soi theios eklampei logos • tharsēson, ō pai, kai logōn akouʼ emōn; idein gar opsin tēn emēn amēchanon thnēton gegōta, tōn logōn dʼ exesti soi emōn akouein, tōn hekatʼ elēlytha. egō theos sōn, hōn legeis, gennētorōn, Abraam te k Isaak kʼ Iakōbou tritou. mnēstheis dʼ ekeinōn kai etʼ emōn dōrēmatōn pareimi sōsai laon Hebraiōn emon, idōn kakōsin kai ponon doulōn emōn. allʼ herpe kai sēmaine tois emois logois, prōton men autois pasin Hebraiois homou, epeita basilei, ta hypʼ emou tetagmena, hopōs sy laon ton emon exagois chthonos.
Then God speaks to him: 'Stop, noblest one, do not come near, Moses, before you loose the binding of your feet; for the ground on which you stand is holy; and the divine word shines out to you from the bush. Take courage, my son, and hear my words; for to see my face is impossible for one born mortal, but you may hear my words, for whose sake I have come. I am the God of your forefathers whom you name, of Abraham and Isaac and Jacob the third. Remembering them and also my gifts, I am here to save my people of the Hebrews, having seen the ill-treatment and toil of my servants. But go and make known by my words, first to all the Hebrews together, then to the king, what I have commanded, that you may lead my people out of the land.'
Exod 3:5 (allusion, high confidence) · Exod 3:6 (allusion, high confidence) · Exod 3:7 (allusion, high confidence) · Exod 3:10 (allusion, high confidence) · Exod 33:20 (allusion, medium confidence)
Notes and citation
Summary: Ezekiel: God speaks from the bush and sends Moses.
- Ezekiel the Tragedian, via Polyhistor.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): πρὶν ἣ τῶν → πρὶν ἢ τῶν.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.8 (Dindorf 1:509–510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.9Dindorf 1:510
εἶτα ὑποβάς τινα ἀμοιβαῖα αὐτὸς ὁ Μώσης λέγει οὐκ εὔλογος πέφυκα, γλῶσσα δʼ ἐστί μου δύσφραστος, ἰσχνόφωνος, ὥστε μὴ λόγους ἐμοὺς γενέσθαι βασιλέως ἐναντίον.
eita hypobas tina amoibaia autos ho Mōsēs legei ouk eulogos pephyka, glōssa dʼ esti mou dysphrastos, ischnophōnos, hōste mē logous emous genesthai basileōs enantion.
Then, after some lines of dialogue, Moses himself says: 'I am not eloquent by nature; my tongue is hard of speech, faint-voiced, so that my words cannot come before the king.'
Exod 4:10 (allusion, high confidence)
Notes and citation
Summary: Moses objects that he is not eloquent.
- Ezekiel the Tragedian, via Polyhistor.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.9 (Dindorf 1:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.10Dindorf 1:510
εἶτα πρὸς ταῦτα ὁ θεὸς αὐτῷ ἀποκρίνεται Ἀάρωνα πέμψον σὸν κασίγνητον ταχὺ, ᾧ πάντα λέξεις τἀξ ἐμοῦ λελεγμένα, καὐτὸς λαλήσει βασιλέως ἐναντίον, σὺ μὲν πρὸς ἡμῶν, ὁ δὲ λαβὼν σέθεν πάρα.
eita pros tauta ho theos autǭ apokrinetai Aarōna pempson son kasignēton tachy, hǭ panta lexeis tax emou lelegmena, kautos lalēsei basileōs enantion, sy men pros hēmōn, ho de labōn sethen para.
Then God answers him: 'Send Aaron your brother quickly, to whom you will tell all that has been said by me, and he will speak before the king: you from us, and he receiving from you.'
Exod 4:14 (allusion, high confidence) · Exod 4:15 (allusion, high confidence) · Exod 4:16 (allusion, high confidence)
Notes and citation
Summary: God appoints Aaron as Moses' spokesman.
- Ezekiel the Tragedian, via Polyhistor.
Notes on the original text
- Digital text corrected (missing breathing in the digital text): ἀποκρίνεται Αάρωνα → ἀποκρίνεται Ἀάρωνα.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.10 (Dindorf 1:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.11Dindorf 1:510
περὶ δὲ τῆς ῥάβδου καὶ τῶν ἄλλων τεράτων οὕτω διʼ ἀμοιβαίων εἴρηκε, Θ. τί δʼ ἐν χεροῖν σοῖν τοῦτʼ ἔχεις; λέξον τάχος. Μ. ῥάβδον τετραπόδων καὶ βροτῶν κολάστριαν. Θ. ῥῖψον πρὸς οὖδας, κἀποχώρησον ταχύ. δράκων γὰρ ἔσται φοβερὸς, ὥστε θαυμάσαι. Μ. ἰδοὺ βέβληται· δέσποθʼ, ἵλεως γενοῦ· ὡς φοβερὸς, ὡς πέλωρος· οἴκτειρον σύ με, πέφρικʼ ἰδὼν, μέλη δὲ σώματος τρέμει. Θ. μηδὲν φοβηθῇς, χεῖρα δʼ ἐκτείνας Με οὐρὰν, πάλιν δὲ ῥάβδος ἔσσεθʼ ὥσπερ ἢν. ἔνθες δὲ χείρ εἰς κόλπον, ἐξένεγκέ τε. ἰδοὺ τὸ ταχθὲν, γέγονεν ὡσπερεὶ χιών. ἔνθες πάλιν δʼ εἰς κόλπον, ἔσται δʼ ὥσπερ ην.”
peri de tēs rhabdou kai tōn allōn teratōn houtō diʼ amoibaiōn eirēke, Th. ti dʼ en cheroin soin toutʼ echeis? lexon tachos. M. rhabdon tetrapodōn kai brotōn kolastrian. Th. rhipson pros oudas, kapochōrēson tachy. drakōn gar estai phoberos, hōste thaumasai. M. idou beblētai; despothʼ, hileōs genou; hōs phoberos, hōs pelōros; oikteiron sy me, pephrikʼ idōn, melē de sōmatos tremei. Th. mēden phobēthę̄s, cheira dʼ ekteinas Me ouran, palin de rhabdos essethʼ hōsper ēn. enthes de cheir eis kolpon, exenenke te. idou to tachthen, gegonen hōsperei chiōn. enthes palin dʼ eis kolpon, estai dʼ hōsper ēn.”
About the staff and the other wonders he has spoken thus in alternating lines: 'God: What is this you have in your hands? Tell me quickly. Moses: A staff, to chastise four-footed beasts and men. God: Throw it to the ground and step back quickly; for it will be a fearful serpent, so that you will marvel. Moses: See, it is thrown. Master, be merciful! How fearful, how monstrous! Pity me; I shudder at the sight, and my limbs tremble. God: Fear nothing; stretch out your hand and take its tail, and it will be a staff again as it was. Put your hand into your bosom and bring it out. Moses: See, what was commanded: it has become like snow. God: Put it into your bosom again, and it will be as it was.'"
