Preparation for the Gospel 9.31.1–10.2.16
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 31
9.31.1Dindorf 1:516–517
“ Βασιλεὺς Σολομῶν Οὐαφρῇ βασιλεῖ Αἰγύπτου φίλῳ πατρικῷ χαίρειν. Γίνωσκέ με παρειληφότα τὴν βασιλείαν παρὰ Δαβὶδ τοῦ πατρὸς διὰ τοῦ θεοῦ τοῦ μεγίστου, καὶ ἐπιτεταχότος μοι οἰκοδομῆσαι ἱερὸν τῷ θεῷ, ὃς τὸν οὐρανὸν καὶ τὴν γῆν ἔκτισεν· ἅμα δέ σοι γράψαι ἀποστεῖλαί μοι τῶν παρὰ σοῦ λαῶν, οἱ παραστήσονταί μοι μέχρι τοῦ ἐπιτελέσαι πάντα κατὰ τὴν χρείαν, καθότι ἐπιτέτακται.”
“ Basileus Solomōn Ouaphrę̄ basilei Aigyptou philǭ patrikǭ chairein. Ginōske me pareilēphota tēn basileian para Dabid tou patros dia tou theou tou megistou, kai epitetachotos moi oikodomēsai hieron tǭ theǭ, hos ton ouranon kai tēn gēn ektisen; hama de soi grapsai aposteilai moi tōn para sou laōn, hoi parastēsontai moi mechri tou epitelesai panta kata tēn chreian, kathoti epitetaktai.”
"King Solomon to Vaphres, king of Egypt, friend of my father, greeting. Know that I have received the kingdom from David my father through God the Most High, who has commanded me to build a temple to God, who created heaven and earth; and at the same time to write to you to send me some of your people, who will stand by me until I have completed everything as needed, as has been commanded."
2 Chr 2:3 (allusion, medium confidence) · 2 Chr 2:4 (allusion, medium confidence)
Notes and citation
Summary: Solomon's letter to Vaphres of Egypt.
- Eupolemus, via Polyhistor. The letters in 9.31–34 are Eupolemus's compositions, modeled on 2 Chr 2:3–16.
Notes on the original text
- Digital text corrected (stray letter in the digital text; wrong accent and margin letter in the digital text): Γίνοωσκέ → Γίνωσκέ; ἐπῖτεταχότος b μοι → ἐπιτεταχότος μοι.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.31.1 (Dindorf 1:516–517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-31-1). (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.
Preparation 9, chapter 32
9.32.1Dindorf 1:517
“ Βασιλεὺς Οὐαφρῆς Σολομῶνι βασιλεῖ μεγάλῳ χαίρειν. Ἅμα τῷ ἀναγνῶναι τὴν παρὰ σοῦ ἐπιστολὴν σφόδρα ἐχάρην, καὶ λαμπρὰν ἡμέραν ἤγαγον ἐγώ τε καὶ ἡ δύναμίς μου πᾶσα ἐπὶ τῷ παρειληφέναι σε τὴν βασιλείαν παρὰ χρηστοῦ ἀνδρὸς καὶ δεδοκιμασμένου ὑπὸ τηλικούτου θεοῦ. περὶ δὲ ὧν γράφεις μοι περὶ τῶν κατὰ τοὺς λαοὺς τοὺς παρʼ ἡμῖν, ἀπέσταλκά σοι μυριάδας ὀκτὼ, ὧν καὶ τὰ πλήθη ἐξ ὧν εἰσι διασεσάφηκά σοι· ἐκ μὲν τοῦ Σεβριθίτου νομοῦ μυρίους, ἐκ δὲ τοῦ Μενδησίου καὶ Σεβεννύτου δισμυρίους· Βουσιρίτου, Λεοντοπολίτου καὶ Ἀθριβίτου ἀνὰ μυρίους. φρόντισον δὲ καὶ τὰ δέοντα αὐτοῖς καὶ τὰ ἄλλα, ὅπως εὐτακτῇ, καὶ ἵνα ἀποκατασταθῶσιν εἰς τὴν ἰδίαν, ὡς ἂν ἀπὸ τῆς χρείας γενόμενοι.
“ Basileus Ouaphrēs Solomōni basilei megalǭ chairein. Hama tǭ anagnōnai tēn para sou epistolēn sphodra echarēn, kai lampran hēmeran ēgagon egō te kai hē dynamis mou pasa epi tǭ pareilēphenai se tēn basileian para chrēstou andros kai dedokimasmenou hypo tēlikoutou theou. peri de hōn grapheis moi peri tōn kata tous laous tous parʼ hēmin, apestalka soi myriadas oktō, hōn kai ta plēthē ex hōn eisi diasesaphēka soi; ek men tou Sebrithitou nomou myrious, ek de tou Mendēsiou kai Sebennytou dismyrious; Bousiritou, Leontopolitou kai Athribitou ana myrious. phrontison de kai ta deonta autois kai ta alla, hopōs eutaktę̄, kai hina apokatastathōsin eis tēn idian, hōs an apo tēs chreias genomenoi.
"King Vaphres to Solomon, the great king, greeting. On reading your letter I rejoiced greatly, and I and all my forces kept a splendid day because you have received the kingdom from an excellent man approved by so great a God. As for what you write to me about the people with us, I have sent you eighty thousand, and I have made clear to you the numbers and where they come from: from the Sebrithite nome ten thousand, from the Mendesian and Sebennyte twenty thousand, from the Busirite, Leontopolite, and Athribite ten thousand each. See to what they need and to everything else, so that there may be good order, and that they may be returned to their own country when they are no longer needed."
Notes and citation
Summary: Vaphres' reply: eighty thousand workers sent.
- Eupolemus, via Polyhistor.
Notes on the original text
- Digital text corrected (misread word in the digital text; missing breathing in the digital text; stray letters in the digital text; wrong accent in the digital text): Αμα τῷ → Ἅμα τῷ; σφόδρα δρᾶ ἐχάρην → σφόδρα ἐχάρην; περὶ δὲ ὣν γράφεις → περὶ δὲ ὧν γράφεις; καὶ ἔνα ἀποκατασταθῶσιν → καὶ ἵνα ἀποκατασταθῶσιν.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.32.1 (Dindorf 1:517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-32-1). (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.
Preparation 9, chapter 33
9.33.1Dindorf 1:517–518
‘‘Βασιλεὺς Σολομῶν Σούρωνι τῷ βασιλεῖ Τυροῦ καὶ Σιδῶνος καὶ Φοινίκης φίλῳ πατρικῷ χαίρειν. Γίνωσκέ με παρειληφότα τὴν βασιλείαν παρὰ Δαβὶδ τοῦ πατρὸς, διὰ τοῦ θεοῦ τοῦ μεγίστου, καὶ ἐπιτεταχότος μοι οἰκοδομῆσαι ἱερὸν τῷ θεῷ, ὃς τὸν οὐρανὸν καὶ τὴν γῆν ἔκτισεν, ἅμα δὲ καὶ σοὶ γράψαι ἀποστεῖλαί μοι τῶν παρὰ σοῦ λαῶν, οἳ συμπαραστήσονται ἡμῖν μέχρι τοῦ ἐπιτελέσαι τὴν τοῦ θεοῦ χρείαν, καθότι μοι ἐπιτέτακται. γέγραφα δὲ καὶ εἰς τὴν Γαλιλαίαν καὶ Σαμαρεῖτιν καὶ Μωαβῖτιν καὶ Ἀμμανῖτιν καὶ Γαλαδῖτιν χορηγεῖσθαι αὐτοῖς τὰ δέοντα ἐκ τῆς χώρας κατὰ μῆνα, κόρους σίτου μυρίους· ὁ δὲ κόρος ἐστὶν ἀρταβῶν ἕξ· καὶ οἴνου κόρους μυρίους· ὁ δὲ κόρος τοῦ οἴνου ἐστὶ μέτρα δέκα. τὸ δὲ ἔλαιον καὶ τὰ ἄλλα χορηγηθήσεται αὐτοῖς ἐκ τῆς Ἰουδαίας, ἱερεῖα δὲ εἰς κρεοφαγίαν ἐκ τῆς Ἀραβίας.’
‘‘Basileus Solomōn Sourōni tǭ basilei Tyrou kai Sidōnos kai Phoinikēs philǭ patrikǭ chairein. Ginōske me pareilēphota tēn basileian para Dabid tou patros, dia tou theou tou megistou, kai epitetachotos moi oikodomēsai hieron tǭ theǭ, hos ton ouranon kai tēn gēn ektisen, hama de kai soi grapsai aposteilai moi tōn para sou laōn, hoi symparastēsontai hēmin mechri tou epitelesai tēn tou theou chreian, kathoti moi epitetaktai. gegrapha de kai eis tēn Galilaian kai Samareitin kai Mōabitin kai Ammanitin kai Galaditin chorēgeisthai autois ta deonta ek tēs chōras kata mēna, korous sitou myrious; ho de koros estin artabōn hex; kai oinou korous myrious; ho de koros tou oinou esti metra deka. to de elaion kai ta alla chorēgēthēsetai autois ek tēs Ioudaias, hiereia de eis kreophagian ek tēs Arabias.’
"King Solomon to Souron, king of Tyre, Sidon, and Phoenicia, friend of my father, greeting. Know that I have received the kingdom from David my father through God the Most High, who has commanded me to build a temple to God, who created heaven and earth; and at the same time to write to you too to send me some of your people, who will stand by us until we have completed God's requirement, as has been commanded me. I have also written to Galilee, Samaritis, Moabitis, Ammanitis, and Galaditis to supply them with what they need from the country each month: ten thousand cors of grain (the cor is six artabas) and ten thousand cors of wine (the cor of wine is ten measures). The oil and the rest will be supplied to them from Judaea, and animals to eat from Arabia."
2 Chr 2:3 (allusion, high confidence) · 2 Chr 2:10 (allusion, medium confidence)
Notes and citation
Summary: Solomon's letter to Souron (Hiram) of Tyre.
- Eupolemus, via Polyhistor.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἀρταβῶν ἴξ → ἀρταβῶν ἕξ.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.33.1 (Dindorf 1:517–518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-33-1). (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.
Preparation 9, chapter 34
9.34.1Dindorf 1:518
“ Σούρων Σολομῶνι βασιλεῖ μεγάλῳ χαίρειν. Εὐλογητὸς ὁ θεὸς, ὃς τὸν οὐρανὸν καὶ τὴν γῆν ἔκτισεν, ὃς εἴλετο ἄνθρωπον χρηστὸν ἐκ χρηστοῦ ἀνδρός. ἅμα τῷ ἀναγνῶναι τὴν παρὰ σοῦ ἐπιστολὴν σφόδρα ἐχάρην, καὶ εὐλόγησα τὸν θεὸν ἐπὶ τῷ παρειληφέναι σὲ τὴν βασιλείαν.
“ Sourōn Solomōni basilei megalǭ chairein. Eulogētos ho theos, hos ton ouranon kai tēn gēn ektisen, hos eileto anthrōpon chrēston ek chrēstou andros. hama tǭ anagnōnai tēn para sou epistolēn sphodra echarēn, kai eulogēsa ton theon epi tǭ pareilēphenai se tēn basileian.
"Souron to Solomon, the great king, greeting. Blessed be God, who created heaven and earth, who has chosen an excellent man, son of an excellent man. On reading your letter I rejoiced greatly and blessed God because you have received the kingdom.
2 Chr 2:12 (allusion, high confidence)
Notes and citation
Summary: Souron's reply begins with a blessing.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.1 (Dindorf 1:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-1). (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.
9.34.2Dindorf 1:518
περὶ δὲ ὧν γράφεις μοι περὶ τῶν κατὰ τοὺς λαοὺς τοὺς παρʼ ἡμῖν ἀπέσταλκά σοι Τυρίων καὶ Φοινίκων ὀκτακισμυρίους, καὶ ἀρχιτέκτονά σοι ἀπέσταλκα ἄνθρωπον Τύριον, ἐκ μητρὸς Ἰουδαίας, ἐκ τῆς φυλῆς τῆς Δαβίδ. ὑπὲρ ὧν ἂν αὐτὸν ἐρωτήσῃς τῶν ὑπὸ τὸν οὐρανὸν πάντων, καὶ ἀρχιτεκτονίαν, ὑφηγήσεταί σοι καὶ ποιήσει.
peri de hōn grapheis moi peri tōn kata tous laous tous parʼ hēmin apestalka soi Tyriōn kai Phoinikōn oktakismyrious, kai architektona soi apestalka anthrōpon Tyrion, ek mētros Ioudaias, ek tēs phylēs tēs Dabid. hyper hōn an auton erōtēsę̄s tōn hypo ton ouranon pantōn, kai architektonian, hyphēgēsetai soi kai poiēsei.
As for what you write to me about the people with us, I have sent you eighty thousand Tyrians and Phoenicians; and I have sent you a master builder, a man of Tyre, of a Jewish mother, of the tribe of David. Whatever you ask him about all things under heaven, and architecture, he will explain to you and do.
2 Chr 2:13 (allusion, high confidence) · 2 Chr 2:14 (allusion, high confidence)
Notes and citation
Summary: Souron sends workers and a master builder.
- Eupolemus, via Polyhistor. "The tribe of David" is as printed (in Chronicles the builder's mother is of Dan).
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.2 (Dindorf 1:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-2). (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.
9.34.3Dindorf 1:518
περὶ δὲ τῶν δεόντων καὶ ἀποστελλομένων σοι παίδων καλῶς ποιήσεις ἐπιστείλας τοῖς κατὰ τόπον ἐπάρχοις, ὅπως χορηγῆται τὰ δέοντα.’’
peri de tōn deontōn kai apostellomenōn soi paidōn kalōs poiēseis episteilas tois kata topon eparchois, hopōs chorēgētai ta deonta.’’
As for what is needed and the servants sent to you, you will do well to write to the local governors, so that what is needed may be supplied."
2 Chr 2:15 (allusion, medium confidence)
Notes and citation
Summary: Souron asks for provisions for the workers.
- Eupolemus, via Polyhistor.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): δεόντων καἰ ἀποστελλομένων → δεόντων καὶ ἀποστελλομένων.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.3 (Dindorf 1:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-3). (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.
9.34.4Dindorf 1:518
’’ Διελθὼν δὲ Σολομῶν, ἔχων τοὺς πατρικοὺς φίλους ἐπὶ τὸ ὄρος τὸ τοῦ Λιβάνου μετὰ τῶν Σιδωνίων καὶ Τυρίων, μετήνεγκε τὰ ξύλα τὰ προκεκομμένα ὑπὸ τοῦ πατρὸς αὐτοῦ διὰ τῆς θαλάττης εἰς Ἰόππην, ἐκεῖθεν δὲ πεζῇ εἰς Ἱεροσόλυμα. καὶ ἄρξασθαι οἰκοδομεῖν τὸ ἱερὸν τοῦ θεοῦ, ὄντα ἐτῶν ιγ· ἐργάζεσθαι δὲ τὰ ἔθνη τὰ προειρημένα, καὶ φυλὰς ιβ τῶν Ἰουδαίων παρέχειν ταῖς ἑκκαίδεκα μυριάσι τὰ δέοντα πάντα, κατὰ μῆνα φυλὴν μίαν, θεμελιῶσαί τε τὸν ναὸν τοῦ θεοῦ, μῆκος πηχῶν ’ξ, πλάτος πηχῶν ’ξ, τὸ δὲ πλάτος τῆς οἰκοδομῆς καὶ τῶν θεμελίων πηχῶν ι· οὕτω γὰρ αὐτῷ προστάξαι Νάθαν τὸν προφήτην τοῦ θεοῦ.
’’ Dielthōn de Solomōn, echōn tous patrikous philous epi to oros to tou Libanou meta tōn Sidōniōn kai Tyriōn, metēnenke ta xyla ta prokekommena hypo tou patros autou dia tēs thalattēs eis Ioppēn, ekeithen de pezę̄ eis Hierosolyma. kai arxasthai oikodomein to hieron tou theou, onta etōn ig; ergazesthai de ta ethnē ta proeirēmena, kai phylas ib tōn Ioudaiōn parechein tais hekkaideka myriasi ta deonta panta, kata mēna phylēn mian, themeliōsai te ton naon tou theou, mēkos pēchōn ’x, platos pēchōn ’x, to de platos tēs oikodomēs kai tōn themeliōn pēchōn i; houtō gar autǭ prostaxai Nathan ton prophētēn tou theou.
"Solomon, going with his father's friends to Mount Lebanon with the Sidonians and Tyrians, carried the timber previously cut by his father by sea to Joppa, and from there overland to Jerusalem. He began to build the temple of God at the age of thirteen. The aforesaid nations did the work, and the twelve tribes of the Jews supplied everything needed for the hundred and sixty thousand, one tribe each month. He laid the foundations of the temple of God, sixty cubits long, sixty cubits wide, and the width of the building and the foundations ten cubits; for so Nathan the prophet of God had commanded him.
2 Chr 2:16 (allusion, high confidence) · 1 Kgs 4:7 (allusion, medium confidence) · 1 Kgs 6:2 (allusion, medium confidence)
Notes and citation
Summary: Solomon begins the temple at thirteen.
- Eupolemus, via Polyhistor.
Notes on the original text
- Digital text corrected (missing space in the digital text): πηχῶνι· → πηχῶν ι·.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.4 (Dindorf 1:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-4). (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.
