Preparation for the Gospel 1.1.1–1.4.15

Eusebius of Caesarea · Preparation for the Gospel · ca. 313–324 · Caesarea · 51 passages

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 1, chapter 1

1.1.1Dindorf 1:1

Τὸν χριστιανισμὸν, ὅ τι ποτέ ἐστιν, ἠγούμενος τοῖς οὐκ εἰδόσι παραστήσασθαι διὰ τῆς προκειμένης πραγματείας τὴν εὐαγγελικὴν ἀπόδειξιν περιέξειν ἐπαγγελλομένης, τήνδε σοι, θεῖον ἐπισκόπων χρῆμα, Θεόδοτε, φίλη θεοῦ καὶ ἱερὰ κεφαλὴ, σὺν εὐχαῖς ἐπεφώνησα, εἴ πως ἄρα τῆς παρὰ σοῦ τύχοιμι βοηθείας, ταῖς φιλοθέοις ὑπὲρ ἡμῶν ἱερουργίαις τὰ μεγάλα μοι συμπράττοντος εἰς τὴν προβεβλημένην τῆς εὐαγγελικῆς διδασκαλίας ὑπόθεσιν.

Ton christianismon, ho ti pote estin, ēgoumenos tois ouk eidosi parastēsasthai dia tēs prokeimenēs pragmateias tēn euangelikēn apodeixin periexein epangellomenēs, tēnde soi, theion episkopōn chrēma, Theodote, philē theou kai hiera kephalē, syn euchais epephōnēsa, ei pōs ara tēs para sou tychoimi boētheias, tais philotheois hyper hēmōn hierourgiais ta megala moi symprattontos eis tēn probeblēmenēn tēs euangelikēs didaskalias hypothesin.

Christianity, whatever it may be, I have thought it right to set out for those who do not know it, by means of the present treatise, which promises to contain the Demonstration of the Gospel. This treatise I have addressed to you, Theodotus, divine treasure among bishops, beloved of God and holy head, with prayers, in the hope that I may obtain help from you, as you assist me in great matters by your God-loving priestly ministrations on my behalf toward the subject I have set before me: the teaching of the gospel.

Notes and citation

Summary: Eusebius dedicates the work to Bishop Theodotus and states that it will set out Christianity for those who do not know it.

Theodotus was bishop of Laodicea in Syria; the Demonstration of the Gospel is dedicated to him as well.

Notes on the original text

Digital text corrected (digitization slip (δ for κ); letter lost in digitization): χριστιανισον → χριστιανισμὸν; προδειμένης → προκειμένης.

Cite (SBL): Eusebius, Praep. ev. 1.1.1 (Dindorf 1:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-1). (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.

1.1.2Dindorf 1:1

ἀλλὰ γὰρ τί βούλεται τοῦτο δηλοῦν ὅ φαμεν εὐαγγέλιον πρῶτον ἁπάντων διαρθρῶσαι καλόν. τοῦτο δὴ πᾶσιν ἀνθρώποις τὴν παρουσίαν τῶν ἀνωτάτω καὶ μεγίστων ἀγαθῶν, πάλαι μὲν προηγορευμένων, νεωστὶ δὲ τοῖς πᾶσιν ἐπιλαμψάντων, εὐαγγελίζεται, οὐ τὸν οὐ βλέποντα πλοῦτον, οὐδὲ τὴν σμικρὰν καὶ πολυπαθῆ ταύτην ζωὴν προξενοῦν, οὐδʼ ὅσα σώματος καὶ φθορὰς οἰκεῖα, τὰ δὲ ψυχαῖς νοερὰν οὐσίαν κεκτημέναις φίλα τε καὶ προσήγορα, ὧν καὶ τὰ σώματα ἐξῆπται, σκιὰς ἐφεπόμενα δίκην.

alla gar ti bouletai touto dēloun ho phamen euangelion prōton hapantōn diarthrōsai kalon. touto dē pasin anthrōpois tēn parousian tōn anōtatō kai megistōn agathōn, palai men proēgoreumenōn, neōsti de tois pasin epilampsantōn, euangelizetai, ou ton ou bleponta plouton, oude tēn smikran kai polypathē tautēn zōēn proxenoun, oudʼ hosa sōmatos kai phthoras oikeia, ta de psychais noeran ousian kektēmenais phila te kai prosēgora, hōn kai ta sōmata exēptai, skias ephepomena dikēn.

But first of all it is right to explain what this word we use, "gospel," means. It brings to all people the good news of the presence of the highest and greatest goods, long ago foretold and recently shining out upon all. It does not offer wealth that is blind, nor this small and much-suffering life, nor the things that belong to the body and to corruption, but the things that are dear and akin to souls which possess an intellectual nature; on these even bodies depend, following them like shadows.

Notes and citation

Summary: The gospel announces the highest goods, which belong to the soul rather than to wealth or bodily life.

"Wealth that is blind": a proverbial phrase (Plutus, god of wealth, was blind).

Cite (SBL): Eusebius, Praep. ev. 1.1.2 (Dindorf 1:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-2). (abbreviation not yet checked)

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1.1.3Dindorf 1:1–2

εἴη δʼ ἂν τούτων τὸ κεφάλαιον εὐσέβεια, οὐχ ἡ ψευδώνυμος καὶ πολυπλανὴς, ἀλλʼ ἡ σὺν ἀληθείᾳ τὴν προσηγορίαν ἐπιγραφομένη. ἔστι δὲ αὕτη ἡ πρὸς τὸν ἔνα καὶ μόνον ὡς ἀληθῶς ὁμολογούμενόν τε καὶ ὄντα θεὸν ἀνάνευσις καὶ ἡ κατὰ τοῦτον ζωὴ, ἐξ ἧς καὶ ἡ πρὸς αὐτὸν ἐγγίνεται φιλία, ἡ παρέπεται τὸ θεοφιλὲς ὄντως καὶ τρισμακάριον τέλος, ἄνωθεν ἐκ τῶν κρειττόνων ἀπῃωρημένον καὶ πρὸς αὐτὰ διακυβερνώμενον καὶ αὖ πάλιν εἰς αὐτὰ καταλῆγον.

eiē dʼ an toutōn to kephalaion eusebeia, ouch hē pseudōnymos kai polyplanēs, allʼ hē syn alētheią tēn prosēgorian epigraphomenē. esti de hautē hē pros ton ena kai monon hōs alēthōs homologoumenon te kai onta theon ananeusis kai hē kata touton zōē, ex hēs kai hē pros auton enginetai philia, hē parepetai to theophiles ontōs kai trismakarion telos, anōthen ek tōn kreittonōn apę̄ōrēmenon kai pros auta diakybernōmenon kai au palin eis auta katalēgon.

The chief of these goods would be piety: not the falsely named and much-wandering kind, but that which bears the name together with the truth. And this is the turning upward toward the one and only God, who is truly confessed and truly is, and the life lived in accordance with him. From this comes friendship with him, and on that friendship follows the end that is truly dear to God and thrice blessed, hung from above, from the higher things, steered toward them, and ending once again in them.

Notes and citation

Summary: The chief good is true piety, the turning to the one God, which leads to friendship with him and a blessed end.

Notes on the original text

Digital text corrected (letter lost in digitization): διακυβρνώμενον → διακυβερνώμενον.

Cite (SBL): Eusebius, Praep. ev. 1.1.3 (Dindorf 1:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-3). (abbreviation not yet checked)

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1.1.4Dindorf 1:2

τί οὖν ἂν γένοιτο τῆς ἀγαθῆς ταύτης καὶ πανολβίου θεοφιλίας μακαριστότερον; οὐχὶ καὶ ζωῆς αὐτὸς καὶ φωτὸς καὶ ἀληθείας καὶ πάντων ἀγαθῶν ταμίας καὶ χορηγὸς τοῖς πᾶσι καθέστηκεν; οὐχὶ καὶ τοῦ εἶναι τὰ πάντα καὶ τοῦ ζῆν αὐτὸς τὴν αἰτίαν περιείληφε; τῷ δὴ οὖν τὴν πρὸς αὐτὸν στειλαμένῳ φιλίαν τί ἂν ἔτι λείποιτο; τίνος δʼ ἂν ὑστεροῖτο ὁ τῶν ἀγαθῶν τὸν δημιουργὸν ἐξοικειούμενος; ἢ τίνος ἂν ἐλαττῷτο ὁ καὶ πατρὸς ἐν χώρᾳ καὶ κηδεμόνος τὸν μέγαν προστάτην καὶ παμβασιλέα τῶν ὅλων ἐπιγραφόμενος;

ti oun an genoito tēs agathēs tautēs kai panolbiou theophilias makaristoteron? ouchi kai zōēs autos kai phōtos kai alētheias kai pantōn agathōn tamias kai chorēgos tois pasi kathestēken? ouchi kai tou einai ta panta kai tou zēn autos tēn aitian perieilēphe? tǭ dē oun tēn pros auton steilamenǭ philian ti an eti leipoito? tinos dʼ an hysteroito ho tōn agathōn ton dēmiourgon exoikeioumenos? ē tinos an elattǭto ho kai patros en chōrą kai kēdemonos ton megan prostatēn kai pambasilea tōn holōn epigraphomenos?

What then could be more blessed than this good and all-happy friendship with God? Is not he himself the steward and giver of life and light and truth and all good things to all? Has not he himself encompassed the cause of the being and the life of all things? What, then, could still be lacking to one who has gained his friendship? What could he want who has made the creator of good things his own? Or in what could he be the poorer who has enrolled the great protector and universal King of the universe as his father and guardian?

Notes and citation

Summary: Nothing is lacking to the one who has God, the source of all life and good, as friend and father.

Cite (SBL): Eusebius, Praep. ev. 1.1.4 (Dindorf 1:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-4). (abbreviation not yet checked)

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1.1.5Dindorf 1:2

ἀλλʼ οὐκ ἔστιν εἰπεῖν ὅ τι μὴ οὐχὶ ὁ τῇ διαθέσει τῷ παμβασιλεῖ θεῷ πλησιάζων, καὶ τῆς παμμακαρίστου φιλίας διὰ τῆς ἐπιστημονικῆς εὐσεβείας ἠξιωμένος, ὁμοῦ ψυχῆς τε καὶ σώματος καὶ τῶν ἐκτὸς ἁπάντων εὖ ἂν ἔχοι.

allʼ ouk estin eipein ho ti mē ouchi ho tę̄ diathesei tǭ pambasilei theǭ plēsiazōn, kai tēs pammakaristou philias dia tēs epistēmonikēs eusebeias ēxiōmenos, homou psychēs te kai sōmatos kai tōn ektos hapantōn eu an echoi.

No, it is impossible to name anything in which the one who draws near in disposition to God the universal King, and has been counted worthy of his all-blessed friendship through piety grounded in knowledge, would not fare well, in soul and body alike and in all external things.

Notes and citation

Summary: The friend of God fares well in soul, body, and circumstances.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): δια- θέσει → διαθέσει.

Cite (SBL): Eusebius, Praep. ev. 1.1.5 (Dindorf 1:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-5). (abbreviation not yet checked)

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1.1.6Dindorf 1:2–3

ταύτην δὴ τοίνυν τὴν ἀγαθὴν καὶ σωτήριον ἀνθρώπων πρὸς θεὸν φιλίαν ἄνωθεν ἐκ τοῦ παναγάθου καταπεμφθεὶς θεοῦ λόγος, ὥσπερ τις ἀπειρομεγέθους φωτὸς αὐγὴ, πᾶσιν ἀνθρώποις εὐαγγελίζεται, οὐκ ἐνθένδε ποθὲν οὐδʼ ἑτέρωθεν, ἀλλὰ πανταχόθεν ἐξ ἁπάντων ἐθνῶν πρὸς τὸν τῶν ὅλων θεὸν παρορμῶν ἥκειν, σπεύδειν τε καὶ πάσῃ προθυμίᾳ ψυχῆς τὸ δῶρον ὑποδέχεσθαι, Ἕλληνας ὁμοῦ καὶ βαρβάρους, ἄνδρας ἅμα γυναιξὶ καὶ νηπίοις, πένητάς τε καὶ πλουσίους, σοφοὺς καὶ ἰδιώτας, οὐδὲ τὸ οἰκετικὸν γένος ὑπερφρονῶν τῆς κλήσεως,

tautēn dē toinyn tēn agathēn kai sōtērion anthrōpōn pros theon philian anōthen ek tou panagathou katapemphtheis theou logos, hōsper tis apeiromegethous phōtos augē, pasin anthrōpois euangelizetai, ouk enthende pothen oudʼ heterōthen, alla pantachothen ex hapantōn ethnōn pros ton tōn holōn theon parormōn hēkein, speudein te kai pasę̄ prothymią psychēs to dōron hypodechesthai, Hellēnas homou kai barbarous, andras hama gynaixi kai nēpiois, penētas te kai plousious, sophous kai idiōtas, oude to oiketikon genos hyperphronōn tēs klēseōs,

This good and saving friendship of human beings with God, then, the Word of God, sent down from above from the all-good God like a ray of light of boundless greatness, announces as good news to all people. He does not summon them from here or there only, but from everywhere, out of all nations, urging them to come to the God of the universe and to hasten and receive the gift with all eagerness of soul: Greeks and barbarians alike, men together with women and infants, poor and rich, wise and unlearned; nor does he despise the class of slaves in his calling,

Notes and citation

Summary: The Word of God announces friendship with God to all people of every nation, class, and condition.

Notes on the original text

Digital text corrected (digitization slip): Ἓλλγνας → Ἕλληνας.

Topics: Christology

Cite (SBL): Eusebius, Praep. ev. 1.1.6 (Dindorf 1:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-6). (abbreviation not yet checked)

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1.1.7Dindorf 1:3

ὅτι δὴ μίαν τὴν πάντων οὐσίαν τε καὶ φύσιν ὁ πατὴρ αὐτῶν συστησάμενος μιᾶς εἰκότως καὶ τῆς ἴσης πάλιν τοὺς πάντας μεγαλοδωρεᾶς ἠξίωσε, τὴν πρὸς αὐτὸν γνῶσίν τε καὶ φιλίαν ἅπασι τοῖς ὑπακούειν ἐθέλουσι καὶ τὴν χάριν εὐμαρῶς ἀσπαζομένοις δωρούμενος.

hoti dē mian tēn pantōn ousian te kai physin ho patēr autōn systēsamenos mias eikotōs kai tēs isēs palin tous pantas megalodōreas ēxiōse, tēn pros auton gnōsin te kai philian hapasi tois hypakouein ethelousi kai tēn charin eumarōs aspazomenois dōroumenos.

because the Father, having constituted the being and nature of all as one, rightly also counted all worthy of one and the same generous gift, granting knowledge of himself and friendship with himself to all who are willing to obey and who gladly embrace the grace.

Notes and citation

Summary: Because God made all people of one nature, he offers the same gift of knowing him to all who accept it.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): δω- ρούμενος → δωρούμενος.

