Preparation for the Gospel 13.13.8–13.13.51

Eusebius of Caesarea · Preparation for the Gospel · ca. 313–324 · Caesarea · 44 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 13, chapter 13

13.13.8Dindorf 2:198

γενητὸν δὲ καὶ οἶ Στωϊκοὶ τίθενται τὸν κόσμον. τόν τε ὑπὸ τῆς βαρβάρου φιλοσοφίας θρυλούμενον διάβολον, τὸν τῶν δαιμόνων ἄρχοντα, κακοεργὸν εἶναι ψυχὴν ἐν τῷ δεκάτῳ τῶν Νόμων ὁ Πλάτων λέγει ταῖσδε ταῖς λέξεσι “Ψυχὴν διοικοῦσαν καὶ ἐνοικοῦσαν τοῖς πάντη κινουμένοις μῶν οὐ καὶ τὸν οὐρανὸν ἀνάγκη διοικεῖν φάναι; Τί μήν; Μίαν, ἢ πλείους; Πλείους, ἐγὼ ὑπὲρ σφῶν ἀποκρινοῦμαι. δυοῖν μέν που ἔλαττον μηδὲν τιθῶμεν, τῆς τε εὐεργέτιδος καὶ τῆς τἀναντία δυναμένης ἐξεργάζεσθαι.”

genēton de kai oi Stōïkoi tithentai ton kosmon. ton te hypo tēs barbarou philosophias thryloumenon diabolon, ton tōn daimonōn archonta, kakoergon einai psychēn en tǭ dekatǭ tōn Nomōn ho Platōn legei taisde tais lexesi “Psychēn dioikousan kai enoikousan tois pantē kinoumenois mōn ou kai ton ouranon anankē dioikein phanai? Ti mēn? Mian, ē pleious? Pleious, egō hyper sphōn apokrinoumai. dyoin men pou elatton mēden tithōmen, tēs te euergetidos kai tēs tanantia dynamenēs exergazesthai.”

The Stoics too hold that the world came into being. And the devil, of whom the barbarian philosophy speaks so much, the ruler of the demons, Plato in the tenth book of the Laws calls an evil-working soul, in these words: “Must we not say that soul, which governs and dwells in all things that move in every way, governs heaven also? Of course. One, or more? More, I shall answer for you both. Let us suppose no fewer than two: one beneficent, and one able to work the opposite.”

Notes and citation

Summary: Clement: Plato’s evil-working soul in the Laws is the devil of Scripture.

Clement, Miscellanies 5.14.92; Plato, Laws 10.896d–e.

Notes on the original text

Digital text corrected (OCR slip; stray mark in the digital text): ἐξεργάξεσθαι → ἐξεργάζεσθαι; Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.92 (Miscellanies; quotation); Plato, Leg. 896d–e (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.8 (Dindorf 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-8). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.

13.13.9Dindorf 2:198

῾Ομοίως δὲ κἀν τῷ Φαίδρῳ τάδε γράφει Ἒστι μὲν δὴ καὶ ἄλλα κακὰ, ἀλλά τις δαίμων ἔμιξε τοῖς πλείστοις ἐν τῷ παραυτίκα ἡδονήν. Ἀλλὰ κἀν τῷ δεκάτῳ τῶν Νόμων ἄντικρυς τὸ ἀποστολικὸν δείκνυσιν ἐκεῖνο ῾οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰ πνευματικὰ τῶν ἐν οὐρανοῖςʼ ὧδέ πως γράφων

῾Omoiōs de kan tǭ Phaidrǭ tade graphei Esti men dē kai alla kaka, alla tis daimōn emixe tois pleistois en tǭ parautika hēdonēn. Alla kan tǭ dekatǭ tōn Nomōn antikrys to apostolikon deiknysin ekeino ῾ouk estin hēmin hē palē pros haima kai sarka, alla pros ta pneumatika tōn en ouranoisʼ hōde pōs graphōn

So too in the Phaedrus he writes this: “There are also other evils, but some daimon has mixed pleasure for the moment into most of them.” And in the tenth book of the Laws he plainly shows that apostolic saying, “Our wrestling is not against blood and flesh, but against the spiritual things in the heavens,” writing somewhat thus:

Eph 6:12 (quotation, high confidence)

Notes and citation

Summary: Clement: Plato’s Phaedrus and Laws echo Paul on the struggle against spiritual powers.

Clement, Miscellanies 5.14.92–93; Plato, Phaedrus 240a–b; Eph 6:12.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.92–93 (Miscellanies; quotation); Plato, Phaedr. 240a–b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.9 (Dindorf 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-9). (abbreviation not yet checked)

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13.13.10Dindorf 2:198–199

“Ἐπειδὴ γὰρ συνεχωρήσαμεν ἡμῖν αὐτοῖς εἶναι μὲν τὸν οὐρανὸν πολλῶν μεστὸν ἀγαθῶν, εἷναι δὲ καὶ τῶν ἐναντίων, πλειόνων δὲ τῶν μή· μάχη, φαμὲν, ἀθάνατός ἐσθʼ ἡ τοιαύτη καὶ φυλακῆς θαυμαστῆς δεομένη.”

“Epeidē gar synechōrēsamen hēmin autois einai men ton ouranon pollōn meston agathōn, heinai de kai tōn enantiōn, pleionōn de tōn mē; machē, phamen, athanatos esthʼ hē toiautē kai phylakēs thaumastēs deomenē.”

“For since we have agreed among ourselves that heaven is full of many good things, and also of their opposites, but more of those that are not good, such a battle, we say, is undying, and requires wonderful watchfulness.”

Notes and citation

Summary: Plato (Laws): the battle between good and evil in heaven is unending.

Clement, Miscellanies 5.14.93; Plato, Laws 10.906a.

Notes on the original text

Digital text corrected (stray mark in the digital text): “’Επειδὴ → “Ἐπειδὴ.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.93 (Miscellanies; quotation); Plato, Leg. 906a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.10 (Dindorf 2:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-10). (abbreviation not yet checked)

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13.13.11Dindorf 2:199

Κόσμον τε αὖθις τὸν μὲν νοητὸν οἶδεν ἡ βάρβαρος φιλοσοφία, τὸν δὲ αἰσθητόν· καὶ τὸν μὲν ἀρχέτυπον, τὸν δὲ εἰκόνα τοῦ καλοῦ παραδείγματος. καὶ τὸν μὲν ἀνατίθησι μονάδι, ὡς ἂν νοητὸν, τὸν δὲ αἰσθητὸν ἑξάδι· γάμος γὰρ παρὰ τοῖς Πυθαγορείοις, ὡς ἂν γόνιμος ἀριθμὸς, ἡ ἑξὰς καλεῖται. καὶ ἐν μὲν τῇ μονάδι συνίστησιν οὐρανὸν ἀόρατον καὶ γῆν ἁγίαν καὶ φῶς νοητόν· ἐν ἀρχῇ γὰρ, φησὶν, ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· ἡ δὲ γῆ ἦν ἀόρατος.

Kosmon te authis ton men noēton oiden hē barbaros philosophia, ton de aisthēton; kai ton men archetypon, ton de eikona tou kalou paradeigmatos. kai ton men anatithēsi monadi, hōs an noēton, ton de aisthēton hexadi; gamos gar para tois Pythagoreiois, hōs an gonimos arithmos, hē hexas kaleitai. kai en men tę̄ monadi synistēsin ouranon aoraton kai gēn hagian kai phōs noēton; en archę̄ gar, phēsin, epoiēsen ho theos ton ouranon kai tēn gēn; hē de gē ēn aoratos.

Again, the barbarian philosophy knows one world that is intelligible and another that is sensible; the one the archetype, the other the image of the beautiful pattern. The one it assigns to the monad, as intelligible; the sensible to the hexad; for among the Pythagoreans the hexad is called marriage, as being the generative number. And in the monad it establishes an invisible heaven and a holy earth and intelligible light; for “in the beginning,” it says, “God made the heaven and the earth; and the earth was invisible.”

Gen 1:1 (quotation, high confidence) · Gen 1:2 (quotation, high confidence)

Notes and citation

Summary: Clement: Moses distinguishes the intelligible world (the first day) from the sensible.

Clement, Miscellanies 5.14.93; Gen 1:1–2.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.93 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.11 (Dindorf 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-11). (abbreviation not yet checked)

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13.13.12Dindorf 2:199

εἶτʼ ἐπιφέρει ‘καὶ εἶπεν ὁ θεὸς, γενέσθω φῶς, καὶ ἐγένετο φῶς.’ ἐν δὲ τῇ κοσμογονίᾳ τῇ αἰσθητῇ οὐρανὸν ἐδημιούργει· τὸ δὲ στερεὸν αἰσθητὸν, γῆν τε ὁρατὴν καὶ φῶς βλεπόμενον· ἆρʼ οὐ δοκεῖ σοι ἐντεῦθεν ὁ Πλάτων ζῴων ἰδέας ἐν τῷ νοητῷ ἀπολείπειν κόσμῳ καὶ τὰ εἴδη τὰ αἰσθητὰ κατὰ τὰ γένη δημιουργεῖν τὰ νοητά;

eitʼ epipherei ‘kai eipen ho theos, genesthō phōs, kai egeneto phōs.’ en de tę̄ kosmogonią tę̄ aisthētę̄ ouranon edēmiourgei; to de stereon aisthēton, gēn te horatēn kai phōs blepomenon; arʼ ou dokei soi enteuthen ho Platōn zǭōn ideas en tǭ noētǭ apoleipein kosmǭ kai ta eidē ta aisthēta kata ta genē dēmiourgein ta noēta?

Then it adds, “And God said, Let there be light, and there was light.” And in the sensible creation he made a solid heaven, for what is solid is sensible, and an earth that is visible, and light that is seen. Does it not seem to you that from this Plato leaves ideas of living things in the intelligible world and makes the sensible species according to the intelligible kinds?

Gen 1:3 (quotation, high confidence) · Gen 1:8 (allusion, high confidence)

Notes and citation

Summary: Clement: Plato’s ideas and sensible copies derive from Genesis.

Clement, Miscellanies 5.14.93–94; Gen 1:3, 6–10.

Notes on the original text

Digital text corrected (stray mark in the digital text): Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.93–94 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.12 (Dindorf 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-12). (abbreviation not yet checked)

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13.13.13Dindorf 2:199

εἰκότως ἄρα ἐκ γῆς μὲν τὸ σῶμα διαπλάττεσθαι λέγει Μώσης, ὃ γήινόν φησιν ὁ Πλάτων σκῆνος, ψυχὴν δὲ τὴν λογικὴν ἄνωθεν ἐμπνευσθῆναι ὑπὸ θεοῦ εἰς πρόσωπον. ἐνταῦθα γὰρ τὸ ἡγεμονικὸν ἱδρῦσθαι λέγουσι, τὴν διὰ τῶν αἰσθητηρίων ἐπεισόδιον τῆς ψυχῆς ἐπὶ τοῦ πρωτοπλάστου εἴσοδον ἑρμηνεύοντες, διὸ καὶ κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν τὸν ἄνθρωπον γεγονέναι.

eikotōs ara ek gēs men to sōma diaplattesthai legei Mōsēs, ho gēinon phēsin ho Platōn skēnos, psychēn de tēn logikēn anōthen empneusthēnai hypo theou eis prosōpon. entautha gar to hēgemonikon hidrysthai legousi, tēn dia tōn aisthētēriōn epeisodion tēs psychēs epi tou prōtoplastou eisodon hermēneuontes, dio kai katʼ eikona kai kathʼ homoiōsin ton anthrōpon gegonenai.

Fittingly, then, Moses says that the body was molded from earth, which Plato calls the earthly tent, but that the rational soul was breathed in from above by God into the face. For there, they say, the ruling faculty is seated, interpreting the entry of the soul through the senses into the first-formed man as an addition; and that is why man was made after the image and likeness.

Gen 2:7 (allusion, high confidence) · Gen 1:26 (allusion, high confidence)

Notes and citation

Summary: Clement: Moses’ body from earth and soul breathed from God is echoed by Plato.

Clement, Miscellanies 5.14.94; Gen 2:7; 1:26; compare Plato, Phaedo 81c; [Plato], Axiochus 366a.