Textual problem in this passage: see the notes.
Exod 4:2 (allusion, high confidence) · Exod 4:3 (allusion, high confidence) · Exod 4:4 (allusion, high confidence) · Exod 4:6 (allusion, high confidence) · Exod 4:7 (allusion, high confidence)
Notes and citation
Summary: Ezekiel: the signs of the staff and the leprous hand.
- Ezekiel the Tragedian, via Polyhistor. "Take its tail" renders a corrupt phrase in the digital text (Με οὐρὰν). The speaker labels for the last three lines are supplied by sense.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τετραπόδων καἰ βροτῶν → τετραπόδων καὶ βροτῶν.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.11 (Dindorf 1:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.12Dindorf 1:510–512
τούτοις ἐπάγει, μετά τινα τὰ μεταξὺ αὐτῷ εἰρημένα, λέγων “ Ταῦτα δέ φησιν οὕτω καὶ Ἐζεκιῆλος ἐν τῇ Ἐξαγωγῇ λέγων, περὶ μὲν τῶν σημείων τὸν θεὸν παρεισάγων λέγοντα οὕτως ἐν τῇδε ῥάβδῳ πάντα ποιήσεις κακά ’ πρῶτον μὲν αἷμα ποτάμιον ῥυήσεται, πηγαί τε πᾶσαι χυδάτων συστήματα • βατράχων τε πλῆθος καὶ σκνίπας ἐμβαλῶ χθονί. ἔπειτα τέφραν οἶς καμιναίαν πάσω, ἀναβλύσει δείνʼ ἐν βροτοῖς ἕλκη πικρά. κυνόμυια δʼ ἥξει, καὶ βροτοὺς Αἰγυπτίων πολλοὺς κακώσει. μετὰ δὲ ταῦτʼ ἔσται πάλιν λοιμὸς, θανοῦνται δʼ οἶς ἔνεστι καρδία σκληρά· πικρανῶ δʼ οὐρανόν· χάλαζα νῦν σὺν πυρὶ πεσεῖται, καὶ νεκροὺς θήσει βροτούς. καρποί τʼ ὀλοῦνται, τετραπόδων τε σώματα· σκότος δὲ θήσω τρεῖς ἐφʼ ἡμέρας ὅλας, ἀκρίδας τε πέμψω. καὶ περισσὰ βρώματα ἅπαντʼ ἀναλώσουσι καἰ καρποῦ χλόην. ἐπὶ πᾶσι τούτοις τέκνʼ ἀποκτενῶ βροτῶν πρωτόγονα. παύσω δʼ ὕβριν ανθρώπων κακῶν. Φαραὼ δὲ βασιλεὺς πείσετʼ οὐδὲν ὣν λέγω, πλὴν τέκνον αὐτοῦ πρωτόγονον ἕξει νεκρόν· καὶ τότε φοβηθεὶς λαὸν ἐκπέμψει ταχύ· πρὸς τοῖσδε λέξεις πᾶσιν Ἑβραίοις ὁμοῦ ὁ μεὶς ὅδʼ ὑμῖν πρῶτος ἐνιαυτοῦ πέλει· ἐν τῶδʼ ἀπάξω λαὸν εἰς ἄλλην χθόνα, εἰς ἣν ὑπέστην πατράσιν Ἑβραίων γένους.’ λέξεις δὲ λαῷ παντὶ, μηνὸς οὑ λέγω διχομηνίᾳ, τὸ πάσχα θύσαντας θεῷ τῇ πρόσθε νυκτὶ, αἵματι ψαῦσαι θύρας, ὅπως παρέλθῃ σῆμα δεινὸς ἄγγελος. ὑμεῖς δὲ νυκτὸς ὀπτὰ δαίσεσθε κρέα. σπουδῇ δὲ βασιλεὺς ἐκβαλεῖ πρόπαντʼ ὄχλον. ὅταν δὲ μέλλητʼ ἀποτρέχειν, δώσω χάριν λαῷ, γυνή τε παρὰ γυναικὸς λήψεται σκεύη, κόσμον τε πάνθʼ, ὃν ἄνθρωπος φέρει, χρυσόν τε καὶ ἄργυρον ἠδὲ καὶ στολὰς, ἴνα ἀνθʼ ὧν ἔπραξαν μισθὸν ἀποδῶσιν βροτοῖς. ὅταν δʼ ἐς ἴδιον χῶρον εἰσέλθηθʼ, ὅπως ἀφʼ ἧσπερ ἠοῦς ἐφύγετʼ, Αἰγύπτου δʼ ἄπο ἑπτὰ διοδοιποροῦντες ἡμερῶν ὁδὸν, πάντες τοσαύτας ἡμέρας ἔτος κάτα ἄζυμʼ ἔδεσθε, καὶ θεῷ λατρεύσετε, τὰ πρωτότευκτα ζῷα θύοντες θεῶ, ὅσʼ ἂν τέκωσι παρθένοι πρώτως τέκνα τἀρσενικὰ, διανοίγοντα μήτρας μητέρων.
toutois epagei, meta tina ta metaxy autǭ eirēmena, legōn “ Tauta de phēsin houtō kai Ezekiēlos en tę̄ Exagōgę̄ legōn, peri men tōn sēmeiōn ton theon pareisagōn legonta houtōs en tę̄de rhabdǭ panta poiēseis kaka ’ prōton men haima potamion rhyēsetai, pēgai te pasai chydatōn systēmata • batrachōn te plēthos kai sknipas embalō chthoni. epeita tephran ois kaminaian pasō, anablysei deinʼ en brotois helkē pikra. kynomuia dʼ hēxei, kai brotous Aigyptiōn pollous kakōsei. meta de tautʼ estai palin loimos, thanountai dʼ ois enesti kardia sklēra; pikranō dʼ ouranon; chalaza nyn syn pyri peseitai, kai nekrous thēsei brotous. karpoi tʼ olountai, tetrapodōn te sōmata; skotos de thēsō treis ephʼ hēmeras holas, akridas te pempsō. kai perissa brōmata hapantʼ analōsousi kai karpou chloēn. epi pasi toutois teknʼ apoktenō brotōn prōtogona. pausō dʼ hybrin anthrōpōn kakōn. Pharaō de basileus peisetʼ ouden hōn legō, plēn teknon autou prōtogonon hexei nekron; kai tote phobētheis laon ekpempsei tachy; pros toisde lexeis pasin Hebraiois homou ho meis hodʼ hymin prōtos eniautou pelei; en tōdʼ apaxō laon eis allēn chthona, eis hēn hypestēn patrasin Hebraiōn genous.’ lexeis de laǭ panti, mēnos hou legō dichomēnią, to pascha thysantas theǭ tę̄ prosthe nykti, haimati psausai thyras, hopōs parelthę̄ sēma deinos angelos. hymeis de nyktos opta daisesthe krea. spoudę̄ de basileus ekbalei propantʼ ochlon. hotan de mellētʼ apotrechein, dōsō charin laǭ, gynē te para gynaikos lēpsetai skeuē, kosmon te panthʼ, hon anthrōpos pherei, chryson te kai argyron ēde kai stolas, ina anthʼ hōn epraxan misthon apodōsin brotois. hotan dʼ es idion chōron eiselthēthʼ, hopōs aphʼ hēsper ēous ephygetʼ, Aigyptou dʼ apo hepta diodoiporountes hēmerōn hodon, pantes tosautas hēmeras etos kata azymʼ edesthe, kai theǭ latreusete, ta prōtoteukta zǭa thyontes theō, hosʼ an tekōsi parthenoi prōtōs tekna tarsenika, dianoigonta mētras mēterōn.