Cite (SBL): Eusebius, Praep. ev. 1.1.7 (Dindorf 1:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-7). (abbreviation not yet checked)

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1.1.8Dindorf 1:3

ταύτην ὁ Χριστοῦ λόγος ἧκε τὴν πρὸς τὸν αὐτοῦ πατέρα φιλίαν τὸν σύμπαντα κόσμον εὐαγγελιούμενος· “θεὸς γὰρ ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα, ” ᾗ τὰ θεῖα διδάσκει λόγια, ἐλθών τε, φησὶν, εὐηγγελίσατο εἰρήνην τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς.”

tautēn ho Christou logos hēke tēn pros ton autou patera philian ton sympanta kosmon euangelioumenos; “theos gar ēn en Christǭ kosmon katallassōn heautǭ, mē logizomenos autois ta paraptōmata, ” hę̄ ta theia didaskei logia, elthōn te, phēsin, euēngelisato eirēnēn tois makran kai eirēnēn tois engys.”

This friendship with his Father the Word of Christ came to announce as good news to the whole world: "For God was in Christ reconciling the world to himself, not counting their trespasses against them," as the divine oracles teach; and "coming," it says, "he proclaimed the good news of peace to those far off and peace to those near."

2 Cor 5:19 (quotation, high confidence) · Eph 2:17 (quotation, high confidence)

Notes and citation

Summary: Christ came to announce reconciliation and peace with God to the whole world.

Quotations: 2 Cor 5:19; Eph 2:17.

Notes on the original text

Digital text corrected (accent lost in digitization; breathing misread in digitization): ὀ Χριστοῦ → ὁ Χριστοῦ; εὐαγγελιουμενος → εὐαγγελιούμενος.

Topics: Christology

Cite (SBL): Eusebius, Praep. ev. 1.1.8 (Dindorf 1:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-8). (abbreviation not yet checked)

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1.1.9Dindorf 1:3

ταῦτα πρόπαλαι παῖδες Ἑβραίων θεοφορούμενοι τῷ σύμπαντι κόσμῳ προεθέσπιζον, ὁ μέν τις βοῶν “μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς, καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν, ὃτι τοῦ κυρίου ἡ βασιλεία, καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν·” καὶ πάλιν “εἲπατε ἐν τοῖς ἔθνεσιν ὅτι κύριος ἐβασίλευσε· καὶ γὰρ κατώρθωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται·’ ὁ δὲ φάσκων “ἐπιφανήσεται κύριος ἐν αὐτοῖς καὶ ἐξολοθρεύσει πάντας τοὺς θεοὺς τῶν ἐθνῶν τῆς γῆς, καὶ προσκυνήσουσιν αὐτῷ ἕκαστος ἐκ τοῦ τόπου αὐτοῦ.”

tauta propalai paides Hebraiōn theophoroumenoi tǭ sympanti kosmǭ proethespizon, ho men tis boōn “mnēsthēsontai kai epistraphēsontai pros kyrion panta ta perata tēs gēs, kai proskynēsousin enōpion autou pasai hai patriai tōn ethnōn, hoti tou kyriou hē basileia, kai autos despozei tōn ethnōn;” kai palin “eipate en tois ethnesin hoti kyrios ebasileuse; kai gar katōrthōse tēn oikoumenēn, hētis ou saleuthēsetai;’ ho de phaskōn “epiphanēsetai kyrios en autois kai exolothreusei pantas tous theous tōn ethnōn tēs gēs, kai proskynēsousin autǭ hekastos ek tou topou autou.”

These things the sons of the Hebrews, inspired by God, foretold long ago to the whole world. One cries aloud: "All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before him; for the kingdom is the Lord's, and he rules over the nations"; and again: "Say among the nations that the Lord reigns; for he has set the world right, and it shall not be shaken." Another says: "The Lord shall appear among them and shall utterly destroy all the gods of the nations of the earth, and they shall worship him, each from his own place."

Ps 22:27–28 (21:28-Ps LXX) (quotation, high confidence) · Ps 96:10 (95:10 LXX) (quotation, high confidence) · Zeph 2:11 (quotation, high confidence)

Notes and citation

Summary: The Hebrew prophets foretold that all nations would turn to the Lord and abandon their gods.

Quotations: Ps 22:27–28 (21:28–29 LXX); Ps 96:10 (95:10 LXX); Zeph 2:11.

Notes on the original text

Digital text corrected (digitization slip): βασικεία → βασιλεία.

Cite (SBL): Eusebius, Praep. ev. 1.1.9 (Dindorf 1:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-9). (abbreviation not yet checked)

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1.1.10Dindorf 1:3

ταῦτα πρόπαλαι θείοις χρησμοῖς ἀνακείμενα νῦν εἰς ἡμᾶς αὐτοὺς διὰ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ διδασκαλίας πέφηνεν, ὡς τὴν πάλαι κηρυττομένην τε καὶ τοῖς μὴ τούτων ἀπείροις προσδοκωμένην τῶν ἐθνῶν ἁπάντων θεογνωσίαν εἰκότως ἡμῖν τὸν ἔναγχος ἐξ οὐρανοῦ παρόντα λόγον εὐαγγελίζεσθαι, ταῖς τῶν παλαιῶν φωναῖς τὰ διὰ τῶν ἔργων ἀποτελέσματα συντρέχειν ἐπιδεικνύμενον.

tauta propalai theiois chrēsmois anakeimena nyn eis hēmas autous dia tēs tou sōtēros hēmōn Iēsou Christou didaskalias pephēnen, hōs tēn palai kēryttomenēn te kai tois mē toutōn apeirois prosdokōmenēn tōn ethnōn hapantōn theognōsian eikotōs hēmin ton enanchos ex ouranou paronta logon euangelizesthai, tais tōn palaiōn phōnais ta dia tōn ergōn apotelesmata syntrechein epideiknymenon.

These things, laid up long ago in divine oracles, have now been made plain to us ourselves through the teaching of our Savior Jesus Christ. So the Word, lately come to us from heaven, rightly announces to us the good news of the knowledge of God for all the nations, which was proclaimed of old and expected by those not unacquainted with these things, showing that what is accomplished in deeds agrees with the voices of the ancients.

Notes and citation

Summary: Christ's teaching has fulfilled the ancient oracles about the knowledge of God among all nations.

Cite (SBL): Eusebius, Praep. ev. 1.1.10 (Dindorf 1:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-10). (abbreviation not yet checked)

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1.1.11Dindorf 1:3–4

Ἀλλὰ γὰρ τί χρὴ σπεύδειν φθάνοντα τῇ προθυμίᾳ τὴν τῶν διὰ μέσου λόγων ἀκολουθίαν, ἀναλαβεῖν ἐξ ὑπαρχῆς δέον καὶ τὰ ἐμποδὼν ἅπαντα διαλύσασθαι; ἐπειδὴ γὰρ τὸν χριστιανισμόν τινες οὐδένα λόγον ἀποσώζειν, ἀλόγῳ δὲ πίστει καὶ ἀνεξετάστῳ συγκαταθέσει τοὺς τῆς προσηγορίας ἐφιεμένους τὸ δόξαν κυροῦν ὑπειλήφασιν, μηδένα φάσκοντες δύνασθαι διʼ ἀποδείξεως ἐναργοῦς παρέχειν τεκμήριον τῆς ἐν τοῖς ἐπαγγελλομένοις ἀληθείας, πίστει δὲ μόνῃ προσέχειν ἀξιοῦν τοὺς προσιόντας, παρʼ ὃ καὶ πιστοὺς χρηματίζειν, τῆς ἀκρίτου χάριν καὶ ἀβασανίστου πίστεως, εἰκότως ἐπὶ τήνδε καθεὶς τὴν πραγματείαν τῆς εὐαγγελικῆς ἀποδείξεως, εἰς προκατασκευὴν τῆς ὅλης ὑποθέσεως, ἡγοῦμαι δεῖν βραχέα προδιαλαβεῖν περὶ τῶν ζητηθέντων ἂν πρὸς ἡμᾶς εὐλόγως ὑπό τε Ἑλλήνων καὶ τῶν ἐκ περιτομῆς, παντός τε τοῦ μετὰ ἀκριβοῦς ἐξετάσεως τὰ καθʼ ἡμὰς διερευνωμένου.

Alla gar ti chrē speudein phthanonta tę̄ prothymią tēn tōn dia mesou logōn akolouthian, analabein ex hyparchēs deon kai ta empodōn hapanta dialysasthai? epeidē gar ton christianismon tines oudena logon aposōzein, alogǭ de pistei kai anexetastǭ synkatathesei tous tēs prosēgorias ephiemenous to doxan kyroun hypeilēphasin, mēdena phaskontes dynasthai diʼ apodeixeōs enargous parechein tekmērion tēs en tois epangellomenois alētheias, pistei de monę̄ prosechein axioun tous prosiontas, parʼ ho kai pistous chrēmatizein, tēs akritou charin kai abasanistou pisteōs, eikotōs epi tēnde katheis tēn pragmateian tēs euangelikēs apodeixeōs, eis prokataskeuēn tēs holēs hypotheseōs, hēgoumai dein brachea prodialabein peri tōn zētēthentōn an pros hēmas eulogōs hypo te Hellēnōn kai tōn ek peritomēs, pantos te tou meta akribous exetaseōs ta kathʼ hēmas diereunōmenou.

But why should I hurry on and in my eagerness outrun the sequence of the intervening arguments, when I ought to take things up from the beginning and clear away every obstacle? For some have supposed that Christianity has no reason to give for itself, but that those who desire the name confirm their opinion by an unreasoning faith and an unexamined assent. They say that no one can offer, by clear demonstration, any proof of the truth of what is promised, but that those who come to it are required to attend to faith alone, and that this is why they are called "faithful" (pistoi), because of their uncritical and untested faith. So, setting out on this treatise of the Demonstration of the Gospel, I think it right, as a preparation for the whole subject, first to discuss briefly the questions that might reasonably be raised against us both by Greeks and by those of the circumcision, and by everyone who inquires into our affairs with careful examination.

Notes and citation

Summary: Answering the charge that Christians believe without reason, Eusebius proposes first to address the questions of Greeks and Jews as a preparation.

"Faithful" (πιστοί): the critics play on the Christian name for believers.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): προ- θυμίᾳ → προθυμίᾳ; ἀναλα- βεῖν → ἀναλαβεῖν; δια- λύσασθαι → διαλύσασθαι.

Cite (SBL): Eusebius, Praep. ev. 1.1.11 (Dindorf 1:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-11). (abbreviation not yet checked)

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1.1.12Dindorf 1:4

ταύτῃ γάρ μοι δοκῶ τὸν λόγον ἐν τάξει χωρήσειν εἰς τὴν ἐντελεστέραν τῆς εὐαγγελικῆς ἀποδείξεως διδασκαλίαν καὶ τὴν τῶν βαθυτέρων δογμάτων κατανόησιν, εἰ τὰ τῆς προπαρασκευῆς ἡμῖν πρὸ ὁδοῦ γένοιτο, στοιχειώσεως καὶ εἰσαγωγῆς ἐπέχοντα τόπον, καὶ τοῖς ἐξ ἐθνῶν ἄρτι προσιοῦσιν ἐφαρμόττοντα· τὰ δὲ μετὰ ταῦτα, τοῖς ἐνθένδε διαβεβηκόσι καὶ τὴν ἕξιν ἤδη πάρεσκευασμένοις εἰς τὴν τῶν κρειττόνων παραδοχὴν τὴν ἀκριβῆ γνῶσιν παραδώσει τῶν συνεκτικωτάτων τῆς κατὰ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν τοῦ θεοῦ μυστικῆς οἰκονομίας.

tautę̄ gar moi dokō ton logon en taxei chōrēsein eis tēn entelesteran tēs euangelikēs apodeixeōs didaskalian kai tēn tōn bathyterōn dogmatōn katanoēsin, ei ta tēs proparaskeuēs hēmin pro hodou genoito, stoicheiōseōs kai eisagōgēs epechonta topon, kai tois ex ethnōn arti prosiousin epharmottonta; ta de meta tauta, tois enthende diabebēkosi kai tēn hexin ēdē pareskeuasmenois eis tēn tōn kreittonōn paradochēn tēn akribē gnōsin paradōsei tōn synektikōtatōn tēs kata ton sōtēra kai kyrion hēmōn Iēsoun Christon tou theou mystikēs oikonomias.

For in this way I think my account will proceed in order to the more complete teaching of the Demonstration of the Gospel and to the understanding of the deeper doctrines, if the matters of the Preparation come first on the road, holding the place of elementary instruction and introduction and suited to those from the nations who are just coming to us. What follows will hand on, to those who have passed beyond this stage and have already prepared their disposition for receiving higher things, accurate knowledge of the most essential points of the mystical dispensation of God concerning our Savior and Lord Jesus Christ.

Notes and citation

Summary: The Preparation serves as an introduction for converts from the nations; the Demonstration will follow with deeper doctrine.

Notes on the original text

Digital text corrected (words joined and letter lost in digitization; words split and joined in digitization): έν τάξει χωρήσεινἰς → ἐν τάξει χωρήσειν εἰς; τ· οῦ θεοῦμυστικῆς → τοῦ θεοῦ μυστικῆς.

Cite (SBL): Eusebius, Praep. ev. 1.1.12 (Dindorf 1:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-12). (abbreviation not yet checked)

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1.1.13Dindorf 1:4

ἀρξώμεθα δὴ τῆς προπαρασκευῆς, τὰ πρὸς ἡμᾶς εὐλόγως ὑπό τε Ἑλλήνων καὶ τῶν ἐκ περιτομής, παντός τε τοῦ μετὰ ἀκριβοῦς ἐξετάσεως τὰ καθʼ ἡμᾶς διερευνωμένου λεχθησόμενα προσάγοντες.

arxōmetha dē tēs proparaskeuēs, ta pros hēmas eulogōs hypo te Hellēnōn kai tōn ek peritomēs, pantos te tou meta akribous exetaseōs ta kathʼ hēmas diereunōmenou lechthēsomena prosagontes.

Let us begin, then, the Preparation, bringing forward the things that might reasonably be said against us both by Greeks and by those of the circumcision, and by everyone who examines our affairs with careful inquiry.

Notes and citation

Summary: Eusebius begins the Preparation by setting out the objections of Greeks and Jews.

Notes on the original text

Digital text corrected (word split in digitization): διʼ ἐρευνωμένου → διερευνωμένου.

Cite (SBL): Eusebius, Praep. ev. 1.1.13 (Dindorf 1:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-13). (abbreviation not yet checked)

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Preparation 1, chapter 2

1.2.1Dindorf 1:4–5

Πρῶτον μὲν γὰρ εἰκότως ἄν τις διαπορήσειε τίνες ὄντες ἐπὶ τὴν γραφὴν παρεληλύθαμεν, πότερον Ἓλληνες ἢ βάρβαροι, ἢ τί ἂν γένοιτο τούτων μέσον, καὶ τίνας ἑαυτοὺς εἶναί φαμεν, οὐ τὴν προσηγορίαν, ὅτι καὶ τοῖς πᾶσιν ἔκδηλος αὕτη, ἀλλὰ τὸν τρόπον καὶ τὴν προαίρεσιν τοῦ βίου· οὔτε γὰρ τὰ Ἑλλήνων φρονοῦντας ὁρᾶν οὔτε τὰ βαρβάρων ἐπιτηδεύοντας.

Prōton men gar eikotōs an tis diaporēseie tines ontes epi tēn graphēn parelēlythamen, poteron Hellēnes ē barbaroi, ē ti an genoito toutōn meson, kai tinas heautous einai phamen, ou tēn prosēgorian, hoti kai tois pasin ekdēlos hautē, alla ton tropon kai tēn proairesin tou biou; oute gar ta Hellēnōn phronountas horan oute ta barbarōn epitēdeuontas.