Notes on the original text

Digital text corrected (stray mark in the digital text): Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.94 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.13 (Dindorf 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-13). (abbreviation not yet checked)

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13.13.14Dindorf 2:199–200

εἰκὼν μὲν γὰρ θεοῦ λόγος ὁ θεῖος καὶ βασιλικὸς, ἄνθρωπος ἀπαθὴς, εἰκὼν δʼ εἰκόνος ἀνθρώπινος νοῦς. ἑτέρῳ δʼ εἰ βούλει παραλαβεῖν ὀνόματι τὴν ἐξομοίωσιν, εὕροις ἂν παρὰ τῷ Μωσεῖ ἀκολουθίαν ὀνομαζομένην θείαν. φησὶ γὰρ ‘ὀπίσω κυρίου τοῦ θεοῦ ὑμῶν πορεύεσθε, καὶ τὰς ἐντολὰς αὐτοῦ φυλάξατε.’ ἀκόλουθοι δʼ οἶμαι καὶ θεραπευταὶ θεοῦ πάντες οἱ ἐνάρετοι.

eikōn men gar theou logos ho theios kai basilikos, anthrōpos apathēs, eikōn dʼ eikonos anthrōpinos nous. heterǭ dʼ ei boulei paralabein onomati tēn exomoiōsin, heurois an para tǭ Mōsei akolouthian onomazomenēn theian. phēsi gar ‘opisō kyriou tou theou hymōn poreuesthe, kai tas entolas autou phylaxate.’ akolouthoi dʼ oimai kai therapeutai theou pantes hoi enaretoi.

For the image of God is the divine and royal Word, the impassible man; and the image of the image is the human mind. And if you wish to take the likeness by another name, you would find it called in Moses a divine following. For he says, “Walk after the Lord your God, and keep his commandments.” And all the virtuous, I think, are followers and servants of God.

Deut 13:4 (quotation, high confidence)

Notes and citation

Summary: Clement: the Word is God’s image, the human mind the image of the image; likeness means following God.

Clement, Miscellanies 5.14.94; Deut 13:4.

Notes on the original text

Digital text corrected (repeated word in the digital text): ἀκόλουθοι δʼ οἶμαι, οἶμαι, καὶ → ἀκόλουθοι δʼ οἶμαι καὶ.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.94 (Miscellanies; quotation)

Topics: Christology

Cite (SBL): Eusebius, Praep. ev. 13.13.14 (Dindorf 2:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-14). (abbreviation not yet checked)

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13.13.15Dindorf 2:200

Ἐντεῦθεν δʼ οἶ μὲν Στωϊκοὶ τὸ τέλος τῆς φιλοσοφίας τὸ ἀκολούθως τῇ φύσει ζῆν εἰρήκασιν, ὁ Πλάτων δὲ ὁμοίωσιν θεῷ, ὡς ἐν τῷ δευτέρῳ παρεστήσαμεν Στρωματεῖ, Ζήνων τε ὁ Στωϊκὸς παρὰ Πλάτωνος λαβὼν, ὁ δὲ ἀπὸ τῆς βαρβάρου φιλοσοφίας, τοὺς ἀγαθοὺς πάντας ἀλλήλων εἶναι φίλους λέγει. φησὶ γὰρ ἐν τῷ Φαιδρῷ Σωκράτης ὡς οὐχ εἵμαρται κακὸν κακῷ φίλον εἶναι, οὐδʼ ἀγαθὸν ἀγαθῷ μὴ φίλον.

Enteuthen dʼ oi men Stōïkoi to telos tēs philosophias to akolouthōs tę̄ physei zēn eirēkasin, ho Platōn de homoiōsin theǭ, hōs en tǭ deuterǭ parestēsamen Strōmatei, Zēnōn te ho Stōïkos para Platōnos labōn, ho de apo tēs barbarou philosophias, tous agathous pantas allēlōn einai philous legei. phēsi gar en tǭ Phaidrǭ Sōkratēs hōs ouch heimartai kakon kakǭ philon einai, oudʼ agathon agathǭ mē philon.

From this the Stoics have said that the end of philosophy is to live in accordance with nature, and Plato, likeness to God, as we showed in the second Miscellany. And Zeno the Stoic, taking it from Plato, and Plato from the barbarian philosophy, says that all the good are friends of one another. For Socrates says in the Phaedrus that it is not fated that the bad should be friend to the bad, nor the good not friend to the good.

Notes and citation

Summary: Clement: Stoic and Platonic ideals of the goal of life and of friendship come from Scripture.

Clement, Miscellanies 5.14.95; Plato, Phaedrus 255b; Clement, Miscellanies 2.19–22.

Notes on the original text

Digital text corrected (stray mark in the digital text): Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.95 (Miscellanies; quotation); Plato, Phaedr. 255b (Plato (works); quotation); Zeno of Citium, Zeno (Zeno of Citium; echo)

Cite (SBL): Eusebius, Praep. ev. 13.13.15 (Dindorf 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-15). (abbreviation not yet checked)

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13.13.16Dindorf 2:200

ὅπερ κἀν τῷ Λύσιδι ἀπέδειξεν ἱκανῶς, ὡς ἐν ἀδικίᾳ καὶ πονηρίᾳ οὐκ ἄν ποτε σωθείη φιλία. καὶ ὁ Ἀθηναῖος ξένος ὁμοίως φησὶ ‟Πρᾶξιν εἷναι φίλην καὶ ἀκόλουθον θεῷ καὶ λόγον ἔχουσαν ἀρχαῖον, ὅταν τὸ μὲν ὅμοιον τῷ ὁμοίῳ μετρίῳ ὄντι φίλον ἦ, τὰ δὲ ἄμετρα οὔτε τοῖς ἀμέτροις, οὔτε τοῖς ἐμμέτροις· ὁ δὲ θεὸς ἡμῖν πάντων χρημάτων μέτρον ἂν εἴη.”

hoper kan tǭ Lysidi apedeixen hikanōs, hōs en adikią kai ponērią ouk an pote sōtheiē philia. kai ho Athēnaios xenos homoiōs phēsi ‟Praxin heinai philēn kai akolouthon theǭ kai logon echousan archaion, hotan to men homoion tǭ homoiǭ metriǭ onti philon ē, ta de ametra oute tois ametrois, oute tois emmetrois; ho de theos hēmin pantōn chrēmatōn metron an eiē.”

This he also proved sufficiently in the Lysis: that friendship could never be preserved in injustice and wickedness. And the Athenian Stranger likewise says: “That action is dear to God and follows him which has an ancient saying in its favor, that like is dear to like when it is measured, but things without measure are dear neither to the measureless nor to the measured; and God would be for us the measure of all things.”

Notes and citation

Summary: Plato: like is dear to like, and God is the measure of all things.

Clement, Miscellanies 5.14.95; Plato, Lysis 214c–d; Laws 4.716c.

Notes on the original text

Digital text corrected (repeated word in the digital text): ‟Πρᾶξιν Πρᾶξιν εἷναι → ‟Πρᾶξιν εἷναι.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.95 (Miscellanies; quotation); Plato, Leg. 716c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.16 (Dindorf 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-16). (abbreviation not yet checked)

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13.13.17Dindorf 2:200

Εἶτα ὑποβὰς ἐπάγει Πλάτων ‟Πᾶς γὰρ δὴ ἀγαθὸς ἀγαθῷ ὅμοιος, κατὰ δὲ καὶ θεῷ ἐοικὼς ἀγαθῷ τε παντὶ φίλος ὑπάρχει καὶ θεῷ.” Ἐνταῦθα γενόμενος κἀκείνου ἀνεμνήσθην· ἐπὶ τέλει γὰρ τοῦ Τιμαίου λέγει Τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι δεῖν κατὰ τὴν ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προτεθέντος ἀνθρώποις ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον.”

Eita hypobas epagei Platōn ‟Pas gar dē agathos agathǭ homoios, kata de kai theǭ eoikōs agathǭ te panti philos hyparchei kai theǭ.” Entautha genomenos kakeinou anemnēsthēn; epi telei gar tou Timaiou legei Tǭ katanooumenǭ to katanooun exomoiōsai dein kata tēn archaian physin, homoiōsanta de telos echein tou protethentos anthrōpois hypo theōn aristou biou pros te ton paronta kai ton epeita chronon.”

Then, a little further on, Plato adds: “For every good man is like the good man, and being like God, is a friend both to every good man and to God.” Having come to this point, I remembered that too; for at the end of the Timaeus he says: “One must make that which thinks like that which is thought, according to its original nature; and having made it like, one has the end of the best life set before men by the gods, for the present and for the time to come.”

Notes and citation

Summary: Plato: the good man is a friend of God; likeness to the divine is the goal of life.

Clement, Miscellanies 5.14.95–96; Plato, Laws 4.716d; Timaeus 90d. The words in Clement are loosely cited from Plato.
“And being like God” translates the sense; the digital text has lost a word (“likewise”).

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.95–96 (Miscellanies; quotation); Plato, Leg. 716d (Plato (works); quotation); Plato, Tim. 90d (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.17 (Dindorf 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-17). (abbreviation not yet checked)

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13.13.18Dindorf 2:200–201

Καὶ μετὰ βραχέα ἐπιλέγει “Ἀδελφοὺς δʼ εἶναι ἡμᾶς, ὡς ἂν τοῦ ἑνὸς θεοῦ ὄντας καὶ ἑνὸς διδασκάλου, φαίνεταί που καὶ Πλάτων καλῶς ὧδέ πως “ Ἐστὲ μὲν γὰρ πάντες οἶ ἐν τῇ πόλει ἀδελφοὶ, ὡς φήσομεν πρὸς αὐτοὺς μυθολογοῦντες. ἀλλʼ ὁ θεὸς πλάττων, ὅσοι μὲν ὑμῶν ἱκανοὶ ἄρχειν, χρυσὸν ἐν τῇ γενέσει συνέμιξεν αὐτοῖς, διὸ τιμιώτατοί εἰσιν· ὅσοι δὲ ἐπίκουροι, ἄργυρον· σίδηρον δὲ καὶ χαλκὸν τοῖς γεωργοῖς καὶ τοῖς ἄλλοις δημιουργοῖς.”

Kai meta brachea epilegei “Adelphous dʼ einai hēmas, hōs an tou henos theou ontas kai henos didaskalou, phainetai pou kai Platōn kalōs hōde pōs “ Este men gar pantes oi en tę̄ polei adelphoi, hōs phēsomen pros autous mythologountes. allʼ ho theos plattōn, hosoi men hymōn hikanoi archein, chryson en tę̄ genesei synemixen autois, dio timiōtatoi eisin; hosoi de epikouroi, argyron; sidēron de kai chalkon tois geōrgois kai tois allois dēmiourgois.”

And a little after he adds: “That we are brothers, as being of the one God and of one Teacher, Plato too seems to show well, somewhat thus: ‘For you are all brothers in the city, as we shall say to them in telling the myth. But God, in molding those of you who are fit to rule, mixed gold into them at their birth, which is why they are most honored; into the auxiliaries, silver; and iron and bronze into the farmers and the other craftsmen.’”

Matt 23:8 (allusion, medium confidence)

Notes and citation

Summary: Clement: Plato’s myth of the metals shows that men are brothers under one God.

Clement, Miscellanies 5.14.98; Plato, Republic 3.415a; compare Matt 23:8.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.98 (Miscellanies; quotation); Plato, Resp. 415a (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.18 (Dindorf 2:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-18). (abbreviation not yet checked)

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13.13.19Dindorf 2:201

Ὅθεν ἀνάγκη φησὶ γεγονέναι, ἀσπάζεσθαί τε καὶ φιλεῖν τούτους μὲν ταῦτα ἐφʼ οἶς γνῶσις, ἐκείνους δὲ ἐφʼ οἷς δόξα. ἴσως γὰρ τὴν ἐκλεκτὴν ταύτην φύσιν γνώσεως ἐφιεμένην μαντεύεται, εἰ μή τι τρεῖς τινας ὑποτιθέμενος φύσεις, τρεῖς πολιτείας, ὡς ὑπέλαβόν τινες, διαγράφει, καὶ Ἰουδαίων μὲν ἀργυρᾶν, Ἑλλήνων δὲ τὴν τρίτην, Χριστιανῶν δὲ, οἷς ὁ χρυσὸς ὁ βασιλικὸς ἐγκαταμέμικται, τὸ ἅγιον πνεῦμα.