To these, after some things said in between, he adds: "Ezekiel too says this in the Exagoge, bringing on God speaking about the signs thus: 'With this staff you will do all the plagues. First the river will flow with blood, and all the springs and gatherings of waters; and I will send a multitude of frogs and gnats on the land. Then I will sprinkle ashes from the furnace, and dreadful bitter sores will break out on men. The dog-fly will come and afflict many of the Egyptians. After that there will be pestilence again, and those with hard hearts will die. I will make the heaven bitter: hail with fire will now fall and lay men dead; fruits will perish, and the bodies of beasts. I will set darkness for three whole days, and I will send locusts, and they will consume all the remaining food and the green of the crops. On top of all these I will kill the firstborn children of men, and I will end the insolence of wicked men. King Pharaoh will heed nothing that I say until he has his firstborn child dead; and then in fear he will quickly send the people out. Besides this you will tell all the Hebrews together: "This month is the first of the year for you; in it I will lead the people away into another land, which I promised to the fathers of the Hebrew race." And you will tell all the people, in the month I speak of, at the full moon, having sacrificed the Passover to God on the night before, to touch the door with blood, so that the dread angel may pass by the sign. And you will feast on roasted meat at night. And in haste the king will drive out the whole crowd. When you are about to depart, I will give the people favor, and woman will receive from woman vessels and every ornament that a person wears, gold and silver and clothing, so that they may repay men a wage for what they did. And when you enter your own country, then for as many days as you journeyed, from the very dawn on which you fled, a seven days' road out of Egypt, every year you shall all eat unleavened bread for so many days and worship God, sacrificing to God the firstborn of animals, all male offspring that virgins first bear, opening their mothers' wombs.'
Textual problem in this passage: see the notes.
Exod 7:19 (allusion, high confidence) · Exod 8:6 (allusion, high confidence) · Exod 9:8 (allusion, high confidence) · Exod 8:21 (allusion, high confidence) · Exod 9:3 (allusion, high confidence) · Exod 9:23 (allusion, high confidence) · Exod 10:14 (allusion, high confidence) · Exod 10:22 (allusion, high confidence) · Exod 11:5 (allusion, high confidence) · Exod 12:2 (allusion, high confidence) · Exod 12:7 (allusion, high confidence) · Exod 12:8 (allusion, high confidence) · Exod 12:35 (allusion, high confidence) · Exod 12:15 (allusion, high confidence) · Exod 13:2 (allusion, high confidence) · Exod 13:12 (allusion, high confidence)
Notes and citation
Summary: Ezekiel: God foretells the plagues and institutes the Passover.
- Ezekiel the Tragedian, via Polyhistor. The verses are somewhat corrupt in the digital text; translated by sense where the wording is garbled.
Notes on the original text
- Digital text corrected (misread letter in the digital text; missing breathing in the digital text; stray letter in the digital text): εἰρημέωα → εἰρημένα; πατράσιν Ἑβρκαίων → πατράσιν Ἑβραίων; ο μεὶς ὅδʼ → ὁ μεὶς ὅδʼ.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.12 (Dindorf 1:510–512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.13Dindorf 1:512
καὶ πάλιν περὶ τῆς αὐτῆς ταύτης ἐορτῆς φησὶν ἐπεξεργαζόμενον ἀκριβέστερον εἰρηκέναι ἀνδρῶν Ἑβραίων τοῦδε τοῦ μηνός λαβών κατὰ συγγενείας πρόβατα καὶ μόσκους βοῶν ἄμωμα δεκάτῃ· καὶ φυλαχθήτω μέχρι τετράς ἐπιλάμψει δεκάδι, καὶ πρὸς ἑσπέραν θύσαντες, ὀπτὰ πάντα σὺν τοῖς ἔνδοθεν οὔτω φάγεσθε ταῦτα· περιεζωσμένοι, καὶ κοῖλα ποσὶν ὑποδέδεσθε, καὶ χερὶ βακτηρίαν ἔχοντες. ἐν σπουδῇ τε γαρ βασιλεὺς κελεύσει πάντας ἐκβαλεῖν χθονός· κεκλήσεται δὲ πᾶς. ὄταν θύσητε δὲ, δεσμην λαβόντες χερσὶν ὑσσώπου κόμης εἰς αἷμα βάψαι, καὶ θιγεῖν σταθμῶν δυοῖν, ὄπως παρέλθῃ θάνατος Ἑβραίων ἄπο. ταύτην δʼ ἐορτήν δεσπότῃ τηρήσετε, ἔφθʼ ἡμέρας ἄζυμα· κοὐ βρωθήσεται ζύμη. κακῶν γὰρ τῶνδʼ ἀραλλαγήσεται, καὶ τοῦδε μηνὸς ἔξοδον διδῖ θεός· ἀρχὴ δὲ μηνῶν καὶ χρόνων οὖτος πέλει.”
kai palin peri tēs autēs tautēs eortēs phēsin epexergazomenon akribesteron eirēkenai andrōn Hebraiōn toude tou mēnos labōn kata syngeneias probata kai moskous boōn amōma dekatę̄; kai phylachthētō mechri tetras epilampsei dekadi, kai pros hesperan thysantes, opta panta syn tois endothen outō phagesthe tauta; periezōsmenoi, kai koila posin hypodedesthe, kai cheri baktērian echontes. en spoudę̄ te gar basileus keleusei pantas ekbalein chthonos; keklēsetai de pas. otan thysēte de, desmēn labontes chersin hyssōpou komēs eis haima bapsai, kai thigein stathmōn dyoin, opōs parelthę̄ thanatos Hebraiōn apo. tautēn dʼ eortēn despotę̄ tērēsete, ephthʼ hēmeras azyma; kou brōthēsetai zymē. kakōn gar tōndʼ arallagēsetai, kai toude mēnos exodon didi theos; archē de mēnōn kai chronōn outos pelei.”