For in the first place someone might reasonably be at a loss to know who we are who have come forward to write: whether Greeks or barbarians, or something between these; and what we claim to be, not in name, since that is plain to all, but in the manner and choice of our life. For they see that we neither think as the Greeks nor practice the customs of the barbarians.

Notes and citation

Summary: Critics ask what Christians are, since they are neither Greeks nor barbarians in thought or custom.

Notes on the original text

Digital text corrected (digitization slip (Latin E and quotation mark for Ἑ)): ‘Eλλήνων → Ἑλλήνων.

Cite (SBL): Eusebius, Praep. ev. 1.2.1 (Dindorf 1:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-1). (abbreviation not yet checked)

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1.2.2Dindorf 1:5

τί οὖν ἂν γένοιτο τὸ καθʼ ἡμᾶς ξένον, καὶ τίς ὁ νεωτερισμὸς τοῦ βίου; πῶς δʼ οὐ πανταχόθεν δυσσεβεῖς ἂν εἶεν καὶ ἄθεοι οἱ τῶν πατρίων ἐθῶν ἀποστάντες, διʼ ὧν πᾶν ἔθνος καὶ πᾶσα πόλις συνέστηκεν; ἢ τί καλὸν ἐλπίσαι εἰκὸς τοὺς τῶν σωτηρίων ἐχθροὺς καὶ πολεμίους καταστάντας καὶ τοὺς εὐεργέτας παρωσαμένους; καὶ τί γὰρ ἄλλο ἢ θεομαχοῦντας;

ti oun an genoito to kathʼ hēmas xenon, kai tis ho neōterismos tou biou? pōs dʼ ou pantachothen dyssebeis an eien kai atheoi hoi tōn patriōn ethōn apostantes, diʼ hōn pan ethnos kai pasa polis synestēken? ē ti kalon elpisai eikos tous tōn sōtēriōn echthrous kai polemious katastantas kai tous euergetas parōsamenous? kai ti gar allo ē theomachountas?

What then, they ask, could be the strangeness about us, and what is the novelty of our life? How could those not be in every way impious and atheists who have abandoned their ancestral customs, by which every nation and every city is held together? Or what good can people reasonably hope for who have set themselves up as enemies and foes of what saves them, and have thrust away their benefactors? And what else are they doing but fighting against the gods?

Notes and citation

Summary: The critic charges that Christians are impious and atheists for abandoning ancestral customs.

Cite (SBL): Eusebius, Praep. ev. 1.2.2 (Dindorf 1:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-2). (abbreviation not yet checked)

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1.2.3Dindorf 1:5

ποίας δὲ καὶ ἀξιωθήσεσθαι συγγνώμης τοὺς ἐξ αἰῶνος μὲν παρὰ πᾶσιν Ἕλλησι καὶ βαρβάροις κατά τε πόλεις καὶ ἀγροὺς παντοίοις ἱεροῖς καὶ τελεταῖς καὶ μυστηρίοις πρὸς ἁπάντων ὁμοῦ βασιλέων τε καὶ νομοθετῶν καὶ φιλοσόφων θεολογουμένους ἀποστραφέντας, ἐλομένους δὲ τὰ ἀσεβῆ καὶ ἄθεα τῶν ἐν ἀνθρώποις; ποίαις δʼ οὐκ ἂν ἐνδίκως ὑποβληθεῖεν τιμωρίαις οἱ τῶν μὲν πατρίων φυγάδες, τῶν δʼ ὀθνείων καὶ παρὰ πᾶσι διαβεβλημένων Ἰουδαïκῶν μυθολογημάτων γενόμενοι ζηλωταί;

poias de kai axiōthēsesthai syngnōmēs tous ex aiōnos men para pasin Hellēsi kai barbarois kata te poleis kai agrous pantoiois hierois kai teletais kai mystēriois pros hapantōn homou basileōn te kai nomothetōn kai philosophōn theologoumenous apostraphentas, elomenous de ta asebē kai athea tōn en anthrōpois? poiais dʼ ouk an endikōs hypoblētheien timōriais hoi tōn men patriōn phygades, tōn dʼ othneiōn kai para pasi diabeblēmenōn Ioudaikōn mythologēmatōn genomenoi zēlōtai?

And what pardon will be granted to those who have turned away from the beings honored as gods from all ages among all Greeks and barbarians, in cities and in the countryside, with all kinds of sacred rites, initiations, and mysteries, by kings, lawgivers, and philosophers alike, and have chosen instead what is impious and godless among human beings? To what punishments would they not justly be subjected, who are fugitives from their ancestral ways and have become zealots for the foreign myths of the Jews, which are slandered by all?

Notes and citation

Summary: The critic asks what pardon Christians deserve for abandoning the universally worshipped gods for Jewish myths.

The objection is given in the critic's voice, as Eusebius frames it.

Notes on the original text

Digital text corrected (breathing misread in digitization; digitization slip; digitization slip (ν for υ); stray mark in digitization): Ἓλλγσι → Ἕλλησι; θεολογουμένους· → θεολογουμένους; οἶ τῶν → οἱ τῶν; μνθολογημάτων → μυθολογημάτων.

Cite (SBL): Eusebius, Praep. ev. 1.2.3 (Dindorf 1:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-3). (abbreviation not yet checked)

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1.2.4Dindorf 1:5

πῶς δʼ οὐ μοχθηρίας εἶναι καὶ εὐχερείας ἐσχάτης τὸ μεταθέσθαι μὲν εὐκόλως τὰ τῶν οἰκείων, δʼ ἀλόγῳ δὲ καὶ ἀνεξετάστῳ πίστει τὰ τῶν δυσσεβῶν καὶ πᾶσιν ἔθνεσι πολεμίων ἑλέσθαι, καὶ μηδʼ αὐτῷ τῷ παρὰ Ἰουδαίοις τιμωμένῳ θεῷ κατὰ τὰ παρʼ αὐτοῖς προσανέχειν νόμιμα, καινὴν δέ τινα καὶ ἐρήμην ἑαυτοῖς συντεμεῖν ἀνοδίαν, μήτε τὰ Ἑλλήνων μήτε τὰ Ἰουδαίων φυλάττουσαν;

pōs dʼ ou mochthērias einai kai euchereias eschatēs to metathesthai men eukolōs ta tōn oikeiōn, dʼ alogǭ de kai anexetastǭ pistei ta tōn dyssebōn kai pasin ethnesi polemiōn helesthai, kai mēdʼ autǭ tǭ para Ioudaiois timōmenǭ theǭ kata ta parʼ autois prosanechein nomima, kainēn de tina kai erēmēn heautois syntemein anodian, mēte ta Hellēnōn mēte ta Ioudaiōn phylattousan?

Must it not be a sign of utter depravity and levity lightly to cast aside the customs of one's own people, and with unreasoning and unexamined faith to choose the ways of the impious and of the enemies of all nations; and not even to hold to the God honored among the Jews according to their own customary rites, but to cut out for themselves a new and lonely track in a pathless waste, keeping neither the ways of the Greeks nor those of the Jews?

Notes and citation

Summary: The critic charges that Christians follow neither Greek nor Jewish customs but have invented a new path of their own.

The word ἀνοδίαν ("pathless way") is displaced in the digital text; it is restored to its place after συντεμεῖν.

Notes on the original text

Digital text corrected (digitization slip; displaced word ἀνοδίαν restored to its place; word displaced and joined in digitization): ἴʼ ἀλόγῳ → δʼ ἀλόγῳ; παρʼ αὐἀνοδίαν τοῖς → παρʼ αὐτοῖς; ἐρήμην ἑαυτοῖς συντεμεῖν → ἐρήμην ἑαυτοῖς συντεμεῖν ἀνοδίαν.

Cite (SBL): Eusebius, Praep. ev. 1.2.4 (Dindorf 1:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-4). (abbreviation not yet checked)

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1.2.5Dindorf 1:5–6

Ταῦτα μὲν οὗν εἰκότως ἄν τις Ἑλλήνων, μηδὲν ἀληθὲς μήτε τῶν οἰκείων μήτε τῶν καθʼ ἡμᾶς ἐπαΐων, πρὸς ἡμᾶς ἀπορήσειεν. ἐπιμέμψαιντο δʼ ἂν ἡμῖν καὶ Ἑβραίων παῖδες, εἰ δὴ ἀλλόφυλοι ὄντες καὶ ἀλλογενεῖς ταῖς αὐτῶν βίβλοις ἀποχρώμεθα μηδὲν ἡμῖν προσηκούσαις, ὅτι τε ἀναιδῶς, ὡς ἂν αὐτοὶ φαῖεν, καὶ ἀναισχύντως ἑαυτοὺς μὲν εἰσωθοῦμεν, τοὺς δὲ οἰκείους καὶ ἐγγενεῖς τῶν αὐτοῖς πατρίων ἐξωθεῖν παραβιαζόμεθα.

Tauta men houn eikotōs an tis Hellēnōn, mēden alēthes mēte tōn oikeiōn mēte tōn kathʼ hēmas epaïōn, pros hēmas aporēseien. epimempsainto dʼ an hēmin kai Hebraiōn paides, ei dē allophyloi ontes kai allogeneis tais autōn biblois apochrōmetha mēden hēmin prosēkousais, hoti te anaidōs, hōs an autoi phaien, kai anaischyntōs heautous men eisōthoumen, tous de oikeious kai engeneis tōn autois patriōn exōthein parabiazometha.

These are the difficulties that one of the Greeks, knowing nothing true either of his own affairs or of ours, might reasonably raise against us. But the sons of the Hebrews too might find fault with us, if, being foreigners and of another race, we make use of their books, which do not belong to us at all; and because, as they would say, we shamelessly and brazenly thrust ourselves in, and try by force to thrust out the members of their own household and their kinsmen from their ancestral possessions.

Notes and citation

Summary: The Hebrews may object that Christians, as foreigners, appropriate their Scriptures and push them out.

Notes on the original text

Digital text corrected (breathing lost in digitization; stray mark in digitization; word split and misaccented in digitization): ἐπαί· ων → ἐπαΐων; Εβραίων → Ἑβραίων; προσῇ κούσαις → προσηκούσαις.

Cite (SBL): Eusebius, Praep. ev. 1.2.5 (Dindorf 1:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-5). (abbreviation not yet checked)

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1.2.6Dindorf 1:6

εἴτε γάρ τις εἰη Χριστὸς θεσπιζόμενος, ἀλλὰ Ἰουδαίων ἦσαν προφῆται οἱ τούτου τὴν ἄφιξιν προκηρύξαντες, οἱ καὶ λυτρωτὴν καὶ βασιλέα Ἰουδαίων ἥξειν αὐτὸν, οὐχὶ δὲ τόν ἀλλοφύλων ἐθνῶν κατήγγειλαν· εἴτε τινὰ ἄλλα φαιδρότερα περιέχουσιν αἱ γραφαὶ, καὶ ταῦτα Ἰουδαίοις ἀναφωνεῖσθαι, ὧν οὐκ εὖ πράττοντας παρακούειν ἡμὰς.

eite gar tis eiē Christos thespizomenos, alla Ioudaiōn ēsan prophētai hoi toutou tēn aphixin prokēryxantes, hoi kai lytrōtēn kai basilea Ioudaiōn hēxein auton, ouchi de ton allophylōn ethnōn katēngeilan; eite tina alla phaidrotera periechousin hai graphai, kai tauta Ioudaiois anaphōneisthai, hōn ouk eu prattontas parakouein hēmas.

For if there is a Christ who is foretold, it was the prophets of the Jews who proclaimed his coming beforehand, and they announced that he would come as redeemer and king of the Jews, not of foreign nations. And if the Scriptures contain any other brighter promises, these too, they say, were spoken to the Jews, and we misunderstand them, and not to our credit.

Notes and citation

Summary: The Jewish objection: the prophecies of the Christ and other promises were given to the Jews, not to the nations.

The last clause (ὧν οὐκ εὖ πράττοντας παρακούειν ἡμᾶς) is compressed; it is taken as "we misunderstand them, wrongly."

Notes on the original text

Digital text corrected (accent and breathing misread in digitization): εὑ πράττοντας → εὖ πράττοντας.

Cite (SBL): Eusebius, Praep. ev. 1.2.6 (Dindorf 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-6). (abbreviation not yet checked)

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1.2.7Dindorf 1:6

καὶ σφόδρα ἀτόπως τοὺς μὲν κατὰ τοῦ ἔθνους ἐφʼ οἷς ἡμάρτανον ἐλέγχους εὖ μάλα ἁρπαλέως ἀποδέχεσθαι, τὰς δὲ τῶν ἀγαθῶν πάλιν αὐτοῖς θεσπιζομένας ἐπαγγελίας ἀποσιωπᾶν, μᾶλλον δὲ ἐκβιάζεσθαι καὶ ἑαυτοὺς μεταφέρειν, ἄντικρυς πλεονεκτοῦντας καὶ οὐδὲν πλέον ἢ ἑαυτοὺς ἐξαπατῶντας.

kai sphodra atopōs tous men kata tou ethnous ephʼ hois hēmartanon elenchous eu mala harpaleōs apodechesthai, tas de tōn agathōn palin autois thespizomenas epangelias aposiōpan, mallon de ekbiazesthai kai heautous metapherein, antikrys pleonektountas kai ouden pleon ē heautous exapatōntas.

And it is very absurd, they say, that we eagerly snatch up the rebukes against that nation for its sins, but pass over in silence the promises of good things foretold to them in turn, or rather wrest them by force and transfer them to ourselves, plainly grasping at what is not ours and doing nothing more than deceiving ourselves.

Notes and citation

Summary: The Jewish objection continues: Christians take the rebukes for Israel but claim its promises for themselves.

Notes on the original text

Digital text corrected (accent and breathing misread in digitization): εὑ μάλα → εὖ μάλα.

Cite (SBL): Eusebius, Praep. ev. 1.2.7 (Dindorf 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-7). (abbreviation not yet checked)

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1.2.8Dindorf 1:6

τὸ δʼ οὖν ἀπάντων παραλογώτατον, ὅτι μηδὲ τὰ νόμιμα παραπλησίως αὐτοῖς περιέποντες, ἀλλὰ προφανῶς παρανομοῦντες, τὰς ἐπηγγελμένας τοῖς τῶν νόμων φύλαξι χρηστοτέρας ἀμοιβὰς εἰς ἑαυτοὺς ἐπισπώμεθα.

to dʼ oun apantōn paralogōtaton, hoti mēde ta nomima paraplēsiōs autois periepontes, alla prophanōs paranomountes, tas epēngelmenas tois tōn nomōn phylaxi chrēstoteras amoibas eis heautous epispōmetha.

But the most unreasonable thing of all, they say, is that, though we do not keep the law's ordinances as they do but openly transgress them, we draw to ourselves the better rewards promised to those who keep the laws.

Notes and citation

Summary: The final Jewish objection: Christians break the law yet claim the rewards promised to those who keep it.

Cite (SBL): Eusebius, Praep. ev. 1.2.8 (Dindorf 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-8). (abbreviation not yet checked)

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Preparation 1, chapter 3

1.3.1Dindorf 1:6

Τούτων εὐλόγως ἂν ἡμῖν ἐν πρώτοις ἀπορηθέντων, φέρε τὸν τῶν ὅλων θεὸν διὰ τοῦ σωτῆρος ἡμῶν, τοῦ αὐτοῦ λόγου, ὡς διʼ ἀρχιερέως ἐπικαλεσάμενοι τὸ πρῶτον τῶν προτεθέντων ἀποκαθάρωμεν, συκοφάντας προαποδείξαντες τοὺς μηδὲν ἔχειν ἡμᾶς διʼ ἀποδείξεως παριστάναι, ἀλόγῳ δὲ πίστει προσέχειν ἀποφηναμένους.