Hothen anankē phēsi gegonenai, aspazesthai te kai philein toutous men tauta ephʼ ois gnōsis, ekeinous de ephʼ hois doxa. isōs gar tēn eklektēn tautēn physin gnōseōs ephiemenēn manteuetai, ei mē ti treis tinas hypotithemenos physeis, treis politeias, hōs hypelabon tines, diagraphei, kai Ioudaiōn men argyran, Hellēnōn de tēn tritēn, Christianōn de, hois ho chrysos ho basilikos enkatamemiktai, to hagion pneuma.

Hence, he says, it is necessary that some love and embrace the things in which there is knowledge, and others those in which there is opinion. For perhaps he divines this elect nature that aspires to knowledge; unless, positing three natures, he describes three polities, as some have supposed: the silver of the Jews, the third of the Greeks, and of the Christians, in whom the royal gold has been mixed, the Holy Spirit.

Notes and citation

Summary: Clement: some read Plato’s three metals as Jews, Greeks, and Christians, with the Holy Spirit as the royal gold.

Clement, Miscellanies 5.14.98; Plato, Republic 5.480a. Clement reports this reading as that of “some”; translated as written.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.98 (Miscellanies; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.19 (Dindorf 2:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-19). (abbreviation not yet checked)

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13.13.20Dindorf 2:201–202

τόν τε Χριστιανῶν βίον ἐμφαίνων κατὰ λέξιν γράφει ἐν τῷ Θεαιτήτῳ ‟Λέγωμεν δὴ περὶ τῶν κορυφαίων· τί γὰρ ἄν τούς γε φαύλως διατρίβοντας ἐν φιλοσοφίᾳ λέγοι; οὗτοι δέ που οὔτε εἰς ἀγορὰν ἴσασι τὴν ὁδὸν οὔτε ὅπου δικαστήριον ἢ βουλευτήριον ἤ τι κοινὸν ἄλλο τῆς πόλεως συνέδριον, νόμους δὲ καὶ ψηφίσματα λεγόμενα ἢ γεγραμμένα οὔτε ὁρῶσιν οὔτε ἀκούουσι. σπουδαὶ δὲ ἑταιρειῶν καὶ σύνοδοι καὶ σὺν αὐλητρίσι κῶμοι, οὐδὲ ὄναρ πράττειν προσίσταται αὐτοῖς. εὖ δὲ ἢ κακῶς τι γέγονεν ἐν πόλει, ἤ τί τῳ κακόν ἐστι γεγονὸς ἐκ προγόνων, μᾶλλον αὐτοὺς λέληθεν ἢ οἶ τῆς θαλάσσης λεγόμενοι χόες. καὶ ταῦτα οὔθʼ ὅτι οὐκ οἶδεν οἶδεν, ἀλλὰ τῷ ὄντι τὸ σῶμα μόνον ἐν τῇ πόλει κεῖται αὐτοῦ καὶ ἐπιδημεῖ, αὐτὸς δὲ πέταται, κατὰ Πίνδαρον, τὰ γᾶς ὑπένερθεν, οὐρανοῦ τε ὕπερ ἀστρονομῶν καὶ πᾶσαν πάντη φύσιν ἐρευνώμενος.”

ton te Christianōn bion emphainōn kata lexin graphei en tǭ Theaitētǭ ‟Legōmen dē peri tōn koryphaiōn; ti gar an tous ge phaulōs diatribontas en philosophią legoi? houtoi de pou oute eis agoran isasi tēn hodon oute hopou dikastērion ē bouleutērion ē ti koinon allo tēs poleōs synedrion, nomous de kai psēphismata legomena ē gegrammena oute horōsin oute akouousi. spoudai de hetaireiōn kai synodoi kai syn aulētrisi kōmoi, oude onar prattein prosistatai autois. eu de ē kakōs ti gegonen en polei, ē ti tǭ kakon esti gegonos ek progonōn, mallon autous lelēthen ē oi tēs thalassēs legomenoi choes. kai tauta outhʼ hoti ouk oiden oiden, alla tǭ onti to sōma monon en tę̄ polei keitai autou kai epidēmei, autos de petatai, kata Pindaron, ta gas hypenerthen, ouranou te hyper astronomōn kai pasan pantē physin ereunōmenos.”

And describing the life of Christians, he writes word for word in the Theaetetus: “Let us speak of the leaders; for why should one speak of those who spend their time in philosophy poorly? These, I suppose, do not know from their youth the way to the marketplace, or where the court or council chamber is, or any other public meeting place of the city; laws and decrees, spoken or written, they neither see nor hear. The eagerness of political clubs for offices, and meetings, and revels with flute-girls, it does not occur to them even in a dream to engage in. Whether anything has happened well or badly in the city, or what evil has come to anyone from his ancestors, escapes them more than the proverbial measures of the sea. And he does not even know that he does not know all these things; but in truth only his body lies and dwells in the city, while he himself flies, as Pindar says, ‘beneath the earth’ and ‘above the heaven,’ studying the stars and searching out every nature everywhere.”

Notes and citation

Summary: Clement: Plato’s philosopher in the Theaetetus pictures the Christian life.

Clement, Miscellanies 5.14.98; Plato, Theaetetus 173c–e; Pindar, fragment 292.

Notes on the original text

Digital text corrected (repeated syllables in the digital text; word broken in the digital text): προσίστα τᾶι → προσίσταται; οὺρανοῦ ρανοῦ τε → οὐρανοῦ τε.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.98 (Miscellanies; quotation); Plato, Theaet. 173c–e (Plato (works); quotation); Pindar, fr. 292 (Pindar (odes and fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.20 (Dindorf 2:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-20). (abbreviation not yet checked)

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13.13.21Dindorf 2:202

‟Πάλιν αὖ τῷ τοῦ κυρίου ῥητῷ τῷ ἔστω τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ ἐκεῖνα ἀπεικαστέον ἀλλά μοι ψεῦδός τε συγχωρῆσαι καὶ ἀλήθειαν ἀφανίσαι οὐδαμῶς θέμις. τῷ τε περὶ τοῦ ὀμόσαι ἀπαγορεύσει συνᾴδει ἥδε ἡ ἐν τῇ δεκάτῳ τῶν Νόμων λέξις “ἔπαινός τε ὅρκος τε περὶ παντὸς ἀπέστω.” καὶ τὸ σύνολον Πυθαγόρας καὶ Σωκράτης καὶ Πλάτων λέγοντες ἀκούειν φωνῆς θεοῦ, τὴν κατασκευὴν τῶν ὅλων θεωροῦντες ἀκριβῶς ὑπὸ θεοῦ γεγονυῖαν καὶ συνεχομένην ἀδιαλείπτως, ἀκηκόασι τοῦ Μώσεως λέγοντος ‘εἶπε καὶ ἐγένετο, τὸν λόγον τοῦ θεοῦ ἔργον εἶναι διαγράφοντος.

‟Palin au tǭ tou kyriou rhētǭ tǭ estō to nai nai kai to ou ou ekeina apeikasteon alla moi pseudos te synchōrēsai kai alētheian aphanisai oudamōs themis. tǭ te peri tou omosai apagoreusei synądei hēde hē en tę̄ dekatǭ tōn Nomōn lexis “epainos te horkos te peri pantos apestō.” kai to synolon Pythagoras kai Sōkratēs kai Platōn legontes akouein phōnēs theou, tēn kataskeuēn tōn holōn theōrountes akribōs hypo theou gegonuian kai synechomenēn adialeiptōs, akēkoasi tou Mōseōs legontos ‘eipe kai egeneto, ton logon tou theou ergon einai diagraphontos.

“Again, with the Lord’s saying, ‘Let your yes be yes and your no no,’ we must compare this: ‘But it is in no way lawful for me to admit a lie and to do away with the truth.’ And with the prohibition of swearing agrees this phrase in the tenth book of the Laws: ‘Let praise and oath be absent from everything.’ And in general, Pythagoras and Socrates and Plato, when they say that they hear the voice of God, contemplating the structure of the universe as made by God accurately and held together without ceasing, have heard Moses saying, ‘He spoke and it came to be,’ describing the word of God as a work.

Matt 5:37 (quotation, high confidence) · Jas 5:12 (allusion, medium confidence) · Ps 33:9 (32:9 LXX) (quotation, high confidence)

Notes and citation

Summary: Clement: Plato echoes Christ on truthfulness and oaths; the philosophers learned God’s creative word from Moses.

Clement, Miscellanies 5.14.99; Matt 5:37; Plato, Theaetetus 151d; Laws 11.917b–c (Clement says “the tenth book”); Ps 33:9 (Septuagint 32:9); Gen 1:3. Compare Aristobulus at 13.12.4.

Notes on the original text

Digital text corrected (broken word and accent slip in the digital text; stray mark in the digital text): ἔπαι- νός τε ὅρκος τε περὶ παντὸς ἀπἐστω → ἔπαινός τε ὅρκος τε περὶ παντὸς ἀπέστω; Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.99 (Miscellanies; quotation); Plato, Theaet. 151d (Plato (works); quotation); Plato, Leg. 917b–c (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.21 (Dindorf 2:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-21). (abbreviation not yet checked)

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13.13.22Dindorf 2:202

ἐπί τε τῆς τοῦ ἀνθρώπου ἐκ χοὸς διαπλάσεως ἱστάμενοι γήινον μὲν οἶ φιλόσοφοι παρʼ ἕκαστα τὸ σῶμα ἀναγορεύουσιν, Ὅμηρος δὲ οὐκ ὀκνεῖ ἐν κατάρας μέρει τίθεσθαι τὸ ἀλλʼ ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε, καθάπερ Ἠσαίας ‘καὶ καταπατήσατε αὐτοὺς’ λέγων ‘ὡς πηλόν.’

epi te tēs tou anthrōpou ek choos diaplaseōs histamenoi gēinon men oi philosophoi parʼ hekasta to sōma anagoreuousin, Homēros de ouk oknei en kataras merei tithesthai to allʼ hymeis men pantes hydōr kai gaia genoisthe, kathaper Ēsaias ‘kai katapatēsate autous’ legōn ‘hōs pēlon.’

And dwelling on the molding of man from dust, the philosophers constantly call the body earthly; and Homer does not hesitate to put as a curse, “But may you all become water and earth,” just as Isaiah says, “And trample them like clay.”

Gen 2:7 (allusion, high confidence) · Isa 41:25 (quotation, medium confidence)

Notes and citation

Summary: Clement: Greek writers echo the creation of man from dust.

Clement, Miscellanies 5.14.99; Gen 2:7; Homer, Iliad 7.99; Isa 41:25 (compare 10:6).

Notes on the original text

Digital text corrected (quotation marks misplaced in the digital text; stray mark in the digital text): γήι· νον → γήινον; Ἠσαίας καὶ καταπατήσατε αὐτοὺς λέγων ‘ὡς πηλόν. → Ἠσαίας ‘καὶ καταπατήσατε αὐτοὺς’ λέγων ‘ὡς πηλόν.’.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.99 (Miscellanies; quotation); Homer, Il. 7.99 (Homer, Iliad; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.22 (Dindorf 2:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-22). (abbreviation not yet checked)

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13.13.23Dindorf 2:202–203

Καλλίμαχος δὲ διαρρήδην γράφει ἢν κεῖνος οὑνιαυτὸς, ᾧ ποτὲ πτηνὸν καὶ τοὐν θαλάσσῃ καὶ τὸ τετράπουν οὕτως ἐφθέγγεθʼ, ὡς ὁ πηλὸς ὁ Προμηθέως. πάλιν τε ὁ αὐτὸς ‘εἴ σε ἔφη ‘Προμηθεὺς ἔπλασε, καὶ πηλοῦ μὴ ἐξ ἑτέρου γέγονας.’ Ἡσίοδός τε ἐπὶ τῆς Πανδώρας λέγει Ἥφαιστον δὲ κέλευσε περικλυτὸν ὅττι τάχιστα γαίαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν καὶ νόον.

Kallimachos de diarrēdēn graphei ēn keinos houniautos, hǭ pote ptēnon kai toun thalassę̄ kai to tetrapoun houtōs ephthengethʼ, hōs ho pēlos ho Promētheōs. palin te ho autos ‘ei se ephē ‘Promētheus eplase, kai pēlou mē ex heterou gegonas.’ Hēsiodos te epi tēs Pandōras legei Hēphaiston de keleuse periklyton hotti tachista gaian hydei phyrein, en dʼ anthrōpou themen audēn kai noon.

And Callimachus writes explicitly: “That was the year in which the winged creature, and that in the sea, and the four-footed spoke just as the clay of Prometheus.” And again the same: “If Prometheus molded you, and you are not made of other clay.” And Hesiod says of Pandora: “And he bade famous Hephaestus with all speed mix earth with water, and put in it the voice and mind of a human being.”