9.34.5Dindorf 1:518–519
οἰκοδομεῖν δὲ ἐναλλὰξ δόμον λίθινον καὶ ἔνδεσμον κυπαρίσσινον, πελεκίνοις χαλκοῖς ταλαντιαίοις καταλαμβάνοντας τοὺς β δόμους. οὕτω δʼ αὐτὸν οἰκοδομήσαντα ξυλῶσαι ἔξωθεν κεδρίνοις ξύλοις καὶ κυπαρισσίνοις, ὥστε τὴν λιθίνην οἰκοδομὴν μὴ φαίνεσθαι· χρυσῶσαί τε τὸν ναὸν ἔσωθεν χωννύντα πλινθία χρυσᾶ πενταπήχη, καὶ προστιθέναι προσηλοῦντα ἥλοις ἀργυροῖς, ταλαντιαίοις τὴν ὁλκὴν, μαστοειδέσι τὸν ῥυθμὸν, τέσσαρσι δὲ τὸν ἀριθμόν.
oikodomein de enallax domon lithinon kai endesmon kyparissinon, pelekinois chalkois talantiaiois katalambanontas tous b domous. houtō dʼ auton oikodomēsanta xylōsai exōthen kedrinois xylois kai kyparissinois, hōste tēn lithinēn oikodomēn mē phainesthai; chrysōsai te ton naon esōthen chōnnynta plinthia chrysa pentapēchē, kai prostithenai prosēlounta hēlois argyrois, talantiaiois tēn holkēn, mastoeidesi ton rhythmon, tessarsi de ton arithmon.
He built in alternating courses of stone and binding beams of cypress, holding the two courses together with bronze clamps weighing a talent. Having built it thus, he paneled it outside with cedar and cypress wood, so that the stone building was not seen; and he gilded the temple inside, overlaying it with golden plates five cubits long, and fixed them on, nailing them with silver nails a talent in weight, breast-shaped in form, four in number.
1 Kgs 6:15 (allusion, medium confidence) · 1 Kgs 6:21 (allusion, medium confidence) · 1 Kgs 6:36 (allusion, medium confidence)
Notes and citation
Summary: Construction and gilding of the temple.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.5 (Dindorf 1:518–519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-5). (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.
9.34.6Dindorf 1:519
οὕτω δʼ αὐτὸν χρυσῶσαι ἀπὸ ἐδάφους ἕως τῆς ὀροφῆς, τό τε ὀρόφωμα ποιῆσαι ἐκ φατνωμάτων χρυσῶν, τὸ δὲ δῶμα ποιῆσαι χαλκοῦν ἀπὸ κεραμίδων χαλκῶν, χαλκὸν χωνεύσαντα, καὶ τοῦτον καταχέαντα. ποιήσαι δὲ δύο στύλους χαλκοῦς, καὶ καταχρυσῶσαι αὐτοὺς χρυσίῳ ἀδόλῳ, δακτύλῳ τὸ πάχος.
houtō dʼ auton chrysōsai apo edaphous heōs tēs orophēs, to te orophōma poiēsai ek phatnōmatōn chrysōn, to de dōma poiēsai chalkoun apo keramidōn chalkōn, chalkon chōneusanta, kai touton katacheanta. poiēsai de dyo stylous chalkous, kai katachrysōsai autous chrysiǭ adolǭ, daktylǭ to pachos.
So he gilded it from floor to roof, made the ceiling of golden coffers, and made the roof of bronze, of bronze tiles, smelting bronze and pouring it on. He made two bronze pillars and overlaid them with pure gold a finger thick.
1 Kgs 6:22 (allusion, medium confidence) · 1 Kgs 7:15 (allusion, high confidence)
Notes and citation
Summary: The roof and the two bronze pillars.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.6 (Dindorf 1:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-6). (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.
9.34.7Dindorf 1:519
εἶναι δὲ τοὺς στύλους τῷ ναῷ ἰσομεγέθεις, τὸ δὲ πλάτος κύκλῳ ἕκαστον κίονα πηχῶν δέκα· στῆναι δὲ αὐτοὺς τοῦ οἴκου ὃν μὲν ἐκ δεξιῶν, ὃν δὲ ἐξ εὐωνύμων. ποιῆσαι δὲ καὶ λυχνίας χρυσᾶς, δέκα τάλαντα ἑκάστην τὴν ὁλκὴν ἀγούσας, ὑπόδειγμα λαβόντα τὴν ὑπὸ Μώσεως ἐν τῇ σκηνῇ τοῦ μαρτυρίου τεθεῖσαν.
einai de tous stylous tǭ naǭ isomegetheis, to de platos kyklǭ hekaston kiona pēchōn deka; stēnai de autous tou oikou hon men ek dexiōn, hon de ex euōnymōn. poiēsai de kai lychnias chrysas, deka talanta hekastēn tēn holkēn agousas, hypodeigma labonta tēn hypo Mōseōs en tę̄ skēnę̄ tou martyriou tetheisan.
The pillars were as tall as the temple, and each column ten cubits in circumference; they stood one on the right of the house, the other on the left. He also made golden lampstands, each weighing ten talents, taking as a model the one set by Moses in the tent of witness.
1 Kgs 7:21 (allusion, high confidence) · 1 Kgs 7:49 (allusion, high confidence) · Exod 25:31 (allusion, medium confidence)
Notes and citation
Summary: The pillars and lampstands.
- Eupolemus, via Polyhistor.
Notes on the original text
- Digital text corrected (stray letter in the digital text; wrong accent in the digital text): ὅν δὲ ἐξ εὐωνύμων → ὃν δὲ ἐξ εὐωνύμων; ἑκάστην στῆν ὁλκὴν → ἑκάστην τὴν ὁλκὴν.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.7 (Dindorf 1:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-7). (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.
9.34.8Dindorf 1:519
στῆσαι δʼ ἐξ ἑκατέρου μέρους τοῦ σηκοῦ τὰς μὲν ἐκ δεξιῶν, τὰς δὲ ἐξ εὐωνύμων. ποιῆσαι δʼ αὐτὸν καὶ λύχνους χρυσοῦς οʼ, ὥστε καίεσθαι ἐφʼ ἑκάστης λυχνίας ἑπτά. οἰκοδομῆσαι δὲ καὶ τὰς πύλας τοῦ ἱεροῦ καὶ κατακοσμῆσαι χρυσίῳ καὶ ἀργυρίῳ· καὶ καταστεγάσαι φατνώμασι κεδρίνοις καὶ κυπαρισσίνοις.
stēsai dʼ ex hekaterou merous tou sēkou tas men ek dexiōn, tas de ex euōnymōn. poiēsai dʼ auton kai lychnous chrysous oʼ, hōste kaiesthai ephʼ hekastēs lychnias hepta. oikodomēsai de kai tas pylas tou hierou kai katakosmēsai chrysiǭ kai argyriǭ; kai katastegasai phatnōmasi kedrinois kai kyparissinois.
He set them on each side of the sanctuary, some on the right, some on the left. He also made seventy golden lamps, so that seven burned on each lampstand. He built the gates of the temple and adorned them with gold and silver, and roofed them with coffers of cedar and cypress.
1 Kgs 7:49 (allusion, high confidence)
Notes and citation
Summary: Lamps and gates of the temple.
- Eupolemus, via Polyhistor. The number seventy is garbled in the digital text and is restored from the sense (ten lampstands, seven lamps each).
Notes on the original text
- Digital text corrected (garbled word and numeral in the digital text): λύχνου ’ς χρυσοῦς ὁ → λύχνους χρυσοῦς οʼ.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.8 (Dindorf 1:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-8). (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.
9.34.9Dindorf 1:519–520
ποιῆσαι δὲ καὶ κατὰ τὸ πρὸς βορρᾶν μέρος τοῦ ἱεροῦ στοὰν, καὶ στύλους αὐτῇ ὑποστῆσαι χαλκοῦς μή. κατασκευάσαι δὲ καὶ λουτῆρα χαλκοῦν, μῆκος πηχῶν κʼ καὶ πλάτος πηχῶν κʼ, τὸ δὲ ὕψος πηχῶν ἑ. ποιῆσαι δὲ ἐπʼ αὐτῷ στεφάνην πρὸς τὴν βάσιν ἔξω ὑπερέχουσαν πῆχυν ἕνα πρὸς τὸ τοὺς ἱερεῖς τούς τε πόδας προσκλύζεσθαι καὶ τὰς χεῖρας νίπτεσθαι ἐπιβαίνοντας· ποιῆσαι δὲ καὶ τὰς βάσεις τοῦ λουτῆρος τορευτὰς χωνευτὰς δώδεκα, καὶ τῷ ὕψει ἀνδρομήκεις, καὶ στῆσαι ἐξ ὑστέρου μέρους ὑπὸ τὸν λουτῆρα, ἐκ δεξιῶν τοῦ θυσιαστηρίου.
poiēsai de kai kata to pros borran meros tou hierou stoan, kai stylous autę̄ hypostēsai chalkous mē. kataskeuasai de kai loutēra chalkoun, mēkos pēchōn kʼ kai platos pēchōn kʼ, to de hypsos pēchōn he. poiēsai de epʼ autǭ stephanēn pros tēn basin exō hyperechousan pēchyn hena pros to tous hiereis tous te podas prosklyzesthai kai tas cheiras niptesthai epibainontas; poiēsai de kai tas baseis tou loutēros toreutas chōneutas dōdeka, kai tǭ hypsei andromēkeis, kai stēsai ex hysterou merous hypo ton loutēra, ek dexiōn tou thysiastēriou.
He also made a portico on the north side of the temple and set forty-eight bronze pillars under it. He made a bronze laver, twenty cubits long, twenty wide, and five high; and on it he made a rim projecting outward toward the base by one cubit, so that the priests could stand on it to wash their feet and hands. He made the laver's stands, twelve, cast and chased, of a man's height, and set them at the back, under the laver, to the right of the altar.
1 Kgs 7:23 (allusion, high confidence) · 1 Kgs 7:25 (allusion, medium confidence) · 2 Chr 4:6 (allusion, medium confidence)
Notes and citation
Summary: The portico and the bronze laver.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.9 (Dindorf 1:519–520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-9). (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.
9.34.10Dindorf 1:520
ποιῆσαι δὲ καὶ βάσιν χαλκῆν τῷ ὕψει πηχῶν δυοῖν, κατὰ τὸν λουτῆρα, ἔν ἐφεστήκῃ ἐπʼ αὐτῆς ὁ βασιλεὺς, ὅταν προσεύχηται, ὅπως ὀπτάνηται τῷ λαῷ τῶν Ἰουδαίων. οἰκοδομῆσαι δὲ καὶ τὸ θυσιαστήριον πηχῶν κε ἐπὶ πήχεις κʼ, τὸ δὲ ὕψος πηχῶν ιβ.
poiēsai de kai basin chalkēn tǭ hypsei pēchōn dyoin, kata ton loutēra, en ephestēkę̄ epʼ autēs ho basileus, hotan proseuchētai, hopōs optanētai tǭ laǭ tōn Ioudaiōn. oikodomēsai de kai to thysiastērion pēchōn ke epi pēcheis kʼ, to de hypsos pēchōn ib.
He also made a bronze platform two cubits high, beside the laver, so that the king might stand on it when he prays and be seen by the people of the Jews. He built the altar twenty-five cubits by twenty, and twelve cubits high.
2 Chr 6:13 (allusion, high confidence) · 2 Chr 4:1 (allusion, high confidence)
Notes and citation
Summary: The king's platform and the altar.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.10 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-10). (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.
9.34.11Dindorf 1:520
ποιῆσαι δὲ καὶ δακτυλίους δύο χαλκοῦς λυσιδωτοὺς, καὶ στῆσαι αὐτοὺς ἐπὶ μηχανημάτων ὑπερεχόντων τῷ ὕψει τὸν ναὸν πήχεις κʼ, καὶ σκιάζειν ἐπάνω παντὸς τοῦ ἱεροῦ· καὶ προσκρεμάσαι ἑκάστῃ δίκτυι· κώδωνας χαλκοῦς ταλαντιαίους τετρακοσίους· καὶ ποιῆσαι ὅλας τὰς δίκτυας πρὸς τὸ ψοφεῖν τοὺς κώδωνας καὶ ἀποσοβεῖν τὰ ὄρνεα, ὅπως μὴ καθίζῃ ἐπὶ τοῦ ἱεροῦ, μηδὲ νοσσεύῃ ἐπὶ τοῖς φατνώμασι τῶν πυλῶν καὶ στοῶν καὶ μολύνῃ τοῖς ἀποπατήμασι τὸ ἱερόν.
poiēsai de kai daktylious dyo chalkous lysidōtous, kai stēsai autous epi mēchanēmatōn hyperechontōn tǭ hypsei ton naon pēcheis kʼ, kai skiazein epanō pantos tou hierou; kai proskremasai hekastę̄ diktui; kōdōnas chalkous talantiaious tetrakosious; kai poiēsai holas tas diktyas pros to psophein tous kōdōnas kai aposobein ta ornea, hopōs mē kathizę̄ epi tou hierou, mēde nosseuę̄ epi tois phatnōmasi tōn pylōn kai stoōn kai molynę̄ tois apopatēmasi to hieron.
He also made two bronze rings of chain-work and set them on frames rising twenty cubits above the temple, and they cast shade over the whole temple; and on each network he hung four hundred bronze bells, each a talent in weight; and he made the networks whole, so that the bells would sound and scare away the birds, so that they would not settle on the temple or nest on the coffers of the gates and porticoes and foul the temple with their droppings.
1 Kgs 7:17 (echo, low confidence)
Notes and citation
Summary: Bell-hung networks keep birds off the temple.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.11 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-11). (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.
9.34.12Dindorf 1:520
περιβαλεῖν δὲ καὶ τὰ Ἱεροσόλυμα τὴν πόλιν τείχεσι καὶ πύργοις καὶ τάφροις· οἰκοδομῆσαι δὲ καὶ βασίλεια ἑαυτῷ.
peribalein de kai ta Hierosolyma tēn polin teichesi kai pyrgois kai taphrois; oikodomēsai de kai basileia heautǭ.
He also surrounded the city of Jerusalem with walls, towers, and ditches, and built a palace for himself.
1 Kgs 3:1 (allusion, medium confidence) · 1 Kgs 7:1 (allusion, medium confidence)
Notes and citation
Summary: Solomon walls Jerusalem and builds his palace.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.12 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-12). (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.
9.34.13Dindorf 1:520
προσαγορευθῆναι δὲ τὸ ἀνάκτορον πρῶτον μὲν ἱερὸν Σολομῶνος, ὕστερον δὲ παρεφθαρμένως τὴν πόλιν ἀπὸ τοῦ ἱεροῦ Ἱερουσαλὴμ ὀνομασθῆναι, ὑπὸ δὲ τῶν Ἑλλήνων φερωνύμως Ἱεροσόλυμα λέγεσθαι.
prosagoreuthēnai de to anaktoron prōton men hieron Solomōnos, hysteron de parephtharmenōs tēn polin apo tou hierou Hierousalēm onomasthēnai, hypo de tōn Hellēnōn pherōnymōs Hierosolyma legesthai.
The sanctuary was at first called the Temple (hieron) of Solomon; later, by corruption, the city was named Jerusalem from the temple, and by the Greeks it is called correspondingly Hierosolyma.
Notes and citation
Summary: Eupolemus's etymology of Jerusalem.
- Eupolemus, via Polyhistor. A folk etymology from hieron Solomōnos.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.13 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-13). (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.
9.34.14Dindorf 1:520
συντελέσαντα δὲ τὸ ἱερὸν καὶ τὴν πόλιν τειχίσαντα ἐλθεῖν εἰς Σηλὼμ, καὶ θυσίαν τῷ θεῷ εἰς ὁλοκάρπωσιν προσαγαγεῖν βοῦς χιλίους. λαβόντα δὲ τὴν σκηνὴν καὶ τὸ θυσιαστήριον καὶ τὰ σκεύη, ἃ ἐποίησε Μώσης, εἰς Ἱεροσόλυμα ἐνεγκεῖν καὶ ἐν τῷ οἴκῳ θεῖναι.
syntelesanta de to hieron kai tēn polin teichisanta elthein eis Sēlōm, kai thysian tǭ theǭ eis holokarpōsin prosagagein bous chilious. labonta de tēn skēnēn kai to thysiastērion kai ta skeuē, ha epoiēse Mōsēs, eis Hierosolyma enenkein kai en tǭ oikǭ theinai.
Having completed the temple and walled the city, he went to Shiloh and brought a sacrifice to God as a whole burnt offering, a thousand oxen. He took the tabernacle, the altar, and the vessels that Moses had made, brought them to Jerusalem, and placed them in the house.
2 Chr 1:6 (allusion, medium confidence) · 1 Kgs 8:4 (allusion, high confidence)
Notes and citation
Summary: Solomon brings the tabernacle and its vessels to Jerusalem.
- Eupolemus, via Polyhistor. Chronicles places the thousand burnt offerings at Gibeon.
Notes on the original text
- Digital text corrected (missing iota subscript in the digital text; repeated syllables in the digital text): θυσιαστήριον στήριον → θυσιαστήριον; ἐν τῷ οἴκω θεῖναι → ἐν τῷ οἴκῳ θεῖναι.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.14 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-14). (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.
9.34.15Dindorf 1:520–521
καὶ τὴν κιβωτὸν δὲ καὶ τὸν βωμὸν τὸν χρυσοῦν καὶ τὴν λυχνίαν καὶ τὴν τράπεζαν καὶ τὰ ἄλλα σκεύη ἐκεῖ κατατίθεσθαι, καθὼς προστάξαι αὐτῷ τὸν προφήτην.
kai tēn kibōton de kai ton bōmon ton chrysoun kai tēn lychnian kai tēn trapezan kai ta alla skeuē ekei katatithesthai, kathōs prostaxai autǭ ton prophētēn.
And the ark, the golden altar, the lampstand, the table, and the other vessels were deposited there, as the prophet had commanded him.
1 Kgs 8:6 (allusion, high confidence) · 1 Kgs 7:48 (allusion, medium confidence)
Notes and citation
Summary: The sacred furniture is placed in the temple.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.15 (Dindorf 1:520–521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-15). (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.