Toutōn eulogōs an hēmin en prōtois aporēthentōn, phere ton tōn holōn theon dia tou sōtēros hēmōn, tou autou logou, hōs diʼ archiereōs epikalesamenoi to prōton tōn protethentōn apokatharōmen, sykophantas proapodeixantes tous mēden echein hēmas diʼ apodeixeōs paristanai, alogǭ de pistei prosechein apophēnamenous.

Since these difficulties may reasonably be raised against us first of all, come, let us call upon the God of the universe through our Savior, his very Word, as through a high priest, and clear up the first of the points proposed, first showing to be slanderers those who declare that we have nothing to establish by demonstration but hold to an unreasoning faith.

Notes and citation

Summary: Eusebius, invoking God through Christ the high priest, begins by refuting the charge of unreasoning faith.

Notes on the original text

Digital text corrected (letter lost in digitization): συκφάντας → συκοφάντας.

Cite (SBL): Eusebius, Praep. ev. 1.3.1 (Dindorf 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-1). (abbreviation not yet checked)

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1.3.2Dindorf 1:6–7

αὐτόθεν δὴ οὖν τοῦτο καὶ οὐκ ἐκ μακροῦ διελέγξομεν, ἔκ τε ὧν χρώμεθα πρὸς τοὺς ἐπὶ διδασκαλίᾳ τῶν καθʼ ἡμᾶς λόγων προσιόντας ἀποδείξεων, καὶ τῶν πρὸς τοὺς ἀντιδιατιθεμένους ἡμῖν ἐν ταῖς λογικωτέραις ζητήσεσιν ἀντιρρήσεων, διʼ ὧν τε φιλοτιμούμεθα ποιεῖσθαι ἀγράφων τε καὶ ἐγγράφων ἰδίᾳ τε καὶ πρὸς ἕκαστον τῶν ἐρωτώντων καὶ κοινῇ πρὸς τὰ πλήθη διαλέξεων·

autothen dē oun touto kai ouk ek makrou dielenxomen, ek te hōn chrōmetha pros tous epi didaskalią tōn kathʼ hēmas logōn prosiontas apodeixeōn, kai tōn pros tous antidiatithemenous hēmin en tais logikōterais zētēsesin antirrēseōn, diʼ hōn te philotimoumetha poieisthai agraphōn te kai engraphōn idią te kai pros hekaston tōn erōtōntōn kai koinę̄ pros ta plēthē dialexeōn;

We shall refute this at once and not from far off: from the demonstrations we use toward those who come to us for instruction in our teaching, from the counter-arguments we make against those who oppose us in the more reasoned inquiries, and from the discourses, unwritten and written, which we take pains to hold, both privately with each inquirer and publicly before the crowds;

Notes and citation

Summary: Christian teaching, debate, and preaching themselves refute the charge that Christians give no reasons.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): ἐγ- γράφων → ἐγγράφων.

Cite (SBL): Eusebius, Praep. ev. 1.3.2 (Dindorf 1:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-2). (abbreviation not yet checked)

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1.3.3Dindorf 1:7

ναὶ μὴν καὶ διὰ τῶν ἐν χερσὶ συγγραμμάτων τὴν καθόλου πραγματείαν περιεχόντων τῆς εὐαγγελικῆς ἀποδείξεως, ἐν ᾗ πᾶσαν τὴν ἐκ θεοῦ χάριν καὶ τὴν οὐράνιον εὐεργεσίαν ὁ παρὼν λόγος πάντας ἀνθρώπους εὐαγγελίζεται, τὴν κατὰ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ οἰκονομίαν λογικώτερον διὰ πλείστων καὶ ἐναργῶν ἀποδείξεων πιστούμενος.

nai mēn kai dia tōn en chersi syngrammatōn tēn katholou pragmateian periechontōn tēs euangelikēs apodeixeōs, en hę̄ pasan tēn ek theou charin kai tēn ouranion euergesian ho parōn logos pantas anthrōpous euangelizetai, tēn kata ton sōtēra kai kyrion hēmōn Iēsoun ton Christon tou theou oikonomian logikōteron dia pleistōn kai enargōn apodeixeōn pistoumenos.

yes, and also through the writings now in hand, which contain the whole treatment of the Demonstration of the Gospel. In it the present work announces to all people all the grace from God and the heavenly benefaction, confirming by reasoning, through very many clear demonstrations, the dispensation concerning our Savior and Lord Jesus, the Christ of God.

Notes and citation

Summary: The present work itself offers many reasoned demonstrations of the gospel.

Notes on the original text

Digital text corrected (letter lost in digitization): λογικώτεον → λογικώτερον.

Cite (SBL): Eusebius, Praep. ev. 1.3.3 (Dindorf 1:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-3). (abbreviation not yet checked)

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1.3.4Dindorf 1:7

ἐσπούδασται μὲν οὑν πλείστοις τῶν πρὸ ἡμῶν πολλή τις ἄλλη πραγματεία, τοτὲ μὲν ἐλέγχους καὶ ἀντιρρήσεις τῶν ἐναντίων ἡμῖν λόγων συνταξαμένοις, τοτὲ δὲ τὰς ἐνθέους καὶ ἱερὰς γραφὰς ἐξηγητικοῖς ὑπομνήμασι καὶ ταῖς κατὰ μέρος ὁμιλίαις διερμηνεύσασι τοτὲ δὲ τοῖς καθʼ ἡμᾶς δόγμασιν ἀγωνιστικώτερον πρεσβεύσασιν.

espoudastai men houn pleistois tōn pro hēmōn pollē tis allē pragmateia, tote men elenchous kai antirrēseis tōn enantiōn hēmin logōn syntaxamenois, tote de tas entheous kai hieras graphas exēgētikois hypomnēmasi kai tais kata meros homiliais diermēneusasi tote de tois kathʼ hēmas dogmasin agōnistikōteron presbeusasin.

Many of those before us have devoted great effort to many other kinds of writing: sometimes composing refutations and counter-arguments against the arguments opposed to us; sometimes interpreting the inspired and sacred Scriptures in exegetical commentaries and in homilies on particular passages; and sometimes championing our doctrines more combatively.

Notes and citation

Summary: Earlier Christian writers produced refutations, commentaries, homilies, and defenses of doctrine.

Cite (SBL): Eusebius, Praep. ev. 1.3.4 (Dindorf 1:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-4). (abbreviation not yet checked)

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1.3.5Dindorf 1:7

καὶ μὴν ἰδίως ἡμῖν ἡ μετὰ χεῖρας ἐκπονεῖται πρόθεσις. πρῶτός γέ τοι παντων ὁ ἱερὸς ἀπόστολος Παῦλος τὰς μὲν ἀπατηλὰς καὶ σοφιστικὰς πιθανολογίας παραιτούμενος, ἀναμφιλόγοις δὲ χρώμενος ταῖς ἀποδείξεσι, φησί που “καὶ ὁ λόγος ἡμῶν καὶ τὸ κήρυγμα οὐκ ἐν πειθοῖς ἀνθρωπίνης] σοφίας λόγοις, ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως.” οἶς ἐπιλέγει “σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων, ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην. καὶ αὖθις ἡ ἱκανότης ἡμῶν φησὶν ἐκ τοῦ θεοῦ, ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης.’

kai mēn idiōs hēmin hē meta cheiras ekponeitai prothesis. prōtos ge toi pantōn ho hieros apostolos Paulos tas men apatēlas kai sophistikas pithanologias paraitoumenos, anamphilogois de chrōmenos tais apodeixesi, phēsi pou “kai ho logos hēmōn kai to kērygma ouk en peithois anthrōpinēs] sophias logois, allʼ en apodeixei pneumatos kai dynameōs.” ois epilegei “sophian de laloumen en tois teleiois, sophian de ou tou aiōnos toutou, oude tōn archontōn tou aiōnos toutou tōn katargoumenōn, alla laloumen theou sophian en mystēriǭ tēn apokekrymmenēn. kai authis hē hikanotēs hēmōn phēsin ek tou theou, hos kai hikanōsen hēmas diakonous kainēs diathēkēs.’

But the purpose now in hand is worked out in a way of our own. First of all, indeed, the holy apostle Paul, rejecting deceitful and sophistical plausibilities and using demonstrations beyond dispute, says somewhere: "And my word and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power." To which he adds: "Yet we speak wisdom among the perfect, but not a wisdom of this age, nor of the rulers of this age who are passing away; but we speak God's wisdom in a mystery, the hidden wisdom." And again: "Our sufficiency," he says, "is from God, who also made us sufficient as ministers of a new covenant."

Textual problem in this passage: see the notes.

1 Cor 2:4 (quotation, high confidence) · 1 Cor 2:6–7 (quotation, high confidence) · 2 Cor 3:5–6 (quotation, high confidence)

Notes and citation

Summary: Paul himself rejected sophistry and spoke of demonstration of the Spirit and of power.

Quotations: 1 Cor 2:4; 2:6–7; 2 Cor 3:5–6.
The digital text closes a bracket after ἀνθρωπίνης ("human") without opening one; if this is the editor's bracket, the word is deleted (it is a variant reading in 1 Cor 2:4). It is left out of the translation.

Notes on the original text

Digital text corrected (digitization slip; letters transposed in digitization; line-break hyphen rejoined): δνυάμεως → δυνάμεως; ἀποκεδρυμμ; νην → ἀποκεκρυμμένην; ἀναμφι- λόγοις → ἀναμφιλόγοις.

Topics: Scripture and canon

Cite (SBL): Eusebius, Praep. ev. 1.3.5 (Dindorf 1:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-5). (abbreviation not yet checked)

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1.3.6Dindorf 1:7–8

εἰκότως δῆτα καὶ ἡμῖν ἅπασι παρήγγελται ἑτοίμους εἷναι πρὸς ἀπολογίαν παντὶ τῷ ἐπερωτῶντι ἡμᾶς λόγον περὶ τῆς ἐν ἡμῖν ἐλπίδος. ὅθεν καὶ τῶν νέων συγγραφέων μυρίας ὅσας, ὡς εἴρηται, πανσόφους καὶ ἐναργεῖς μετὰ συλλογισμῶν ἀποδείξεις ὑπέρ τε τοῦ καθʼ ἡμᾶς γραφείσας λόγου διαγνῶναι πάρεστιν, ὑπομνήματά τε οὐκ ὀλίγα εἰς τὰς ἱερὰς καὶ ἐνθέους γραφὰς πεπονημένα, τὸ ἀψευδὲς καὶ ἀδιάπτωτον τῶν ἀρχῆθεν καταγγειλάντων ἡμῖν τὸν τῆς θεοσεβείας λόγον γραμμικαῖς ἀποδείξεσιν παριστῶντα.

eikotōs dēta kai hēmin hapasi parēngeltai hetoimous heinai pros apologian panti tǭ eperōtōnti hēmas logon peri tēs en hēmin elpidos. hothen kai tōn neōn syngrapheōn myrias hosas, hōs eirētai, pansophous kai enargeis meta syllogismōn apodeixeis hyper te tou kathʼ hēmas grapheisas logou diagnōnai parestin, hypomnēmata te ouk oliga eis tas hieras kai entheous graphas peponēmena, to apseudes kai adiaptōton tōn archēthen katangeilantōn hēmin ton tēs theosebeias logon grammikais apodeixesin paristōnta.

Rightly, then, all of us have been commanded to be ready to make a defense to everyone who asks us for a reason for the hope that is in us. Hence one may find among recent writers countless demonstrations, most wise and clear, with syllogisms, written on behalf of our doctrine, and not a few commentaries composed on the sacred and inspired Scriptures, establishing by geometrical demonstrations the truthfulness and infallibility of those who from the beginning proclaimed to us the word of godliness.

1 Pet 3:15 (allusion, high confidence)

Notes and citation

Summary: Christians are commanded to give reasons for their hope, and many recent writers have done so.

Allusion to 1 Pet 3:15.

Notes on the original text

Digital text corrected (accent misread in digitization; line-break hyphen rejoined): τοὐ καθʼ → τοῦ καθʼ; παρήγ- γελται → παρήγγελται.

Topics: Scripture and canon

Cite (SBL): Eusebius, Praep. ev. 1.3.6 (Dindorf 1:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-6). (abbreviation not yet checked)

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1.3.7Dindorf 1:8

πλὴν ἀλλὰ περιττοὶ λόγοι πάντες, ὧν ἐναργῆ καὶ σαφέστερα τὰ ἔργα, ἅπερ ἡ θεία καὶ οὐράνιος τοῦ σωτῆρος ἡμῶν δύναμις, πάντας ἀνθρώπους τὴν ἔνθεον καὶ οὐράνιον ζωὴν εὐαγγελιζομένη, διαρρήδην εἰσέτι καὶ νῦν ἐπιδείκνυται.

plēn alla perittoi logoi pantes, hōn enargē kai saphestera ta erga, haper hē theia kai ouranios tou sōtēros hēmōn dynamis, pantas anthrōpous tēn entheon kai ouranion zōēn euangelizomenē, diarrēdēn eiseti kai nyn epideiknytai.

Yet all words are superfluous where the deeds are clearer and more evident, deeds which the divine and heavenly power of our Savior still plainly displays even now, as it announces to all people the good news of the inspired and heavenly life.

Notes and citation

Summary: The deeds of Christ's power, still visible, are clearer proof than any arguments.

Cite (SBL): Eusebius, Praep. ev. 1.3.7 (Dindorf 1:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-7). (abbreviation not yet checked)

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1.3.8Dindorf 1:8

αὐτίκα γοῦν τὴν διδασκαλίαν αὐτοῦ κηρυχθήσεσθαι καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι θεσπίσαντος, τήν τε ὕστερόν ποτε τῇ αὐτοῦ δυνάμει συστᾶσαν ἐξ ἁπάντων τῶν ἐθνῶν ἐκκλησίαν, οὔπω τότε καθʼ οὓς ἐνηνθρωπήκει χρόνους ὁρωμένην οὐδὲ συνεστῶσαν, ἐνθέῳ προγνώσει ἀήττητον καὶ ἀκατάπληκτον ἔσεσθαι, καὶ μηδεπώποτε ὑπὸ θανάτου νικηθήσεσθαι, ἑστάναι δὲ καὶ μένειν ἄσειστον, ὡς ἂν ἐπʼ ἀσείστῳ καὶ ἀρραγεῖ πέτρᾳ τῇ αὐτοῦ δυνάμει βεβηκυῖάν τε καὶ ἐρριζωμένην, ἀποφηναμένου, ὑπὲρ πάντα λόγον τὸ τῆς προρρήσεως ἀποτέλεσμα εἰκότως πᾶν ἄθυρον ἀποφράξειεν ἂν στόμα τῶν ἀναισχυντεῖν ἀναιδῶς παρεσκευασμένων.

autika goun tēn didaskalian autou kērychthēsesthai kathʼ holēs tēs anthrōpōn oikoumenēs eis martyrion pasi tois ethnesi thespisantos, tēn te hysteron pote tę̄ autou dynamei systasan ex hapantōn tōn ethnōn ekklēsian, oupō tote kathʼ hous enēnthrōpēkei chronous horōmenēn oude synestōsan, entheǭ prognōsei aēttēton kai akataplēkton esesthai, kai mēdepōpote hypo thanatou nikēthēsesthai, hestanai de kai menein aseiston, hōs an epʼ aseistǭ kai arragei petrą tę̄ autou dynamei bebēkuian te kai errizōmenēn, apophēnamenou, hyper panta logon to tēs prorrēseōs apotelesma eikotōs pan athyron apophraxeien an stoma tōn anaischyntein anaidōs pareskeuasmenōn.