And again about this same feast he says he spoke more exactly, working it out further: 'From the tenth day of this month let each of the Hebrew men take, by families, sheep and calves without blemish; and let them be kept until the fourteenth day dawns; and sacrificing toward evening, you shall eat them thus, all roasted with the inward parts: girded, with sandals bound on your feet, and with staff in hand; for in haste the king will order all to be driven from the land. Each one shall be called. When you sacrifice, take a bunch of hyssop in your hands, dip it in the blood, and touch the two doorposts, so that death may pass away from the Hebrews. And you shall keep this feast to the Lord, seven days of unleavened bread, and no leaven shall be eaten; for you will be released from these evils, and in this month God grants the exodus; and this is the beginning of months and of seasons.'"
Exod 12:3 (allusion, high confidence) · Exod 12:5 (allusion, high confidence) · Exod 12:6 (allusion, high confidence) · Exod 12:9 (allusion, high confidence) · Exod 12:11 (allusion, high confidence) · Exod 12:22 (allusion, high confidence) · Exod 12:23 (allusion, high confidence) · Exod 12:15 (allusion, high confidence) · Exod 12:2 (allusion, high confidence)
Notes and citation
Summary: Ezekiel: further directions for the Passover.
- Ezekiel the Tragedian, via Polyhistor. The digital text of these lines is badly garbled; several words are corrected and the rest translated by sense ("each one shall be called" renders an obscure line).
Notes on the original text
- Digital text corrected (misread letter in the digital text; misread letters in the digital text; stray letter in the digital text): φηςὶν ἐπεξεργαζόενον → φησὶν ἐπεξεργαζόμενον; ἀωδρῶν → ἀνδρῶν; ἐριλάμψει → ἐπιλάμψει; ποσςὶν → ποσὶν; κθονός → χθονός; χερςὶν ὐσσώπου κόμς εἰς εἶμα → χερσὶν ὑσσώπου κόμης εἰς αἷμα; θάωατος → θάνατος; ξύμη → ζύμη; ἀρκή δὲ μηνῶν καὶ κρόνων → ἀρχὴ δὲ μηνῶν καὶ χρόνων.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.13 (Dindorf 1:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-praeparatio-9-29-13) · 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.
9.29.14Dindorf 1:512–514
πάλιν μεθʼ ἔτερα ἐπιλέγει “Φησὶ δὲ καὶ Ἐζεκιῆλος ἐν τῷ δράματι τῷ ἐπιγραφομένῳ Ἐξαγωγὴ, παρεισάγων ἄγγελον λέγοντα τήν τε τῶν Ἑβραίων διάθεσιν καὶ τὴν τῶν Αἰγυπτίων φθορὰν οὔτως ὡς γὰρ σὺν ὄχλῳ τῷδʼ ἀφώρμησεν δόμων βασιλευς Φαραὼ μυρίων ὄπλων μέτα, ἵππου τε πάσης ἁρμάτων τετραόρων, καὶ προστάταισι καὶ παραστάταις ομοῦ, ἦν φρικτὸς ἀνδρῶν ἐκτεταγμένων ὄχλος. πεζοὶ μὲν ἐν μέσοισι καὶ φαλαγγικοὶ διεκδρομὰς ἔχοντες ἄρμασιν τόπους· ἱππεῖς δʼ ἔταξε, τοὺς μὲν ἐξ εὐωνύμων ἐκ δεξιῶν δὲ ράντας Αἰγύπτου στρατοῦ. τὸν πάντας δʼ ἀριθμὸν ἠρόμην ἐγὼ στρατοῦ· μυριάδες ἦσαν ἑκατον τὐανδρου μεώ. ἐπεὶ δʼ Ἐβραίων οὑμὸς ἤντησεν στρατὸς, οἱ μὲν παρʼ ἀκτὴν πλησίον βεβλημένοι ἐρυθρὰς θαλάσσης ἤσαν ἠθροισμένοι· οἱ μὲν τέκνοισι νηπίοις δίδουν βορὰν, ὁμοῦ τε καὶ δάμαρσιν, ἔμπονοι κόπῳ· κτήνη τε πολλὰ, καὶ δόμων ἀποσκευὴ, αὐτοὶ δʼ ἄνοπλοι πάντες εἰς μάχην χέρας ἰδόντες ἡμᾶς ἠλάλαξαν ἔνδακρυν φωνὴν, πρὸς αἰθέρα τʼ ἐτάθησαν ἀθρόοι, θεὸν πατρῷον. ἦν πολὺς δʼ ἀνδρῶν ὄχλος. ἡμᾶς δὲ χάρμα πάντας εἶχεν ἐν μέρει. ἔπειθʼ ὑπʼ αὐτοὺς θήκαμεν παρεμβολὴν, Βεελζεφών τις κλῄζεται πόλις βροτοῖς. ἐπεὶ δὲ Τιτᾶν ἥλιος δυσμαῖς προσῆν, ἐπέσχομεν, θέλοντες ὄρθριον μάχην, πεποιθότες λαοῖσι καὶ φρικτοῖς ὅπλοις. ἔπειτα θείων ἄρχεται τεραστίων θαυμάστʼ ἰδέσθαι. καί τις ἐξαίφνης μέγας στῦλος νεφώδης ἐστάθη πρὸ γῆς μέγας. παρεμβολῆς ἡμῶν τε χἐβραίων μέσος. κἄπειθʼ ὁ κείνων ἡγεμὼν Μώσης, λαβὼν ῥάβδον θεοῦ, τῇ δὴ πρὶν Αἰγύπτῳ κακὰ σημεῖα καὶ τεράστιʼ ἐξεμήσατο ’ ἔτυψʼ ἐρυθρᾶς νῶτα κἄσχισεν μέσον βάθος θαλάσσης· οἱ δὲ σύμπαντες ὤρουσαν ὠκεῖς ἁλμυρᾶς διʼ ἀτραποῦ. ἡμεῖς δʼ ἐπʼ αὐτῆς ᾠχόμεσθα συντόμως κατʼ ἴχνος αὐτῶν· νυκτὸς εἰσεκύρσαμεν βοηδρομοῦντες· ἁρμάτων δʼ ἄφνω οὐκ ἐστρέφοντο, δέσμιοι δʼ ὣς ἥρμοσαν. ἀπʼ οὐρανοῦ δὲ φέγγος ὡς πυρὸς μέγα ὤφθη τι ἡμῖν· ὡς μὲν εἰκάζειν, παρὴν αὐτοῖς ἀρωγὸς ὁ θεός. ὡς δʼ ἤδη πέραν ἤσαν θαλάσσης, κῦμα δʼ ἐρροίβδει μέγα σύνεγγυς ἡμῶν· καί τις ἠλάλαξʼ ἰδὼν, φεύγωμεν οἴκοι πρόσθεν ὑψίστου χέρας· οἶς μὲν γάρ ἐστʼ ἀρωγὸς, ἡμῖν δʼ ἀθλίοις ὄλεθρον ἕρδει· καὶ συνεκλύσθη πόρος ἐρυθρᾶς θαλάσσης καὶ στρατὸν διώλεσε.”