9.34.16Dindorf 1:521
προσαγαγεῖν δὲ τῷ θεῷ θυσίαν μυρίαν, πρόβατα δισχίλια, μόσχους τρισχιλίους πεντακοσίους. τὸ δὲ σύμπαν χρυσίον, τὸ εἰς τοὺς δύο στύλους καὶ τὸν ναὸν καταχρησθὲν, εἶναι τάλαντα μυριάδων υςʼ εἰς δὲ τοὺς ἥλους καὶ τὴν ἄλλην κατασκευὴν ἀργυρίου τάλαντα χίλια διακόσια τριάκοντα δύο· χαλκοῦ δὲ εἰς τοὺς κίονας καὶ τὸν λουτῆρα καὶ τὴν στοὰν τάλαντα μυρία ὀκτακισχίλια πεντήκοντα.
prosagagein de tǭ theǭ thysian myrian, probata dischilia, moschous trischilious pentakosious. to de sympan chrysion, to eis tous dyo stylous kai ton naon katachrēsthen, einai talanta myriadōn ysʼ eis de tous hēlous kai tēn allēn kataskeuēn argyriou talanta chilia diakosia triakonta dyo; chalkou de eis tous kionas kai ton loutēra kai tēn stoan talanta myria oktakischilia pentēkonta.
He offered God an immense sacrifice, two thousand sheep and three thousand five hundred calves. The total gold used on the two pillars and the temple was 4,600,000 talents; for the nails and the other furnishings, 1,232 talents of silver; and of bronze for the columns, the laver, and the portico, 18,050 talents.
1 Kgs 8:63 (allusion, medium confidence)
Notes and citation
Summary: The dedication sacrifice and the cost of the temple.
- Eupolemus, via Polyhistor.
Notes on the original text
- Digital text corrected (misread word in the digital text): ἱείς δὲ τοὺς ἥλους → εἰς δὲ τοὺς ἥλους.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.16 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-16). (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.
9.34.17Dindorf 1:521
ἀποπέμψαι δὲ τὸν Σολομῶνα καὶ τοὺς Αἰγυπτίους καὶ τοὺς Φοίνικας, ἑκάστους εἰς τὴν ἑαυτῶν, ἑκάστῳ χρυσοῦ σίκλους δόντα δέκα· τὸ δὲ τάλαντον εἶναι σίκλον. καὶ τῷ μὲν Αἰγύπτου βασιλεῖ Οὐαφρῇ ἐλαίου μετρητὰς μυρίους, φοινικοβαλάνων ἀρτάβας χιλίας, μέλιτος δὲ ἀγγεῖα ἑκατὸν, καὶ ἀρώματα πέμψαι·
apopempsai de ton Solomōna kai tous Aigyptious kai tous Phoinikas, hekastous eis tēn heautōn, hekastǭ chrysou siklous donta deka; to de talanton einai siklon. kai tǭ men Aigyptou basilei Ouaphrę̄ elaiou metrētas myrious, phoinikobalanōn artabas chilias, melitos de angeia hekaton, kai arōmata pempsai;
Solomon sent away the Egyptians and the Phoenicians, each to their own land, giving each ten gold shekels; and the talent is a shekel. To Vaphres king of Egypt he sent ten thousand measures of oil, a thousand artabas of dates, a hundred jars of honey, and spices.
1 Kgs 5:11 (echo, low confidence)
Notes and citation
Summary: Solomon dismisses the workers and sends gifts to Vaphres.
- Eupolemus, via Polyhistor. "The talent is a shekel" is as printed.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.17 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-17). (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.
9.34.18Dindorf 1:521
τῷ δὲ Σούρωνι εἰς Τυρὸν πέμψαι τὸν χρυσοῦν κίονα, τὸν ἐν Τυρῷ ἀνακείμενον ἐν τῷ ἱερῷ τοῦ Δῖός.
tǭ de Sourōni eis Tyron pempsai ton chrysoun kiona, ton en Tyrǭ anakeimenon en tǭ hierǭ tou Dios.
To Souron in Tyre he sent the golden column that is set up in Tyre in the temple of Zeus.
Notes and citation
Summary: Solomon sends a golden column to Tyre.
- Eupolemus, via Polyhistor.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.18 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-18). (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.
9.34.19Dindorf 1:521
Θεόφιλος δέ φησι τὸν περισσεύσαντα χρυσὸν τὸν Σολομῶνα τῷ Τυρίων βασιλεῖ πέμψαι· τὸν δὲ εἰκόνα τῆς θυγατρὸς ζῷον ὁλοσώματον κατασκευάσαι, καὶ ἔλυτρον τῷ ἀνδριάντι τὸν χρυσοῦν κίονα περιθεῖναι.
Theophilos de phēsi ton perisseusanta chryson ton Solomōna tǭ Tyriōn basilei pempsai; ton de eikona tēs thygatros zǭon holosōmaton kataskeuasai, kai elytron tǭ andrianti ton chrysoun kiona peritheinai.
Theophilus says that Solomon sent the surplus gold to the king of the Tyrians, and that he made a life-size statue of his daughter, and put the golden column round the statue as a sheath.
Notes and citation
Summary: Theophilus (via Polyhistor) on the fate of Solomon's surplus gold.
- Alexander Polyhistor, quoting a historian Theophilus (not Theophilus of Antioch; no entry yet in the site's list of extrabiblical texts).
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.19 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-19). (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.
9.34.20Dindorf 1:521
ποιῆσαι δέ φησιν ὁ Εὐπόλεμος τὸν Σολομῶνα καὶ ἀσπίδας χρυσᾶς χιλίας, ὧν ἑκάστην πεντακοσίων εἶναι χρυσῶν. βιῶσαι δὲ αὐτὸν ἔτη πεντήκοντα δύο, ὧν ἐν εἰρήνῃ βασιλεῦσαι ἔτη μʼ.
poiēsai de phēsin ho Eupolemos ton Solomōna kai aspidas chrysas chilias, hōn hekastēn pentakosiōn einai chrysōn. biōsai de auton etē pentēkonta dyo, hōn en eirēnę̄ basileusai etē mʼ.
Eupolemus says that Solomon also made a thousand golden shields, each of five hundred gold pieces. He lived fifty-two years, of which he reigned forty in peace.
1 Kgs 10:16 (allusion, medium confidence) · 1 Kgs 10:17 (allusion, medium confidence) · 1 Kgs 11:42 (allusion, high confidence)
Notes and citation
Summary: Solomon's golden shields and his reign.
- Eupolemus, via Polyhistor.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ὣν ἐν εἰρήνῃ → ὧν ἐν εἰρήνῃ.
Extrabiblical texts: Eupolemus (Eupolemus, On the Kings of Judea; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.34.20 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-20). (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.
Preparation 9, chapter 35
9.35.1Dindorf 1:521–522
“ Τιμοχάρης δέ φησιν ἐν τοῖς περὶ Ἀντιόχου τὰ Ἱεροσόλυμα τὴν μὲν περίμετρον ἔχειν σταδίους μʼ· εἶναι δʼ αὐτὴν δυσάλωτον, πάντοθεν ἀπορρῶξι περικλειομένην φάραγξιν. ὅλην δὲ τὴν πόλιν ὕδασι καταρρεῖσθαι, ὥστε καὶ τοὺς κήπους ἐκ τῶν ἀπορρεόντων ὑδάτων ἐκ τῆς πόλεως ἄρδεσθαι. τὴν δὲ μεταξὺ ἀπὸ τῆς πόλεως ἄχρι τεσσαράκοντα σταδίων ἄνυδρον εἶναι, ἀπὸ δὲ τῶν μʼ σταδίων πάλιν κάθυδρον ὑπάρχειν.’’
“ Timocharēs de phēsin en tois peri Antiochou ta Hierosolyma tēn men perimetron echein stadious mʼ; einai dʼ autēn dysalōton, pantothen aporrōxi perikleiomenēn pharanxin. holēn de tēn polin hydasi katarreisthai, hōste kai tous kēpous ek tōn aporreontōn hydatōn ek tēs poleōs ardesthai. tēn de metaxy apo tēs poleōs achri tessarakonta stadiōn anydron einai, apo de tōn mʼ stadiōn palin kathydron hyparchein.’’
"Timochares says in his History of Antiochus that Jerusalem has a circuit of forty stades, and that it is hard to capture, being enclosed on all sides by steep ravines. The whole city flows with water, so that even the gardens are irrigated by the water running off from the city; but the land between, from the city to forty stades out, is waterless, and beyond the forty stades it is well watered again."
Notes and citation
Summary: Timochares (via Polyhistor) describes Jerusalem and its water.
- Alexander Polyhistor, quoting Timochares.
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation); Timochares (Timochares; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.35.1 (Dindorf 1:521–522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-35-1). (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.
Preparation 9, chapter 36
9.36.1Dindorf 1:522
“Ὁ δὲ τῆς Συρίας σχοινομέτρησιν γράψας ἐν τῇ πρώτῃ φησὶ κεῖσθαι Ἱεροσόλυμα ἐπὶ μετεώρου τε καὶ τραχέος τόπου· ᾠκοδομῆσθαι δὲ τινὰ μὲν μέρη τοῦ τείχους ἀπὸ λίθου ξεστοῦ, τὰ δὲ πλείονα ἀπὸ χάλικος· καὶ ἔχειν τὴν περίμετρον τὴν πόλιν σταδίων κζ, ὑπάρχειν δὲ καὶ πηγὴν ἐν τῷ χωρίῳ ὕδωρ δαψιλὲς ἀναβλύζουσαν.’’
“Ho de tēs Syrias schoinometrēsin grapsas en tę̄ prōtę̄ phēsi keisthai Hierosolyma epi meteōrou te kai tracheos topou; ǭkodomēsthai de tina men merē tou teichous apo lithou xestou, ta de pleiona apo chalikos; kai echein tēn perimetron tēn polin stadiōn kz, hyparchein de kai pēgēn en tǭ chōriǭ hydōr dapsiles anablyzousan.’’
"The writer of the Measurement of Syria says in his first book that Jerusalem lies on a high and rugged site; that some parts of the wall are built of dressed stone, but most of rubble; that the city has a circuit of twenty-seven stades; and that there is also a spring in the place gushing up abundant water."
Notes and citation
Summary: An anonymous survey of Syria (via Polyhistor) describes Jerusalem.
- Alexander Polyhistor, quoting the anonymous author of a Measurement (Schoinometresis) of Syria.
Notes on the original text
- Digital text corrected (word split by a stray comma in the digital text): ἐπὶ με, τεώρου → ἐπὶ μετεώρου.
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.36.1 (Dindorf 1:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-36-1). (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.
Preparation 9, chapter 37
9.37.1Dindorf 1:522
Φησὶ δὲ ὁ Φίλων ἐν τοῖς περὶ Ἱεροσολύμων κρήνην εἶναι, ταύτην δὲ ἐν μὲν τῷ χειμῶνι ξηραίνεσθαι, ἐν δὲ τῷ θέρει πληροῦσθαι. λέγει δὲ ἐν τῇ πρώτῃ οὕτως νηχόμενος δʼ ἐφύπερθε τὸ θαμβηέστατον ἄλλο δέρκηθρον σὺν ἀοιδὰ μεγιστούχοιο λοετροῖς ῥεύματος ἐμπίπλησι βαθὺν ῥόον ἐξανιείσης, καὶ τὰ ἐξῆς.
Phēsi de ho Philōn en tois peri Hierosolymōn krēnēn einai, tautēn de en men tǭ cheimōni xērainesthai, en de tǭ therei plērousthai. legei de en tę̄ prōtę̄ houtōs nēchomenos dʼ ephyperthe to thambēestaton allo derkēthron syn aoida megistouchoio loetrois rheumatos empiplēsi bathyn rhoon exanieisēs, kai ta exēs.
Philo says in his On Jerusalem that there is a fountain, and that it dries up in winter but fills in summer. He says in the first book: 'And swimming above, another most wondrous sight … with the baths of the mighty stream it fills the deep flow as it sends it forth,' and so on.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Philo the epic poet on Jerusalem's fountain.
- Alexander Polyhistor, quoting Philo the Elder, On Jerusalem. The verses are corrupt and hardly translatable; rendered tentatively, with an unintelligible word (ἀοιδὰ) marked ….
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation); Philo the Epic Poet, Philo Epic Poet (Philo the Epic Poet, On Jerusalem; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.37.1 (Dindorf 1:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-37-1). (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.
9.37.2Dindorf 1:522
οἶς πάλιν ὑποβὰς περὶ τῆς πληρώσεως ἐπιλέγει ῥεῦμα γὰρ ὑψιφάεννον, ἐν ὑετίοις νιφετοῖσιν ἱέμενον, πολυγηθὲς, ὑπὲρ πύργοισιν ὄροισι στρωφᾶται, καὶ ξηρὰ πέδῳ κεκονιμένα, κρήνης τηλεφαῆ δείκνυσιν ὑπέρτατα θάμβεα λαῶν, καὶ τὰ τούτοις ἀκόλουθα.
ois palin hypobas peri tēs plērōseōs epilegei rheuma gar hypsiphaennon, en hyetiois niphetoisin hiemenon, polygēthes, hyper pyrgoisin oroisi strōphatai, kai xēra pedǭ kekonimena, krēnēs tēlephaē deiknysin hypertata thambea laōn, kai ta toutois akoloutha.
Going on again, he adds about its filling: 'For the high-shining stream, sent down in rainy snows, rich in joy, winds past towers and heights, and over the dry, dusty ground shows the far-shining, supreme wonders of the fountain to the peoples,' and what follows.
Notes and citation
Summary: Philo on the filling of the fountain.
- Philo the Elder, via Polyhistor. Tentative translation of obscure verses.
Extrabiblical texts: Philo the Epic Poet, Philo Epic Poet (Philo the Epic Poet, On Jerusalem; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.37.2 (Dindorf 1:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-37-2). (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.
9.37.3Dindorf 1:522
εἶτα πάλιν περὶ τῆς τοῦ ἀρχιερέως κρήνης καὶ τῆς ἀποχετεύσεως διέξεισιν οὕτως αἰπὺ δʼ ἄρ ἐκπτύουσι διὰ χθονὸς ὑδροχόοισι σωλῆνες, καὶ ὅσʼ ἄλλα τούτοις ἕπεται.” Τοσαῦτα μὲν δὴ τὰ ἀπὸ τῶν Ἀλεξάνδρου τοῦ Πολυίστορος.
eita palin peri tēs tou archiereōs krēnēs kai tēs apocheteuseōs diexeisin houtōs aipy dʼ ar ekptyousi dia chthonos hydrochooisi sōlēnes, kai hosʼ alla toutois hepetai.” Tosauta men dē ta apo tōn Alexandrou tou Poluistoros.
Then again he describes the high priest's fountain and its channeling thus: 'And steeply the pipes spout forth through the earth with water-carrying …,' and all that follows." So much, then, from Alexander Polyhistor.
Notes and citation
Summary: Philo on the high priest's fountain; end of the Polyhistor extracts.
- Philo the Elder, via Polyhistor. The line is incomplete.
Notes on the original text
- Digital text corrected (missing space and repeated word in the digital text; stray letter in the digital text): ἀρχιερέωςκρήνης κρήνης → ἀρχιερέως κρήνης; ὅσʼ ἁ ἄλλα → ὅσʼ ἄλλα.
Extrabiblical texts: Philo the Epic Poet, Philo Epic Poet (Philo the Epic Poet, On Jerusalem; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.37.3 (Dindorf 1:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-37-3). (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.
Preparation 9, chapter 38
9.38.1Dindorf 1:522–523
Περὶ δὲ τῶν ἐν τῇ Ἱερουσαλὴμ ὑδάτων καὶ ὁ Ἀρισταῖος ἐν τῷ γραφέντι αὐτῷ βιβλίῳ Περὶ τῆς ἑρμηνείας τοῦ τῶν Ἰουδαίων νόμου ταῦτα ἱστορεῖ
Peri de tōn en tę̄ Hierousalēm hydatōn kai ho Aristaios en tǭ graphenti autǭ bibliǭ Peri tēs hermēneias tou tōn Ioudaiōn nomou tauta historei
About the waters in Jerusalem, Aristaeus too, in the book he wrote On the Translation of the Law of the Jews, relates this:
Notes and citation
Summary: Introduction to the Letter of Aristeas on the temple waters.
Extrabiblical texts: Let. Aris. 88 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.38.1 (Dindorf 1:522–523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-38-1). (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.
9.38.2Dindorf 1:523
“Ὁ δὲ οἶκος ἀποβλέπει πρὸς ἠῶ, τὰ δʼ ὀπίσθια αὐτοῦ πρὸς ἑσπέραν. τὸ δὲ πᾶν ἔδαφος λιθόστρωτον καθέστηκε καὶ κλίματα πρὸς τοὺς καθήκοντας τόπους ἔχει τῆς τῶν ὑδάτων ἐπιρροῆς ἕνεκεν, ἣ γίνεται διὰ τὴν σμῆξιν τῶν ἀπὸ τῶν θυσιῶν αἱμάτων· πολλαὶ γὰρ μυριάδες κτηνῶν προσάγονται κατὰ τὰς τῶν ἑορτῶν ἡμέρας.
“Ho de oikos apoblepei pros ēō, ta dʼ opisthia autou pros hesperan. to de pan edaphos lithostrōton kathestēke kai klimata pros tous kathēkontas topous echei tēs tōn hydatōn epirroēs heneken, hē ginetai dia tēn smēxin tōn apo tōn thysiōn haimatōn; pollai gar myriades ktēnōn prosagontai kata tas tōn heortōn hēmeras.
"The house faces east, and its back is toward the west. The whole floor is paved with stone and has slopes toward the proper places for the flow of the water, which is needed for cleansing away the blood of the sacrifices; for many myriads of beasts are offered on the feast days.
Notes and citation
Summary: The temple floor is sloped for washing away sacrificial blood.
- Letter of Aristeas 88.
Extrabiblical texts: Let. Aris. 88 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.38.2 (Dindorf 1:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-38-2). (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.