For instance, he foretold that his teaching would be preached throughout the whole inhabited world of mankind for a testimony to all the nations; and by divine foreknowledge he declared that the church which would one day be formed by his power out of all the nations, though at the time when he became man it was not yet seen nor established, would be invincible and undismayed, would never be conquered by death, but would stand and remain unshaken, as founded and rooted by his power on an unshaken and unbreakable rock. The fulfillment of this prediction, beyond all argument, would rightly stop every unbridled mouth of those prepared to be shamelessly impudent.

Matt 24:14 (allusion, high confidence) · Matt 16:18 (allusion, high confidence)

Notes and citation

Summary: Christ foretold the worldwide preaching of the gospel and the indestructible church, and the fulfillment silences his critics.

Allusions to Matt 24:14 and Matt 16:18.

Cite (SBL): Eusebius, Praep. ev. 1.3.8 (Dindorf 1:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-8). (abbreviation not yet checked)

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1.3.9Dindorf 1:8

τίς γὰρ οὐκ ἀλήθειαν ὁμολογήσειεν ἂν τῇ προρρήσει, τῶν πραγμάτων ἐναργῶς οὕτως μονονουχὶ φωνὴν ἀφιέντων ὅτι δὴ θεοῦ δύναμις, ἀλλʼ οὐκ ἀνθρωπεία φύσις ἦν ἡ ταῦτα τοῦτον ἐσόμενα τὸν τρόπον πρὸ τοῦ γενέσθαι θεασαμένη, προφήσασά τε καὶ ἔργοις ἐπιτελέσασα;

tis gar ouk alētheian homologēseien an tę̄ prorrēsei, tōn pragmatōn enargōs houtōs mononouchi phōnēn aphientōn hoti dē theou dynamis, allʼ ouk anthrōpeia physis ēn hē tauta touton esomena ton tropon pro tou genesthai theasamenē, prophēsasa te kai ergois epitelesasa?

For who would not confess that the prediction is true, when the facts all but cry aloud so plainly that it was the power of God, and not human nature, which saw beforehand that these things would come to pass in this way, foretold them, and accomplished them in deed?

Notes and citation

Summary: The fulfillment shows that the prediction came from God's power, not human nature.

Cite (SBL): Eusebius, Praep. ev. 1.3.9 (Dindorf 1:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-9). (abbreviation not yet checked)

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1.3.10Dindorf 1:8–9

πεπλήρωκε γοῦν τὴν σύμπασαν, ὅσην ὁ ἥλιος ἐφορᾷ, ἡ τοῦ κατʼ αὐτὸν εὐαγγελίου φήμη, καὶ πάντα τὰ ἔθνη διέδραμεν, εἰσέτι τε νῦν αὔξει καὶ ἐπιδίδωσι τὰ περὶ αὐτοῦ κηρύγματα ταῖς αὐτοῦ φωναῖς ἀκολούθως.

peplērōke goun tēn sympasan, hosēn ho hēlios ephorą, hē tou katʼ auton euangeliou phēmē, kai panta ta ethnē diedramen, eiseti te nyn auxei kai epididōsi ta peri autou kērygmata tais autou phōnais akolouthōs.

At any rate, the report of his gospel has filled the whole world that the sun looks upon and has run through all the nations, and the proclamation about him still grows and increases even now, in accordance with his own words.

Notes and citation

Summary: The gospel has spread through the whole world as Christ said.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): φή- μὴ → φήμη.

Cite (SBL): Eusebius, Praep. ev. 1.3.10 (Dindorf 1:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-10). (abbreviation not yet checked)

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1.3.11Dindorf 1:9

ἥ τε ὀνομαστὶ προθεσπισθεῖσα ἐκκλησία αὐτοῦ ἕστηκε κατὰ κράτος ἐρριζωμένη, καὶ μέχρις οὐρανίων ἀψίδων εὐχαῖς ὁσίων καὶ θεοφιλῶν ψυχῶν μετεωριζομένη, δοξαζομένη τε ὁσημέραι, καὶ εἰς ἅπαντας τὸ νοερὸν καὶ ἔνθεον φῶς τῆς ὑπʼ αὐτοῦ καταγγελθείσης εὐσεβείας ἀπαστράπτουσα, οὐδαμῶς τε τοῖς ἐχθροῖς ἡττωμένη καὶ ὑπείκουσα, ἀλλʼ οὐδὲ ταῖς τοῦ θανάτου πύλαις ὑποχωροῦσα· διὰ μίαν ἐκείνην ἣν αὐτὸς ἀπεφήνατο λέξιν, εἰπὼν ‘‘ἐπὶ τὴν πέτραν οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς.’·

hē te onomasti prothespistheisa ekklēsia autou hestēke kata kratos errizōmenē, kai mechris ouraniōn apsidōn euchais hosiōn kai theophilōn psychōn meteōrizomenē, doxazomenē te hosēmerai, kai eis hapantas to noeron kai entheon phōs tēs hypʼ autou katangeltheisēs eusebeias apastraptousa, oudamōs te tois echthrois hēttōmenē kai hypeikousa, allʼ oude tais tou thanatou pylais hypochōrousa; dia mian ekeinēn hēn autos apephēnato lexin, eipōn ‘‘epi tēn petran oikodomēsō mou tēn ekklēsian, kai pylai hądou ou katischysousin autēs.’;

And his church, foretold by name, stands mightily rooted, raised aloft to the vaults of heaven by the prayers of holy and God-loving souls, glorified day by day, and flashing out to all the intellectual and divine light of the piety he proclaimed. It is in no way defeated by its enemies or yielding to them; it does not give way even to the gates of death, because of that one saying which he himself declared: "Upon the rock I will build my church, and the gates of Hades shall not prevail against it."

Matt 16:18 (quotation, high confidence)

Notes and citation

Summary: The church stands unconquered, as Christ promised when he said the gates of Hades would not prevail against it.

Quotation: Matt 16:18.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): προθεσπι- σθεῖσα → προθεσπισθεῖσα.

Cite (SBL): Eusebius, Praep. ev. 1.3.11 (Dindorf 1:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-11). (abbreviation not yet checked)

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1.3.12Dindorf 1:9

καὶ ἄλλα δὲ μυρία πρὸς τοῦ σωτῆρος ἡμῶν λεχθέντα τε καὶ προρρηθέντα ἐν οἰκείᾳ συναγαγόντες ὑποθέσει, ταῖς ἐνθέοις αὐτοῦ προγνώσεσι τὰς τῶν πραγμάτων ἀποβάσεις συμφώνους παραστήσαντες, ἀναμφίλεκτον τῶν περὶ αὐτοῦ δοξαζομένων ἡμῖν τὴν ἀλήθειαν ἐπιδείκνυμεν.

kai alla de myria pros tou sōtēros hēmōn lechthenta te kai prorrēthenta en oikeią synagagontes hypothesei, tais entheois autou prognōsesi tas tōn pragmatōn apobaseis symphōnous parastēsantes, anamphilekton tōn peri autou doxazomenōn hēmin tēn alētheian epideiknymen.

And by collecting in a work of its own countless other things said and foretold by our Savior, and showing that the outcomes of events agree with his divine foreknowledge, we demonstrate beyond dispute the truth of what we believe about him.

Notes and citation

Summary: Christ's many fulfilled predictions prove the truth of Christian belief about him.

Eusebius probably refers to his own collection of Christ's predictions (compare Theophany 5).

Notes on the original text

Digital text corrected (stray mark in digitization): τῶν· περὶ → τῶν περὶ.

Cite (SBL): Eusebius, Praep. ev. 1.3.12 (Dindorf 1:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-12). (abbreviation not yet checked)

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1.3.13Dindorf 1:9–10

πρὸς τούτοις δὲ πᾶσιν οὐ μικρὰ τυγχάνει τῆς καθʼ ἡμὰς ἀληθείας ἀπόδειξις καὶ ἡ ἀπὸ τῶν Ἑβραϊκῶν γραφῶν μαρτυρία, ἐν αἷς πρὸ μυρίων ὅσων ἐτῶν οἱ παρʼ Ἑβραίοις προφῆται τὴν τῶν ἀγαθῶν ἐπαγγελίαν παντὶ τῷ θνητῷ βίῳ κηρύξαντες ὀνομαστὶ τῆς τε Χριστοῦ προσηγορίας ἐμνήσθησαν καὶ τὴν εἰς ἀνθρώπους αὐτοῦ παρουσίαν προὐθέσπισαν, τόν τε νέον τῆς εἰς πάντα τὰ ἔθνη διαδραμούσης διδασκαλίας αὐτοῦ τρόπον κατήγγειλαν, προειπόντες τὴν ἐσομένην εἰς αὐτὸν ἀπιστίαν καὶ ἀντιλογίαν τοῦ Ἰουδαίων ἔθνους, τά τε κατʼ αὐτοῦ δρασθέντα αὐτοῖς καὶ τὰ ἐπὶ τούτοις αὐτίκα καὶ οὐκ εἰς μακρὰν μετελθόντα αὐτοῖς σκυθρωπά· λέγω δὲ τῆς βασιλικῆς μητροπόλεως αὐτῶν τὴν ἐσχάτην πολιορκίαν, καὶ τῆς βασιλείας τὴν παντελῆ καθαίρεσιν, αὐτῶν τε τὴν εἰς πάντα τὰ ἔθνη διασπορὰν, καὶ τὴν ὑπὸ τοῖς ἐχθροῖς καὶ πολεμίοις δουλείαν, ἃ καὶ ταῖς προρρήσεσιν ἀκολούθως μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν φαίνονται πεπονθότες.

pros toutois de pasin ou mikra tynchanei tēs kathʼ hēmas alētheias apodeixis kai hē apo tōn Hebraïkōn graphōn martyria, en hais pro myriōn hosōn etōn hoi parʼ Hebraiois prophētai tēn tōn agathōn epangelian panti tǭ thnētǭ biǭ kēryxantes onomasti tēs te Christou prosēgorias emnēsthēsan kai tēn eis anthrōpous autou parousian prouthespisan, ton te neon tēs eis panta ta ethnē diadramousēs didaskalias autou tropon katēngeilan, proeipontes tēn esomenēn eis auton apistian kai antilogian tou Ioudaiōn ethnous, ta te katʼ autou drasthenta autois kai ta epi toutois autika kai ouk eis makran metelthonta autois skythrōpa; legō de tēs basilikēs mētropoleōs autōn tēn eschatēn poliorkian, kai tēs basileias tēn pantelē kathairesin, autōn te tēn eis panta ta ethnē diasporan, kai tēn hypo tois echthrois kai polemiois douleian, ha kai tais prorrēsesin akolouthōs meta tēn tou sōtēros hēmōn parousian phainontai peponthotes.

Besides all these, no small demonstration of our truth is also the testimony of the Hebrew Scriptures. In them the prophets among the Hebrews, countless years before, proclaimed the promise of good things to all mortal life, mentioned by name the title of Christ, and foretold his coming among human beings. They announced the new manner of his teaching, which has run through all the nations, and predicted the unbelief and opposition of the Jewish nation toward him, what they would do against him, and the grievous things that would come upon them immediately afterward and not long after: I mean the final siege of their royal metropolis, the complete overthrow of their kingdom, their dispersion among all the nations, and their slavery under enemies and foes. These things they are seen to have suffered after the coming of our Savior, in accordance with the predictions.

Notes and citation

Summary: The Hebrew prophets foretold Christ's coming, his teaching, the Jews' rejection of him, and the fall of Jerusalem and the dispersion.

Eusebius presents the fall of Jerusalem and the dispersion as fulfilled prophecy; translated as written.

Notes on the original text

Digital text corrected (line-break hyphen rejoined; stray mark in digitization): Ἑβραι· κῶν → Ἑβραϊκῶν; ἀκο- λούθως → ἀκολούθως; φαί- νονται → φαίνονται.

Topics: Scripture and canon

Cite (SBL): Eusebius, Praep. ev. 1.3.13 (Dindorf 1:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-13). (abbreviation not yet checked)

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1.3.14Dindorf 1:10

ἐπὶ τούτοις τίς οὐκ ἂν ἐκπλαγείη τῶν αὐτῶν ἀκούων προφητῶν, μετὰ τὴν τοῦ Χριστοῦ παρουσίαν καὶ τὴν Ἰουδαίων ἀπόπτωσιν, τὴν τῶν ἐθνῶν κλῆσιν λαμπραῖς καὶ διαυγέσι φωναῖς εὐαγγελιζομένων; ἣ καὶ αὐτὴ ἄντικρυς εἰς ἔργον ἐχώρησε ταῖς προφητείαις ἀκολούθως διὰ τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας.

epi toutois tis ouk an ekplageiē tōn autōn akouōn prophētōn, meta tēn tou Christou parousian kai tēn Ioudaiōn apoptōsin, tēn tōn ethnōn klēsin lamprais kai diaugesi phōnais euangelizomenōn? hē kai autē antikrys eis ergon echōrēse tais prophēteiais akolouthōs dia tēs tou sōtēros hēmōn didaskalias.

Besides this, who would not be amazed to hear the same prophets, after the coming of Christ and the falling away of the Jews, announcing in bright and clear words the good news of the calling of the nations? This too has plainly come to pass, in accordance with the prophecies, through the teaching of our Savior.

Notes and citation

Summary: The prophets also foretold the calling of the nations, which Christ's teaching has accomplished.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): ἐκ- πλαγείη → ἐκπλαγείη.

Cite (SBL): Eusebius, Praep. ev. 1.3.14 (Dindorf 1:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-14). (abbreviation not yet checked)

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1.3.15Dindorf 1:10

διʼ οὗ ἐκ παντὸς γένους ἀνθρώπων μυρίοι ὅσοι τὴν τῶν εἰδώλων ἀποστραφέντες πλάνην τοῦ ἐπὶ πάντων θεοῦ τὴν ἀληθῆ γνῶσίν τε καὶ εὐσέβειαν κατεδέξαντο, μονονουχὶ πιστούμενοι τοὺς τῶν παλαιῶν χρησμοὺς, τούς τε ἄλλους καὶ δὴ καὶ τὸν διὰ τοῦ Ἱερεμίου τοῦ προφήτου φήσαντα “κύριε ὁ θεός μου, πρὸς σὲ ἔθνη ἥξουσιν ἀπʼ ἐσχάτου τῆς γῆς, καὶ ἐροῦσιν ὡς ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα καὶ οὐκ ἢν ἐν αὐτοῖς ὠφέλεια. εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεοὺς, καὶ οὗτοι οὐκ εἰσὶν θεοί;”

diʼ hou ek pantos genous anthrōpōn myrioi hosoi tēn tōn eidōlōn apostraphentes planēn tou epi pantōn theou tēn alēthē gnōsin te kai eusebeian katedexanto, mononouchi pistoumenoi tous tōn palaiōn chrēsmous, tous te allous kai dē kai ton dia tou Hieremiou tou prophētou phēsanta “kyrie ho theos mou, pros se ethnē hēxousin apʼ eschatou tēs gēs, kai erousin hōs pseudē ektēsanto hoi pateres hēmōn eidōla kai ouk ēn en autois ōpheleia. ei poiēsei heautǭ anthrōpos theous, kai houtoi ouk eisin theoi?”