Notes and citation

Summary: Callimachus and Hesiod speak of man formed from clay.

Clement, Miscellanies 5.14.100; Callimachus, Iambi, fragments 192 and 493 (Pfeiffer); Hesiod, Works and Days 60–62.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.100 (Miscellanies; quotation); Callimachus, fr. 192 (Callimachus (hymns and fragments); quotation); Hesiod, Op. 60–62 (Hesiod, Works and Days; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.23 (Dindorf 2:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-23). (abbreviation not yet checked)

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13.13.24Dindorf 2:203

πῦρ μὲν οὖν τεχνικὸν, ὁδῷ βαδίζον εἰς γένεσιν, τὴν φύσιν ὁρίζονται οἱ Στωϊκοί· πῦρ δὲ καὶ φῶς ἀλληγορεῖται ὁ θεὸς καὶ ὁ λόγος αὐτοῦ πρὸς τῆς γραφῆς. τί δέ; οὐχὶ καὶ Ὅμηρος παραφράζων χωρισμὸν τοῦ ὕδατος ἀπὸ τῆς γῆς καὶ τὴν ἀποκάλυψιν τὴν ἐμφανῆ τῆς ξηρᾶς ἐπὶ τῆς Τηθύος καὶ τοῦ Ὠκεανοῦ λέγει ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται εὐνῆς καὶ φιλότητος;

pyr men oun technikon, hodǭ badizon eis genesin, tēn physin horizontai hoi Stōïkoi; pyr de kai phōs allēgoreitai ho theos kai ho logos autou pros tēs graphēs. ti de? ouchi kai Homēros paraphrazōn chōrismon tou hydatos apo tēs gēs kai tēn apokalypsin tēn emphanē tēs xēras epi tēs Tēthyos kai tou Ōkeanou legei ēdē gar dēron chronon allēlōn apechontai eunēs kai philotētos?

The Stoics define nature as craftsmanlike fire, proceeding methodically to generation; and God and his Word are spoken of allegorically by Scripture as fire and light. What then? Does not Homer too, paraphrasing the separation of the water from the earth and the manifest uncovering of the dry land, say of Tethys and Oceanus, “For already for a long time they have kept apart from each other’s bed and love”?

Deut 4:24 (allusion, medium confidence) · Gen 1:9 (allusion, high confidence)

Notes and citation

Summary: Clement: Stoic “craftsmanlike fire” and Homer’s separation of Oceanus and Tethys echo Scripture.

Clement, Miscellanies 5.14.100–101; Deut 4:24; Gen 1:9; Homer, Iliad 14.206–207.

Notes on the original text

Digital text corrected (accent slip in the digital text): ὁδῶ βαδίζον → ὁδῷ βαδίζον; τῆς ξηρὰς → τῆς ξηρᾶς.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.100–101 (Miscellanies; quotation); Homer, Il. 14.206–207 (Homer, Iliad; quotation); Zeno of Citium, Zeno (Zeno of Citium; allusion)

Cite (SBL): Eusebius, Praep. ev. 13.13.24 (Dindorf 2:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-24). (abbreviation not yet checked)

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13.13.25Dindorf 2:203

πάλιν τὸ δυνατὸν ἐν πάσι προσάπτουσι καὶ οἱ παρʼ Ἕλλησι λογιώτατοι τῷ θεῷ· ὁ μὲν Ἐπίχαρμος, Πυθαγόρειος δὲ ἣν, λέγων οὐδὲν ἐκφεύγει τὸ θεῖον, τοῦτο γινώσκειν σε δεῖ· αὐτός ἐστʼ ἀμῶν ἐπόπτης, ἀδυνατεῖ δʼ οὐδὲν θεός. ὁ μελοποιὸς δὲ θεῷ δυνατὸν ἐκ μελαίνας νυκτὸς ἀμίαντον ὄρσαι φάος, κελαινεφεῖ δὲ σκότει καλύψαι καθαρὸν ἁμέρας σέλας. ὁ μόνος ἡμέρας ἐνεστώσης νύκτα ποιῆσαι δυνάμενος, φησὶ, θεὸς οὗτός ἐστιν.

palin to dynaton en pasi prosaptousi kai hoi parʼ Hellēsi logiōtatoi tǭ theǭ; ho men Epicharmos, Pythagoreios de hēn, legōn ouden ekpheugei to theion, touto ginōskein se dei; autos estʼ amōn epoptēs, adynatei dʼ ouden theos. ho melopoios de theǭ dynaton ek melainas nyktos amianton orsai phaos, kelainephei de skotei kalypsai katharon hameras selas. ho monos hēmeras enestōsēs nykta poiēsai dynamenos, phēsi, theos houtos estin.

Again, the most learned among the Greeks also attribute power in all things to God: Epicharmus, who was a Pythagorean, saying: “Nothing escapes the divine; this you must know; he himself is our overseer, and nothing is impossible for God.” And the lyric poet: “It is possible for God to raise up spotless light out of black night, and to cover with dark-clouded gloom the pure gleam of day.” He alone, he says, who can make night while it is day, is God.

Notes and citation

Summary: Clement: Greek poets confess God’s omnipotence.

Clement, Miscellanies 5.14.101; Epicharmus, fragment 23 (Diels–Kranz); the lyric poet is Pindar (fragment 108b).

Notes on the original text

Digital text corrected (stray mark in the digital text): ὁ μὲνʼ Ἐπίχαρμος → ὁ μὲν Ἐπίχαρμος.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.101 (Miscellanies; quotation); Epicharmus, fr. 23 (Epicharmus (fragments); quotation); Pindar, fr. 108b (Pindar (odes and fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.25 (Dindorf 2:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-25). (abbreviation not yet checked)

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13.13.26Dindorf 2:203–204

ἔν τε τοῖς Φαινομένοις ἐπιγραφομένοις ὁ Ἄρατος Ἐκ Διὸς ἀρχώμεσθα εἰπὼν τὸν οὐδέποτʼ ἄνδρες ἐῶμεν ἄρρητον· μεσταὶ δὲ Δῖός πᾶσαι μὲν ἀγυιαὶ, πᾶσαι δʼ ἀνθρώπων ἀγοραὶ, μεστὴ δὲ θάλασσα, καὶ λιμένες, πάντη δὲ Δῖός κεχρήμεθα πάντες, ἐπιφέρει τοῦ γὰρ καὶ γένος ἐσμὲν, οἷον δημιουργίᾳ, ὁ δʼ ἤπιος ἀνθρώποισι δεξιὰ σημαίνει· αὐτὸς γὰρ τέ γε σήματʼ ἐν οὐρανῷ ἐστήριξεν, ἄστρα διακρίνας· ἐσκέψατο δʼ εἰς ἐνιαυτὸν ἀστέρας, οἱ κε μάλιστα τετυγμένα σημαίνοιεν ἀνδράσιν ὡράων, ὄφρʼ ἔμπεδα πάντα φύηται· καί μιν ἀεὶ πρῶτόν τε καὶ ὕστατον ἱλάσκονται. χαῖρε, πάτερ, μέγα θαῦμα, μέγʼ ἀνθρώποισιν ὄνειαρ. καὶ πρὸ τούτου δὲ Ὅμηρος ἐπὶ τῆς Ἡφαιστοτεύκτου ἀσπίδος κοσμοποιῶν κατὰ Μωσέα, ἐν μὲν γαῖαν ἔτευξʼ, ἐν δʼ οὐρανὸν, ἐν δὲ θάλασσαν, φησὶν ἐν δὲ τὰ τείρεα πάντα, τά τʼ οὐρανὸς ἐστεφάνωται. ὁ γὰρ διὰ τῶν ποιημάτων καὶ τῶν καταλογάδην συγγραμμάτων ᾀδόμενος Ζεὺς τὴν ἔννοιαν ἐπὶ τὸν θεὸν ἀναφέρει.

en te tois Phainomenois epigraphomenois ho Aratos Ek Dios archōmestha eipōn ton oudepotʼ andres eōmen arrēton; mestai de Dios pasai men aguiai, pasai dʼ anthrōpōn agorai, mestē de thalassa, kai limenes, pantē de Dios kechrēmetha pantes, epipherei tou gar kai genos esmen, hoion dēmiourgią, ho dʼ ēpios anthrōpoisi dexia sēmainei; autos gar te ge sēmatʼ en ouranǭ estērixen, astra diakrinas; eskepsato dʼ eis eniauton asteras, hoi ke malista tetygmena sēmainoien andrasin hōraōn, ophrʼ empeda panta phyētai; kai min aei prōton te kai hystaton hilaskontai. chaire, pater, mega thauma, megʼ anthrōpoisin oneiar. kai pro toutou de Homēros epi tēs Hēphaistoteuktou aspidos kosmopoiōn kata Mōsea, en men gaian eteuxʼ, en dʼ ouranon, en de thalassan, phēsin en de ta teirea panta, ta tʼ ouranos estephanōtai. ho gar dia tōn poiēmatōn kai tōn katalogadēn syngrammatōn ądomenos Zeus tēn ennoian epi ton theon anapherei.

And in the poem entitled Phaenomena Aratus, having said, “From Zeus let us begin, whom we men never leave unspoken; full of Zeus are all the streets, and all the marketplaces of men, and full is the sea and the harbors; and everywhere we all have need of Zeus,” adds, “For we are also his offspring,” that is, by creation, “and he, kindly to men, gives favorable signs. For he himself fixed the signs in heaven, distinguishing the stars, and planned for the year stars that should most give men well-ordered signs of the seasons, that all things might grow steadily. Therefore they always propitiate him first and last. Hail, Father, great wonder, great boon to men!” And before him Homer, making a world in the manner of Moses on the shield wrought by Hephaestus, says, “On it he wrought the earth, on it the heaven, on it the sea,” and, “on it all the constellations with which heaven is crowned.” For the Zeus celebrated in poems and prose writings refers the thought to God.

Acts 17:28 (echo, medium confidence)

Notes and citation

Summary: Clement: Aratus and Homer describe God’s ordering of the world in Mosaic terms.

Clement, Miscellanies 5.14.101; Aratus, Phaenomena 1–15; Homer, Iliad 18.483, 485; compare Acts 17:28.

Notes on the original text

Digital text corrected (Greek left in Beta Code in the digital text; OCR slip; line-end hyphen left in the digital text): δημιουργίᾳ,... ο d hpios anqrwpoisi δεξιὰ → δημιουργίᾳ, ὁ δʼ ἤπιος ἀνθρώποισι δεξιὰ; ἐσκέψατο δεῖς ἐνιαυτὸν → ἐσκέψατο δʼ εἰς ἐνιαυτὸν; συγ- γραμμάτων → συγγραμμάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.101 (Miscellanies; quotation); Aratus, Phaen. 1–15 (Aratus, Phaenomena; quotation); Homer, Il. 18.483–485 (Homer, Iliad; quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.26 (Dindorf 2:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-26). (abbreviation not yet checked)

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13.13.27Dindorf 2:204–205

Ἤδη δὲ, ὡς εἰπεῖν, ὑπʼ αὐγὰς ὁ Δημόκριτος εἶναί τινας ὀλίγους γράφει τῶν ἀνθρώπων, οἳ δὴ ἀνατείναντες τὰς χεῖρας ἐνταῦθα, οὗ νῦν ἠέρα καλέομεν οἱ Ἕλληνες, πάντα Ζεὺς μυθεῖται, καὶ πάντα οὗτος οἶδε καὶ διδοῖ καὶ ἀφαιρεῖται, καὶ βασιλεὺς οὗτος τῶν πάντων. μυστικώτερον δὲ ὁ μὲν Βοιώτιος Πίνδαρος, ἅτε Πυθαγόρειος ὢν, ‘ἓν ἀνδρῶν, ἓν θεῶν γένος, ἐκ μιᾶς δὲ ματρὸς πνέομεν ἄμφω, τῆς ὕλης παραδίδωσι, καὶ ἔνα τὸν τούτων δημιουργὸν, τὸν ἀριστοτέχναν πατέρα λέγει, τὸν καὶ τὰς προκοπὰς κατʼ ἀξίαν εἰς θειότητα παρεσχημένον.