9.38.3Dindorf 1:523
ὕδατος δὲ ἀνέκλειπτός ἐστι σύστασις, ὡς ἂν καὶ πηγῆς ἔσωθεν πολυρρύτου φυσικῶς ἐπιρρεούσης, ἔτι δὲ θαυμασίων καὶ ἀδιηγήτων ὑποδοχείων ὑπαρχόντων ὑπὸ γῆν, καθὼς ἐπέφαινον, πέντε σταδίων κυκλόθεν τῆς κατὰ τὸ ἱερὸν καταβολῆς, καὶ ἐκ τούτων σύριγγας ἀναρίθμους, καθʼ ἔκαστον μέρος ἑαυταῖς συναπτόντων τῶν ῥευμάτων· καὶ ταῦτα πάντα μεμολιβδῶσθαι κατʼ ἐδάφους καὶ τῶν τοίχων, ἐπὶ δὲ τούτων κεχύσθαι πολὺ πλῆθος κονιάσεως, ἐνεργῶς γεγενημένων ἁπάντων.”
hydatos de anekleiptos esti systasis, hōs an kai pēgēs esōthen polyrrytou physikōs epirreousēs, eti de thaumasiōn kai adiēgētōn hypodocheiōn hyparchontōn hypo gēn, kathōs epephainon, pente stadiōn kyklothen tēs kata to hieron katabolēs, kai ek toutōn syringas anarithmous, kathʼ ekaston meros heautais synaptontōn tōn rheumatōn; kai tauta panta memolibdōsthai katʼ edaphous kai tōn toichōn, epi de toutōn kechysthai poly plēthos koniaseōs, energōs gegenēmenōn hapantōn.”
There is an unfailing supply of water, as if from an abundant spring flowing up naturally within; and besides there are wonderful, indescribable reservoirs underground, as they showed, for five stades around the foundation of the temple, and from them countless pipes, the streams joining one another on every side. All these are leaded at the bottom and on the walls, and over them a great quantity of plaster has been spread, all having been done with care."
Notes and citation
Summary: The temple's underground cisterns and pipes.
- Letter of Aristeas 89–91.
Extrabiblical texts: Let. Aris. 89–91 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.38.3 (Dindorf 1:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-38-3). (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.
Preparation 9, chapter 39
9.39.1Dindorf 1:523
Ἐπὶ τούτοις καὶ τῆς Ἱερεμίου προφητείας τοῦ Πολυίστορος μνήμην πεποιημένου, ἡμᾶς ἀποσιωπῆσαι ταύτην πάντων ἂν εἴη παραλογώτατον. κείσθω τοίνυν καὶ αὕτη
Epi toutois kai tēs Hieremiou prophēteias tou Poluistoros mnēmēn pepoiēmenou, hēmas aposiōpēsai tautēn pantōn an eiē paralogōtaton. keisthō toinyn kai hautē
Besides these, since Polyhistor has also made mention of the prophecy of Jeremiah, it would be most unreasonable of all for us to pass it over in silence. Let it, then, be set down too:
Notes and citation
Summary: Eusebius introduces Polyhistor on Jeremiah.
Cite (SBL): Eusebius, Praep. ev. 9.39.1 (Dindorf 1:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-1). (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.
9.39.2Dindorf 1:523
“ Εἶτα Ἰωναχείμ· ἐπὶ τούτου προφητεῦσαι Ἰερεμίαν τὸν προφήτην. τοῦτον ὑπὸ τοῦ θεοῦ ἀποσταλέντα καταλαβεῖν τοὺς Ἰουδαίους θυσιάζοντας εἰδώλῳ χρυσῷ, ᾧ εἶναι ὄνομα Βάαλ.
“ Eita Iōnacheim; epi toutou prophēteusai Ieremian ton prophētēn. touton hypo tou theou apostalenta katalabein tous Ioudaious thysiazontas eidōlǭ chrysǭ, hǭ einai onoma Baal.
"Then Jonachim; in his time Jeremiah the prophet prophesied. Sent by God, he found the Jews sacrificing to a golden idol whose name was Baal.
Jer 1:1 (allusion, medium confidence) · Jer 11:13 (echo, medium confidence)
Notes and citation
Summary: Polyhistor: Jeremiah finds the Jews worshiping Baal.
- Alexander Polyhistor (the source he follows is not named).
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.39.2 (Dindorf 1:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-2). (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.
9.39.3Dindorf 1:523–524
τοῦτον δὲ αὐτοῖς τὴν μέλλουσαν ἀτυχίαν δηλῶσαι. τὸν δὲ Ἰωναχεὶμ ζῶντα αὐτὸν ἐπιβαλέσθαι κατακαῦσαι· τὸν δὲ φάναι τοῖς ξύλοις τούτοις Βαβυλωνίοις ὀψοποιήσειν, καὶ σκάψειν τὰς τοῦ Τίγριδος καὶ Εὐφράτου διώρυχας αἰχμαλωτισθέντας.
touton de autois tēn mellousan atychian dēlōsai. ton de Iōnacheim zōnta auton epibalesthai katakausai; ton de phanai tois xylois toutois Babylōniois opsopoiēsein, kai skapsein tas tou Tigridos kai Euphratou diōrychas aichmalōtisthentas.
He revealed to them the misfortune to come. Jonachim tried to burn him alive; but he said that with this wood they would cook food for the Babylonians, and as captives would dig the canals of the Tigris and Euphrates.
Jer 36:23 (echo, medium confidence)
Notes and citation
Summary: Jeremiah foretells captivity; the king tries to burn him.
- Alexander Polyhistor.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): σκάψειν τἀς → σκάψειν τὰς.
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.39.3 (Dindorf 1:523–524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-3). (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.
9.39.4Dindorf 1:524
τὸν δὲ τῶν Βαβυλωνίων βασιλέα ἀκούσαντα Ναβουχοδονόσορ τὰ ὑπὸ τοῦ Ἱερεμίου προμαντευθέντα παρακαλέσαι Ἀστιβάρην τὸν Μηδῶν βασιλέα συστρατεύειν αὐτῷ.
ton de tōn Babylōniōn basilea akousanta Nabouchodonosor ta hypo tou Hieremiou promanteuthenta parakalesai Astibarēn ton Mēdōn basilea systrateuein autǭ.
When Nebuchadnezzar, king of the Babylonians, heard what Jeremiah had foretold, he called on Astibares, king of the Medes, to campaign with him.
Notes and citation
Summary: Nebuchadnezzar allies with the Medes.
- Alexander Polyhistor.
Extrabiblical texts: Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.39.4 (Dindorf 1:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-4). (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.
9.39.5Dindorf 1:524
παραλαβόντα δὲ Βαβυλωνίους καὶ Μήδους, καὶ συναγαγόντα πεζῶν μὲν ὀκτωκαίδεκα, ἱππέων δὲ μυριάδας δώδεκα, καὶ πεζῶν ἅρματα μυρία, πρῶτον μὲν τὴν Σαμαρεῖτιν καταστρέψασθαι καὶ Γαλιλαίαν καὶ Σκυθόπολιν καὶ τοὺς ἐν τῇ Γαλαδίτιδι οἰκοῦντας Ἰουδαίους· αὖθις δὲ τὰ Ἱεροσόλυμα παραλαβεῖν, καὶ τὸν Ἰουδαίων βασιλέα Ἰωναχεὶμ ζωγρῆσαι· τὸν δὲ χρυσὸν τὸν ἐν τῷ ἱερῷ καὶ ἄργυρον καὶ χαλκὸν ἐκλέξαντας εἰς Βαβυλῶνα ἀποστείλαι, χωρὶς τῆς κιβωτοῦ καὶ τῶν ἐν αὐτῇ πλακῶν· ταύτην δὲ τὸν Ἱερεμίαν κατασχεῖν. ”
paralabonta de Babylōnious kai Mēdous, kai synagagonta pezōn men oktōkaideka, hippeōn de myriadas dōdeka, kai pezōn harmata myria, prōton men tēn Samareitin katastrepsasthai kai Galilaian kai Skythopolin kai tous en tę̄ Galaditidi oikountas Ioudaious; authis de ta Hierosolyma paralabein, kai ton Ioudaiōn basilea Iōnacheim zōgrēsai; ton de chryson ton en tǭ hierǭ kai argyron kai chalkon eklexantas eis Babylōna aposteilai, chōris tēs kibōtou kai tōn en autę̄ plakōn; tautēn de ton Hieremian kataschein. ”
Taking Babylonians and Medes, and gathering a hundred and eighty thousand foot, a hundred and twenty thousand horse, and ten thousand chariots, he first subdued Samaritis, Galilee, Scythopolis, and the Jews living in Galaditis; then he took Jerusalem and captured Jonachim, the king of the Jews alive; and they picked out the gold, silver, and bronze in the temple and sent it to Babylon, except the ark and the tablets in it; this Jeremiah kept back."
2 Kgs 24:13 (allusion, medium confidence) · 2 Kgs 25:13 (allusion, medium confidence)
Notes and citation
Summary: Jerusalem taken; Jeremiah keeps the ark.
- Alexander Polyhistor. The number of foot soldiers lacks its unit in the text ("eighteen"); myriads are understood.
Notes on the original text
- Digital text corrected (misread letter in the digital text): τῆς καβωτοῦ → τῆς κιβωτοῦ.
Extrabiblical texts: 2 Macc 2:4–5 (2 Maccabees [in RC, EO canons]; echo); Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.39.5 (Dindorf 1:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-5). (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.
Preparation 9, chapter 40
9.40.1Dindorf 1:524
Τούτοις ἐπισυνάψαι ἀναγκαῖον καὶ τὰ περὶ τῆς Ἰουδαίων αἰχμαλωσίας τῆς ὑπὸ Ναβουχοδονόσορ γεγενημένης “ Συμμίξας δὲ Ναβουχοδονόσορ τῷ ἀποστάτῃ καὶ παραταξάμενος αὐτοῦ τε ἐκυρίευσε καὶ τὴν χώραν ἐξαῦθις ὑπὸ τὴν αὐτοῦ βασιλείαν ἐποιήσατο.
Toutois episynapsai anankaion kai ta peri tēs Ioudaiōn aichmalōsias tēs hypo Nabouchodonosor gegenēmenēs “ Symmixas de Nabouchodonosor tǭ apostatę̄ kai parataxamenos autou te ekyrieuse kai tēn chōran exauthis hypo tēn autou basileian epoiēsato.
To these it is necessary to add also the account of the Jews' captivity under Nebuchadnezzar: "Nebuchadnezzar engaged the rebel, drew up against him, overcame him, and brought the country under his own rule again.
Notes and citation
Summary: Berossus (via Josephus): Nebuchadnezzar defeats the rebel.
- Josephus, Against Apion 1.136, quoting Berossus.
Extrabiblical texts: Josephus, Ag. Ap. 1.136 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.1 (Dindorf 1:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-1). (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.
9.40.2Dindorf 1:524–525
τῷ τε πατρὶ αὐτοῦ συνέβη Ναβοπαλλασάρῳ, κατὰ τοῦτον τὸν καιρὸν ἀρρωστήσαντι, ἐν τῇ Βαβυλωνίων πόλει μεταλλάξαι τὸν βίον, ἔτη βεβασιλευκότι κά· αἰσθόμενος δὲ μετʼ οὐ πολὺν χρόνον τὴν τοῦ πατρὸς τελευτὴν Ναβουχοδονόσορος, καταστήσας τὰ κατὰ τὴν Αἴγυπτον πράγματα καὶ τὴν λοιπὴν χώραν καὶ τοὺς αἰχμαλώτους Ἰουδαίων τε καὶ Φοινίκων καὶ Σύρων τῶν κατὰ τὴν Αἴγυπτον ἐθνῶν συντάξας τισὶ τῶν φίλων εἰς τὴν Βαβυλωνίαν παρεγένετο. ”
tǭ te patri autou synebē Nabopallasarǭ, kata touton ton kairon arrōstēsanti, en tę̄ Babylōniōn polei metallaxai ton bion, etē bebasileukoti ka; aisthomenos de metʼ ou polyn chronon tēn tou patros teleutēn Nabouchodonosoros, katastēsas ta kata tēn Aigypton pragmata kai tēn loipēn chōran kai tous aichmalōtous Ioudaiōn te kai Phoinikōn kai Syrōn tōn kata tēn Aigypton ethnōn syntaxas tisi tōn philōn eis tēn Babylōnian paregeneto. ”
It happened that his father Nabopolassar fell ill at that time and died in the city of Babylon, having reigned twenty-one years. Nebuchadnezzar, learning not long after of his father's death, settled affairs in Egypt and the rest of the country, entrusted the captives—Jews, Phoenicians, and Syrians, and the peoples of Egypt—to some of his friends, and came to Babylonia."
Notes and citation
Summary: Nabopolassar dies; Nebuchadnezzar returns to Babylon with captives.
- Josephus, Against Apion 1.136–137, quoting Berossus.
Extrabiblical texts: Josephus, Ag. Ap. 1.136–137 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.2 (Dindorf 1:524–525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-2). (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.
9.40.3Dindorf 1:525
Καὶ μεθʼ ἕτερά φησι “Ναβουχοδονόσορος μὲν οὖν μετὰ τὸ ἄρξασθαι τοῦ προειρημένου τείχους ἐμπεσὼν εἰς ἀρρωστίαν μετήλλαξε τὸν βίον, βεβασιλευκὼς ἔτη μγ, τῆς δὲ βασιλείας κύριος ἐγένετο ὁ υἱὸς αὐτοῦ Εὐιλμαλούρουχος.
Kai methʼ hetera phēsi “Nabouchodonosoros men oun meta to arxasthai tou proeirēmenou teichous empesōn eis arrōstian metēllaxe ton bion, bebasileukōs etē mg, tēs de basileias kyrios egeneto ho huios autou Euilmalourouchos.
And after other things he says: "Nebuchadnezzar, after beginning the aforesaid wall, fell ill and died, having reigned forty-three years; and his son Evilmalourouchos became master of the kingdom.
2 Kgs 25:27 (echo, medium confidence)
Notes and citation
Summary: Nebuchadnezzar dies; Evil-merodach succeeds.
- Josephus, Against Apion 1.146, quoting Berossus.
Extrabiblical texts: Josephus, Ag. Ap. 1.146 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.3 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-3). (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.
9.40.4Dindorf 1:525
οὗτος προστὰς τῶν πραγμάτων ἀνόμως καὶ ἀσελγῶς, ἐπιβουλευθεὶς ὑπὸ τοῦ τὴν ἀδελφὴν ἔχοντος αὐτοῦ Νηριγλισάρου, ἀνῃρέθη, βασιλεύσας ἔτη β.
houtos prostas tōn pragmatōn anomōs kai aselgōs, epibouleutheis hypo tou tēn adelphēn echontos autou Nēriglisarou, anę̄rethē, basileusas etē b.
He managed affairs lawlessly and licentiously, was plotted against by Neriglisar, his sister's husband, and was killed, having reigned two years.
Notes and citation
Summary: Evil-merodach is killed by Neriglisar.
- Josephus, Against Apion 1.147, quoting Berossus.
Extrabiblical texts: Josephus, Ag. Ap. 1.147 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.4 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-4). (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.
9.40.5Dindorf 1:525
μετὰ δὲ τὸ ἀναιρεθῆναι τοῦτον διαδεξάμενος τὴν ἀρχὴν ὁ ἐπιβουλεύσας αὐτῷ Νηριγλίσαρος ἐβασίλευσεν ἔτη δ. τούτου υἱὸς Χαβαεσσοαρᾶχος ἐκυρίευσε μὲν τῆς βασιλείας, παῖς ὢν, μῆνας ἐννέα· ἐπιβουλευθεὶς δὲ, διὰ τὸ πολλὰ ἐκφαίνειν κακοήθη, ὑπὸ τῶν φίλων ἀπετυμπανίσθη.
meta de to anairethēnai touton diadexamenos tēn archēn ho epibouleusas autǭ Nēriglisaros ebasileusen etē d. toutou huios Chabaessoarachos ekyrieuse men tēs basileias, pais ōn, mēnas ennea; epibouleutheis de, dia to polla ekphainein kakoēthē, hypo tōn philōn apetympanisthē.
After he was killed, Neriglisar, who had plotted against him, succeeded to the rule and reigned four years. His son Chabaessoarachos became master of the kingdom while a boy, for nine months; but, plotted against because he showed many signs of a bad character, he was beaten to death by his friends.
Notes and citation
Summary: Neriglisar and his son.
- Josephus, Against Apion 1.147–148, quoting Berossus.
Extrabiblical texts: Josephus, Ag. Ap. 1.147–148 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.5 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-5). (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.
9.40.6Dindorf 1:525
ἀπολομένου δὲ τούτου συνελθόντες οἱ ἐπιβουλεύσαντες αὐτῷ κοινῇ τὴν βασιλείαν περιέθηκαν Ναβοννήδῳ τινὶ τῶν ἐκ Βαβυλῶνος ὄντι ἐκ τῆς αὐτῆς ἐπισυστάσεως.
apolomenou de toutou synelthontes hoi epibouleusantes autǭ koinę̄ tēn basileian periethēkan Nabonnēdǭ tini tōn ek Babylōnos onti ek tēs autēs episystaseōs.
When he was dead, those who had plotted against him met and together conferred the kingship on Nabonnedus, a man from Babylon, who was of the same conspiracy.
Notes and citation
Summary: Nabonidus becomes king.
- Josephus, Against Apion 1.149, quoting Berossus.
Extrabiblical texts: Josephus, Ag. Ap. 1.149 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.6 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-6). (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.
9.40.7Dindorf 1:525
ἐπὶ τούτου τὰ περὶ ποταμὸν τείχη τῆς Βαβυλωνίων πόλεως ἐξ ὀπτῆς πλίνθου καὶ ἀσφάλτου κατεκοσμήθη. οὔσης δὲ τῆς βασιλείας αὐτοῦ ἐν τῷ ἑπτακαιδεκάτῳ ἔτει προσεληλυθὼς Κῦρος ἐκ τῆς Πέρσιδος μετὰ δυνάμεως πολλῆς, καταστρεψάμενος τὴν λοιπὴν βασιλείαν ἅπασαν, ὥρμησεν ἐπὶ τῆς Βαβυλωνίας.
epi toutou ta peri potamon teichē tēs Babylōniōn poleōs ex optēs plinthou kai asphaltou katekosmēthē. ousēs de tēs basileias autou en tǭ heptakaidekatǭ etei proselēlythōs Kyros ek tēs Persidos meta dynameōs pollēs, katastrepsamenos tēn loipēn basileian hapasan, hōrmēsen epi tēs Babylōnias.