Through him countless people of every race have turned away from the error of idols and accepted the true knowledge and worship of the God over all, all but confirming the oracles of the ancients, both the others and in particular the one spoken through the prophet Jeremiah: "O Lord my God, to you nations shall come from the end of the earth and shall say: How false were the idols our fathers acquired, and there was no profit in them. Shall a man make gods for himself? And these are not gods."

Jer 16:19–20 (quotation, high confidence)

Notes and citation

Summary: The conversion of the nations from idols fulfills Jeremiah's prophecy that the nations would come to the Lord.

Quotation: Jer 16:19–20 (LXX wording).

Notes on the original text

Digital text corrected (digitization slip (μ for ν); words joined in digitization): γμῶσίν → γνῶσίν; τῆςγῆς → τῆς γῆς; ὡςψευδῆ → ὡς ψευδῆ.

Cite (SBL): Eusebius, Praep. ev. 1.3.15 (Dindorf 1:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-15). (abbreviation not yet checked)

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Preparation 1, chapter 4

1.4.1Dindorf 1:10–11

Πάντα δὴ ταῦτα τὸν περὶ τῶν καθʼ ἡμᾶς πραγμάτων πιστοῦται λόγον, ὡς οὐκ ἐξ ἀνθρωπίνης ὁρμῆς ἐπιτηδευθέντα, θεόθεν δὲ προγνωσθέντα, καὶ θεόθεν διὰ τῶν ἐγγράφων χρησμῶν προαναφωνηθέντα, καὶ πολὺ πλέον ἔτι θεόθεν διὰ τοῦ σωτῆρος ἡμῶν πᾶσιν ἀνθρώποις προβεβλημένον, αὖθίς τε ἐκ θεοῦ δυναμούμενον καὶ συνεστῶτα, ὡς ἐν τοσούτοις ἐτῶν χρόνοις ἐλαυνόμενον πρός τε τῶν ἀοράτων δαιμόνων καὶ πρὸς τῶν κατὰ χρόνους ὁρατῶν ἀρχόντων πολὺ πλέον διαλάμπειν, ὁσημέραι τε διαπρέπειν καὶ αὔξειν, καὶ πολὺ μᾶλλον πληθύειν, ἄντικρυς τῆς ἄνωθεν ἐκ τοῦ τῶν ὅλων θεοῦ συνεργίας τὸ ἄμαχον καὶ ἀήττητον τό τε κατὰ τῶν ἐχθρῶν νικητικὸν τῇ τοῦ σωτῆρος ἡμῶν προσηγορίᾳ τε καὶ διδασκαλίᾳ παρεχούσης.

Panta dē tauta ton peri tōn kathʼ hēmas pragmatōn pistoutai logon, hōs ouk ex anthrōpinēs hormēs epitēdeuthenta, theothen de prognōsthenta, kai theothen dia tōn engraphōn chrēsmōn proanaphōnēthenta, kai poly pleon eti theothen dia tou sōtēros hēmōn pasin anthrōpois probeblēmenon, authis te ek theou dynamoumenon kai synestōta, hōs en tosoutois etōn chronois elaunomenon pros te tōn aoratōn daimonōn kai pros tōn kata chronous horatōn archontōn poly pleon dialampein, hosēmerai te diaprepein kai auxein, kai poly mallon plēthyein, antikrys tēs anōthen ek tou tōn holōn theou synergias to amachon kai aēttēton to te kata tōn echthrōn nikētikon tę̄ tou sōtēros hēmōn prosēgorią te kai didaskalią parechousēs.

All these things confirm the account of our affairs: that it was not devised by human impulse but foreknown by God, proclaimed beforehand by God through the written oracles, and, much more, set before all people by God through our Savior; and that it is again strengthened and upheld by God. For though it has been driven hard through so many years by invisible demons and by the visible rulers of each age, it shines out all the more, excels and grows day by day, and multiplies far more, since the help from above, from the God of the universe, plainly gives to the name and teaching of our Savior a strength that cannot be fought, that is invincible, and that conquers its enemies.

Notes and citation

Summary: The gospel's survival and growth despite demons and persecuting rulers shows that it comes from God.

Notes on the original text

Digital text corrected (accent misread in digitization; digitization slip): διὰ τόν ἐγγράφων → διὰ τῶν ἐγγράφων; ἂνωθεν → ἄνωθεν.

Topics: Persecution

Cite (SBL): Eusebius, Praep. ev. 1.4.1 (Dindorf 1:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-1). (abbreviation not yet checked)

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1.4.2Dindorf 1:11

καὶ τὸ αὐτόθεν δὲ πρὸς εὐζωΐαν πᾶσιν ἀνθρώποις, οὐ μόνον ἐκ τῶν προφανῶν αὐτοῦ λόγων, ἀλλὰ καὶ ἐξ ἀπορρήτου δυνάμεως προβεβλημένον, πῶς οὐκ ἂν γένοιτο τῆς ἐνθέου δυνάμεως αὐτοῦ παραστατικόν; θείας μὲν γὰρ καὶ ἀπορρήτου δυνάμεως ἦν τὸ ἅμα τῷ αὐτοῦ λόγῳ, καὶ σὺν τῇ περὶ μοναρχίας ἑνὸς τοῦ ἐπὶ πάντων θεοῦ προβεβλημένῃ διδασκαλίᾳ αὐτοῦ, ὁμοῦ καὶ τῆς πολυπλανοῦς καὶ δαιμονικῆς ἐνεργείας, ὁμοῦ καὶ τῆς τῶν ἐθνῶν πολυαρχίας ἐλεύθερον καταστῆναι τὸ τῶν ἀνθρώπων γένος.

kai to autothen de pros euzōïan pasin anthrōpois, ou monon ek tōn prophanōn autou logōn, alla kai ex aporrētou dynameōs probeblēmenon, pōs ouk an genoito tēs entheou dynameōs autou parastatikon? theias men gar kai aporrētou dynameōs ēn to hama tǭ autou logǭ, kai syn tę̄ peri monarchias henos tou epi pantōn theou probeblēmenę̄ didaskalią autou, homou kai tēs polyplanous kai daimonikēs energeias, homou kai tēs tōn ethnōn polyarchias eleutheron katastēnai to tōn anthrōpōn genos.

And the immediate benefit for the good life which it has set before all people, not only from his plain words but also from a secret power, how could this fail to prove his divine power? For it was the work of a divine and secret power that, together with his word and with his teaching about the sole rule of the one God over all, the human race was set free at once both from the much-erring working of demons and from the rule of many over the nations.

Notes and citation

Summary: Christ's teaching on the one God freed humanity both from demonic error and from the divided rule of many kings.

Eusebius pairs monotheism ("monarchy" of God) with the political monarchy of the Roman empire, a theme he develops elsewhere.

Cite (SBL): Eusebius, Praep. ev. 1.4.2 (Dindorf 1:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-2). (abbreviation not yet checked)

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1.4.3Dindorf 1:11

μυρίων γοῦν τὸ παλαιὸν καθʼ ἕκαστον ἔθνος βασιλέων καὶ τοπαρχῶν ἐπικρατούντων, καὶ κατὰ πόλεις τῶν μὲν δημοκρατουμένων, τῶν δὲ πολυαρχουμένων, πολέμων τε κατὰ τὸ εἰκὸς ἐκ τούτου παντοίων συνεστώτων, ἐθνῶν ἔθνεσι προσρηγνυμένων καὶ συνεχῶς τοῖς πλησιοχώροις ἐπανισταμένων, δῃούντων τε καὶ δῃουμένων καὶ ταῖς κατʼ ἀλλήλων πολιορκίαις ἐπιστρατευομένων, ὥστε διὰ ταῦτα πανδημὶ πάντας τούς τε τὰς πόλεις οἰκοῦντας καὶ τοὺς ἐν ἀγροῖς γεωπονοῦντας ἐξ ἔτι παίδων τὰ πολεμικὰ διδάσκεσθαι, ξιφηφορεῖν τε διὰ παντὸς κατά τε τὰς λεωφόρους καὶ κατὰ κώμας καὶ ἀγρούς.

myriōn goun to palaion kathʼ hekaston ethnos basileōn kai toparchōn epikratountōn, kai kata poleis tōn men dēmokratoumenōn, tōn de polyarchoumenōn, polemōn te kata to eikos ek toutou pantoiōn synestōtōn, ethnōn ethnesi prosrēgnymenōn kai synechōs tois plēsiochōrois epanistamenōn, dę̄ountōn te kai dę̄oumenōn kai tais katʼ allēlōn poliorkiais epistrateuomenōn, hōste dia tauta pandēmi pantas tous te tas poleis oikountas kai tous en agrois geōponountas ex eti paidōn ta polemika didaskesthai, xiphēphorein te dia pantos kata te tas leōphorous kai kata kōmas kai agrous.

In ancient times, at any rate, countless kings and local rulers held power in each nation; in the cities some were governed by democracies, others by many rulers; and as a result, naturally, wars of every kind arose, nations dashing against nations and continually rising up against their neighbors, ravaging and being ravaged, and marching out to besiege one another. So for these reasons all, everyone, both those who lived in cities and those who tilled the fields, were taught the arts of war from childhood and constantly carried swords on the highways and in villages and fields.

Notes and citation

Summary: Before Christ, the many rulers of the nations brought constant war, so that all went armed.

Notes on the original text

Digital text corrected (digitization slip; words joined in digitization): δημαοκρατουμένων → δημοκρατουμένων; πολέμωντε → πολέμων τε.

Cite (SBL): Eusebius, Praep. ev. 1.4.3 (Dindorf 1:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-3). (abbreviation not yet checked)

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1.4.4Dindorf 1:11–12

ἐπεὶ δὲ παρῆν ὁ Χριστὸς τοῦ θεοῦ, περὶ οὗ πάλαι διὰ τῶν προφητῶν ἀνείρητο “ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης. καὶ συγκόψουσιν τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ λήψεται ἔθνος ἐπʼ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν, ” ἀκόλουθα ταῖς προρρήσεσιν ἐπηκολούθει τὰ ἔργα πᾶσα μὲν αὐτίκα περιῃρεῖτο πολυαρχία ῾Ρωμαίων, Αὐγούστου κατὰ τὸ αὐτὸ τῇ τοῦ σωτῆρος ἡμῶν ἐπιφανείᾳ μοναρχήσαντος. ἐξ ἐκείνου δὲ καὶ εἰς δεῦρο οὐκ ἂν ἴδοις, ὡς τὸ πρὶν, πόλεις πόλεσι πολέμους οὐδʼ ἔθνος ἔθνει διαμαχόμενον, οὐδέ γε τὸν βίον ἐν τῇ παλαιᾷ συγχύσει κατατριβόμενον.

epei de parēn ho Christos tou theou, peri hou palai dia tōn prophētōn aneirēto “anatelei en tais hēmerais autou dikaiosynē kai plēthos eirēnēs. kai synkopsousin tas machairas autōn eis arotra kai tas zibynas autōn eis drepana, kai ou lēpsetai ethnos epʼ ethnos machairan, kai ou mē mathōsin eti polemein, ” akoloutha tais prorrēsesin epēkolouthei ta erga pasa men autika perię̄reito polyarchia ῾Rōmaiōn, Augoustou kata to auto tę̄ tou sōtēros hēmōn epiphaneią monarchēsantos. ex ekeinou de kai eis deuro ouk an idois, hōs to prin, poleis polesi polemous oudʼ ethnos ethnei diamachomenon, oude ge ton bion en tę̄ palaią synchysei katatribomenon.

But when the Christ of God came, of whom it had been said long before through the prophets, "In his days righteousness shall spring up, and abundance of peace," and "They shall beat their swords into plowshares and their spears into sickles, and nation shall not take up sword against nation, and they shall no more learn to make war," the deeds followed in accordance with the predictions. At once all the many governments of the Romans were removed, Augustus becoming sole ruler at the same time as the appearing of our Savior. From then until now you would not see, as before, cities at war with cities, nor nation fighting against nation, nor life worn away in the old confusion.

Ps 72:7 (71:7 LXX) (quotation, high confidence) · Isa 2:4 (quotation, high confidence) · Mic 4:3 (allusion, medium confidence)

Notes and citation

Summary: At Christ's coming, Augustus became sole ruler and the age of constant wars ended, as the prophets foretold.

Quotations: Ps 72:7 (71:7 LXX); Isa 2:4 (compare Mic 4:3), LXX wording.

Notes on the original text

Digital text corrected (letters lost in digitization; line-break hyphen rejoined; words joined in digitization): καὶσυγκόψουσιν → καὶ συγκόψουσιν; εἰς δεῦ οὐκ → εἰς δεῦρο οὐκ; ἐπι- φανείᾳ → ἐπιφανείᾳ.

Cite (SBL): Eusebius, Praep. ev. 1.4.4 (Dindorf 1:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-4). (abbreviation not yet checked)

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1.4.5Dindorf 1:12

καίτοι πῶς οὐκ ἄξιον θαυμάζειν ἐπιστήσαντα τί δή ποτε τὸ μὲν παλαιὸν, ὅτε τῶν ἐθνῶν ἁπάντων κατετυράννουν οἱ δαίμονες καὶ πολλή τις ἦν τῶν ἀνθρώπων ἡ περὶ αὐτοὺς θεραπεία, πρὸς αὐτῶν τῶν θεῶν ἐξοιστρούμενοι ἐπὶ τοὺς κατʼ ἀλλήλων ἐξεκαίοντο πολέμους — ὡς τοτὲ μὲν Ἓλληνας αὐτοῖς Ἓλλησι, τοτὲ δὲ Αἰγυπτίους Αἰγυπτίοις, καὶ Σύρους Σύροις, Σύροις, τε Ῥωμαίοις πολεμεῖν, ἀνδραποδίζεσθαί τε ἀλλήλους καὶ κατατρύχειν ταῖς πολιορκίαις, ὥσπερ οὖν αἱ περὶ τούτων δηλοῦσι τῶν παλαιῶν ἱστορίαι — ἄμα δὲ τῇ τοῦ σωτῆρος ἡμῶν εὐσεβεστάτῃ καὶ εἰρηνικωτάτῃ διδασκαλίᾳ τῆς μὲν πολυθέου πλάνης καθαίρεσις ἐπετελεῖτο, τὰ δὲ τῆς τῶν ἐθνῶν διαστάσεως παῦλαν αὐτίκα παλαιῶν κακῶν ἀπελάμβανεν; ὃ καὶ μάλιστα μέγιστον ἡγοῦμαι τεκμήριον τυγχάνειν τῆς ἐνθέου καὶ ἀπορρήτου δυνάμεως τοῦ σωτῆρος ἡμῶν.

kaitoi pōs ouk axion thaumazein epistēsanta ti dē pote to men palaion, hote tōn ethnōn hapantōn katetyrannoun hoi daimones kai pollē tis ēn tōn anthrōpōn hē peri autous therapeia, pros autōn tōn theōn exoistroumenoi epi tous katʼ allēlōn exekaionto polemous — hōs tote men Hellēnas autois Hellēsi, tote de Aigyptious Aigyptiois, kai Syrous Syrois, Syrois, te Rhōmaiois polemein, andrapodizesthai te allēlous kai katatrychein tais poliorkiais, hōsper oun hai peri toutōn dēlousi tōn palaiōn historiai — ama de tę̄ tou sōtēros hēmōn eusebestatę̄ kai eirēnikōtatę̄ didaskalią tēs men polytheou planēs kathairesis epeteleito, ta de tēs tōn ethnōn diastaseōs paulan autika palaiōn kakōn apelambanen? ho kai malista megiston hēgoumai tekmērion tynchanein tēs entheou kai aporrētou dynameōs tou sōtēros hēmōn.