Ēdē de, hōs eipein, hypʼ augas ho Dēmokritos einai tinas oligous graphei tōn anthrōpōn, hoi dē anateinantes tas cheiras entautha, hou nyn ēera kaleomen hoi Hellēnes, panta Zeus mytheitai, kai panta houtos oide kai didoi kai aphaireitai, kai basileus houtos tōn pantōn. mystikōteron de ho men Boiōtios Pindaros, hate Pythagoreios ōn, ‘hen andrōn, hen theōn genos, ek mias de matros pneomen amphō, tēs hylēs paradidōsi, kai ena ton toutōn dēmiourgon, ton aristotechnan patera legei, ton kai tas prokopas katʼ axian eis theiotēta pareschēmenon.

Now Democritus writes that a few men, as it were in the light of day, raising their hands toward what we Greeks now call the air, said: “Zeus considers all things, and he knows all and gives and takes away, and he is king of all.” And more mystically Pindar the Boeotian, being a Pythagorean, “One is the race of men, one of gods, and from one mother we both breathe,” that is, matter; and he speaks of one creator of these, whom he calls the father, the best of craftsmen, who also provides advancement to divinity according to merit.

Notes and citation

Summary: Clement: Democritus and Pindar speak of one supreme God and creator.

Clement, Miscellanies 5.14.102; Democritus, fragment B 30; Pindar, Nemean 6.1–2; fragment 57.

Notes on the original text

Digital text corrected (breathing slips and stray mark in the digital text): ‘ὲν ἀνδρῶν, ‘ὲν θεῶν → ‘ἓν ἀνδρῶν, ἓν θεῶν.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.102 (Miscellanies; quotation); Democritus, fr. B 30 (Democritus (fragments); quotation); Pindar, Nem. 6.1–2 (Pindar (odes and fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.27 (Dindorf 2:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-27). (abbreviation not yet checked)

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13.13.28Dindorf 2:205

σιωπῶ γὰρ Πλάτωνα, ἅ ἀντικρυς οὖτος ἐν τῇ πρὸς Ἐραστὸν καὶ Κορίσκον ἐπιστολῇ φαίνεται πατέρα καὶ υἱὸν οὐκ οἶδʼ ὅπως ἐκ τῶν Ἑβραϊκῶν γραφῶν ἐμφαίνων, παρακελευόμενος κατὰ λέξιν, ἐπομνύντας σπουδῇ τε ἅμα μὴ ἀμούσῳ καὶ τῇ τῆς σπουδῆς ἀδελφῇ παιδείᾳ τὸν πάντων θεὸν αἴτιον, καὶ τοῦ ἡγεμόνος καὶ αἰτίου πατέρα κύριον ἐπομνύντας, ὅν ἐὰν ὀρθῶς φιλοσοφῆτε, εἴσεσθε. ἥ τε ἐν Τιμαίῳ δημηγορία πατέρα λέγει τὸν δημιουργὸν, λέγουσα ὧδέ πως ‘θεοὶ θεῶν, ὦν ἐγὼ πατῆρ δημιουργὸς τε ἔργων.’

siōpō gar Platōna, ha antikrys outos en tę̄ pros Eraston kai Koriskon epistolę̄ phainetai patera kai huion ouk oidʼ hopōs ek tōn Hebraïkōn graphōn emphainōn, parakeleuomenos kata lexin, epomnyntas spoudę̄ te hama mē amousǭ kai tę̄ tēs spoudēs adelphę̄ paideią ton pantōn theon aition, kai tou hēgemonos kai aitiou patera kyrion epomnyntas, hon ean orthōs philosophēte, eisesthe. hē te en Timaiǭ dēmēgoria patera legei ton dēmiourgon, legousa hōde pōs ‘theoi theōn, ōn egō patēr dēmiourgos te ergōn.’

I pass over Plato; he plainly, in the letter to Erastus and Coriscus, appears, I know not how, to indicate the Father and the Son from the Hebrew Scriptures, exhorting them in these words: “swearing with an earnestness not unrefined and with education, the sister of earnestness, by the God of all, the cause, and by the Lord and Father of the ruler and cause, whom, if you rightly pursue philosophy, you will know.” And the speech in the Timaeus calls the Creator Father, saying somewhat thus: “Gods of gods, of whom I am father and maker of works.”

Notes and citation

Summary: Clement: Plato’s Sixth Letter and Timaeus hint at the Father and the Son.

Clement, Miscellanies 5.14.102–103; [Plato], Letter 6.323d; Timaeus 41a. Clement’s reading is translated as written.

Notes on the original text

Digital text corrected (OCR slip; words run together in the digital text): σπουδῇτε → σπουδῇ τε; ἐπομηύντας → ἐπομνύντας; ὦδέπως → ὧδέ πως.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.102–103 (Miscellanies; quotation); Plato, Ep. 6.323d (Plato (works); quotation); Plato, Tim. 41a (Plato (works); quotation)

Topics: Trinity

Cite (SBL): Eusebius, Praep. ev. 13.13.28 (Dindorf 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-28). (abbreviation not yet checked)

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13.13.29Dindorf 2:205

ὥστε καὶ ἐπὰν εἴπῃ ‘περὶ τὸν πάντων βασιλέα πάντα ἐστὶ, κἀκείνου ἕνεκα τὰ πάντα, κἀκεῖνο αἴτιον τῶν καλῶν, δεύτερον δὲ περὶ τὰ δεύτερα καὶ τρίτον περὶ τὰ τρίτα, ’οὐκ ἄλλως ἔγωγε ἐξακούω ἤ τὴν ἀγίαν τριάδα μηνύεσθαι. τρίτον μὲν γὰρ εἶναι τὸ ἅγιον πνεῦμα, τὸν υἱὸν δἒ δεύτερον, διʼ οὖ πάντα ἐγένετο κατὰ βούλησιν τοῦ πατρός.

hōste kai epan eipę̄ ‘peri ton pantōn basilea panta esti, kakeinou heneka ta panta, kakeino aition tōn kalōn, deuteron de peri ta deutera kai triton peri ta trita, ’ouk allōs egōge exakouō ē tēn agian triada mēnyesthai. triton men gar einai to hagion pneuma, ton huion de deuteron, diʼ ou panta egeneto kata boulēsin tou patros.

So that when he says, “All things are about the King of all, and all things are for his sake, and he is the cause of all things beautiful; and the second about the second, and the third about the third,” I understand nothing else than that the holy Trinity is indicated. For the third is the Holy Spirit, and the Son the second, through whom all things came to be according to the will of the Father.

John 1:3 (allusion, high confidence)

Notes and citation

Summary: Clement reads Plato’s Second Letter as indicating the Trinity.

Clement, Miscellanies 5.14.103; [Plato], Letter 2.312e; John 1:3. Clement’s interpretation is translated as written.

Notes on the original text

Digital text corrected (OCR slip; accent slip in the digital text): καʼκεῖνο αἴτιον τῶν καλ[ν, → κἀκεῖνο αἴτιον τῶν καλῶν,; τριἀδα → τριάδα; ἐγέντο → ἐγένετο.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.103 (Miscellanies; quotation); Plato, Ep. 2.312e (Plato (works); quotation)

Topics: Trinity

Cite (SBL): Eusebius, Praep. ev. 13.13.29 (Dindorf 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-29). (abbreviation not yet checked)

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13.13.30Dindorf 2:205–206

ὁ δὲ αὐτὸς ἐν τῷ δεκάτοῳ τῆς Πολιτεῖας Ἠρὸς τοῦ Αρμενίου, τὸ γένος Παμφύλου, μέμνηται, ὅς ἐστι Ζωρόαστρις. αὐτὸς γούν ὁ Ζωρόαστρις γράφει ‘τάδε συνέγραψε Ζωρόαστρις ὁ Ἀρμενίου, τὸ γένος Πάμφυλος, ἐν πολέμῳ τελευτήσας, ὅσα ἐν Ἅιδῃ γενόμενος ἐδάην παρὰ θεῶν.’τὸν δὴ Ζωρόαστριν τοῦτον ὁ Πλάτων δωδεκαταῖον ἐπὶ τῇ πυρᾷ κείμενον ἀναβιῶναι λέγει. τάχα μὲν οὐ τὴν ἀνάστασιν, ἀλλʼ ἐκεῖνα αἰνίσσεται, ὡς διὰ τῶν δώδεκα ζῳδίων ἡ ὁδὸς ταῖς ψυχαῖς γίνεται εἰς τὴν ἀνάληψιν, αὐτὸς δὲ καὶ εἰς τὴν γένεσίν φησι τὴν αὐτὴν γίνεσθαι κάθοδον. ταῦτα ὑποληπτέον καὶ τὰ τοῦ Ἡρακλέος ἆθλα λέγεσθαι ιβ΄, μεθʼ ἃ τῆς ἀπαλλαγῆς παντὸς τοῦ κόσμου τοῦδε τυγχάνει ἡ ψυχή. οὐ παραπέμπομαι καὶ τὸν Ἐμπεδοκλέα. ὁ φυσικὸς οὗτος τῆς τῶν πάντων ἀναλήψεως μέμνηται ὡς ἐσομένης ποτὲ εἰς τὴν τοῦ πυρὸς οὐσίαν μεταβολῆς.”

ho de autos en tǭ dekatoǭ tēs Politeias Ēros tou Armeniou, to genos Pamphylou, memnētai, hos esti Zōroastris. autos goun ho Zōroastris graphei ‘tade synegrapse Zōroastris ho Armeniou, to genos Pamphylos, en polemǭ teleutēsas, hosa en Haidę̄ genomenos edaēn para theōn.’ton dē Zōroastrin touton ho Platōn dōdekataion epi tę̄ pyrą keimenon anabiōnai legei. tacha men ou tēn anastasin, allʼ ekeina ainissetai, hōs dia tōn dōdeka zǭdiōn hē hodos tais psychais ginetai eis tēn analēpsin, autos de kai eis tēn genesin phēsi tēn autēn ginesthai kathodon. tauta hypolēpteon kai ta tou Hērakleos athla legesthai ib΄, methʼ ha tēs apallagēs pantos tou kosmou toude tynchanei hē psychē. ou parapempomai kai ton Empedoklea. ho physikos houtos tēs tōn pantōn analēpseōs memnētai hōs esomenēs pote eis tēn tou pyros ousian metabolēs.”

The same author in the tenth book of the Republic mentions Er the son of Armenius, a Pamphylian by race, who is Zoroaster. At least Zoroaster himself writes: “These things wrote Zoroaster, son of Armenius, a Pamphylian by race, who died in war, what I learned from the gods when I was in Hades.” This Zoroaster, Plato says, came back to life on the twelfth day while lying on the pyre. Perhaps he hints not at the resurrection but at this: that the way for souls to their taking up is through the twelve signs of the zodiac; and he himself says that the descent to birth is by the same way. In the same way we must understand the twelve labors of Heracles to be spoken of, after which the soul obtains release from this whole world. I do not pass over Empedocles either: this natural philosopher mentions the taking up of all things as going to take place one day, by a change into the substance of fire.”

Notes and citation

Summary: Clement: Plato’s Er is Zoroaster; his return on the twelfth day and Heracles’ labors allegorize the soul’s ascent; Empedocles foresees a final conflagration.

Clement, Miscellanies 5.14.103–104; Plato, Republic 10.614b; the writing ascribed to Zoroaster is unidentified elsewhere.