Under him the walls of the city of Babylon along the river were finished with baked brick and asphalt. In the seventeenth year of his reign Cyrus came from Persia with a large force, and having subdued all the rest of the kingdom, set out against Babylonia.
Notes and citation
Summary: Cyrus advances on Babylonia.
- Josephus, Against Apion 1.149–150, quoting Berossus.
Extrabiblical texts: Josephus, Ag. Ap. 1.149–150 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.7 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-7). (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.
9.40.8Dindorf 1:525
αἰσθόμενος δὲ Ναβόννηδος τὴν ἔφοδον αὐτοῦ, ἀπαντήσας μετὰ τῆς δυνάμεως καὶ παραταξάμενος, ἡσσηθεὶς τῇ μάχῃ, καὶ φυγὼν ὀλιγοστὸς, συνεκλείσθη εἰς τὴν Βορσιππηνῶν πόλιν.
aisthomenos de Nabonnēdos tēn ephodon autou, apantēsas meta tēs dynameōs kai parataxamenos, hēssētheis tę̄ machę̄, kai phygōn oligostos, synekleisthē eis tēn Borsippēnōn polin.
Nabonnedus, learning of his approach, met him with his army, joined battle, was defeated, and fled with a few, and was shut up in the city of the Borsippenes.
Notes and citation
Summary: Nabonidus is defeated and shut up in Borsippa.
- Josephus, Against Apion 1.151, quoting Berossus.
Notes on the original text
- Digital text corrected (missing accent in the digital text): Βορσιππηνων → Βορσιππηνῶν.
Extrabiblical texts: Josephus, Ag. Ap. 1.151 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.8 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-8). (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.
9.40.9Dindorf 1:525
Κῦρος δὲ Βαβυλῶνα καταλαβόμενος, καὶ συντάξας τὰ ἔξω τῆς πόλεως τείχη κατασκάψαι διὰ τὸ λίαν αὐτῷ πραγματικὴν καὶ δυσάλωτον φανῆναι τὴν πόλιν, ἀνέξευξεν ἐπὶ Βόρσιππον, ἐκπολιορκήσων τὸν Ναβόννηδον.
Kyros de Babylōna katalabomenos, kai syntaxas ta exō tēs poleōs teichē kataskapsai dia to lian autǭ pragmatikēn kai dysalōton phanēnai tēn polin, anexeuxen epi Borsippon, ekpoliorkēsōn ton Nabonnēdon.
Cyrus, having taken Babylon and ordered the walls outside the city to be demolished, because the city seemed to him very troublesome and hard to capture, marched off to Borsippa to besiege Nabonnedus.
Notes and citation
Summary: Cyrus takes Babylon and moves on Borsippa.
- Josephus, Against Apion 1.152, quoting Berossus.
Extrabiblical texts: Josephus, Ag. Ap. 1.152 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.9 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-9). (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.
9.40.10Dindorf 1:525–526
τοῦ δὲ Ναβοννήδου οὐχ ὑπομείναντος τὴν πολιορκίαν, ἀλλʼ ἐγχειρίσαντος αὑτὸν πρότερον, χρησάμενος Κῦρος φιλανθρώπως, καὶ δοὺς οἰκητήριον αὐτῷ Καρμανίαν, ἐξέπεμψεν ἐκ τῆς Βαβυλωνίας. Ναβόννηδος μὲν οὖν τὸν λοιπὸν τοῦ χρόνου διαγενόμενος ἐν ἐκείνῃ τῇ χώρᾳ κατέστρεψε τὸν βίον.”
tou de Nabonnēdou ouch hypomeinantos tēn poliorkian, allʼ encheirisantos hauton proteron, chrēsamenos Kyros philanthrōpōs, kai dous oikētērion autǭ Karmanian, exepempsen ek tēs Babylōnias. Nabonnēdos men oun ton loipon tou chronou diagenomenos en ekeinę̄ tę̄ chōrą katestrepse ton bion.”
Nabonnedus did not await the siege but surrendered first; Cyrus treated him kindly, gave him Carmania to live in, and sent him out of Babylonia. Nabonnedus spent the rest of his time in that country and ended his life there."
Notes and citation
Summary: Nabonidus surrenders and is exiled to Carmania.
- Josephus, Against Apion 1.153, quoting Berossus.
Extrabiblical texts: Josephus, Ag. Ap. 1.153 (Josephus (works); quotation); Berossus (Berossus, Babyloniaca; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.10 (Dindorf 1:525–526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-10). (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.
9.40.11Dindorf 1:526
Ταῦτα σύμφωνον ἔχει ταῖς ἡμετέραις βίβλοις τὴν ἀλήθειαν. γέγραπται γὰρ ἐν αὐταῖς ὅτι Ναβουχοδονόσορος ὀκτωκαιδεκάτῳ τῆς αὐτοῦ βασιλείας ἔτει τὸν παρʼ ἡμῖν ναὸν ἠρήμωσε, καὶ ἦν ἀφανὴς ἐπὶ ἔτη πεντήκοντα. δευτέρῳ δὲ τῆς Κύρου βασιλείας ἔτει, τῶν θεμελίων ὑποβληθέντων, δεκάτῳ πάλιν τῆς Δαρείου βασιλείας ἐτελέσθη.” Ταῦτα ὁ Ἰώσηπος.
Tauta symphōnon echei tais hēmeterais biblois tēn alētheian. gegraptai gar en autais hoti Nabouchodonosoros oktōkaidekatǭ tēs autou basileias etei ton parʼ hēmin naon ērēmōse, kai ēn aphanēs epi etē pentēkonta. deuterǭ de tēs Kyrou basileias etei, tōn themeliōn hypoblēthentōn, dekatǭ palin tēs Dareiou basileias etelesthē.” Tauta ho Iōsēpos.
"This account has the truth in agreement with our books. For it is written in them that Nebuchadnezzar in the eighteenth year of his reign laid waste our temple, and it lay unseen for fifty years; and in the second year of the reign of Cyrus its foundations were laid, and it was completed again in the tenth year of the reign of Darius." So Josephus.
Jer 52:12 (allusion, medium confidence) · Ezra 3:8 (allusion, medium confidence) · Ezra 6:15 (allusion, medium confidence)
Notes and citation
Summary: Josephus: Berossus agrees with the Jewish books on the temple's destruction and rebuilding.
- Josephus, Against Apion 1.154. "Tenth year of Darius" is as printed (Ezra 6:15 has the sixth year).
Extrabiblical texts: Josephus, Ag. Ap. 1.154 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 9.40.11 (Dindorf 1:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-11). (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.
Preparation 9, chapter 41
9.41.1Dindorf 1:526
Εὗρον δὲ καὶ ἐν τῇ Ἀβυδηνοῦ περὶ Ἀσσυρίων γραφῇ περὶ τοῦ Ναβουχοδονόσορ ταῦτα “Μεγασθένης δέ φησι Ναβουκοδρόσορον Ἡρακλέους ἀλκιμώτερον γεγονότα ἐπί τε Λιβύην καὶ Ἰβηρίην στρατεῦσαι· ταύτας δὲ χειρωσάμενον ἀπόδασμον αὐτέων εἰς τὰ δεξιὰ τοῦ Πόντου κατοικίσαι.
Heuron de kai en tę̄ Abydēnou peri Assyriōn graphę̄ peri tou Nabouchodonosor tauta “Megasthenēs de phēsi Naboukodrosoron Hērakleous alkimōteron gegonota epi te Libyēn kai Ibēriēn strateusai; tautas de cheirōsamenon apodasmon auteōn eis ta dexia tou Pontou katoikisai.
I have also found the following about Nebuchadnezzar in Abydenus's writing On the Assyrians: "Megasthenes says that Nabucodrosor, who became mightier than Heracles, campaigned against Libya and Iberia, and having subdued them settled a portion of them on the right-hand shore of the Pontus.
Notes and citation
Summary: Abydenus (quoting Megasthenes): Nebuchadnezzar's conquests.
- Abydenus, On the Assyrians, quoting Megasthenes. Abydenus writes in Ionic Greek.
Extrabiblical texts: Megasthenes (Megasthenes, Indica; quotation); Abydenus (Abydenus, On the Assyrians; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.41.1 (Dindorf 1:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-1). (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.
9.41.2Dindorf 1:526
μετὰ δὲ, λέγεται πρὸς Χαλδαίων, ὡς ἀναβὰς ἐπὶ τὰ βασιλήϊα κατασχεθείη θεῷ ὅτεῳ δὴ, φθεγξάμενος δὲ εἶπεν, οὗτος ἐγὼ Ναβουκοδρόσορος, ὦ Βαβυλώνιοι, τὴν μέλλουσαν ὑμῖν προαγγέλλω συμφορὴν, τὴν ὅ τε Βῆλος ἐμὸς πρόγονος ἥ τε βασίλεια Βῆλτις ἀποτρέψαι Μοίρας πεῖσαι ἀσθενοῦσιν.
meta de, legetai pros Chaldaiōn, hōs anabas epi ta basilēïa kataschetheiē theǭ hoteǭ dē, phthenxamenos de eipen, houtos egō Naboukodrosoros, ō Babylōnioi, tēn mellousan hymin proangellō symphorēn, tēn ho te Bēlos emos progonos hē te basileia Bēltis apotrepsai Moiras peisai asthenousin.
Afterwards, it is said by the Chaldaeans, he went up to his palace and was possessed by some god or other, and uttering a cry he said: 'I, Nabucodrosor, men of Babylon, foretell to you the coming disaster, which neither Belus my forefather nor queen Beltis has the power to persuade the Fates to turn aside.
Dan 4:31 (echo, low confidence)
Notes and citation
Summary: Possessed, Nebuchadnezzar prophesies Babylon's fall.
- Abydenus, quoting Megasthenes.
Extrabiblical texts: Megasthenes (Megasthenes, Indica; quotation); Abydenus (Abydenus, On the Assyrians; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.41.2 (Dindorf 1:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-2). (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.
9.41.3Dindorf 1:526–527
ἥξει Πέρσης ἡμίονος, τοῖσιν ὑμετέροισι δαίμοσι χρεώμενος συμμάχοισιν· ἐπάξει δὲ δουλοσύνην. οὗ δὴ συναίτιος ἔσται Μήδης, τὸ Ἀσσύριον αὔχημα. ὡς εἴθε μιν, πρόσθεν ἢ δοῦναι τοὺς πολιήτας, Χάρυβδίν τινα ἢ θάλασσαν εἰς δεξαμενὴν ἀϊστῶσαι πρόρριζον· ἤ μιν ἄλλας ὁδοὺς στραφέντα φέρεσθαι διὰ τῆς ἐρήμου, ἵνα οὔτε ἄστεα οὔτε πάτος ἀνθρώπων, θῆρες δὲ νομὸν ἔχουσι, καὶ ὄρνιθες πλάζονται, ἔν τε πέτρῃσι καὶ χαράδρῃσι μοῦνον ἀλώμενον· ἐμέ τε πρὶν εἰς νόον βαλέσθαι ταῦτα τέλεος ἀμείνονος κυρῆσαι.
hēxei Persēs hēmionos, toisin hymeteroisi daimosi chreōmenos symmachoisin; epaxei de doulosynēn. hou dē synaitios estai Mēdēs, to Assyrion auchēma. hōs eithe min, prosthen ē dounai tous poliētas, Charybdin tina ē thalassan eis dexamenēn aïstōsai prorrizon; ē min allas hodous straphenta pheresthai dia tēs erēmou, hina oute astea oute patos anthrōpōn, thēres de nomon echousi, kai ornithes plazontai, en te petrę̄si kai charadrę̄si mounon alōmenon; eme te prin eis noon balesthai tauta teleos ameinonos kyrēsai.
A Persian mule will come, using your own daimones as allies, and will bring slavery; and his accomplice will be a Mede, the boast of Assyria. Would that before he gave up my citizens some Charybdis or sea might take him into its depths and blot him out root and branch; or that, turned aside on other roads, he might be carried through the desert, where there are neither cities nor footsteps of men, but wild beasts have pasture and birds wander, roaming alone among rocks and ravines; and that I, before I took these things to heart, had met a better end.'
Dan 4:32 (echo, low confidence)
Notes and citation
Summary: The prophecy of the Persian mule.
- Abydenus, quoting Megasthenes. The "Persian mule" is Cyrus, of mixed Persian and Median parentage. The wish that he roam the desert with wild beasts recalls Dan 4:32–33.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): νο- μὸν → νομὸν.
Extrabiblical texts: Megasthenes (Megasthenes, Indica; quotation); Abydenus (Abydenus, On the Assyrians; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.41.3 (Dindorf 1:526–527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-3). (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.
9.41.4Dindorf 1:527
ὁ μὲν θεσπίσας παραχρῆμα ἠφάνιστο· ὁ δέ οἱ παῖς Ἀμιλμαρούδοκος ἐβασίλευε. τὸν δʼ ὁ κηδεστὴς ἀποκτείνας Ἰγλισάρης λείπει παῖδα Λαβασσοάρασκον. τούτου δὲ ἀποθανόντος βιαίῳ μόρῳ, Ναβαννίδοχον ἀποδεικνῦσι βασιλέα, προσήκοντά οἱ οὐδέν. τὸν δὲ Κῦρος, ἑλὼν Βαβυλῶνα, Καρμανίης ἡγεμονίῃ δωρέεται.”
ho men thespisas parachrēma ēphanisto; ho de hoi pais Amilmaroudokos ebasileue. ton dʼ ho kēdestēs apokteinas Iglisarēs leipei paida Labassoaraskon. toutou de apothanontos biaiǭ morǭ, Nabannidochon apodeiknysi basilea, prosēkonta hoi ouden. ton de Kyros, helōn Babylōna, Karmaniēs hēgemonię̄ dōreetai.”
Having prophesied, he at once vanished; and his son Amilmaroudokos became king. Iglisares, his relative by marriage, killed him and left a son, Labassoaraskos. When he died a violent death, they appointed as king Nabannidochos, who was no relation of his. Cyrus, having taken Babylon, made him a gift of the governorship of Carmania."
2 Kgs 25:27 (echo, medium confidence)
Notes and citation
Summary: The kings after Nebuchadnezzar to Cyrus.
- Abydenus.
Extrabiblical texts: Abydenus (Abydenus, On the Assyrians; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.41.4 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-4). (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.
9.41.5Dindorf 1:527
Καὶ περὶ τοῦ κτίσαι δὲ τὸν Ναβοθχοδονόσορ τὴν Βαβυλῶνα ὁ αὐτὸς ταῦτα γράφει “ Λέγεται δὲ πάντα μὲν ἐξ ἀρχῆς ὕδωρ εἶναι, θάλασσαν καλεομένην. Βῆλον δέ σφεα παῦσαι, χώρην ῥὴν ἑκάστῳ ἀπονείμαντα, καὶ Βαβυλῶνα τείχει περιβαλεῖν· τῷ χρόνῳ δὲ τῷ ἱκνευμένῳ ἀφανισθῆναι.
Kai peri tou ktisai de ton Nabothchodonosor tēn Babylōna ho autos tauta graphei “ Legetai de panta men ex archēs hydōr einai, thalassan kaleomenēn. Bēlon de sphea pausai, chōrēn rhēn hekastǭ aponeimanta, kai Babylōna teichei peribalein; tǭ chronǭ de tǭ hikneumenǭ aphanisthēnai.
And about Nebuchadnezzar's founding of Babylon the same writer writes this: "It is said that in the beginning everything was water, called sea; that Belus stopped it, assigning each its own land, and surrounded Babylon with a wall; and that in the appointed time it disappeared.
Notes and citation
Summary: Abydenus: Belus first walled Babylon.
- Abydenus.
Notes on the original text
- Digital text corrected (repeated word in the digital text): Λέγεται Λέγεται → Λέγεται.
Extrabiblical texts: Abydenus (Abydenus, On the Assyrians; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.41.5 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-5). (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.
9.41.6Dindorf 1:527
τειχίσαι δὲ αὖθις Ναβουχοδονόσορον τὸ μέχρι τῆς Μακεδονίων ἀρχῆς διαμεῖναν ἐὸν χαλκόπυλον.’ Καὶ μεθʼ ἕτερα ἐπιλέγει
teichisai de authis Nabouchodonosoron to mechri tēs Makedoniōn archēs diameinan eon chalkopylon.’ Kai methʼ hetera epilegei
And that Nebuchadnezzar walled it again, the wall with bronze gates that lasted until the empire of the Macedonians." And after other things he adds:
Notes and citation
Summary: Nebuchadnezzar rebuilds Babylon's wall.
- Abydenus.
Extrabiblical texts: Abydenus (Abydenus, On the Assyrians; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.41.6 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-6). (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.
9.41.7Dindorf 1:527
“ Ναβουχοδονόσορος δὲ διαδεξάμενος τὴν ἀρχὴν Βαβυλῶνα μὲν ἐτείχισε τριπλῷ περιβόλῳ ἐν πεντεκαίδεκα ἡμέρῃσι, τόν τε Ἀρμακάλην ποταμὸν ἐξήγαγεν, ἐόντα κέρας Εὐφρήτεω, τόν τε Ἀκράκανον. ὑπὲρ δὲ τῆς Σιππαρηνῶν πόλιος λάκκον ὀρυξάμενος, περίμετρον μὲν τεσσαράκοντα παρασαγγέων, βάθος δʼ ὀργυιέων εἴκοσι, πύλας ἐπέστησεν, τὰς ἀνοίγοντες ἄρδεσκον τὸ πεδίον· καλέουσι δʼ αὐτὰς ἐχετογνώμονας.