palin methʼ etera epilegei “Phēsi de kai Ezekiēlos en tǭ dramati tǭ epigraphomenǭ Exagōgē, pareisagōn angelon legonta tēn te tōn Hebraiōn diathesin kai tēn tōn Aigyptiōn phthoran outōs hōs gar syn ochlǭ tǭdʼ aphōrmēsen domōn basileus Pharaō myriōn oplōn meta, hippou te pasēs harmatōn tetraorōn, kai prostataisi kai parastatais omou, ēn phriktos andrōn ektetagmenōn ochlos. pezoi men en mesoisi kai phalangikoi diekdromas echontes armasin topous; hippeis dʼ etaxe, tous men ex euōnymōn ek dexiōn de rantas Aigyptou stratou. ton pantas dʼ arithmon ēromēn egō stratou; myriades ēsan hekaton tyandrou meō. epei dʼ Ebraiōn houmos ēntēsen stratos, hoi men parʼ aktēn plēsion beblēmenoi erythras thalassēs ēsan ēthroismenoi; hoi men teknoisi nēpiois didoun boran, homou te kai damarsin, emponoi kopǭ; ktēnē te polla, kai domōn aposkeuē, autoi dʼ anoploi pantes eis machēn cheras idontes hēmas ēlalaxan endakryn phōnēn, pros aithera tʼ etathēsan athrooi, theon patrǭon. ēn polys dʼ andrōn ochlos. hēmas de charma pantas eichen en merei. epeithʼ hypʼ autous thēkamen parembolēn, Beelzephōn tis klę̄zetai polis brotois. epei de Titan hēlios dysmais prosēn, epeschomen, thelontes orthrion machēn, pepoithotes laoisi kai phriktois hoplois. epeita theiōn archetai terastiōn thaumastʼ idesthai. kai tis exaiphnēs megas stylos nephōdēs estathē pro gēs megas. parembolēs hēmōn te chebraiōn mesos. kapeithʼ ho keinōn hēgemōn Mōsēs, labōn rhabdon theou, tę̄ dē prin Aigyptǭ kaka sēmeia kai terastiʼ exemēsato ’ etypsʼ erythras nōta kaschisen meson bathos thalassēs; hoi de sympantes ōrousan ōkeis halmyras diʼ atrapou. hēmeis dʼ epʼ autēs ǭchomestha syntomōs katʼ ichnos autōn; nyktos eisekyrsamen boēdromountes; harmatōn dʼ aphnō ouk estrephonto, desmioi dʼ hōs hērmosan. apʼ ouranou de phengos hōs pyros mega ōphthē ti hēmin; hōs men eikazein, parēn autois arōgos ho theos. hōs dʼ ēdē peran ēsan thalassēs, kyma dʼ erroibdei mega synengys hēmōn; kai tis ēlalaxʼ idōn, pheugōmen oikoi prosthen hypsistou cheras; ois men gar estʼ arōgos, hēmin dʼ athliois olethron herdei; kai syneklysthē poros erythras thalassēs kai straton diōlese.”
Again, after other things, he adds: "Ezekiel too, in the drama entitled Exagoge, brings on a messenger describing the state of the Hebrews and the destruction of the Egyptians thus: 'When King Pharaoh set out from his palace with this throng, with countless armed men, with all his cavalry and four-horse chariots, with commanders and men at their sides, there was a fearsome throng of men in battle order. Foot soldiers and men of the phalanx in the middle, leaving lanes for the chariots to run through; horsemen he posted, some on the left and some on the right, of all the army of Egypt. I asked the number of the whole army: there were a hundred myriads of men. When our army met the Hebrews, they were gathered on the shore, encamped near the Red Sea; some were giving food to their little children and their wives, worn out with toil; there were many cattle and household goods; and they, all unarmed for battle, seeing us raised a tearful cry and all together stretched their hands to heaven, to their fathers' God. There was a great crowd of men; and joy held all of us in turn. Then we pitched our camp close to them, at a city men call Baal-zephon. When the Titan sun drew near its setting, we halted, wishing to fight at dawn, trusting in our numbers and fearsome arms. Then divine wonders began, marvelous to see. Suddenly a great pillar of cloud stood up from the earth, between our camp and the Hebrews. And then their leader Moses, taking the staff of God, with which before he had wrought evil signs and wonders on Egypt, struck the surface of the Red Sea and split the depth of the sea in the middle; and all of them rushed swiftly through the salt-sea path. We went straight after them on it, on their track; by night we came upon them, running to battle; but suddenly our chariot wheels would not turn, but stuck fast as if bound. From heaven a great light as of fire appeared to us; so that, as one might guess, God was there as their helper. When they were already across the sea, a great wave roared close to us; and someone, seeing it, cried out: "Let us flee home before the hands of the Most High; for to them he is a helper, but for us wretches he works destruction." And the passage of the Red Sea was flooded over and destroyed the army.'"
Textual problem in this passage: see the notes.
Exod 14:7 (allusion, high confidence) · Exod 14:9 (allusion, high confidence) · Exod 14:10 (allusion, high confidence) · Exod 14:19 (allusion, high confidence) · Exod 14:21 (allusion, high confidence) · Exod 14:24 (allusion, high confidence) · Exod 14:25 (allusion, high confidence) · Exod 14:28 (allusion, high confidence)
Notes and citation
Summary: Ezekiel: a messenger describes the crossing of the Red Sea.
- Ezekiel the Tragedian, via Polyhistor. The digital text is corrupt in several lines (for example the size of the army and the posting of the cavalry); these are translated by sense.
Notes on the original text
- Digital text corrected (misread letter in the digital text; misread letters in the digital text): Φηδὶ δὲ καὶ Ἑξεκιῆλος → Φησὶ δὲ καὶ Ἐζεκιῆλος; ἴππου τε τάσης καρμάτων → ἵππου τε πάσης ἁρμάτων; δτρατοῦ → στρατοῦ.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.14 (Dindorf 1:512–514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.15Dindorf 1:514
καὶ πάλιν μετʼ ὀλίγα ’’ Ἐκεῖθεν ἦλθον ἡμέρας τρεῖς, ὡς αὐτός τε ὁ Δημήτριος λέγει καὶ συμφώνως τούτῳ ἡ ἱερὰ βίβλος. μὴ ἔχοντα δὲ ὕδωρ ἐκεῖ γλυκὺ, ἀλλὰ πικρὸν, τοῦ θεοῦ εἰπόντος ξύλον τι ἐμβαλεῖν εἰς τὴν πηγὴν, καὶ γενέσθαι γλυκὺ τὸ ὕδωρ. ἐκεῖθεν δὲ εἰς Ἐλεὶμ ἐλθεῖν, καὶ εὑρεῖν ἐκεῖ δώδεκα μὲν πηγὰς ὑδάτων, ἑβδομήκοντα δὲ στελέχη φοινίκων. περὶ τούτων καὶ τοῦ φανέντος ὀρνέου Ἐζεκιῆλος ἐν τῇ Ἐξαγωγῇ παρεισάγει τινὰ λέγοντα τῷ Μώσῃ περὶ μὲν τῶν φοινίκων καὶ τῶν δώδεκα πηγῶν οὕτως
kai palin metʼ oliga ’’ Ekeithen ēlthon hēmeras treis, hōs autos te ho Dēmētrios legei kai symphōnōs toutǭ hē hiera biblos. mē echonta de hydōr ekei glyky, alla pikron, tou theou eipontos xylon ti embalein eis tēn pēgēn, kai genesthai glyky to hydōr. ekeithen de eis Eleim elthein, kai heurein ekei dōdeka men pēgas hydatōn, hebdomēkonta de stelechē phoinikōn. peri toutōn kai tou phanentos orneou Ezekiēlos en tę̄ Exagōgę̄ pareisagei tina legonta tǭ Mōsę̄ peri men tōn phoinikōn kai tōn dōdeka pēgōn houtōs
And again, a little later: "From there they went three days, as Demetrius himself says, and the sacred book in agreement with him. Having no sweet water there but bitter, God told him to throw a piece of wood into the spring, and the water became sweet. From there they came to Elim and found there twelve springs of water and seventy palm trunks. About these and the bird that appeared, Ezekiel in the Exagoge brings on someone speaking to Moses, about the palms and the twelve springs thus:
Exod 15:22 (allusion, high confidence) · Exod 15:23 (allusion, high confidence) · Exod 15:25 (allusion, high confidence) · Exod 15:27 (allusion, high confidence)
Notes and citation
Summary: Demetrius on Marah and Elim; introduction to Ezekiel's description.