And yet how could one who considers it fail to wonder why, in ancient times, when the demons tyrannized over all the nations and human beings paid them great worship, people were driven to frenzy by the gods themselves and inflamed to wars against one another, so that at one time Greeks fought against Greeks, at another Egyptians against Egyptians, Syrians against Syrians, and Romans against Romans, enslaving one another and wearing one another out with sieges, as the histories of the ancients about these things show; but together with the most pious and most peaceful teaching of our Savior the destruction of polytheistic error was accomplished, and the conflicts among the nations at once found rest from their old evils? This I consider the very greatest proof of the divine and secret power of our Savior.

Notes and citation

Summary: Wars raged while demons were worshipped, but ceased with Christ's teaching, which Eusebius takes as proof of his divine power.

The digital text reads Σύροις, Σύροις, τε Ῥωμαίοις; the sense ("Romans against Romans") is translated.

Notes on the original text

Digital text corrected (accent misread in digitization; breathing lost in digitization; breathing misread in digitization): οἶ δαίμονες → οἱ δαίμονες; εξοιστρούμενοι → ἐξοιστρούμενοι; τοὺ σωτῆρος → τοῦ σωτῆρος.

Cite (SBL): Eusebius, Praep. ev. 1.4.5 (Dindorf 1:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-5). (abbreviation not yet checked)

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1.4.6Dindorf 1:12–13

Τῆς δʼ ἐκ τῶν αὐτοῦ λόγων προφαινομένης ὠφελείας δεῖγμα ἐναργὲς ἴδοις ἂν ἐπιστήσας ὡς οὐδὲ ἄλλοτέ πω ἐξ αἰῶνος, οὐδʼ ὑπό τινος τῶν πάλαι διαφανῶν, ἐκ μόνων δὲ τῶν αὐτοῦ φωνῶν καὶ τῆς ἀνὰ πᾶσαν τὴν οἰκουμένην διαδοθείσης διδασκαλίας αὐτοῦ εὖ τὰ πάντων τῶν ἐθνῶν νόμιμα κεῖται, αὐτὰ ἐκεῖνα τὰ πρὶν θηριώδη καὶ βάρβαρα, ὡς Πέρσάς μητρογαμεῖν τοὺς αὐτῷ μαθητευθέντας, μηδʼ ἀνθρωποβορεῖν Σκύθας διὰ τὸν καὶ μέχρις αὐτῶν ἐλθόντα τοῦ Χριστοῦ λόγον, μηδʼ ἄλλα γένη βαρβάρων ἐκθέσμως θυγατράσι καὶ ἀδελφαῖς μίγνυσθαι, μηδʼ ἄρρενας ἄρρεσιν ἐπιμαίνεσθαι καὶ τὰς παρὰ φύσιν ἡδονὰς μετιέναι, μηδὲ κυσὶ καὶ οἰωνοῖς τοὺς οἰκείους νεκροὺς προτιθέναι τοὺς πάλαι τοῦτο πράττοντας, μηδʼ ἀγχόνῃ τοὺς γεγηρακότας ὥσπερ οὖν πρότερον, παραβάλλειν, μηδὲ σάρκας νεκρῶν τῶν φιλτάτων κατὰ τὸ παλαιὸν ἔθος θοινᾶσθαι, μηδʼ ἀνθρωποθυτεῖν ὡς θεοῖς τοῖς δαίμοσι κατὰ τοὺς παλαιοὺς, μηδὲ τὰ φίλτατα κατασφάττειν ἐπʼ εὐσεβείας ὑπολήψει.

Tēs dʼ ek tōn autou logōn prophainomenēs ōpheleias deigma enarges idois an epistēsas hōs oude allote pō ex aiōnos, oudʼ hypo tinos tōn palai diaphanōn, ek monōn de tōn autou phōnōn kai tēs ana pasan tēn oikoumenēn diadotheisēs didaskalias autou eu ta pantōn tōn ethnōn nomima keitai, auta ekeina ta prin thēriōdē kai barbara, hōs Persas mētrogamein tous autǭ mathēteuthentas, mēdʼ anthrōpoborein Skythas dia ton kai mechris autōn elthonta tou Christou logon, mēdʼ alla genē barbarōn ekthesmōs thygatrasi kai adelphais mignysthai, mēdʼ arrenas arresin epimainesthai kai tas para physin hēdonas metienai, mēde kysi kai oiōnois tous oikeious nekrous protithenai tous palai touto prattontas, mēdʼ anchonę̄ tous gegērakotas hōsper oun proteron, paraballein, mēde sarkas nekrōn tōn philtatōn kata to palaion ethos thoinasthai, mēdʼ anthrōpothytein hōs theois tois daimosi kata tous palaious, mēde ta philtata katasphattein epʼ eusebeias hypolēpsei.

Of the benefit that appears from his words you would see a clear example if you considered that never before since time began, nor by any of the famous men of old, but only by his words and by his teaching spread through the whole inhabited world, have the customs of all the nations been set right, even those that were formerly savage and barbarous: so that the Persians who have become his disciples no longer marry their mothers; the Scythians no longer eat human flesh, because of the word of Christ which has come even to them; other barbarian peoples no longer have lawless intercourse with daughters and sisters; men no longer rage with lust for men and pursue pleasures contrary to nature; those who formerly did so no longer expose their own dead to dogs and birds; they no longer strangle the aged, as before; they no longer feast on the flesh of their dearest dead, after the ancient custom; they no longer offer human sacrifices to the demons as to gods, as in ancient times, nor slaughter those dearest to them in the belief that it is piety.

Notes and citation

Summary: Christ's teaching has reformed barbarous customs such as incest, cannibalism, killing the aged, and human sacrifice.

The digital text reads "that the Persians ... marry their mothers" without a negative; the sense (and the parallel clauses with μηδʼ) requires "no longer," and the passage is so translated.
Eusebius's list of foreign customs echoes the classical ethnographic tradition (compare Bardaisan, Book of the Laws of Countries, quoted in Praep. 6.10).

Notes on the original text

Digital text corrected (digitization slip): δοαφανῶν → διαφανῶν.

Topics: Ethics

Cite (SBL): Eusebius, Praep. ev. 1.4.6 (Dindorf 1:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-6). (abbreviation not yet checked)

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1.4.7Dindorf 1:13

ταῦτα γὰρ ἦν καὶ συγγενῆ τούτοις μυρία τὰ πάλαι τὸν τῶν ἀνθρώπων βίον λυμαινόμενα. ἱστοροῦνται Μασσαγέται καὶ Δέρβικες ἀθλιωτάτους ἡγεῖσθαι τῶν οἰκείων τοὺς αὐτομάτως τελευτήσαντας, διὸ καὶ φθάσαντες κατέθυον, καὶ εἱστιῶντο τῶν φιλτάτων τοὺς γεγηρακότας· Τιβαρηνοὶ δὲ ζῶντας κατεκρήμνιζον τοὺς ἐγγυτάτω γέροντας· Ὑρκανοὶ δὲ καὶ Κάσπιοι, οἱ μὲν οἰωνοῖς καὶ κυσὶ παρέβαλλον ζῶντας, οἱ δὲ τεθνεῶτας· Σκύθαι δὲ συγκατώρυττον ζῶντας, καὶ ἐπέσφαττον ταῖς πυραῖς οὓς ἠγάπων οἱ τεθνεῶτες μάλιστα· καὶ Βάκτριοι δὲ τοῖς κυσὶ παρέβαλλον ζῶντας τοὺς γεγηρακότας.

tauta gar ēn kai syngenē toutois myria ta palai ton tōn anthrōpōn bion lymainomena. historountai Massagetai kai Derbikes athliōtatous hēgeisthai tōn oikeiōn tous automatōs teleutēsantas, dio kai phthasantes katethyon, kai heistiōnto tōn philtatōn tous gegērakotas; Tibarēnoi de zōntas katekrēmnizon tous engytatō gerontas; Hyrkanoi de kai Kaspioi, hoi men oiōnois kai kysi pareballon zōntas, hoi de tethneōtas; Skythai de synkatōrytton zōntas, kai epesphatton tais pyrais hous ēgapōn hoi tethneōtes malista; kai Baktrioi de tois kysi pareballon zōntas tous gegērakotas.

For these things and countless others like them formerly corrupted human life. The Massagetae and Derbices are reported to have thought the most wretched of their people those who died of their own accord; therefore they sacrificed beforehand and feasted on the aged among those dearest to them. The Tibareni threw their nearest old relatives alive over cliffs. The Hyrcanians and Caspians exposed them to birds and dogs, the one people while living, the other when dead. The Scythians buried alive with the dead, and slaughtered on the pyres, those whom the dead had most loved. And the Bactrians threw their aged to the dogs while still alive.

Notes and citation

Summary: Eusebius lists the cruel customs of various peoples toward the old and the dead.

Eusebius quotes this list, without naming him, from Porphyry, On Abstinence 4.21.

Notes on the original text

Digital text corrected (accent misread in digitization; stray punctuation in digitization): Μασσαγἐται → Μασσαγέται; ἀθλιωτάτους. → ἀθλιωτάτους.

Extrabiblical texts: Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals; quotation)

Cite (SBL): Eusebius, Praep. ev. 1.4.7 (Dindorf 1:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-7). (abbreviation not yet checked)

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1.4.8Dindorf 1:13

ἀλλὰ ταῦτα μὲν πάλαι ἦν πρότερον, νυνὶ δὲ οὐκέθʼ ὁμοίως ἐστὶν, ἑνὸς τοῦ σωτηρίου νόμου τῆς εὐαγγελικῆς δυνάμεως τὴν θηριώδη καὶ ἀπάνθρωπον τούτων ὅλων παραλύσαντος νόσον.

alla tauta men palai ēn proteron, nyni de oukethʼ homoiōs estin, henos tou sōtēriou nomou tēs euangelikēs dynameōs tēn thēriōdē kai apanthrōpon toutōn holōn paralysantos noson.

But these things were so long ago, in former times; now they are no longer the same, since the one saving law of the power of the gospel has put an end to the savage and inhuman disease of them all.

Notes and citation

Summary: The gospel has put an end to these savage customs.

Topics: Ethics

Cite (SBL): Eusebius, Praep. ev. 1.4.8 (Dindorf 1:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-8). (abbreviation not yet checked)

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1.4.9Dindorf 1:13–14

τὸ δὲ μηκέτι θεοὺς ἡγεῖσθαι ἤτοι τὰ νεκρὰ καὶ κωφὰ ξόανα, ἢ τοὺς ἐν τούτοις ἐνεργοῦντας πονηροὺς δαίμονας, ἢ τὰ μέρη τοῦ φαινομένου κόσμου, ἢ τὰς τῶν πάλαι κατοιχομένων θνητῶν ψυχὰς, ἢ τῶν ἀλόγων ζῴων τὰ βλαπτικώτατα, ἀντὶ δὲ τούτων ἁπάντων διὰ μιᾶς τῆς εὐαγγελικῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας, Ἕλληνας ὁμοῦ καὶ βαρβάρους, τοὺς γνησίως, ἀλλʼ οὐκ ἐπιπλάστως αὐτοῦ τῷ λόγῳ προσανέχοντας, εἰς τοσοῦτον ἄκρας φιλοσοφίας ἐλθεῖν ὡς μόνον τὸν ἀνωτάτω θεὸν, αὐτὸν ἐκεῖνον τὸν ἐπέκεινα τῶν ὅλων, τὸν παμβασιλέα καὶ κύριον οὐρανοῦ καὶ γῆς, ἡλίου τε καὶ ἄστρων καὶ τοῦ σύμπαντος κόσμου δημιουργὸν, σέβειν καὶ ὑμνεῖν καὶ θεολογεῖν, βιοῦν τε ἀκριβῶς καὶ οὕτως μανθάνειν ὡς μέχρι καὶ τοῦ ἐμβλέπειν τοῖς ὀφθαλμοῖς παιδαγωγεῖσθαι, καὶ μηδὲν ἀκόλαστον ἐκ τοῦ μετʼ ἐπιθυμίας ὁρᾶν ἐννοεῖν, πρόρριζον δʼ ἐξ αὐτῆς διανοίας πὰν αἰσχρὸν ὑποτέμνεσθαι πάθος, ταῦτα πάντα πῶς οὐκ ἂν τοῖς πᾶσι συμβάλλοιτο πρὸς εὐζωίαν;

to de mēketi theous hēgeisthai ētoi ta nekra kai kōpha xoana, ē tous en toutois energountas ponērous daimonas, ē ta merē tou phainomenou kosmou, ē tas tōn palai katoichomenōn thnētōn psychas, ē tōn alogōn zǭōn ta blaptikōtata, anti de toutōn hapantōn dia mias tēs euangelikēs tou sōtēros hēmōn didaskalias, Hellēnas homou kai barbarous, tous gnēsiōs, allʼ ouk epiplastōs autou tǭ logǭ prosanechontas, eis tosouton akras philosophias elthein hōs monon ton anōtatō theon, auton ekeinon ton epekeina tōn holōn, ton pambasilea kai kyrion ouranou kai gēs, hēliou te kai astrōn kai tou sympantos kosmou dēmiourgon, sebein kai hymnein kai theologein, bioun te akribōs kai houtōs manthanein hōs mechri kai tou emblepein tois ophthalmois paidagōgeisthai, kai mēden akolaston ek tou metʼ epithymias horan ennoein, prorrizon dʼ ex autēs dianoias pan aischron hypotemnesthai pathos, tauta panta pōs ouk an tois pasi symballoito pros euzōian?

And no longer to regard as gods either dead and dumb wooden images, or the wicked demons who work in them, or the parts of the visible world, or the souls of mortals long departed, or the most harmful of the irrational animals; but instead of all these, through the one gospel teaching of our Savior, for Greeks and barbarians alike who devote themselves genuinely and not in pretense to his word, to come to such a height of philosophy as to worship, hymn, and proclaim as God only the most high God, the very one who is beyond all things, the universal King and Lord of heaven and earth, maker of the sun and stars and of the whole universe; and to live strictly, and to be so taught as to be disciplined even in the look of the eyes, and to entertain no licentious thought from looking with desire, but to cut off by the root from the mind itself every shameful passion: how could all this fail to contribute to the good life of all?

Matt 5:28 (allusion, medium confidence)

Notes and citation

Summary: The gospel teaches Greeks and barbarians to worship only the one God and to master even lustful looks and thoughts.

Allusion to Matt 5:28 (looking with desire).

Notes on the original text

Digital text corrected (accent misread in digitization; line-break hyphen rejoined): βιούν → βιοῦν; ἐκεῖ- νον → ἐκεῖνον.