“ Nabouchodonosoros de diadexamenos tēn archēn Babylōna men eteichise triplǭ peribolǭ en pentekaideka hēmerę̄si, ton te Armakalēn potamon exēgagen, eonta keras Euphrēteō, ton te Akrakanon. hyper de tēs Sipparēnōn polios lakkon oryxamenos, perimetron men tessarakonta parasangeōn, bathos dʼ orguieōn eikosi, pylas epestēsen, tas anoigontes ardeskon to pedion; kaleousi dʼ autas echetognōmonas.
"Nebuchadnezzar, having succeeded to the rule, walled Babylon with a triple circuit in fifteen days; he led off the river Armakales, which is a branch of the Euphrates, and the Akrakanos. Above the city of the Sipparenes he dug a reservoir forty parasangs in circuit and twenty fathoms deep, and set gates on it, by opening which they watered the plain; they call them echetognomones.
Notes and citation
Summary: Nebuchadnezzar's walls and waterworks.
- Abydenus.
Notes on the original text
- Digital text corrected (missing accent in the digital text): Σιππαρηνων → Σιππαρηνῶν.
Extrabiblical texts: Abydenus (Abydenus, On the Assyrians; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.41.7 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-7). (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.
9.41.8Dindorf 1:527
ἐπετείχισε δὲ καὶ τῆς ἐρυθρῆς θαλάσσης τὴν ἐπίκλυσιν, καὶ Τερηδόνα πόλιν ἔκτισεν κατὰ τὰς Ἀράβων εἰσβολάς· τά τε βασιλήια δένδροις ἤσκησε, κρεμαστοὺς παραδείσους ὀνομάσας.”
epeteichise de kai tēs erythrēs thalassēs tēn epiklysin, kai Terēdona polin ektisen kata tas Arabōn eisbolas; ta te basilēia dendrois ēskēse, kremastous paradeisous onomasas.”
He also walled off the flooding of the Red Sea, founded the city of Teredon facing the incursions of the Arabs, and furnished the palace with trees, naming them the hanging gardens."
Notes and citation
Summary: Teredon and the hanging gardens.
- Abydenus.
Notes on the original text
- Digital text corrected (stray mark splitting the word in the digital text): βασιλήι· α → βασιλήια.
Extrabiblical texts: Abydenus (Abydenus, On the Assyrians; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.41.8 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-8). (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.
9.41.9Dindorf 1:527–528
Καὶ ταῦτα δέ μοι ἀπὸ τῆς δηλωθείσης κείσθω γραφῆς, διὰ τὸ φέρεσθαι ἐν τῇ τοῦ Δανιὴλ προφητείᾳ ὡς ἄρα Ναβουχοδονόσορ ἐν τῷ ναῷ τῆς βασιλείας αὐτοῦ τῷ ἐν Βαβυλῶνι περιπατῶν, μέγα φρονήσας, ἀπηυθαδίσατο εἰπὼν, οὐχ αὕτη ἐστὶ Βαβυλὼν ἡ μεγάλη, ἣν ἐγὼ ᾠκοδόμησα εἰς οἶκον βασιλείας, ἐν τῷ κράτει τῆς ἰσχύος μου, εἰς τιμὴν τῆς δόξης μου; ὅτε ἔτι τοῦ λόγου ἐπὶ στόματος ὄντος αὐτοῦ, τὰ τῆς μετελθούσης καταστροφῆς αὐτῷ γέγονε.”
Kai tauta de moi apo tēs dēlōtheisēs keisthō graphēs, dia to pheresthai en tę̄ tou Daniēl prophēteią hōs ara Nabouchodonosor en tǭ naǭ tēs basileias autou tǭ en Babylōni peripatōn, mega phronēsas, apēuthadisato eipōn, ouch hautē esti Babylōn hē megalē, hēn egō ǭkodomēsa eis oikon basileias, en tǭ kratei tēs ischyos mou, eis timēn tēs doxēs mou? hote eti tou logou epi stomatos ontos autou, ta tēs metelthousēs katastrophēs autǭ gegone.”
Let these too be set down from the writing named, because it is reported in the prophecy of Daniel that Nebuchadnezzar, walking in the temple of his kingdom in Babylon, with proud thoughts spoke arrogantly, saying: "Is not this great Babylon, which I have built as a royal house by the might of my strength, for the honor of my glory?" when, while the word was still in his mouth, the overthrow that followed came upon him.
Dan 4:29 (allusion, high confidence) · Dan 4:30 (quotation, high confidence) · Dan 4:31 (allusion, high confidence)
Notes and citation
Summary: Eusebius links Abydenus's account to Daniel 4.
- "Temple" (ναός) is as printed; Daniel has "palace".
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐν τᾐ τοῦ Δανιὴλ → ἐν τῇ τοῦ Δανιὴλ; μέγα φρανήσας → μέγα φρονήσας; ᾠκοκόμησα → ᾠκοδόμησα.
Cite (SBL): Eusebius, Praep. ev. 9.41.9 (Dindorf 1:527–528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-9). (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.
Preparation 9, chapter 42
9.42.1Dindorf 1:528
Ταῦτα μὲν οὖν ἡμῖν αὐτάρκως περὶ τῶνδε. προσκείσθω δὲ ἐπὶ πᾶσι καὶ τὰ ἀπὸ τῆς Ἰουδαίων Ἀρχαιότητος Ἰωσήπου, ἔνθα μυρίων συγγραφέων αὐτολεξεὶ παραθεὶς φωνὰς ταῦτα ἐπιλέγει
Tauta men oun hēmin autarkōs peri tōnde. proskeisthō de epi pasi kai ta apo tēs Ioudaiōn Archaiotētos Iōsēpou, entha myriōn syngrapheōn autolexei paratheis phōnas tauta epilegei
This, then, is enough from us on these matters. But to all of these let there be added the passage from Josephus's Antiquity of the Jews, where, after setting out word for word the statements of countless writers, he adds this:
Notes and citation
Summary: Eusebius introduces Josephus's list of witnesses.
- The passage is Josephus, Against Apion 1.215–218 (the work was also known as On the Antiquity of the Jews).
Cite (SBL): Eusebius, Praep. ev. 9.42.1 (Dindorf 1:528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-1). (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.
9.42.2Dindorf 1:528
“ Ἀρκοῦσι δʼ ὅμως εἰς τὴν ἀπόδειξιν τῆς ἀρχαιότητος αἵ τε Σύρων καὶ Χαλδαίων καὶ Φοινίκων ἀναγραφαὶ, πρὸς ἐκείναις τε τοσοῦτοι τῶν Ἑλλήνων συγγραφεῖς, ἔτι δὲ πρὸς τοῖς εἰρημένοις Θεόφιλος καὶ Θεόδοτος καὶ Μνασέας καὶ Ἀριστοφάνης καὶ Ἑρμογένης, Εὐήμερός τε καὶ Κόμων καὶ Ζωπυρίων καὶ πολλοί τινες ἄλλοι τάχα, (οὐ γὰρ ἔγωγε πᾶσιν ἐντετύχηκα τοῖς βιβλίοις, ) οὐ παρέργως ἡμῶν μεμνημονεύκασιν.
“ Arkousi dʼ homōs eis tēn apodeixin tēs archaiotētos hai te Syrōn kai Chaldaiōn kai Phoinikōn anagraphai, pros ekeinais te tosoutoi tōn Hellēnōn syngrapheis, eti de pros tois eirēmenois Theophilos kai Theodotos kai Mnaseas kai Aristophanēs kai Hermogenēs, Euēmeros te kai Komōn kai Zōpyriōn kai polloi tines alloi tacha, (ou gar egōge pasin entetychēka tois bibliois, ) ou parergōs hēmōn memnēmoneukasin.
"Nevertheless, for the proof of our antiquity the records of the Syrians, Chaldaeans, and Phoenicians suffice, and besides them so many of the Greek writers; and in addition to those mentioned, Theophilus, Theodotus, Mnaseas, Aristophanes, Hermogenes, Euhemerus, Conon, Zopyrion, and perhaps many others (for I have not come across all the books) have mentioned us more than in passing.
Notes and citation
Summary: Josephus lists Greek writers who mention the Jews.
- Josephus, Against Apion 1.215–216.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἔτι δὲ πρὺς → ἔτι δὲ πρὸς; Εὐήμερύς → Εὐήμερός.
Extrabiblical texts: Josephus, Ag. Ap. 1.215–216 (Josephus (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 9.42.2 (Dindorf 1:528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-2). (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.
9.42.3Dindorf 1:528
οἱ πολλοὶ δὲ τῶν εἰρημένων ἀνδρῶν τῆς μὲν ἀληθείας τῶν ἐξ ἀρχῆς πραγμάτων διήμαρτον, ὅτι μὴ ταῖς ἱεραῖς ἡμῶν βίβλοις ἐνέτυχον· κοινῶς μέντοι περὶ τῆς ἀρχαιότητος ἅπαντες μεμαρτυρήκασιν, ὑπὲρ οὗ τανῦν λέγειν προεθέμην. ὁ μέντοι Φαληρεὺς Δημήτριος καὶ Φίλων ὁ πρεσβύτερος καὶ Εὐπόλεμος οὐ πολὺ τῆς ἀληθείας διήμαρτον. οἷς συγγινώσκειν ἄξιον· οὐ γὰρ ἐνῆν αὐτοῖς μετὰ πάσης ἀκριβείας τοῖς ἡμετέροις γράμμασι παρακολουθεῖν.”
hoi polloi de tōn eirēmenōn andrōn tēs men alētheias tōn ex archēs pragmatōn diēmarton, hoti mē tais hierais hēmōn biblois enetychon; koinōs mentoi peri tēs archaiotētos hapantes memartyrēkasin, hyper hou tanyn legein proethemēn. ho mentoi Phalēreus Dēmētrios kai Philōn ho presbyteros kai Eupolemos ou poly tēs alētheias diēmarton. hois synginōskein axion; ou gar enēn autois meta pasēs akribeias tois hēmeterois grammasi parakolouthein.”
Most of the men named missed the truth about our earliest history, because they had not read our sacred books; yet all alike have borne witness to our antiquity, which is what I set out to speak of now. Demetrius of Phalerum, however, and Philo the elder and Eupolemus did not go far astray from the truth; and they deserve to be pardoned, for it was not possible for them to follow our writings with full accuracy."
Notes and citation
Summary: Josephus: even the best Greek writers erred for lack of the sacred books.
- Josephus, Against Apion 1.217–218. "Demetrius of Phalerum" is probably a confusion with Demetrius the chronographer (9.21, 9.29).
Extrabiblical texts: Josephus, Ag. Ap. 1.217–218 (Josephus (works); quotation); Demetrius (Demetrius the Chronographer; quotation)
Cite (SBL): Eusebius, Praep. ev. 9.42.3 (Dindorf 1:528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-3). (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.
9.42.4Dindorf 1:528–529
Ταῦτα καὶ ὁ Ἰώσηπος. ὅτῳ δὲ φίλον τοῖς περὶ τῆς Ἰουδαίων ἀρχαιότητος λόγοις ἐντυχεῖν τοῦ ἀνδρὸς πλείστας ἂν εὕροι συμφώνους ταῖς ἐκτεθείσαις μαρτυρίας. καὶ πολὺς δὲ ἄλλος μαρτύρων ἡμῖν ὄχλος παλαιῶν τε καὶ νέων συγγραφέων ἐπιρρεῖ, τὴν ὁμοίαν τοῖς τεθεῖσι ψῆφον ἐπισφραγιζομένων, ὧν τὰς φωνὰς, λόγου προνοούμενοι συμμετρίας, τοῖς φιλομαθέσι ζητεῖν τε καὶ διερευνᾶν ἀπολείψαντες ἐπὶ τὴν λείπουσαν αὐτοὶ μεταβησόμεθα ἐπαγγελίαν.
Tauta kai ho Iōsēpos. hotǭ de philon tois peri tēs Ioudaiōn archaiotētos logois entychein tou andros pleistas an heuroi symphōnous tais ektetheisais martyrias. kai polys de allos martyrōn hēmin ochlos palaiōn te kai neōn syngrapheōn epirrei, tēn homoian tois tetheisi psēphon episphragizomenōn, hōn tas phōnas, logou pronooumenoi symmetrias, tois philomathesi zētein te kai diereunan apoleipsantes epi tēn leipousan autoi metabēsometha epangelian.
So Josephus too. Anyone who cares to read the man's books on the antiquity of the Jews will find a great many testimonies agreeing with those set out here. And a great crowd of other witnesses, ancient and recent writers, pours in upon us, setting their seal to the same verdict as those quoted; but, mindful of proportion in our work, we leave their words for the studious to seek out and examine, and ourselves pass on to the promise that remains.
Notes and citation
Summary: Eusebius closes Book 9.
Cite (SBL): Eusebius, Praep. ev. 9.42.4 (Dindorf 1:528–529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-4). (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.
Preparation 10, chapter 1
10.1.1Dindorf 1:529
Τίσι ποτὲ λόγοις τὴν καθʼ Ἑβραίους φιλοσοφίαν τῆς Ἑλληνικῆς προτετιμήκαμεν, ὁποίοις τε λογισμοῖς τὰς παρὰ τοῖς ἀνδράσιν ἱερὰς βίβλους ἀπεδεξάμεθα προδιειληφότες, κἄπειτα καὶ αὐτοὺς τοὺς Ἕλληνας μὴ ἀγνοῆσαι τοὺς ἄνδρας, μνημονεῦσαι δὲ ὀνομαστὶ, καὶ τὸν βίον καταπλαγῆναι, τῆς τε βασιλικῆς μητροπόλεως καὶ τῆς λοιπῆς αὐτῶν ἱστορίας πολὺν πεποιῆσθαι λόγον παραστήσαντες, φέρε ἐπιθεωρήσωμεν, ὡς οὐ μόνον τῶνδε γραφὴς ἠξίωσαν τὴν μνήμην, ἀλλὰ καὶ τῆς ὁμοίας αὐτοῖς διδασκαλίας τε καὶ μαθήσεως ἔν τισι τῶν εἰς βελτίωσιν ψυχῆς συντεινόντων δογμάτων ζηλωταὶ κατέστησαν.
Tisi pote logois tēn kathʼ Hebraious philosophian tēs Hellēnikēs protetimēkamen, hopoiois te logismois tas para tois andrasin hieras biblous apedexametha prodieilēphotes, kapeita kai autous tous Hellēnas mē agnoēsai tous andras, mnēmoneusai de onomasti, kai ton bion kataplagēnai, tēs te basilikēs mētropoleōs kai tēs loipēs autōn historias polyn pepoiēsthai logon parastēsantes, phere epitheōrēsōmen, hōs ou monon tōnde graphēs ēxiōsan tēn mnēmēn, alla kai tēs homoias autois didaskalias te kai mathēseōs en tisi tōn eis beltiōsin psychēs synteinontōn dogmatōn zēlōtai katestēsan.
We have already set out the reasons for which we have preferred the philosophy of the Hebrews to that of the Greeks, and the considerations on which we accepted the sacred books current among those men; and we then showed that the Greeks themselves were not ignorant of these men, but mentioned them by name, were struck with admiration at their way of life, and gave a long account of their royal capital and of the rest of their history. Come, then, let us go on to observe how they not only thought the memory of these things worth writing down, but also became zealous imitators of teaching and learning like theirs in some of the doctrines that tend toward the improvement of the soul.
Notes and citation
Summary: Eusebius introduces Book 10: the Greeks not only knew of the Hebrews but imitated their teaching.
Notes on the original text
- Digital text corrected (OCR slip; doubled comma in the digital text; final sigma written as medial in the digital text): Ἑβραίουσ φιλοσοφίαν → Ἑβραίους φιλοσοφίαν; παρὸ τοῖς → παρὰ τοῖς; ἐπιθεωρήσωμεν,, → ἐπιθεωρήσωμεν,; τόν εἰς βελτίωσιν → τῶν εἰς βελτίωσιν.
Cite (SBL): Eusebius, Praep. ev. 10.1.1 (Dindorf 1:529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-1). (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.
10.1.2Dindorf 1:529
ὡς μὲν οὖν τὰ λοιπὰ τῶν μαθημάτων ἄλλοθεν ἄλλος τῶν θαυμαστῶν Ἑλλήνων τοὺς βαρβάρους ἐκπεριιὼν συνελέξατο, γεωμετρίαν, ἀριθμητικὴν, μουσικὴν, ἀστρονομίαν, ἰατρικὴν, αὐτά τε τὰ πρῶτα τῆς γραμματικῆς στοιχεῖα, μυρίας τε ἄλλας τεχνικὰς καὶ βιωφελεῖς ἐπιτηδεύσεις, αὐτίκα μάλα παραστήσω.
hōs men oun ta loipa tōn mathēmatōn allothen allos tōn thaumastōn Hellēnōn tous barbarous ekperiiōn synelexato, geōmetrian, arithmētikēn, mousikēn, astronomian, iatrikēn, auta te ta prōta tēs grammatikēs stoicheia, myrias te allas technikas kai biōpheleis epitēdeuseis, autika mala parastēsō.
I shall show very shortly how, one from one source and another from another, these admirable Greeks went round among the barbarians and gathered up the other branches of learning: geometry, arithmetic, music, astronomy, medicine, the very first elements of grammar, and countless other arts and pursuits useful for life.
Notes and citation
Summary: The Greeks gathered the arts and sciences from the barbarians.
Cite (SBL): Eusebius, Praep. ev. 10.1.2 (Dindorf 1:529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-2). (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.