- Demetrius, via Polyhistor.
Notes on the original text
- Digital text corrected (Latin letter and stray mark in the digital text): εἰς ’Eλεὶμ → εἰς Ἐλεὶμ.
Cite (SBL): Eusebius, Praep. ev. 9.29.15 (Dindorf 1:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.29.16Dindorf 1:514–515
κράτιστε Μωσῆ, πρόσχες, οἷον εὕρομεν τόπον πρὸς αὐτῇ τῇδέ γʼ εὐαεῖ νάπῃ. ἔστιν γὰρ, ὡς που καὶ σὺ τυγχάνεις ὁρῶν, ἐκεῖ. τόθεν δὲ φέγγος ἐξέλαμψέ νιν, κατʼ εὐφρόνην σημεῖον ὡς στῦλος πυρός. ἐνταῦθα λειμῶνʼ εὕρομεν κατάσκιον, ὑγράς τε λιβάδας· δαψιλὴς χῶρος βαθὺς, πηγὰς ἀφύσσων δώδεκʼ ἐκ μιᾶς πέτρας· στελέχη δʼ ἐρυμνὰ πολλὰ φοινίκων πέλει ἔγκαρπα, δεκάκις ἑπτὰ, καὶ ἐπίρρυτος πέφυκε χλοίη θρέμμασιν χορτάσματα. εἶτα ὑποβὰς περὶ τοῦ φανέντος ὀρνέου διεξέρχεται ἕτερον δὲ πρὸς τοῖσδʼ εἴδομεν ζῷον ξένον, θαυμαστὸν, οἷον οὐδέπω ὥρακέ τις. διπλοῦν γὰρ ἤν τὸ μῆκος ἀετοῦ σχεδὸν, πτεροῖσι ποικίλοισιν ἠδὲ χρώμασι. στῆθος μὲν αὐτοῦ πορφυροῦν ἐφαίνετο, σκέλη δὲ μιλτόχρωτα, καὶ κατʼ αὐχένα κροκωτίνοις μαλλοῖσιν εὐτρεπίζετο. κάρα δὲ κοττοῖς ἡμέροις παρεμφερὲς, καὶ μηλίνῃ μὲν τῇ κόρῃ προσέβλεπε κύκλῳ· κόρη δὲ κόκκος ὡς ἐφαίνετο· φωνὴν δὲ πάντων εἶχεν ἐκπρεπεστάτην. βασιλεὺς δὲ πάντων ὀρνέων ἐφαίνετο, ως ἠν νοῆσαι. πάντα γὰρ τὰ πτήνʼ ὁμοῦ ὄπισθεν αὐτοῦ δειλιῶντʼ ἐπέσσυτο, αὐτὸς δὲ πρόσθεν, ταῦρος ὣς γαυρούμενος, ἔβαινε κραιπνὸν βῆμα βαστάζων ποδός.’ καὶ μετὰ βραχέα ‘‘ Ἐπιζητεῖν δέ τινα πῶς οἱ Ἰσραηλῖται ὅπλα ἔσχον ἄνοπλοι ἐξελθόντες. ἔφασαν γὰρ τριῶν ἡμερῶν ὁδὸν ἐξελθόντας καὶ θυσιάσαντας πάλιν ἀνακάμψειν. φαίνεται οὖν τοὺς μὴ κατακλυσθέντας τοῖς ἐκείνων ὅπλοις χρήσασθαι.’
kratiste Mōsē, prosches, hoion heuromen topon pros autę̄ tę̄de gʼ euaei napę̄. estin gar, hōs pou kai sy tynchaneis horōn, ekei. tothen de phengos exelampse nin, katʼ euphronēn sēmeion hōs stylos pyros. entautha leimōnʼ heuromen kataskion, hygras te libadas; dapsilēs chōros bathys, pēgas aphyssōn dōdekʼ ek mias petras; stelechē dʼ erymna polla phoinikōn pelei enkarpa, dekakis hepta, kai epirrytos pephyke chloiē thremmasin chortasmata. eita hypobas peri tou phanentos orneou diexerchetai heteron de pros toisdʼ eidomen zǭon xenon, thaumaston, hoion oudepō hōrake tis. diploun gar ēn to mēkos aetou schedon, pteroisi poikiloisin ēde chrōmasi. stēthos men autou porphyroun ephaineto, skelē de miltochrōta, kai katʼ auchena krokōtinois malloisin eutrepizeto. kara de kottois hēmerois parempheres, kai mēlinę̄ men tę̄ korę̄ proseblepe kyklǭ; korē de kokkos hōs ephaineto; phōnēn de pantōn eichen ekprepestatēn. basileus de pantōn orneōn ephaineto, ōs ēn noēsai. panta gar ta ptēnʼ homou opisthen autou deiliōntʼ epessyto, autos de prosthen, tauros hōs gauroumenos, ebaine kraipnon bēma bastazōn podos.’ kai meta brachea ‘‘ Epizētein de tina pōs hoi Israēlitai hopla eschon anoploi exelthontes. ephasan gar triōn hēmerōn hodon exelthontas kai thysiasantas palin anakampsein. phainetai oun tous mē kataklysthentas tois ekeinōn hoplois chrēsasthai.’