Notes on the original text

Digital text corrected (OCR slip; accent slip in the digital text; breathing slip in the digital text; line-end hyphen left in the digital text; stray comma in the digital text; words run together in the digital text): τὸ γένετο Παμφύλου → τὸ γένος Παμφύλου; δυεέγραψε → συνέγραψε; ἀλλʼἐκεὶνα → ἀλλʼ ἐκεῖνα; εὶς τὴν ἀνάληψιν → εἰς τὴν ἀνάληψιν; γένεςίν → γένεσίν; ὐποληπτέον → ὑποληπτέον; μεθʼ, ἄ τῆς → μεθʼ ἃ τῆς; παρα- πέμπομαι → παραπέμπομαι.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.103–104 (Miscellanies; quotation); Plato, Resp. 614b (Plato (works); quotation); Empedocles (Empedocles (fragments); allusion)

Cite (SBL): Eusebius, Praep. ev. 13.13.30 (Dindorf 2:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-30). (abbreviation not yet checked)

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13.13.31Dindorf 2:206

“Σαφέστατα δʼ Ἡράκλειτος ὁ Ἐφέσιος ταύτης ἐστὶ τῆς δόξης, τὸν μέν τινα κόσμον ἀίδιον εἶναι δοκιμάσας, τὸν δέ τινα φθειρόμενον, τὸν κατὰ τὴν διακόσμησιν, εἰδὼς οὐχ ἕτερον ὄντα ἐκείνου πως ἔχοντος. ἀλλʼ ὅτι μὲν ἀίδιον τὸν ἐξ ἁπάσης τῆς οὐσίας ἀιδίως ποιὸν κόσμον ἤδη, φανερὸν ποιεῖ λέγων οὕτως κόσμον τὸν αὐτὸν πάντων οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησεν, ἀλλʼ ἢν ἀεὶ καὶ ἔστι, καὶ ἔσται, πῦρ ἀείζωον, ἁπτόμενον μέτρα καὶ ἀποσβεννύμενον μέτρα.’ ὅτι δὲ καὶ γεννητὸν καὶ φθαρτὸν αὐτὸν εἶναι ἐδογμάτιζε μηνύει τὰ ἐπιφερόμενα πυρὸς τροπαὶ, πρῶτον θάλασσα, θαλάσσης δὲ τὸ μὲν ἥμισυ γῆ, τὸ δὲ ἥμισυ πρηστήρ. δυνάμει γὰρ λέγει, ὅτι τὸ πῦρ ὑπὸ τοῦ διοικοῦντος λόγου καὶ θεοῦ τὰ σύμπαντα διʼ ἀέρος τρέπεται εἰς ὑγρὸν, τὸ ὡς σπέρμα τῆς διακοσμήσεως, ὃ καλεῖ θάλασσαν· ἐκ δὲ τούτου αὖθις γίνεται οὐρανὸς καὶ γῆ καὶ τὰ ἐμπεριεχόμενα. ὅπως δὲ πάλιν ἀναλαμβάνεται καὶ ἐκπυροῦται σαφῶς διὰ τούτων δηλοῖ ‘θάλασσα διαχέεται καὶ μετρέεται εἰς τὸν αὐτὸν λόγον, ὁκοῖος πρόσθεν ἦν ἢ γενέσθαι.’ ὁμοίως καὶ περὶ τῶν ἄλλων στοιχείων τὰ αὐτά.”

“Saphestata dʼ Hērakleitos ho Ephesios tautēs esti tēs doxēs, ton men tina kosmon aidion einai dokimasas, ton de tina phtheiromenon, ton kata tēn diakosmēsin, eidōs ouch heteron onta ekeinou pōs echontos. allʼ hoti men aidion ton ex hapasēs tēs ousias aidiōs poion kosmon ēdē, phaneron poiei legōn houtōs kosmon ton auton pantōn oute tis theōn oute anthrōpōn epoiēsen, allʼ ēn aei kai esti, kai estai, pyr aeizōon, haptomenon metra kai aposbennymenon metra.’ hoti de kai gennēton kai phtharton auton einai edogmatize mēnyei ta epipheromena pyros tropai, prōton thalassa, thalassēs de to men hēmisy gē, to de hēmisy prēstēr. dynamei gar legei, hoti to pyr hypo tou dioikountos logou kai theou ta sympanta diʼ aeros trepetai eis hygron, to hōs sperma tēs diakosmēseōs, ho kalei thalassan; ek de toutou authis ginetai ouranos kai gē kai ta emperiechomena. hopōs de palin analambanetai kai ekpyroutai saphōs dia toutōn dēloi ‘thalassa diacheetai kai metreetai eis ton auton logon, hokoios prosthen ēn ē genesthai.’ homoiōs kai peri tōn allōn stoicheiōn ta auta.”

“Most clearly Heraclitus of Ephesus holds this opinion, judging that there is one world that is everlasting and another that perishes, namely the one in its ordered arrangement, knowing that this is not different from the former in a certain respect. But that he knew the world formed of all substance to be everlasting, he makes plain when he says: ‘This world, the same for all, no one of gods or men made; but it always was and is and will be, ever-living fire, kindled in measures and quenched in measures.’ And that he taught it to be both generated and perishable is shown by what follows: ‘Turnings of fire: first sea; and of sea half is earth and half fiery storm-wind.’ For he says in effect that fire, by the Word and God that governs all things, is turned through air into moisture, which is as it were the seed of the world-ordering, and which he calls sea; and from this again come into being heaven and earth and what they contain. And how it is taken up again and set on fire he makes clear in these words: ‘Sea is poured out and measured into the same proportion as it was before it became earth.’ And likewise the same concerning the other elements.”

Notes and citation

Summary: Clement: Heraclitus taught an everlasting fire and a world generated and destroyed by fire.

Clement, Miscellanies 5.14.104–105; Heraclitus, fragments B 30, 31 (Diels–Kranz).

Notes on the original text

Digital text corrected (line-end hyphen left in the digital text; repeated syllables in the digital text): γίνεται νεται οὐρανὸς → γίνεται οὐρανὸς; δο- κιμάσας → δοκιμάσας; ἀν- θρώπων → ἀνθρώπων; διακο- σμήσεως → διακοσμήσεως.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.104–105 (Miscellanies; quotation); Heraclitus, fr. B 30–31 (Heraclitus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.31 (Dindorf 2:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-31). (abbreviation not yet checked)

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13.13.32Dindorf 2:206–207

“ Παραπλήσια τούτῳ καὶ οἶ ἐλλογιμώτατοι τῶν Στωϊκῶν δογματίζουσι περί τε ἐκπυρώσεως ἕως διαλαμβάνοντες καὶ κόσμου διοικήσεως καὶ τοῦ ἰδίως ποιοῦ κόσμου τε καὶ ἀνθρώπου καὶ τῆς τῶν ἡμετέρων ψυχῶν ἐπιδιαμονῆς. πάλιν τε αὖ ὁ Πλάτων ἐν μὲν τῷ ἑβδόμῳ τῆς Πολιτείας τὴν ἐνταῦθα ἡμέραν νυκτερινὴν ἡμέραν κέκληκεν διὰ τοὺς κοσμοκράτορας, οἶμαι, τοῦ σκότους τούτου· ὕπνον δὲ καὶ θάνατον τὴν εἰς σῶμα ὁδὸν τῆς ψυχῆς κατὰ ταὐτὰ τῷ Ἡρακλείτῳ. καὶ μή τι τοῦτο ἐπὶ τοῦ σωτῆρος προεθέσπιζε τὸ πνεῦμα διὰ τοῦ Δαβὶδ λέγον ‘ἐγὼ ἐκοιμήθην καὶ ὕπνωσα· ἐξηγέρθην, ὅτι κύριος ἀντιλήψεταί μου·’ οὐ γὰρ τὴν ἀνάστασιν μόνον τοῦ Χριστοῦ ἐξ ὕπνου ἔγερσιν, ἀλλὰ καὶ τὴν εἰς σάρκα κάθοδον τοῦ κυρίου ὕπνον ἀλληγορεῖ.

“ Paraplēsia toutǭ kai oi ellogimōtatoi tōn Stōïkōn dogmatizousi peri te ekpyrōseōs heōs dialambanontes kai kosmou dioikēseōs kai tou idiōs poiou kosmou te kai anthrōpou kai tēs tōn hēmeterōn psychōn epidiamonēs. palin te au ho Platōn en men tǭ hebdomǭ tēs Politeias tēn entautha hēmeran nykterinēn hēmeran keklēken dia tous kosmokratoras, oimai, tou skotous toutou; hypnon de kai thanaton tēn eis sōma hodon tēs psychēs kata tauta tǭ Hērakleitǭ. kai mē ti touto epi tou sōtēros proethespize to pneuma dia tou Dabid legon ‘egō ekoimēthēn kai hypnōsa; exēgerthēn, hoti kyrios antilēpsetai mou;’ ou gar tēn anastasin monon tou Christou ex hypnou egersin, alla kai tēn eis sarka kathodon tou kyriou hypnon allēgorei.

“Similar to this are the doctrines of the most distinguished of the Stoics about the conflagration, treating of it as well as of the government of the world and of the individual world and man, and of the survival of our souls. And again Plato, in the seventh book of the Republic, has called the day here “a nightly day,” because, I think, of the world-rulers of this darkness; and the soul’s way into the body sleep and death, just as Heraclitus does. And did not the Spirit foretell this of the Savior through David, saying, “I lay down and slept; I awoke, for the Lord will help me”? For he speaks allegorically not only of the resurrection of Christ as rising from sleep, but also of the Lord’s descent into flesh as sleep.

Textual problem in this passage: see the notes.

Eph 6:12 (allusion, medium confidence) · Ps 3:5 (3:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Clement: Plato’s “nightly day” and David’s sleep and waking point to the incarnation and resurrection.

Clement, Miscellanies 5.14.105; Plato, Republic 7.521c; Eph 6:12; Ps 3:5 (Septuagint 3:6).
“As well as” renders the corrupt ἕως by sense (probably for ὁμοίως, “likewise”).

Notes on the original text

Digital text corrected (OCR slip; stray mark in the digital text): νυκτεριἐν νῆν ἡμέραν → νυκτερινὴν ἡμέραν; Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.105 (Miscellanies; quotation); Plato, Resp. 521c (Plato (works); quotation)

Topics: Christology

Cite (SBL): Eusebius, Praep. ev. 13.13.32 (Dindorf 2:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-32). (abbreviation not yet checked)

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13.13.33Dindorf 2:207

αὐτίκα ὁ αὐτὸς σωτὴρ παρεγγυᾷ, γρηγορεῖτε· οἷον, μελετᾶτε ζῆν καὶ χωρίζειν τὴν ψυχὴν τοῦ σώματος πειρᾶσθε. τήν τε κυριακὴν ἡμέραν ἐν τῷ δεκάτῳ τῆς Πολιτείας ὁ Πλάτων διὰ τούτων καταμαντεύεται “Ἐπειδὴ δὲ τοῖς ἐν τῷ λειμῶνι ἑκάστοις ἑπτὰ ἡμέραι γένοιντο, ἀναστάντας ἐντεῦθεν δεῖ τῇ ὀγδόῃ πορεύεσθαι καὶ ἀφικνεῖσθαι τεταρταίους.” “Λειμῶνα μὲν οὖν ἀκουστέον τὴν ἀπλανῆ σφαῖραν, ὡς ἥμερον χωρίον καὶ προσηνὲς καὶ τῶν ὁσίων χῶρον· ἑπτὰ δὲ ἡμέρας ἑκάστην κίνησιν τῶν ἑπτὰ, καὶ πᾶσαν τὴν ἐργαστικὴν τέχνην εἰς τέλος ἀναπαύσεως σπεύδουσαν· ἡ δὲ μετὰ τοὺς πλανωμένους πορεία ἐπὶ τὸν οὐρανὸν ἄγει, τουτέστι τὴν ὀγδόην κίνησίν τε καὶ ἡμέραν· τεταρταίους δὲ τὰς ψυχὰς ἀπιέναι λέγει, δηλῶν τὴν διὰ τῶν τεσσάρων στοιχείων πορείαν.”

autika ho autos sōtēr parengyą, grēgoreite; hoion, meletate zēn kai chōrizein tēn psychēn tou sōmatos peirasthe. tēn te kyriakēn hēmeran en tǭ dekatǭ tēs Politeias ho Platōn dia toutōn katamanteuetai “Epeidē de tois en tǭ leimōni hekastois hepta hēmerai genointo, anastantas enteuthen dei tę̄ ogdoę̄ poreuesthai kai aphikneisthai tetartaious.” “Leimōna men oun akousteon tēn aplanē sphairan, hōs hēmeron chōrion kai prosēnes kai tōn hosiōn chōron; hepta de hēmeras hekastēn kinēsin tōn hepta, kai pasan tēn ergastikēn technēn eis telos anapauseōs speudousan; hē de meta tous planōmenous poreia epi ton ouranon agei, toutesti tēn ogdoēn kinēsin te kai hēmeran; tetartaious de tas psychas apienai legei, dēlōn tēn dia tōn tessarōn stoicheiōn poreian.”

Indeed the Savior himself charges us, “Watch,” that is, practice how to live, and try to separate the soul from the body. And Plato divines the Lord’s day in the tenth book of the Republic in these words: “And when seven days had passed for each of those in the meadow, they had to rise up from there on the eighth and journey, and arrive on the fourth day.” “By the meadow we must understand the fixed sphere, as a gentle and pleasant place and the place of the holy; by the seven days, each movement of the seven, and all the working art hastening to its end of rest; and the journey after the planets leads to heaven, that is, to the eighth movement and day. And he says the souls go away on the fourth day, indicating the passage through the four elements.”