10.1.3Dindorf 1:529–530
ὥσπερ οὖν τὴν περὶ πλειόνων θεῶν δόξαν, τά τε μυστήρια καὶ τὰς τελετὰς καὶ προσέτι τὰς ἱστορίας καὶ τὰς μυ- θικὰς περὶ θεῶν διηγήσεις, τῶν τε μύθων τὰς ἀλληγορουμένας φυσιολογίας, καὶ τὴν λοιπὴν δεισιδαίμονα πλάνην, παρὰ βαρβάρων εἰλῆφθαι αὐτοῖς φθάσας ὁ λόγος ἀπέδειξεν, ὁπηνίκα τὰ πάντα τοὺς Ἓλληνας, γῆν πολλὴν πλανηθέντας, οὐκ ἀταλαιπώρως μὲν, ἐξ ἐράνου δὲ τῶν παρὰ βαρβάροις μαθημάτων, τὴν οἰκείαν ὑποστήσασθαι θεολογίαν ἐφωράσαμεν·
hōsper oun tēn peri pleionōn theōn doxan, ta te mystēria kai tas teletas kai proseti tas historias kai tas my- thikas peri theōn diēgēseis, tōn te mythōn tas allēgoroumenas physiologias, kai tēn loipēn deisidaimona planēn, para barbarōn eilēphthai autois phthasas ho logos apedeixen, hopēnika ta panta tous Hellēnas, gēn pollēn planēthentas, ouk atalaipōrōs men, ex eranou de tōn para barbarois mathēmatōn, tēn oikeian hypostēsasthai theologian ephōrasamen;
Our discourse has already shown that they took from barbarians their belief in many gods, their mysteries and rites, and also their histories and mythical narratives about the gods, the allegorical natural explanations of the myths, and the rest of their superstitious error; that was when we caught the Greeks, after wandering over much of the earth, building up their own theology in every point, not without toil indeed, but out of a collection of contributions from the learning current among barbarians.
Notes and citation
Summary: Earlier books showed that Greek religion was borrowed from the barbarians.
Cite (SBL): Eusebius, Praep. ev. 10.1.3 (Dindorf 1:529–530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-3). (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.
10.1.4Dindorf 1:530
ὡς δὲ τὰ περὶ εὐσεβείας ἑνὸς τοῦ ἐπὶ πάντων θεοῦ, τά τε περὶ τῶν μάλιστα ζητουμένων εἰς ψυχῆς ὠφέλειαν δογμάτων, ἃ δὴ καὶ συνεκτικώτατα γένοιτʼ ἂν τῶν ἐν φιλοσοφίᾳ λόγων, οὐκ ἄλλοθεν εἶεν ἂν ἢ παρὰ μόνων Ἑβραίων πεπορισμένοι, οὐκ εἰς μακρὰν ἀποδειχθήσεται.
hōs de ta peri eusebeias henos tou epi pantōn theou, ta te peri tōn malista zētoumenōn eis psychēs ōpheleian dogmatōn, ha dē kai synektikōtata genoitʼ an tōn en philosophią logōn, ouk allothen eien an ē para monōn Hebraiōn peporismenoi, ouk eis makran apodeichthēsetai.
But that the teaching about the worship of the one God over all, and the doctrines most sought after for the benefit of the soul, which would indeed be the most essential parts of philosophical discussion, could have been obtained from no other source than from the Hebrews alone, will be shown before long.
Notes and citation
Summary: Eusebius promises to show that the Greeks took their teaching about the one God from the Hebrews.
Cite (SBL): Eusebius, Praep. ev. 10.1.4 (Dindorf 1:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-4). (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.
10.1.5Dindorf 1:530
ἢ εἰ μὴ τοῦτο, συνενεχθηναι δὲ φαίη τις αὐτοὺς φυσικαῖς ὑποκινηθέντας ἐννοίαις, καὶ τοῦτο πρὸς ἡμῶν ἂν εἴη, εἰ τὰ μὴ μόνοις Ἑβραίοις ἄνωθεν ἐξ αἰῶνος ὑπὸ θεολόγων προφητῶν ἀνδρῶν παραδεδομένα, ἀλλὰ τὰ καί τισιν, εἰ καὶ μὴ πᾶσιν, αὐτοῖς δέ γε ὧν μέγα κλέος καθʼ Ελλάδα, καὶ φιλοσόφων διατριβαῖς ἐξητασμένα, ζηλοῦν προειλόμεθα.
ē ei mē touto, synenechthēnai de phaiē tis autous physikais hypokinēthentas ennoiais, kai touto pros hēmōn an eiē, ei ta mē monois Hebraiois anōthen ex aiōnos hypo theologōn prophētōn andrōn paradedomena, alla ta kai tisin, ei kai mē pasin, autois de ge hōn mega kleos kathʼ Ellada, kai philosophōn diatribais exētasmena, zēloun proeilometha.
Or if not, and someone should say that they arrived at the same views moved by natural notions, this too would tell in our favour: for we have chosen to follow teachings handed down not to the Hebrews alone from the beginning of time by prophets who spoke of God, but also to some others, if not to all, at least to those of great renown in Greece, and examined in the schools of the philosophers.
Notes and citation
Summary: Even if the Greeks reached these views by natural reason, that supports the Christian choice.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ἡ εἰ μὴ → ἢ εἰ μὴ.
Cite (SBL): Eusebius, Praep. ev. 10.1.5 (Dindorf 1:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-5). (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.
10.1.6Dindorf 1:530
τούτους δʼ ἂν εὕροις ἀριθμῷ μὲν ὄντας ληπτοὺς, ὅτι καὶ πάντα χαλεπά φασιν εἶναι τὰ καλὰ, οὐ μὴν ἀλλὰ πρωτείοις τῶν παρʼ Ἕλλησι φιλοσόφων τετιμημένους, ὡς διὰ τὴν πολλὴν εὐδοκίμησιν τῇ δόξῃ τοὺς ὁμοίους καλύπτειν.
toutous dʼ an heurois arithmǭ men ontas lēptous, hoti kai panta chalepa phasin einai ta kala, ou mēn alla prōteiois tōn parʼ Hellēsi philosophōn tetimēmenous, hōs dia tēn pollēn eudokimēsin tę̄ doxę̄ tous homoious kalyptein.
These men you would find few in number, since, as they say, all fine things are hard; nevertheless they have been honoured with the first place among the philosophers of the Greeks, so that through their great fame they overshadow the reputation of their fellows.
Notes and citation
Summary: Those Greeks who taught such doctrines were few but most renowned.
- “Fine things are hard” is a Greek proverb (attributed to Solon), also cited by Plato.
Cite (SBL): Eusebius, Praep. ev. 10.1.6 (Dindorf 1:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-6). (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.
10.1.7Dindorf 1:530
οὐ χρὴ δὲ θαυμάζειν, εἰ καὶ τὰ παρʼ Ἑβραίοις δόγματα δυνατὸν εἶναί φαμεν ἐσκευωρῆσθαι αὐτοῖς, ὅτε μὴ μόνον τὰ λοιπὰ τῶν μαθημάτων Αἰγυπτίους καὶ Χαλδαίους τά τε ἄλλα τῶν βαρβάρων ἐθνῶν συνίστανται ἀποσυλήσαντες, ἀλλʼ εἰσέτι καὶ νῦν ἁλλίσκονται τῆς σφῶν αὐτῶν ἐν συγγράμμασι φιλοτιμίας ἀποστεροῦντες ἀλλήλους.
ou chrē de thaumazein, ei kai ta parʼ Hebraiois dogmata dynaton einai phamen eskeuōrēsthai autois, hote mē monon ta loipa tōn mathēmatōn Aigyptious kai Chaldaious ta te alla tōn barbarōn ethnōn synistantai aposylēsantes, allʼ eiseti kai nyn halliskontai tēs sphōn autōn en syngrammasi philotimias aposterountes allēlous.
And no one should be surprised if we say that the doctrines of the Hebrews may have been pilfered by them, since they are shown not only to have robbed the Egyptians, the Chaldeans, and the other barbarian nations of the other branches of learning, but even to this day are caught robbing one another of the credit for their own writings.
Notes and citation
Summary: The Greeks stole from barbarians and even from one another.
Cite (SBL): Eusebius, Praep. ev. 10.1.7 (Dindorf 1:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-7). (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.
10.1.8Dindorf 1:530–531
τὰς γοῦν τῶν πέλας ὁ καθʼ εἷς αὐτῶν λέξεις ὁμοῦ καὶ διανοίας καὶ ὅλας λόγων συντάξεις ὑποκλέψας, ὡς ἐπʼ οἰκείοις πόνοις ἐσεμνύνατο. μηδὲ τοῦτον ὑπολάβῃς ἐμὸν εἶναι τὸν λόγον· αὐτῶν γὰρ τῶν πανσόφων ἀκούσῃ πάλιν τῆς ἐν λόγοις κλοπῆς ἀλλήλους ἀπελεγχόντων.
tas goun tōn pelas ho kathʼ heis autōn lexeis homou kai dianoias kai holas logōn syntaxeis hypoklepsas, hōs epʼ oikeiois ponois esemnynato. mēde touton hypolabę̄s emon einai ton logon; autōn gar tōn pansophōn akousę̄ palin tēs en logois klopēs allēlous apelenchontōn.
Each one of them, at any rate, filched his neighbours’ phrases together with their thoughts and whole arrangements of arguments, and prided himself on them as on his own labours. And do not suppose this is my own statement; you will hear the all-wise men themselves once more convicting one another of literary theft.
Notes and citation
Summary: Greek writers plagiarized one another, as they themselves admit.
Cite (SBL): Eusebius, Praep. ev. 10.1.8 (Dindorf 1:530–531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-8). (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.
10.1.9Dindorf 1:531
τοῦτο δέ γε αὐτὸ, ἐπείπερ ἅπαξ ὡρμήθημεν, ἀναγκαῖον πρῶτον ἁπάντων συνιδεῖν εἰς ἔλεγχον τοῦ τῶν δηλουμένων τρόπου. ὁ μὲν οὖν ἡμέτερος Κλήμης ἐν ἕκτῳ Στρωματεῖ τὴν περὶ τούτου σύστασιν εἰς πλάτος ἀπηύθυνε. τούτου δέ μοι πρώτου λαβὼν ἀνάγνωθι τὰς τοιάσδε φωνάς
touto de ge auto, epeiper hapax hōrmēthēmen, anankaion prōton hapantōn synidein eis elenchon tou tōn dēloumenōn tropou. ho men oun hēmeteros Klēmēs en hektǭ Strōmatei tēn peri toutou systasin eis platos apēuthyne. toutou de moi prōtou labōn anagnōthi tas toiasde phōnas
Since we have once started on it, this very point must be considered first of all, as a proof of the character of the men in question. Now our own Clement, in his sixth Miscellany, has set out the case on this at length. Take him first and read me these words of his:
Notes and citation
Summary: Eusebius introduces Clement’s evidence of Greek plagiarism.
- Clement of Alexandria, Miscellanies (Stromata) 6.
Cite (SBL): Eusebius, Praep. ev. 10.1.9 (Dindorf 1:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-9). (abbreviation not yet checked)
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Preparation 10, chapter 2
10.2.1Dindorf 1:531
“Παραστήσαντες δὲ τὴν ἔμφασιν τῆς Ἑλληνικῆς ἐπινοίας ἐκ τῆς διὰ τῶν γραφῶν εἰς ἡμᾶς δεδομένης ἀληθείας περιαυγασθεῖσαν, καθʼ ὃ σημαινόμενον διήκειν εἰς αὐτοὺς τὴν κλοπὴν τῆς ἀληθείας ἐκδεχόμενοι, εἰ μὴ ἐπαχθὲς εἰπεῖν, ἀπεδείξαμεν, φέρε μάρτυρας τῆς κλοπῆς αὐτοὺς καθʼ αὑτῶν παραστήσωμεν Ἕλληνας.
“Parastēsantes de tēn emphasin tēs Hellēnikēs epinoias ek tēs dia tōn graphōn eis hēmas dedomenēs alētheias periaugastheisan, kathʼ ho sēmainomenon diēkein eis autous tēn klopēn tēs alētheias ekdechomenoi, ei mē epachthes eipein, apedeixamen, phere martyras tēs klopēs autous kathʼ hautōn parastēsōmen Hellēnas.
“Having shown that the meaning of Greek thought was lit up by the truth given to us through the Scriptures, according to the sense in which we took it that the theft of the truth (if it is not offensive to say so) reached them, come, let us bring forward the Greeks themselves as witnesses of the theft against themselves.
Notes and citation
Summary: Clement: the Greeks themselves will witness to their theft.
- Clement of Alexandria, Miscellanies 6.2.4.
Extrabiblical texts: Clement of Alexandria, Strom. 6.2.4 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.1 (Dindorf 1:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-1). (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.
10.2.2Dindorf 1:531
οἱ γὰρ τὰ οἰκεῖα οὕτως ἄντικρυς παρʼ ἀλλήλων ὑφαιρούμενοι βεβαιοῦσι μὲν τὸ κλέπται εἶναι, σφετερίζεσθαι δὲ ὅμως καὶ ἄκοντες τὴν παρʼ ἡμῶν ἀλήθειαν εἰς τοὺς ὁμοφύλους λάθρα διαδείκνυνται. εἰ γὰρ μηδὲ ἑαυτῶν, σχολῇ γʼ ἂν τῶν ἡμετέρων ἀφέξονται.
hoi gar ta oikeia houtōs antikrys parʼ allēlōn hyphairoumenoi bebaiousi men to kleptai einai, spheterizesthai de homōs kai akontes tēn parʼ hēmōn alētheian eis tous homophylous lathra diadeiknyntai. ei gar mēde heautōn, scholę̄ gʼ an tōn hēmeterōn aphexontai.
For those who so openly steal their own writings from one another confirm that they are thieves, and show that, even against their will, they are secretly appropriating for their own countrymen the truth that comes from us. For if they do not keep their hands even off one another, they will hardly keep them off our writings.
Notes and citation
Summary: Those who steal from one another will steal from Scripture.
- Clement, Miscellanies 6.2.4.
Extrabiblical texts: Clement of Alexandria, Strom. 6.2.4 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.2 (Dindorf 1:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-2). (abbreviation not yet checked)
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10.2.3Dindorf 1:531–532
καὶ τὰ μὲν κατὰ φιλοσοφίαν σιωπήσομαι δόγματα, αὐτῶν ὁμολογούντων ἐγγράφως τῶν τὰς αἱρέσεις διανενεμημένων, ὡς μὴ ἀχάριτοι εὑρεθεῖεν, παρὰ Σωκράτους εἰληφέναι τὰ κυριώτατα τῶν δογμάτων· ὀλίγοις δὲ τῶν καθωμιλημένων καὶ παρὰ τοῖς Ἕλλησιν εὐδοκίμων ἀνδρῶν χρησάμενος μαρτυρίοις, τὸ κλεπτικὸν διελέγξας αὐτῶν εἶδος, διαφόροις τοῖς χρόνοις καταχρώμενος, ἐπὶ τὰ ἑξῆς τρέψομαι.”
kai ta men kata philosophian siōpēsomai dogmata, autōn homologountōn engraphōs tōn tas haireseis dianenemēmenōn, hōs mē acharitoi heuretheien, para Sōkratous eilēphenai ta kyriōtata tōn dogmatōn; oligois de tōn kathōmilēmenōn kai para tois Hellēsin eudokimōn andrōn chrēsamenos martyriois, to kleptikon dielenxas autōn eidos, diaphorois tois chronois katachrōmenos, epi ta hexēs trepsomai.”
I shall say nothing of the doctrines of philosophy, since those who have divided into the schools confess in writing, so as not to be found ungrateful, that they received the most important of their doctrines from Socrates. But after using the testimony of a few men well known and esteemed among the Greeks, and exposing their way of stealing, drawing on various periods, I shall turn to what follows.”
Notes and citation
Summary: Clement will expose Greek plagiarism with a few examples.
- Clement, Miscellanies 6.2.4.
Notes on the original text
- Digital text corrected (OCR slip): διανενμημένων → διανενεμημένων.
Extrabiblical texts: Clement of Alexandria, Strom. 6.2.4 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.3 (Dindorf 1:531–532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-3). (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.
10.2.4Dindorf 1:532
Ταῦθʼ ὡς ἐν προοιμίοις φήσας τοὺς ἐλέγχους ἑξῆς ἐπάγει, παντοίαις κεχρημένος ἀποδείξεσι, καὶ πρώτους γε τοὺς ποιητὰς τὰ παρὰ τῶν ὁμοίων κεκλοφέναι διὰ παραθέσεως τῶν ἑκάστου φωνῶν εὐθύνει.
Tauthʼ hōs en prooimiois phēsas tous elenchous hexēs epagei, pantoiais kechrēmenos apodeixesi, kai prōtous ge tous poiētas ta para tōn homoiōn keklophenai dia paratheseōs tōn hekastou phōnōn euthynei.
After saying this by way of preface, he brings forward the proofs one after another, using all kinds of demonstration, and first calls the poets to account for having stolen from their fellows, by setting out the words of each side by side.
Notes and citation
Summary: Eusebius summarizes Clement’s comparison of the poets.
Cite (SBL): Eusebius, Praep. ev. 10.2.4 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-4). (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.
10.2.5Dindorf 1:532
εἶθʼ ἑξῆς ἐπιλέγει ταῦτα. “Ὡς μηδὲ ἄμοιρον τήν τε φιλοσοφίαν τήν τε ἱστορίαν, ἀλλὰ μηδὲ τὴν ῥητορικὴν τοῦ ὁμοίου ἐλέγχου περιίδωμεν, καὶ τούτων ὀλίγα παραθέσθαι εὔλογον.”
eithʼ hexēs epilegei tauta. “Hōs mēde amoiron tēn te philosophian tēn te historian, alla mēde tēn rhētorikēn tou homoiou elenchou periidōmen, kai toutōn oliga parathesthai eulogon.”
Then he adds next: “So that we may not leave philosophy and history, or even rhetoric, without a share in the same exposure, it is reasonable to set out a few examples from these as well.”
Notes and citation
Summary: Clement extends the charge to philosophy, history, and rhetoric.
- Clement, Miscellanies 6.2.16.
Notes on the original text
- Digital text corrected (stray marks in the digital text): εὔλογον.’· → εὔλογον.”.
Extrabiblical texts: Clement of Alexandria, Strom. 6.2.16 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.5 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-5). (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.