Topics: Ethics

Cite (SBL): Eusebius, Praep. ev. 1.4.9 (Dindorf 1:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-9). (abbreviation not yet checked)

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1.4.10Dindorf 1:14

καὶ τὸ μηδʼ εὐορκίας δεῖσθαι, πολλοῦ γε δεῖ ἐπιορκεῖν, διὰ τὸ πρὸς αὐτοῦ μανθάνειν μηδὲ ὀμνύναι ὅλως, ἐν πᾶσι δὲ ἀψευδεῖν καὶ ἀληθεύειν, ὡς ἀρκεῖσθαι τῷ ναί καὶ τῷ οὔ, παντὸς ὅρκου βεβαιοτέραν τὴν προαίρεσιν κατασκευάζοντας; τὸ δὲ μηδʼ ἐν ψιλοῖς ῥηματίοις καὶ ταῖς κοιναῖς ὁμιλίαις ἀδιαφορεῖν, ἀκριβολογεῖσθαι δὲ καὶ μέχρι τούτων, ὡς μήτε ψεῦδος μήτε λοιδορίαν μήτε τι αἰσχρὸν καὶ ἄσχημον ῥῆμα προίεσθαι τῇ φωνῇ, διὰ τὴν αὐτοῦ πάλιν παρακέλευσιν, διʼ ἧς ἔφησε ‘‘περὶ παντὸς ἀργοῦ ῥήματος δώσετε λόγον ἐν ἡμέρᾳ κρίσεως, ” ὁποίας ὑπερβολῆς φιλοσόφου ζωῆς ἔχεται;

kai to mēdʼ euorkias deisthai, pollou ge dei epiorkein, dia to pros autou manthanein mēde omnynai holōs, en pasi de apseudein kai alētheuein, hōs arkeisthai tǭ nai kai tǭ ou, pantos horkou bebaioteran tēn proairesin kataskeuazontas? to de mēdʼ en psilois rhēmatiois kai tais koinais homiliais adiaphorein, akribologeisthai de kai mechri toutōn, hōs mēte pseudos mēte loidorian mēte ti aischron kai aschēmon rhēma proiesthai tę̄ phōnę̄, dia tēn autou palin parakeleusin, diʼ hēs ephēse ‘‘peri pantos argou rhēmatos dōsete logon en hēmerą kriseōs, ” hopoias hyperbolēs philosophou zōēs echetai?

And what of not even needing to keep oaths, much less to swear falsely, because they learn from him not to swear at all, but in all things to be free of falsehood and to speak the truth, so as to be content with "yes" and "no," making their resolve firmer than any oath? And not to be careless even in mere trivial words and ordinary conversation, but to be exact even in these, so as to let slip from the tongue neither falsehood nor abuse nor any shameful or indecent word, because of his further command in which he said, "For every idle word you shall give account in the day of judgment": to what heights of the philosophical life does this belong?

Matt 5:34–37 (allusion, high confidence) · Jas 5:12 (allusion, low confidence) · Matt 12:36 (quotation, high confidence)

Notes and citation

Summary: Christians, taught not to swear and to account for every idle word, practice the highest philosophy in speech.

Allusions to Matt 5:34–37 (compare Jas 5:12); quotation of Matt 12:36.

Notes on the original text

Digital text corrected (breathing lost in digitization; digitization slip; line-break hyphen rejoined): προαόρεσιν → προαίρεσιν; ακριβολογεῖσθαι → ἀκριβολογεῖσθαι; παρακέλευ- σιν → παρακέλευσιν.

Topics: Ethics

Cite (SBL): Eusebius, Praep. ev. 1.4.10 (Dindorf 1:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-10). (abbreviation not yet checked)

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1.4.11Dindorf 1:14–15

τὸ δὲ καὶ συλλήβδην ἀθρόως μυριάδας ὅλας ἀνδρῶν καὶ γυναικῶν καὶ παίδων, οἰκετῶν τε καὶ ἐλευθέρων, ἀδόξων τε καὶ ἐπιδόξων, καὶ προσέτι βαρβάρων ὁμοῦ καὶ Ἑλλήνων, κατὰ πάντα τόπον καὶ πόλιν καὶ χώραν, ἐν πᾶσι τοῖς ὑφʼ ἡλίῳ ἔθνεσιν ἐπὶ διδασκαλίᾳ τῶν τοιούτων μαθημάτων, οἵων ἀρτίως μεμαθήκαμεν, φοιτᾶν καὶ τὰς ἀκοὰς λόγοις παρέχειν, ἀναπείθουσιν οὐ μόνον ἀκολάστων ἐγχειρημάτων, ἀλλὰ καὶ τῶν κατὰ διάνοιαν αἰσχρῶν ἐνθυμημάτων γαστρός τε καὶ τῶν ὑπὸ γαστέρα κρατεῖν· τό τε πὰν γένος ἀνθρώπων παιδείαν παιδεύεσθαι ἔνθεον καὶ εὐσεβῆ, φέρειν τε μανθάνειν γενναίως καὶ βαθεῖ φρονήματι τὰς τῶν ἐπανισταμένων ὕβρεις, καὶ μὴ τοῖς ἴσοις τοὺς φαύλους ἀμύνεσθαι, θυμοῦ δὲ καὶ ὀργῆς καὶ πάσης ἐμμανοῦς ὀρέξεως κρείττους γίνεσθαι, ναὶ μὴν καὶ τῶν ὑπαρχόντων ἀπόροις καὶ ἐνδεέσι κοινωνεῖν, πάντα τε ἄνθρωπον ὁμογενῆ δεξιοῦσθαι, καὶ τὸν νενομισμένον ξένον ὡς ἂν νόμῳ φύσεως οἰκειότατον καὶ ἀδελφὸν γνωρίζειν.

to de kai syllēbdēn athroōs myriadas holas andrōn kai gynaikōn kai paidōn, oiketōn te kai eleutherōn, adoxōn te kai epidoxōn, kai proseti barbarōn homou kai Hellēnōn, kata panta topon kai polin kai chōran, en pasi tois hyphʼ hēliǭ ethnesin epi didaskalią tōn toioutōn mathēmatōn, hoiōn artiōs memathēkamen, phoitan kai tas akoas logois parechein, anapeithousin ou monon akolastōn encheirēmatōn, alla kai tōn kata dianoian aischrōn enthymēmatōn gastros te kai tōn hypo gastera kratein; to te pan genos anthrōpōn paideian paideuesthai entheon kai eusebē, pherein te manthanein gennaiōs kai bathei phronēmati tas tōn epanistamenōn hybreis, kai mē tois isois tous phaulous amynesthai, thymou de kai orgēs kai pasēs emmanous orexeōs kreittous ginesthai, nai mēn kai tōn hyparchontōn aporois kai endeesi koinōnein, panta te anthrōpon homogenē dexiousthai, kai ton nenomismenon xenon hōs an nomǭ physeōs oikeiotaton kai adelphon gnōrizein.

And further, that whole tens of thousands at once, men and women and children, slaves and free, obscure and famous, barbarians and Greeks alike, in every place and city and country, among all the nations under the sun, come to the teaching of such lessons as we have just learned and give their ears to the words, being persuaded to master not only licentious deeds but also shameful thoughts of the mind, and the belly and what is below the belly; that the whole human race is trained in a divine and pious discipline, learning to bear nobly and with a lofty spirit the insults of those who rise up against them, and not to retaliate on the wicked in kind, but to become superior to anger and wrath and every frenzied desire; yes, and also to share their possessions with the poor and needy, to welcome every human being as of one kin, and to recognize the one considered a stranger as, by the law of nature, a member of their household and a brother.

Notes and citation

Summary: Multitudes everywhere are taught self-control, patience under insult, generosity to the poor, and brotherhood with all.

The digital text reads ἡλίῳ ἡλίῳ; corrected to ὑφʼ ἡλίῳ ("under the sun"). The verb ἀναπείθουσιν is construed by sense ("being persuaded").

Notes on the original text

Digital text corrected (repeated word in digitization; preposition lost): τοῖς ἡλίῳ ἡλίῳ ἔθνεσιν → τοῖς ὑφʼ ἡλίῳ ἔθνεσιν.

Topics: Ethics

Cite (SBL): Eusebius, Praep. ev. 1.4.11 (Dindorf 1:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-11). (abbreviation not yet checked)

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1.4.12Dindorf 1:15

Πάντα δὴ ἀθρόως ταῦτά τις συναγαγὼν πῶς οὐκ ἂν ὁμολογήσειε τὰ μέγιστα καὶ ἀληθῶς ἀγαθὰ πάντας ἀνθρώπους εὐαγγελίσασθαι τὸν ἡμέτερον λόγον, τό τε αὐτόθεν ὑπερέχον πρὸς εὐζωίαν τῷ τῶν ἀνθρώπων παρεσχηκέναι βίῳ;

Panta dē athroōs tauta tis synagagōn pōs ouk an homologēseie ta megista kai alēthōs agatha pantas anthrōpous euangelisasthai ton hēmeteron logon, to te autothen hyperechon pros euzōian tǭ tōn anthrōpōn pareschēkenai biǭ?

Gathering all these things together, then, how could anyone fail to confess that our doctrine has announced as good news to all people the greatest and truly good things, and has given to human life an immediate advantage for living well?

Notes and citation

Summary: Taken together, these effects show that Christian teaching brings the greatest goods to human life.

Notes on the original text

Digital text corrected (stray mark in digitization): εὐζωί· αν → εὐζωίαν.

Cite (SBL): Eusebius, Praep. ev. 1.4.12 (Dindorf 1:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-12). (abbreviation not yet checked)

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1.4.13Dindorf 1:15

ὁποῖον δέ σοι εἶναι δοκεῖ τὸ πᾶν γένος ἀνθρώπων, οὐ μόνον Ἑλλήνων, ἀλλὰ καὶ τῶν ἀνημερωτάτων βαρβάρων καὶ τῶν ἐν ταῖς ἐσχατιαῖς τῆς γῆς οἰκούντων, τῆς μὲν ἀλόγου θηριωδίας ἀνασχεῖν, δόξας δὲ φιλοσόφους ἀναλαβεῖν παρασκευάσαι;

hopoion de soi einai dokei to pan genos anthrōpōn, ou monon Hellēnōn, alla kai tōn anēmerōtatōn barbarōn kai tōn en tais eschatiais tēs gēs oikountōn, tēs men alogou thēriōdias anaschein, doxas de philosophous analabein paraskeuasai?

And what do you think of its having prepared the whole human race, not only Greeks but also the wildest barbarians and those who live at the ends of the earth, to give up irrational savagery and to take up philosophical beliefs?

Notes and citation

Summary: The gospel has led all peoples, even the wildest, from savagery to philosophical beliefs.

Cite (SBL): Eusebius, Praep. ev. 1.4.13 (Dindorf 1:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-13). (abbreviation not yet checked)

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1.4.14Dindorf 1:15

οἷον, φέρε εἰπεῖν, τὰς περὶ ἀθανασίας ψυχῆς, καὶ ζωῆς τῆς παρὰ τῷ θεῷ μετὰ τὴν ἐνθένδε ἀπαλλαγὴν τοῖς θεοφιλέσιν ἀποκειμένης, διʼ ἣν τοῦ προσκαίρου τούτου ζῆν καταφρονεῖν ἐμελέησαι· ὥστε ἀποδεῖξαι παῖδας τοὺς πώποτε ἐπὶ φιλοσοφίᾳ διαβοηθέντας, καὶ παίγνιον τὸν θρυλούμενον ἐκεῖνον θάνατον, ἀνὰ στόμα πάντων φιλοσόφων ᾀδόμενον· θηλειῶν παρʼ ἡμῖν καὶ κομιδῇ παίδων βαρβάρων τε ἀνδρῶν καὶ εὐτελῶν τῷ δοκεῖν τῇ τοῦ σωτῆρος ἡμῶν δυνάμει τε καὶ συνεργίᾳ τὸν περὶ ψυχῆς ἀθανασίας λόγον ἔργοις πρότερον ἢ ῥήμασιν ἐπαληθεύοντα δειξάντων.

hoion, phere eipein, tas peri athanasias psychēs, kai zōēs tēs para tǭ theǭ meta tēn enthende apallagēn tois theophilesin apokeimenēs, diʼ hēn tou proskairou toutou zēn kataphronein emeleēsai; hōste apodeixai paidas tous pōpote epi philosophią diaboēthentas, kai paignion ton thryloumenon ekeinon thanaton, ana stoma pantōn philosophōn ądomenon; thēleiōn parʼ hēmin kai komidę̄ paidōn barbarōn te andrōn kai eutelōn tǭ dokein tę̄ tou sōtēros hēmōn dynamei te kai synergią ton peri psychēs athanasias logon ergois proteron ē rhēmasin epalētheuonta deixantōn.

For example, the beliefs about the immortality of the soul and about the life with God laid up for those dear to God after their departure from here, for the sake of which they have learned to despise this temporary life. So it has shown to be mere children those who were ever celebrated for philosophy, and that much-talked-of death, sung on the lips of all the philosophers, to be a plaything; for among us women and mere children, and barbarian men of seemingly low station, by the power and help of our Savior have shown the doctrine of the immortality of the soul to be true by deeds before words.

Notes and citation

Summary: Christian martyrs, even women and children, prove the soul's immortality by deeds and surpass the philosophers' talk about death.

The finite verb (ἐμελέησαι) is garbled in the digital text; it is translated by sense ("they have learned").

Topics: Martyrdom, Eschatology

Cite (SBL): Eusebius, Praep. ev. 1.4.14 (Dindorf 1:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-14). (abbreviation not yet checked)

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1.4.15Dindorf 1:15–16

οἷον δὲ καὶ τὸ καθόλου πάντας ἀνθρώπους, τοὺς ἐν πάσι τοῖς ἐθνεσιν, ἐκ τῶν τοῦ σωτῆρος ἡμῶν μαθημάτων περὶ θεοῦ προνοίας, ὡς ἐφορώσης τὰ σύμπαντα, ὑγιῶς καὶ ἐρρωμένως φρονεῖν παιδεύεσθαι, καὶ τὸ πᾶσαν ψυχὴν μανθάνειν τὸν περὶ δικαιωτηρίου καὶ κρίσεως θεοῦ λόγον, καὶ τὸ πεφροντισμένως ζῆν, καὶ φυλακικῶς ἔχειν τῶν τῆς κακίας ἐπιτηδευμάτων.

hoion de kai to katholou pantas anthrōpous, tous en pasi tois ethnesin, ek tōn tou sōtēros hēmōn mathēmatōn peri theou pronoias, hōs ephorōsēs ta sympanta, hygiōs kai errōmenōs phronein paideuesthai, kai to pasan psychēn manthanein ton peri dikaiōtēriou kai kriseōs theou logon, kai to pephrontismenōs zēn, kai phylakikōs echein tōn tēs kakias epitēdeumatōn.

And what of the fact that all people in general, in all the nations, are taught from the lessons of our Savior to think soundly and firmly about the providence of God as overseeing all things; that every soul learns the doctrine of the place of judgment and of God's judgment, and to live with care and to be on guard against the practices of vice?

Notes and citation

Summary: Christ's teaching instructs all nations in God's providence and judgment and in a careful life.

Notes on the original text

Digital text corrected (letter lost in digitization; line-break hyphen rejoined): ἐρρωένως → ἐρρωμένως; ψυ- χὴν → ψυχὴν.

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 1.4.15 (Dindorf 1:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-15). (abbreviation not yet checked)

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