Matt 24:42 (quotation, high confidence) · Mark 13:37 (quotation, medium confidence)

Notes and citation

Summary: Clement: Plato’s eighth day in the Myth of Er prefigures the Lord’s day.

Clement, Miscellanies 5.14.105–106; Matt 24:42; Mark 13:37; Plato, Republic 10.616b; compare Phaedo 67c–d.

Notes on the original text

Digital text corrected (line-end hyphen left in the digital text; stray mark in the digital text): πο- ρείαν → πορείαν; Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.105–106 (Miscellanies; quotation); Plato, Resp. 616b (Plato (works); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.33 (Dindorf 2:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-33). (abbreviation not yet checked)

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13.13.34Dindorf 2:207–208

“Ἀλλὰ καὶ τὴν ἑβδόμην ἱερὰν οὐ μόνον οἱ Ἑβραῖοι, ἀλλὰ καὶ οἱ Ἕλληνες ἴσασι, καθʼ ἣν ὁ πᾶς κόσμος κυκλεῖται τῶν ζωογονουμένων καὶ φυομένων ἀπάντων. Ἡσίοδος μὲν οὖν οὕτω περὶ αὐτῆς λέγει πρῶτον ἔνη τετράς τε καὶ ἑβδόμη ἱερὸν ἦμαρ. καὶ πάλιν ἑβδομάτη δʼ αὖθις λαμπρὸν φάος ἠελίοιο. Ὅμηρος δὲ ἑβδομάτη δἤπειτα κατήλυθεν ἱερὸν ἦμαρ. καὶ ‘ἑβδόμη ἦν ἱερή.’ καὶ πάλιν ἕβδομον ἦμαρ ἔην, καὶ τῷ τετέλεστο ἅπαντα. καὶ αὖθις ἑβδομάτῃ δʼ ἠοῖ λίπομεν ῥόον ἐξ Ἀχέροντος. ναὶ μὴν καὶ Καλλίμαχος ὁ ποιητὴς γράφει ἑβδομάτῃ δʼ ἠοῖ, καί οἱ ἐτέτυκτο ἅπαντα. καὶ πάλιν ἑβδόμη εἰν ἀγαθοῖς καὶ ἑβδόμη ἐστὶ γενέθλη. καὶ ἑβδόμη ἐν πρώτοισι καὶ ἑβδόμη ἐστὶ τελεία. καὶ ἑπτὰ δὲ πάντα τέτυκτο ἐν οὐρανῷ ἀστερόεντι, ἐν κύκλοισι φανέντʼ ἐπιτελλομένοις ἐνιαυτοῖς.”

“Alla kai tēn hebdomēn hieran ou monon hoi Hebraioi, alla kai hoi Hellēnes isasi, kathʼ hēn ho pas kosmos kykleitai tōn zōogonoumenōn kai phyomenōn apantōn. Hēsiodos men oun houtō peri autēs legei prōton enē tetras te kai hebdomē hieron ēmar. kai palin hebdomatē dʼ authis lampron phaos ēelioio. Homēros de hebdomatē dēpeita katēlythen hieron ēmar. kai ‘hebdomē ēn hierē.’ kai palin hebdomon ēmar eēn, kai tǭ tetelesto hapanta. kai authis hebdomatę̄ dʼ ēoi lipomen rhoon ex Acherontos. nai mēn kai Kallimachos ho poiētēs graphei hebdomatę̄ dʼ ēoi, kai hoi etetykto hapanta. kai palin hebdomē ein agathois kai hebdomē esti genethlē. kai hebdomē en prōtoisi kai hebdomē esti teleia. kai hepta de panta tetykto en ouranǭ asteroenti, en kykloisi phanentʼ epitellomenois eniautois.”

“Not only the Hebrews but also the Greeks know the seventh day as holy, according to which the whole world of all living things and growing things revolves. Hesiod speaks thus of it: ‘First the first of the month, the fourth, and the seventh, a holy day.’ And again: ‘And on the seventh again the bright light of the sun.’ And Homer: ‘And then on the seventh came down the holy day.’ And ‘The seventh was holy.’ And again: ‘It was the seventh day, and on it all things had been finished.’ And again: ‘And on the seventh dawn we left the stream of Acheron.’ Indeed Callimachus the poet also writes: ‘On the seventh dawn all things had been made for him.’ And again: ‘The seventh is among the good, and the seventh is birth.’ And ‘The seventh among the first, and the seventh is perfect.’ And ‘All things were made seven in the starry heaven, appearing in circles as the years come round.’”

Notes and citation

Summary: Clement: Greek poets too honor the seventh day.

Clement, Miscellanies 5.14.107, drawing on Aristobulus (compare 13.12.13–16); Hesiod, Works and Days 770–771; the lines ascribed to Homer and Callimachus are not found in their extant works (Aristobulus gives some of them to Linus).

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.107 (Miscellanies; quotation); Hesiod, Op. 770–771 (Hesiod, Works and Days; quotation); Aristobulus, Aristob. fr. 5 (Aristobulus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.34 (Dindorf 2:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-34). (abbreviation not yet checked)

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13.13.35Dindorf 2:208–209

“Ἀλλὰ καὶ αἱ Σόλωνος ἐλεγεῖαι σφόδρα τὴν ἑβδομάδα ἐκθειάζουσι.” “Τὰ δὲ οὐχὶ παραπλήσια τῇ λεγούσῃ γραφῇ ‘ἄρωμεν ἀφʼ ἡμῶν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν, ὁ Πλάτων μονονουχὶ προφητεύων τὴν σωτήριον οἰκονομίαν ἐν τῷ δευτέρῳ τῆς Πολιτείας οὕτω φησὶν “Οὕτω δὲ διακείμενος ὁ δίκαιος μαστιγώσεται, ἐκκοπήσεται τὼ ὀφθαλμὼ, τελευτῶν πάντα κακὰ παθὼν ἀνασκινδυλευθήσεται.” “Ὅ τε Σωκρατικὸς Ἀντισθένης παραφράζων τὴν προφητικὴν ἐκείνην γραφὴν ‘τίνι με ὡμοιώσατε; λέγει κύριοςʼ οὐδενὶ ἐοικέναι φησὶ, διόπερ αὐτὸν οὐδεὶς ἐκμαθεῖν ἐξ εἰκόνος δύναται. τὰ δὲ ὅμοια καὶ Ξενοφῶν ὁ Ἀθηναῖος κατὰ λέξιν λέγει ὁ γοῦν πάντα σείων καὶ ἀτρεμίζων, ὡς μὲν μέγας τις καὶ δυνατὸς φανερὸς, ὁποῖος δʼ ἐστὶ μορφὴν ἀφανής. οὐδὲ μὴν ὁ παμφαὴς δοκῶν εἶναι ἥλιος, οὐδʼ οὗτος ἔοικεν ὁρᾶν αὑτὸν ἐπιτρέπειν, ἀλλʼ ἤν τις ἀναιδῶς αὐτὸν θεάσηται, τὴν ὄψιν ἀφαιρεῖται.” τίς γὰρ σὰρξ δύναται τὸν ἐπουράνιον καὶ ἀληθῆ ὀφθαλμοῖσιν ἰδεῖν θεὸν ἄμβροτον, ὃς πόλον οἰκεῖ; ἀλλʼ οὐδʼ ἀκτίνων κατʼ ἐναντίον ἠελίοιο ἄνθρωποι στῆναι δυνατοὶ, θνητοὶ γεγαῶτες, προεῖπεν ἡ Σίβυλλα.

“Alla kai hai Solōnos elegeiai sphodra tēn hebdomada ektheiazousi.” “Ta de ouchi paraplēsia tę̄ legousę̄ graphę̄ ‘arōmen aphʼ hēmōn ton dikaion, hoti dyschrēstos hēmin estin, ho Platōn mononouchi prophēteuōn tēn sōtērion oikonomian en tǭ deuterǭ tēs Politeias houtō phēsin “Houtō de diakeimenos ho dikaios mastigōsetai, ekkopēsetai tō ophthalmō, teleutōn panta kaka pathōn anaskindyleuthēsetai.” “Ho te Sōkratikos Antisthenēs paraphrazōn tēn prophētikēn ekeinēn graphēn ‘tini me hōmoiōsate? legei kyriosʼ oudeni eoikenai phēsi, dioper auton oudeis ekmathein ex eikonos dynatai. ta de homoia kai Xenophōn ho Athēnaios kata lexin legei ho goun panta seiōn kai atremizōn, hōs men megas tis kai dynatos phaneros, hopoios dʼ esti morphēn aphanēs. oude mēn ho pamphaēs dokōn einai hēlios, oudʼ houtos eoiken horan hauton epitrepein, allʼ ēn tis anaidōs auton theasētai, tēn opsin aphaireitai.” tis gar sarx dynatai ton epouranion kai alēthē ophthalmoisin idein theon ambroton, hos polon oikei? allʼ oudʼ aktinōn katʼ enantion ēelioio anthrōpoi stēnai dynatoi, thnētoi gegaōtes, proeipen hē Sibylla.

“The elegies of Solon too greatly deify the number seven.” “And is it not like the Scripture which says, ‘Let us take away the just man from among us, for he is troublesome to us,’ when Plato, all but prophesying the saving dispensation, says in the second book of the Republic: ‘Being so disposed, the just man will be scourged, will have his eyes gouged out, and at last, having suffered every evil, will be impaled’?” “And the Socratic Antisthenes, paraphrasing that prophetic Scripture, ‘To whom have you likened me? says the Lord,’ says that God is like no one, and that therefore no one can learn him from an image. And Xenophon the Athenian says similar things word for word: ‘He who shakes all things and makes them still is manifest as great and mighty, but what he is like in form is unseen. Not even the sun, which seems to give light to all, allows itself to be looked at; but if anyone gazes at it shamelessly, it takes away his sight.’” “For what flesh can see with its eyes the heavenly and true God, immortal, who dwells in the sky? Not even against the rays of the sun can men stand, being born mortal,” the Sibyl foretold.

Isa 3:10 (quotation, medium confidence) · Isa 40:18 (quotation, high confidence) · Isa 40:25 (quotation, medium confidence)

Notes and citation

Summary: Clement: Plato’s scourged just man foretells Christ; Antisthenes, Xenophon, and the Sibyl teach that God is invisible.

Clement, Miscellanies 5.14.107–108; Solon (fragment); Wisdom of Solomon 2:12 (compare Isa 3:10 Septuagint); Plato, Republic 2.361e–362a; Isa 40:18, 25; Antisthenes, fragment; Xenophon, Memorabilia 4.3.13–14; Sibylline Oracles, fragment 1.10–13.

Notes on the original text

Digital text corrected (OCR slip; stray mark in the digital text): παὼν → παθὼν; Πλάτωνʼ → Πλάτων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.107–108 (Miscellanies; quotation); Solon (Solon (elegies and fragments); allusion); Wis 2:12 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Plato, Resp. 361e–362a (Plato (works); quotation); Antisthenes (Antisthenes (fragments); allusion); Xenophon, Mem. 4.3.13–14 (Xenophon, Memorabilia; quotation); Sib. Or. fr. 1 (Sibylline Oracles; quotation)

Topics: Christology

Cite (SBL): Eusebius, Praep. ev. 13.13.35 (Dindorf 2:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-35). (abbreviation not yet checked)

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13.13.36Dindorf 2:209

εὖ γοῦν καὶ Ξενοφάνης ὁ Κολοφώνιος διδάσκων ὅτι εἶς καὶ ἀσώματος ὁ θεὸς ἐπιφέρει εἰς θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος, οὔ τι δέμας θνητοῖσιν ὁμοίιος, οὐδὲ νόημα. καὶ πάλιν — — ἀλλʼ οἱ βροτοὶ δοκοῦσι γεννᾶσθαι θεοὺς. τὴν σφετέρην δʼ ἐσθῆτα ἔχειν φωνήν τε δέμας τε. καὶ πάλιν — — ἀλλʼ εἰ χεῖρας ἔχον βόες, ἠὲ λέοντες, ἢ γράψαι χείρεσσι καὶ ἔργα τελεῖν ἅπερ ἄνδρες, ἵπποι μέν θʼ ἵπποισι, βόες δέ τε βουσὶν ὅμοιοι, καί κε θεῶν ἰδέας ἔγραφον, καὶ σώματʼ ἐποίουν τοιαῦθʼ, οἷόν περ καὐτοὶ δέμας εἶχον ὅμοιον.

eu goun kai Xenophanēs ho Kolophōnios didaskōn hoti eis kai asōmatos ho theos epipherei eis theos en te theoisi kai anthrōpoisi megistos, ou ti demas thnētoisin homoiios, oude noēma. kai palin — — allʼ hoi brotoi dokousi gennasthai theous. tēn spheterēn dʼ esthēta echein phōnēn te demas te. kai palin — — allʼ ei cheiras echon boes, ēe leontes, ē grapsai cheiressi kai erga telein haper andres, hippoi men thʼ hippoisi, boes de te bousin homoioi, kai ke theōn ideas egraphon, kai sōmatʼ epoioun toiauthʼ, hoion per kautoi demas eichon homoion.