'Most excellent Moses, see what a place we have found, by this breezy glen. It is there, as you too can see; from there a light shone out by night, a sign like a pillar of fire. There we found a shady meadow and moist springs; a rich, deep place, drawing twelve springs from one rock; and there are many strong palm trunks, laden with fruit, ten times seven; and well-watered grass grows, fodder for the flocks.' Then, going on, he describes the bird that appeared: 'Besides these we saw another creature, strange and marvelous, such as no one has ever seen. Its length was nearly twice an eagle's, with wings of varied colors. Its breast appeared purple, its legs vermilion, and along its neck it was adorned with saffron-colored plumes. Its head was like that of tame cocks, and it looked around with a yellow eye; the pupil looked like a scarlet berry. It had the most splendid voice of all. It appeared to be king of all the birds, as one could see; for all the winged creatures together rushed fearfully behind it, while it went in front, proud as a bull, stepping with a swift stride.' And after a little: "Someone asks how the Israelites had weapons, since they went out unarmed. They said that they would go out a three days' journey, sacrifice, and return. It seems, then, that they used the weapons of those who were not drowned."
Exod 15:27 (allusion, high confidence) · Exod 13:21 (allusion, medium confidence) · Exod 5:3 (allusion, medium confidence) · Exod 17:8 (echo, low confidence)
Notes and citation
Summary: Ezekiel: the springs and palms of Elim and a wondrous bird; Demetrius on the Israelites' arms.
- Ezekiel the Tragedian and Demetrius, via Polyhistor. The bird is commonly taken to be the phoenix.
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong breathing and accent in the digital text): καὶ σὺ τυγχάνεις ὄρων → καὶ σὺ τυγχάνεις ὁρῶν; βασκλεὺς → βασιλεὺς.
Extrabiblical texts: Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.29.16 (Dindorf 1:514–515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 9, chapter 30
9.30.1Dindorf 1:515
“Εὐπόλεμος δέ φησιν ἔν τινι περὶ τῆς Ἠλίου προφητείας Μωσῆν προφητεῦσαι ἔτη μʼ· εἶτα Ἰησοῦν, τὸν τοῦ Ναυῆ υἱὸν, ἔτη λ· βιῶσαι δʼ αὐτὸν ἔτη ι πρὸς τοῖς ρ, πῆξαί τε τὴν ἱερὰν σκηνὴν ἐν Σηλοῖ.
“Eupolemos de phēsin en tini peri tēs Ēliou prophēteias Mōsēn prophēteusai etē mʼ; eita Iēsoun, ton tou Nauē huion, etē l; biōsai dʼ auton etē i pros tois r, pēxai te tēn hieran skēnēn en Sēloi.
"Eupolemus says in a work on the prophecy of Elijah that Moses prophesied forty years; then Joshua the son of Nun thirty years; and he lived a hundred and ten years and pitched the holy tabernacle at Shiloh.
Josh 18:1 (allusion, high confidence) · Josh 24:29 (allusion, high confidence)
Notes and citation
Summary: Eupolemus (via Polyhistor): Moses and Joshua.
- Alexander Polyhistor, quoting Eupolemus. The title as given ("on the prophecy of Elijah") is uncertain; Clement of Alexandria cites his work as On the Kings in Judaea.
Notes on the original text
- Digital text corrected (missing space and misplaced marks in the digital text): αὐτὸνἐ̓τη → αὐτὸν ἔτη.
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation); Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.30.1 (Dindorf 1:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.30.2Dindorf 1:515
μετὰ δὲ ταῦτα προφήτην γενέσθαι Σαμουήλ. εἶτα τῇ τοῦ θεοῦ βουλήσει ὑπὸ Σαμουὴλ Σαοῦλον βασιλέα αἱρεθῆναι, ἄρξαντα δὲ ἔτη κα τελευτῆσαι.
meta de tauta prophētēn genesthai Samouēl. eita tę̄ tou theou boulēsei hypo Samouēl Saoulon basilea hairethēnai, arxanta de etē ka teleutēsai.
After this Samuel became prophet. Then by the will of God Saul was chosen king by Samuel, and after reigning twenty-one years he died.
1 Sam 3:20 (allusion, medium confidence) · 1 Sam 10:1 (allusion, high confidence) · 1 Sam 31:6 (allusion, medium confidence)
Notes and citation
Summary: Samuel and Saul.
- Eupolemus, via Polyhistor.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): αἴρεθῆναι → αἱρεθῆναι.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.30.2 (Dindorf 1:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.30.3Dindorf 1:515
εἶτα Δαβὶδ τὸν τούτου υἱὸν δυναστεῦσαι, ὃν καταστρέψασθαι Σύρους, τοὺς παρὰ τὸν Εὐφράτην οἰκοῦντας ποταμὸν, καὶ τὴν Κομμαγηνὴν καὶ τοὺς ἐν Γαλαδηνῇ Ἀσσυρίους καὶ Φοίνικας. στρατεῦσαι δʼ αὐτὸν καὶ ἐπὶ Ἰδουμαίους καὶ Ἀμμανίτας καὶ Μωαβίτας καὶ Ἰτουραίους καὶ Ναβαταίους καὶ Ναβδαίους.
eita Dabid ton toutou huion dynasteusai, hon katastrepsasthai Syrous, tous para ton Euphratēn oikountas potamon, kai tēn Kommagēnēn kai tous en Galadēnę̄ Assyrious kai Phoinikas. strateusai dʼ auton kai epi Idoumaious kai Ammanitas kai Mōabitas kai Itouraious kai Nabataious kai Nabdaious.
Then David his son ruled, who subdued the Syrians living by the river Euphrates, and Commagene, and the Assyrians in Galaditis, and the Phoenicians. He also campaigned against the Idumaeans, Ammanites, Moabites, Ituraeans, Nabataeans, and Nabdaeans.
2 Sam 8:2 (allusion, medium confidence) · 2 Sam 8:3 (allusion, medium confidence) · 2 Sam 8:14 (allusion, medium confidence) · 2 Sam 10:6 (allusion, low confidence)
Notes and citation
Summary: Eupolemus on David's conquests.
- Eupolemus, via Polyhistor. "His son" is as printed: Eupolemus (or the text) makes David Saul's son.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.30.3 (Dindorf 1:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.30.4Dindorf 1:515
αὖθις δὲ ἐπιστρατεῦσαι ἐπὶ Σούρωνα βασιλέα Τυροῦ καὶ Φοινίκης, οὓς καὶ ἀναγκάσαι φόρους Ἰουδαίοις ὑποτελεῖν· πρός τε Οὐαφρῆν τὸν Αἰγυπτίων βασιλέα φιλίαν συνθέσθαι.
authis de epistrateusai epi Sourōna basilea Tyrou kai Phoinikēs, hous kai anankasai phorous Ioudaiois hypotelein; pros te Ouaphrēn ton Aigyptiōn basilea philian synthesthai.
Again he campaigned against Souron, king of Tyre and Phoenicia, and compelled them to pay tribute to the Jews; and he made a treaty of friendship with Vaphres, king of the Egyptians.
2 Sam 5:11 (echo, low confidence)
Notes and citation
Summary: David subdues Tyre and allies with Egypt.