10.2.6Dindorf 1:532
Εἶτʼ ἀκολούθως Ὀρφέως, Ἡρακλείτου, Πλάτωνος, Πυθαγόρου, Ἡροδότου, Θεοπόμπου, Θουκυδίδου, Δημοσθένους, Αἰσχίνου, Λυσίου, Ἰσοκράτους, μυρίων ἄλλων παρατίθησιν, ὧν περιττὸν ἐμὲ καταλέγειν τὰς φωνὰς, προκειμένης τῆς τἀνδρὸς γραφῆς, ἐν ᾗ μετὰ τοὺς ἐλέγχους τῶν εἰρημένων ταῦτα πάλιν φησίν
Eitʼ akolouthōs Orpheōs, Hērakleitou, Platōnos, Pythagorou, Hērodotou, Theopompou, Thoukydidou, Dēmosthenous, Aischinou, Lysiou, Isokratous, myriōn allōn paratithēsin, hōn peritton eme katalegein tas phōnas, prokeimenēs tēs tandros graphēs, en hę̄ meta tous elenchous tōn eirēmenōn tauta palin phēsin
Then in order he sets out passages of Orpheus, Heraclitus, Plato, Pythagoras, Herodotus, Theopompus, Thucydides, Demosthenes, Aeschines, Lysias, Isocrates, and countless others, whose words it is unnecessary for me to list, since the man’s writing is available; in it, after the proofs about these authors, he says again:
Notes and citation
Summary: Eusebius lists the authors Clement compared.
Notes on the original text
- Digital text corrected (word broken and repeated across a line in the digital text): Πλάτωνς, τωνος, → Πλάτωνος,; Θουκυδίδου, κυδίδου, → Θουκυδίδου,.
Cite (SBL): Eusebius, Praep. ev. 10.2.6 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-6). (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.
10.2.7Dindorf 1:532
“ Αἱ μὲν οὖν ἰδέαι κατὰ διάνοιαν Ἑλληνικῆς κλοπῆς εἰς ὑπόδειγμα ἐναργὲς τῷ διορᾶν δυναμένῳ τοιαίδε οὖσαι ἅλις ἔστωσάν. ἤδη δὲ οὐ τὰς διανοίας μόνον καὶ τὰς λέξεις ὑφελόμενοι καὶ παραφράσαντες ἐφωράθησαν, ὡς δειχθήσονται, αὐτοτελῶς δὲ τὰ ἑτέρων ὑφελόμενοι ὡς ἴδια ἐξήνεγκαν, καθάπερ Εὐγάμμων ὁ Κυρηναῖος ἐκ Μουσαίου τὸ Περὶ Θεσπρωτῶν βιβλίον ὁλόκληρον.
“ Hai men oun ideai kata dianoian Hellēnikēs klopēs eis hypodeigma enarges tǭ dioran dynamenǭ toiaide ousai halis estōsan. ēdē de ou tas dianoias monon kai tas lexeis hyphelomenoi kai paraphrasantes ephōrathēsan, hōs deichthēsontai, autotelōs de ta heterōn hyphelomenoi hōs idia exēnenkan, kathaper Eugammōn ho Kyrēnaios ek Mousaiou to Peri Thesprōtōn biblion holoklēron.
“Let these be enough, then, as plain examples of Greek theft in thought, for anyone able to see clearly. But now they have been caught not only stealing and paraphrasing thoughts and expressions, but, as will be shown, stealing the works of others entire and publishing them as their own, as Eugammon of Cyrene took the whole book On the Thesprotians from Musaeus.”
Notes and citation
Summary: Clement: some Greeks stole whole books, as Eugammon did from Musaeus.
- Clement, Miscellanies 6.2.25.
Notes on the original text
- Digital text corrected (OCR slip): Ἑλληνιμῆς → Ἑλληνικῆς; παραξράσαντες → παραφράσαντες.
Extrabiblical texts: Clement of Alexandria, Strom. 6.2.25 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.7 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-7). (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.
10.2.8Dindorf 1:532
Αὖθις δὲ τούτοις ἐπαγαγὼν πλείστας ἀποδείξεις τοῦ λόγου πάλιν τελευτῶν προστίθησι τάδε Ἐπιλείψει με ὁ βίος, εἰ καθʼ ἕκαστον ἐπεξιέναι πειρῴμην τὴν Ἑλληνικὴν διελέγχων φίλαυτον κλοπὴν, καὶ ὡς σφετερίζονται τὴν εὕρεσιν τῶν παρʼ αὐτοῖς καλλίστων δογμάτων, ἣν παρʼ ἡμῶν εἰλήφασιν.
Authis de toutois epagagōn pleistas apodeixeis tou logou palin teleutōn prostithēsi tade Epileipsei me ho bios, ei kathʼ hekaston epexienai peirǭmēn tēn Hellēnikēn dielenchōn philauton klopēn, kai hōs spheterizontai tēn heuresin tōn parʼ autois kallistōn dogmatōn, hēn parʼ hēmōn eilēphasin.
Again, after adding a great many proofs of his argument to these, he finally adds the following: “Life would fail me if I tried to go through each case, exposing the self-serving theft of the Greeks and how they claim for themselves the discovery of the finest doctrines among them, which they received from us.
Notes and citation
Summary: Clement: there are too many Greek thefts to list.
- Clement, Miscellanies 6.2.27.
Extrabiblical texts: Clement of Alexandria, Strom. 6.2.27 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.8 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-8). (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.
10.2.9Dindorf 1:532–533
ἤδη δὲ οὐ μόνον ὑφαιρούμενοι τὰ δόγματα παρὰ τῶν βαρβάρων διελέγχονται, ἀλλὰ καὶ προσέτι ἀπομιμούμενοι τὰ παρʼ ἡμῖν, ἄνωθεν ἐκ τῆς θείας δυνάμεως διὰ τῶν ἁγίως βεβιωκότων εἰς τὴν ἡμετέραν ἐπιστροφὴν παραδόξως ἐνεργούμενα, Ἑλληνικῇ μυθολογίᾳ τερατευόμενοι.
ēdē de ou monon hyphairoumenoi ta dogmata para tōn barbarōn dielenchontai, alla kai proseti apomimoumenoi ta parʼ hēmin, anōthen ek tēs theias dynameōs dia tōn hagiōs bebiōkotōn eis tēn hēmeteran epistrophēn paradoxōs energoumena, Hellēnikę̄ mythologią terateuomenoi.
But now they are convicted not only of stealing their doctrines from the barbarians, but also of imitating our own records of the things wonderfully wrought of old by the divine power through men of holy life for our conversion, and dressing them up as marvels in Greek mythology.
Notes and citation
Summary: The Greeks also copied the biblical miracles into their myths.
- Clement, Miscellanies 6.3.28.
Notes on the original text
- Digital text corrected (OCR slip): παρὰ τόν βαρβάρων → παρὰ τῶν βαρβάρων.
Extrabiblical texts: Clement of Alexandria, Strom. 6.3.28 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.9 (Dindorf 1:532–533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-9). (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.
10.2.10Dindorf 1:533
καὶ δὴ πευσόμεθα παρʼ αὐτῶν ἤτοι ἀληθῆ ταῦτά ἐστιν, ἃ ἱστοροῦσιν, ἢ ψευδῆ. ψευδῆ μὲν οὐκ ἂν φήσαιεν· οὐ γὰρ ἂν καταψηφίσαιντο ἑαυτῶν ἑκόντες τὴν μεγίστην εὐήθειαν, τὸ ψευδῆ συγγράφειν· ἀληθῆ δʼ εἶναι ἐξ ἀνάγκης ὁμολογήσαιεν.
kai dē peusometha parʼ autōn ētoi alēthē tauta estin, ha historousin, ē pseudē. pseudē men ouk an phēsaien; ou gar an katapsēphisainto heautōn hekontes tēn megistēn euētheian, to pseudē syngraphein; alēthē dʼ einai ex anankēs homologēsaien.
And so we shall ask them whether the things they relate are true or false. False they would not say; for they would not willingly condemn themselves of the greatest folly, writing falsehoods. They must of necessity admit them to be true.
Notes and citation
Summary: The Greeks must hold their own wonder stories to be true.
- Clement, Miscellanies 6.3.28.
Notes on the original text
- Digital text corrected (OCR slip): ἇι ἱστοροῦσιν → ἃ ἱστοροῦσιν.
Extrabiblical texts: Clement of Alexandria, Strom. 6.3.28 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.10 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-10). (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.
10.2.11Dindorf 1:533
καὶ πῶς ἔτι ἄπιστα αὐτοῖς καταφαίνεται τὰ διὰ Μώσεως καὶ τῶν ἄλλων προφητῶν τεραστίως ἐπιδεδειγμένα; πάντων γὰρ ἀνθρώπων ὁ παντοκράτωρ κηδόμενος θεὸς τοὺς μὲν ἐντολαῖς, τοὺς δʼ ἀπειλαῖς, ἔστι δʼ οὓς σημείοις τεραστίοις, ἐνίους δὲ ἠπίαις ἐπαγγελίαις ἐπιστρέφει πρὸς σωτηρίαν.
kai pōs eti apista autois kataphainetai ta dia Mōseōs kai tōn allōn prophētōn terastiōs epidedeigmena? pantōn gar anthrōpōn ho pantokratōr kēdomenos theos tous men entolais, tous dʼ apeilais, esti dʼ hous sēmeiois terastiois, enious de ēpiais epangeliais epistrephei pros sōtērian.
How then can the things wonderfully displayed through Moses and the other prophets still seem incredible to them? For the almighty God, caring for all people, turns them toward salvation, some by commandments, some by threats, some by miraculous signs, and some by gentle promises.
Notes and citation
Summary: If Greek marvels are true, the biblical miracles are credible; God turns people to salvation in many ways.
- Clement, Miscellanies 6.3.28.
Extrabiblical texts: Clement of Alexandria, Strom. 6.3.28 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.11 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-11). (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.
10.2.12Dindorf 1:533
πλὴν ἀλλʼ οἱ Ἕλληνες, αὐχμοῦ ποτὲ τὴν Ἑλλάδα πολυχρονίως φθείροντος καὶ ἐπεχούσης ἀγονίας καρπῶν, οἱ καταλειφθέντες, φασὶ, διὰ λιμὸν ἱκέται παραγενόμενοι εἰς Δελφοὺς ἤροντο τὴν Πυθίαν πῶς ἂν ἀπαλλαγεῖεν τοῦ δεινοῦ. μίαν δʼ αὐτοῖς ἔχρησεν ἀπαλλαγὴν τῆς συμφορᾶς, εἰ χρήσαιντο τῇ Αἰακοῦ εὐχῇ.
plēn allʼ hoi Hellēnes, auchmou pote tēn Hellada polychroniōs phtheirontos kai epechousēs agonias karpōn, hoi kataleiphthentes, phasi, dia limon hiketai paragenomenoi eis Delphous ēronto tēn Pythian pōs an apallageien tou deinou. mian dʼ autois echrēsen apallagēn tēs symphoras, ei chrēsainto tę̄ Aiakou euchę̄.
Now the Greeks, when once a drought was ruining Greece for a long time and a failure of crops prevailed, those who were left, they say, came as suppliants to Delphi because of the famine and asked the Pythia how they might be freed from the disaster. She gave them one way of release from the calamity: if they would use the prayer of Aeacus.
Notes and citation
Summary: Delphi told the starving Greeks to seek the prayer of Aeacus.
- Clement, Miscellanies 6.3.28.
Extrabiblical texts: Clement of Alexandria, Strom. 6.3.28 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.12 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-12). (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.
10.2.13Dindorf 1:533
πεισθεὶς οὖν αὐτοῖς Αἰακὸς, ἀνελθὼν ἐπὶ τὸ Ἑλληνικὸν ὅρος, τὰς καθαρὰς χεῖρας ἐκτείνας εἰς οὐρανὸν, κοινὸν ἐπικαλέσας πατέρα τὸν θεὸν, ηὔξατο οἰκτεῖραι αὐτὸν τετρυχωμένην τὴν Ἑλλάδα.
peistheis oun autois Aiakos, anelthōn epi to Hellēnikon horos, tas katharas cheiras ekteinas eis ouranon, koinon epikalesas patera ton theon, ēuxato oikteirai auton tetrychōmenēn tēn Hellada.
So Aeacus, persuaded by them, went up the Hellenic mountain, stretched out his pure hands to heaven, called on God as common Father, and prayed him to have pity on worn-out Greece.
Notes and citation
Summary: Aeacus prayed for Greece on the mountain.
- Clement, Miscellanies 6.3.28.
Notes on the original text
- Digital text corrected (word repeated across a line in the digital text): ἐκτείνας τείνας → ἐκτείνας.
Extrabiblical texts: Clement of Alexandria, Strom. 6.3.28 (Miscellanies; quotation)
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 10.2.13 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-13). (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.
10.2.14Dindorf 1:533
ἅμα δὲ εὐχομένου βροντὴ ἐξαίσιος ἐπεκτύπει, καὶ πᾶς ὁ πέριξ ἀὴρ ἐνεφοῦτο· λάβροι δὲ καὶ συνεχεῖς ὄμβροι καταρραγέντες ὅλην ἐπλήρωσαν τὴν χώραν. ἐντεῦθεν ἄφθονος καὶ πλουσία τελεσφορεῖται εὐκαρπία, ταῖς Αἰακοῦ γεωργηθεῖσα εὐχαῖς.
hama de euchomenou brontē exaisios epektypei, kai pas ho perix aēr enephouto; labroi de kai synecheis ombroi katarragentes holēn eplērōsan tēn chōran. enteuthen aphthonos kai plousia telesphoreitai eukarpia, tais Aiakou geōrgētheisa euchais.
And even as he prayed, extraordinary thunder rang out, and all the surrounding air was clouded over; violent and continuous rains broke out and filled the whole land. As a result a plentiful and rich harvest was brought to completion, cultivated by the prayers of Aeacus.
Notes and citation
Summary: Rain and harvest followed Aeacus’s prayer.
- Clement, Miscellanies 6.3.28.
Extrabiblical texts: Clement of Alexandria, Strom. 6.3.28 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.14 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-14). (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.
10.2.15Dindorf 1:533–534
καὶ ἐπεκαλέσατο, φησὶ, Σαμουὴλ τὸν κύριον, καὶ ἔδωκε κύριος φωνὰς καὶ ὑετὸν ἐν ἡμέρᾳ θερισμοῦ. ὁρᾷς ὅτι ὁ βρέχων ἐπὶ δικαίους καὶ ἀδίκους διὰ τῶν ὑποτεταγμένων δυνάμεων εἶς ἐστι θεός;” καὶ τὰ ἐξῆς.
kai epekalesato, phēsi, Samouēl ton kyrion, kai edōke kyrios phōnas kai hyeton en hēmerą therismou. horąs hoti ho brechōn epi dikaious kai adikous dia tōn hypotetagmenōn dynameōn eis esti theos?” kai ta exēs.
‘And Samuel called on the Lord,’ it says, ‘and the Lord gave thunder and rain in the day of harvest.’ Do you see that he who sends rain on the righteous and the unrighteous through the powers subject to him is one God?” And so on.
1 Sam 12:18 (quotation, high confidence) · Matt 5:45 (allusion, high confidence)
Notes and citation
Summary: Clement compares Samuel’s prayer for rain and concludes there is one God.
- Clement, Miscellanies 6.3.29, quoting 1 Sam 12:18 (1 Kgdms 12:18 LXX) and alluding to Matt 5:45.
Extrabiblical texts: Clement of Alexandria, Strom. 6.3.29 (Miscellanies; quotation)
Cite (SBL): Eusebius, Praep. ev. 10.2.15 (Dindorf 1:533–534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-15). (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.
10.2.16Dindorf 1:534
Τούτοις μυρία συνάψας ὁ Κλήμης κλέπτας γεγονέναι τοὺς Ἕλληνας ἀναμφιλέκτοις ἐλέγχοις κατεφώρασεν. εἰ δέ σοι μὴ πιστὸς οὗτος, ἅτε τῆς Ἑλληνικῆς καὶ αὐτὸς τὴν βάρβαρον ὁμοίως ἡμῖν προτετιμηκὼς φιλοσοφίαν, καὶ δὴ ἐάσθω, καίπερ οὐκ οἰκείαις φωναῖς, ταῖς δʼ αὐτῶν Ἑλλήνων ἀπευθύνας τὸν λόγον. τί δʼ ἂν εἴποις, εἰ τὰ ὅμοια καὶ παρʼ αὐτῶν μάθοις τῶν γενναίων σου φιλοσόφων; δέχου δῆτα καὶ τούτων τὰς μαρτυρίας. Πορφυρίου ἀπὸ τοῦ ἁ τῆς φιλολόγου ἀκροάσεως.
Toutois myria synapsas ho Klēmēs kleptas gegonenai tous Hellēnas anamphilektois elenchois katephōrasen. ei de soi mē pistos houtos, hate tēs Hellēnikēs kai autos tēn barbaron homoiōs hēmin protetimēkōs philosophian, kai dē easthō, kaiper ouk oikeiais phōnais, tais dʼ autōn Hellēnōn apeuthynas ton logon. ti dʼ an eipois, ei ta homoia kai parʼ autōn mathois tōn gennaiōn sou philosophōn? dechou dēta kai toutōn tas martyrias. Porphyriou apo tou ha tēs philologou akroaseōs.
Adding countless such examples to these, Clement has caught the Greeks being thieves with indisputable proofs. But if you do not trust him, because he too, like us, has preferred the barbarian philosophy to the Greek, then let him be set aside, although he directed his argument not in his own words but in those of the Greeks themselves. But what would you say if you learned the same things from your own noble philosophers? Receive, then, their testimonies too. From Porphyry, Book 1 of The Lecture on Literature.
Notes and citation
Summary: Eusebius turns from Clement to Porphyry’s own witness to Greek plagiarism.
- The heading introduces Porphyry, Philological Lecture (Philologos Akroasis), Book 1, quoted in 10.3.
Notes on the original text
- Digital text corrected (stray comma in the digital text): οὐκ, οἰκείαις → οὐκ οἰκείαις.
Cite (SBL): Eusebius, Praep. ev. 10.2.16 (Dindorf 1:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-16). (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.