- Eupolemus, via Polyhistor. "Souron" is Hiram (Huram) of Tyre; Vaphres is Eupolemus's name for the king of Egypt.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.30.4 (Dindorf 1:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.30.5Dindorf 1:515–516
βουλόμενόν τε τὸν Δαβὶδ οἰκοδομῆσαι ἱερὸν τῷ θεῷ ἀξιοῦν τὸν θεὸν τόπον αὐτῷ δείξαι τοῦ θυσιαστηρίου· ἔνθα δὴ ἄγγελον αὐτῷ ὀφθῆναι ἑστῶτα ἐπάνω τοῦ τόπου, οὗ τὸν βωμὸν ἱδρῦσθαι ἐν Ἱεροσολύμοις, καὶ κελεύειν αὐτὸν μὴ ἱδρῦσθαι τὸ ἱερὸν, διὰ τὸ αἵματι ἀνθρωπίνῳ πεφύρθαι καὶ πολλὰ ἔτη πεπολεμηκέναι.
boulomenon te ton Dabid oikodomēsai hieron tǭ theǭ axioun ton theon topon autǭ deixai tou thysiastēriou; entha dē angelon autǭ ophthēnai hestōta epanō tou topou, hou ton bōmon hidrysthai en Hierosolymois, kai keleuein auton mē hidrysthai to hieron, dia to haimati anthrōpinǭ pephyrthai kai polla etē pepolemēkenai.
When David wished to build a temple for God, he asked God to show him the place for the altar. Then an angel appeared to him, standing above the place where the altar is set up in Jerusalem, and told him not to set up the temple, because he was stained with human blood and had waged war for many years.
1 Chr 21:16 (allusion, high confidence) · 1 Chr 22:8 (allusion, high confidence) · 1 Chr 28:3 (allusion, high confidence)
Notes and citation
Summary: An angel forbids David to build the temple.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.30.5 (Dindorf 1:515–516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.30.6Dindorf 1:516
εἶναι δʼ αὐτῷ ὄνομα Διαναθάν· προστάξαι τε αὐτῷ τοῦτον ὅπως τῷ υἱῷ ἐπιτρέψῃ τὴν οἰκοδομίαν· αὐτὸν δὲ εὐτρεπίζειν τὰ πρὸς τὴν κατασκευὴν ἀνήκοντα, χρυσίον, ἀργύριον, χαλκὸν, λίθους, ξύλα κυπαρίσσινα καὶ κέδρινα.
einai dʼ autǭ onoma Dianathan; prostaxai te autǭ touton hopōs tǭ huiǭ epitrepsę̄ tēn oikodomian; auton de eutrepizein ta pros tēn kataskeuēn anēkonta, chrysion, argyrion, chalkon, lithous, xyla kyparissina kai kedrina.
His name was Dianathan; and he commanded him to entrust the building to his son, while he himself prepared what belonged to the construction: gold, silver, bronze, stones, cypress and cedar wood.
2 Sam 7:12 (allusion, medium confidence) · 1 Chr 22:14 (allusion, high confidence)
Notes and citation
Summary: David prepares materials for the temple.
- Eupolemus, via Polyhistor. The angel's name "Dianathan" seems to come from the prophet Nathan (cf. 9.34.4).
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.30.6 (Dindorf 1:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.30.7Dindorf 1:516
ἀκούσαντα δὲ τὸν Δαβὶδ πλοῖα ναυπηγήσασθαι ἐν Ἀϊλάνοις πόλει τῆς Ἀραβίας, καὶ πέμψαι μεταλλευτὰς εἰς τὴν Οὐρφῆ νῆσον, κειμένην ἐν τῇ ἐρυθρᾷ θαλάσσῃ, μέταλλα χρυσικὰ ἔχουσαν ’ καὶ τὸ χρυσίον ἐκεῖθεν μετακομίσαι τοὺς μεταλλευτὰς εἰς τὴν Ἰουδαίαν.
akousanta de ton Dabid ploia naupēgēsasthai en Aïlanois polei tēs Arabias, kai pempsai metalleutas eis tēn Ourphē nēson, keimenēn en tę̄ erythrą thalassę̄, metalla chrysika echousan ’ kai to chrysion ekeithen metakomisai tous metalleutas eis tēn Ioudaian.
Hearing this, David built ships at Ailana, a city of Arabia, and sent miners to the island of Ourphe, which lies in the Red Sea and has gold mines; and the miners brought the gold from there to Judaea.
1 Kgs 9:26 (allusion, medium confidence) · 1 Kgs 9:28 (allusion, medium confidence)
Notes and citation
Summary: David sends ships for gold to Ourphe.
- Eupolemus, via Polyhistor. In Kings it is Solomon who builds a fleet at Ezion-geber near Eloth to fetch gold from Ophir.
Notes on the original text
- Digital text corrected (missing breathing in the digital text): έν Ἀϊλάνοις → ἐν Ἀϊλάνοις.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.30.7 (Dindorf 1:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
9.30.8Dindorf 1:516
βασιλεύσαντα δὲ τὸν Δαβὶδ ἔτη μʼ Σολομῶνι τῷ υἱῷ τὴν ἀρχὴν παραδοῦναι, ὄντι ἐτῶν ιβ, ἐνώπιον Ἠλεὶ τοῦ ἀρχιερέως καὶ τῶν ιβ φυλάρχων, καὶ παραδοῦναι αὐτῷ τόν τε χρυσὸν καὶ ἄργυρον καὶ χαλκὸν καὶ λίθον καὶ ξύλα κυπαρίσσινα καὶ κέδρινα. καὶ αὐτὸν μὲν τελευτῆσαι, Σολομῶνα δὲ βασιλεύειν, καὶ γράψαι πρὸς Οὐαφρῆν τὸν Αἰγύπτου βασιλέα τὴν ὑπογεγραμμένην ἐπιστολήν.”
basileusanta de ton Dabid etē mʼ Solomōni tǭ huiǭ tēn archēn paradounai, onti etōn ib, enōpion Ēlei tou archiereōs kai tōn ib phylarchōn, kai paradounai autǭ ton te chryson kai argyron kai chalkon kai lithon kai xyla kyparissina kai kedrina. kai auton men teleutēsai, Solomōna de basileuein, kai grapsai pros Ouaphrēn ton Aigyptou basilea tēn hypogegrammenēn epistolēn.”
After reigning forty years, David handed over the rule to his son Solomon, who was twelve years old, in the presence of Eli the high priest and the twelve heads of tribes, and handed over to him the gold, silver, bronze, stone, and cypress and cedar wood. He himself died, and Solomon reigned and wrote to Vaphres, king of Egypt, the letter written below."
1 Kgs 2:11 (allusion, high confidence) · 1 Chr 29:1 (allusion, medium confidence) · 1 Chr 29:2 (allusion, medium confidence)
Notes and citation
Summary: David hands the kingdom and materials to Solomon.
- Eupolemus, via Polyhistor. Eli as high priest at this time is Eupolemus's own account.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.30.8 (Dindorf 1:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.