Well, then, does Xenophanes of Colophon also teach that God is one and incorporeal, adding: “One God, greatest among gods and men, like mortals neither in body nor in thought.” And again: “But mortals think that gods are born, and have their own clothing and voice and body.” And again: “But if oxen or lions had hands, or could paint with their hands and do the works that men do, horses would paint the forms of the gods like horses, and oxen like oxen, and would make their bodies such as the body each of them has.”

Notes and citation

Summary: Xenophanes: God is one and unlike mortals; men make gods in their own image.

Clement, Miscellanies 5.14.109; Xenophanes, fragments B 23, 14, 15 (Diels–Kranz).

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.109 (Miscellanies; quotation); Xenophanes, fr. B 23, 14, 15 (Xenophanes (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.36 (Dindorf 2:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-36). (abbreviation not yet checked)

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13.13.37Dindorf 2:209–210

ἀκούσωμεν οὖν πάλιν Βακχυλίδου μὲν τοῦ μελοποιοῦ περὶ τοῦ θείου λέγοντος οἱ μὲν ἀδμῆτες ἀεικελίων νούσων εἰσὶ καὶ ἀναίτιοι, οὐδὲν ἀνθρώποις εἴκελοι. Κλεάνθους τε τοῦ Στωϊκοῦ ἔν τινι ποιήματι περὶ τοῦ θεοῦ ταῦτα γεγραφότος ἄκουε τἀγαθὸν ἐρωτᾷς μʼ οἷόν ἐστʼ; ἄκουε δή. τεταγμένον, δίκαιον, ὅσιον, εὐσεβὲς, κρατοῦν ἑαυτοῦ, χρήσιμον, καλὸν, δέον, αὐστηρὸν, αὐθέκαστον, ἀεισύμφορον, ἄφοβον, ἄλυπον, λυσιτελὲς, ἀνώδυνον, ὠφέλιμον, εὐάρεστον, ἀσφαλὲς, φίλον, ἔντιμον, ὁμολογούμενον, εὐκλεὲς, ἄτυφον, ἐπιμελὲς, πρᾶον, σφοδρὸν, χρονιζόμενον, ἄμεμπτον, ἀεὶ διαμένον.

akousōmen oun palin Bakchylidou men tou melopoiou peri tou theiou legontos hoi men admētes aeikeliōn nousōn eisi kai anaitioi, ouden anthrōpois eikeloi. Kleanthous te tou Stōïkou en tini poiēmati peri tou theou tauta gegraphotos akoue tagathon erōtąs mʼ hoion estʼ? akoue dē. tetagmenon, dikaion, hosion, eusebes, kratoun heautou, chrēsimon, kalon, deon, austēron, authekaston, aeisymphoron, aphobon, alypon, lysiteles, anōdynon, ōphelimon, euareston, asphales, philon, entimon, homologoumenon, euklees, atyphon, epimeles, praon, sphodron, chronizomenon, amempton, aei diamenon.

Let us hear again Bacchylides the lyric poet saying of the divine: “They are untouched by shameful diseases and blameless, in no way like men.” And hear Cleanthes the Stoic, who has written this about God in a certain poem: “You ask me what the good is like? Hear then: ordered, just, holy, pious, master of itself, useful, beautiful, fitting, austere, straightforward, always advantageous, fearless, painless, profitable, without grief, helpful, pleasing, secure, friendly, honored, consistent, of good repute, free from vanity, caring, gentle, vehement, lasting, blameless, ever abiding.”

Notes and citation

Summary: Bacchylides and Cleanthes describe the divine and the good.

Clement, Miscellanies 5.14.110; Bacchylides, fragment 23; Cleanthes, fragment 557 (von Arnim).

Notes on the original text

Digital text corrected (OCR slip; accent slip in the digital text): ἀειςύμφορον → ἀεισύμφορον; αμεμπτον → ἄμεμπτον.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.110 (Miscellanies; quotation); Bacchylides, fr. 23 (Bacchylides (fragments); quotation); Cleanthes, fr. 557 (Cleanthes (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.37 (Dindorf 2:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-37). (abbreviation not yet checked)

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13.13.38Dindorf 2:210

ὁ δὲ αὐτὸς κατὰ τὸ σιωπώμενον τὴν τῶν πολλῶν διαβάλλων εἰδωλολατρίαν ἐπιφέρει ἀνελεύθερος πᾶς ὅστις εἰς δόξαν βλέπει, ὡς δὴ παρʼ ἐκείνης τευξόμενός τινος καλοῦ. οὔκουν ἔτι κατὰ τὴν τῶν πολλῶν δόξαν περὶ τοῦ θείου ὑποληπτέον· — — οὐδὲ γὰρ λάθρα δοκῶ, φωτὸς κακούργου σχήματʼ ἐκμιμούμενον, σοὶ τήνδʼ ἐς εὐνὴν, ὥσπερ ἄνθρωπον, μολεῖν, Ἀμφίων λέγει τῇ Ἀντιόπῃ. ὁ Σοφοκλῆς δὲ εὐθυρρημόνως γράφει τὴν τοῦδε γάρ τοι Ζεὺς ἔγημε μητέρα, οὐ χρυσόμορφος, οὐδʼ ἐπημφιεσμένος πτίλον κύκνειον, ὡς κόρην Πλευρωνίαν ὑπημβρύωσεν, ἀλλʼ ὁλοσχερὴς ἀνήρ. εἶτα ὑπελθὼν καὶ δὴ ἐπήγαγε ταχὺς δὲ βαθμοῖς νυμφικοῖς ἐπεστάθη ὁ μοιχός. ἐφʼ οἷς ἔτι φανερώτερον τὴν ἀκρασίαν τοῦ μυθοποιουμένου Διὸς ὧδέ πως ἐκδιηγεῖται ὁ δʼ οὔτε δαιτὸς οὔτε χέρνιβος θιγὼν πρὸς λέκτρον ᾔει καρδίαν ὠδαγμένος, ὅλην δʼ ἐκείνην εὐφρόνην ἐθόρνυτο.

ho de autos kata to siōpōmenon tēn tōn pollōn diaballōn eidōlolatrian epipherei aneleutheros pas hostis eis doxan blepei, hōs dē parʼ ekeinēs teuxomenos tinos kalou. oukoun eti kata tēn tōn pollōn doxan peri tou theiou hypolēpteon; — — oude gar lathra dokō, phōtos kakourgou schēmatʼ ekmimoumenon, soi tēndʼ es eunēn, hōsper anthrōpon, molein, Amphiōn legei tę̄ Antiopę̄. ho Sophoklēs de euthyrrēmonōs graphei tēn toude gar toi Zeus egēme mētera, ou chrysomorphos, oudʼ epēmphiesmenos ptilon kykneion, hōs korēn Pleurōnian hypēmbryōsen, allʼ holoscherēs anēr. eita hypelthōn kai dē epēgage tachys de bathmois nymphikois epestathē ho moichos. ephʼ hois eti phanerōteron tēn akrasian tou mythopoioumenou Dios hōde pōs ekdiēgeitai ho dʼ oute daitos oute chernibos thigōn pros lektron ę̄ei kardian ōdagmenos, holēn dʼ ekeinēn euphronēn ethornyto.

And the same writer, tacitly attacking the idolatry of the many, adds: “Every man is ignoble who looks to opinion, as though he will obtain something good from it.” We must not, then, any longer form our ideas of the divine according to the opinion of the many: “For I do not think that Zeus, imitating the form of a wicked man, came secretly to your bed, like a human being,” Amphion says to Antiope. But Sophocles writes outspokenly: “The mother of this man Zeus wedded, not golden-formed, nor clad in swan’s plumage, as when he got the Pleuronian maiden with child, but wholly a man.” Then going on he added: “And swiftly on the bridal steps stood the adulterer.” Upon which he relates still more plainly the incontinence of the Zeus of fable, somewhat thus: “He, touching neither feast nor lustral water, went to the bed with his heart stung, and the whole of that night he leapt upon her.”

Notes and citation

Summary: Clement: Cleanthes rejects the opinion of the many; the tragedians expose Zeus’ adulteries.

Clement, Miscellanies 5.14.110–111; Cleanthes, fragment 559 (von Arnim); Euripides, Antiope, fragment; Sophocles, fragments (from an unidentified play, perhaps the Amphitryon).

Notes on the original text

Digital text corrected (OCR slip; elision mark lost in the digital text): παρ ἐκείνης → παρʼ ἐκείνης; χρυςόμορφος → χρυσόμορφος; ἀκραςίαν → ἀκρασίαν.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.110–111 (Miscellanies; quotation); Cleanthes, fr. 559 (Cleanthes (fragments); quotation); Euripides, Antiope (fragment) (Euripides (plays and fragments); quotation); Sophocles, fragment (Sophocles (plays and fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.38 (Dindorf 2:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-38). (abbreviation not yet checked)

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13.13.39Dindorf 2:210–211

ταυτὶ μὲν οὖν παρείσθω ταῖς τῶν θεάτρων ἀνοίαις. ἄντικρυς δὲ ὁ μὲν Ἡράκλειτος, τοῦ λόγου τοῦ δέοντος ἀεὶ, φησὶν, ἀξύνετοι γίγνονται ἄνθρωποι, καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον. ὁ μελοποιὸς δὲ Μελανιππίδης ᾄδων φησὶ κλῦθί μοι, ὢ πάτερ, θαῦμα βροτῶν, τᾶς ἀειζώου ψυχὰς μεδέων. Παρμενίδης τε ὁ μέγας, ὥς φησιν ἐν Σοφιστῇ Πλάτων, ὧδέ πως περὶ τοῦ θείου γράφει πολλὰ μάλʼ ὡς ἀγένητον ἐὸν καὶ ἀνώλεθρόν ἐστι, οὖλον, μουνογενὲς δὲ καὶ ἀτρεμὲς ἠδʼ ἀγένητον. ἀλλὰ καὶ ὁ Ἡσίοδος αὐτὸς γὰρ πάντων φησὶ) βασιλεὺς καὶ κοίρανός ἐστιν ἀθανάτων, σέο δʼ οὔ τις ἐρήρισται κράτος ἄλλος.

tauti men oun pareisthō tais tōn theatrōn anoiais. antikrys de ho men Hērakleitos, tou logou tou deontos aei, phēsin, axynetoi gignontai anthrōpoi, kai prosthen ē akousai kai akousantes to prōton. ho melopoios de Melanippidēs ądōn phēsi klythi moi, ō pater, thauma brotōn, tas aeizōou psychas medeōn. Parmenidēs te ho megas, hōs phēsin en Sophistę̄ Platōn, hōde pōs peri tou theiou graphei polla malʼ hōs agenēton eon kai anōlethron esti, oulon, mounogenes de kai atremes ēdʼ agenēton. alla kai ho Hēsiodos autos gar pantōn phēsi) basileus kai koiranos estin athanatōn, seo dʼ ou tis erēristai kratos allos.

Let these things be left to the follies of the theaters. But plainly Heraclitus says: “Of the Word that is needful men are always without understanding, both before they hear it and when they have first heard it.” And the lyric poet Melanippides sings: “Hear me, O Father, wonder of mortals, ruler of the ever-living soul.” And the great Parmenides, as Plato says in the Sophist, writes somewhat thus of the divine: “Very many signs that being is unborn and imperishable, whole, unique, unshaken, and unborn.” And Hesiod too: “For he,” he says, “is king and lord of all the immortals; and no other has vied with you in might.”

Notes and citation

Summary: Heraclitus, Melanippides, Parmenides, and Hesiod speak of the one eternal Word or God.

Clement, Miscellanies 5.14.111–112; Heraclitus, fragment B 1; Melanippides, fragment 6; Parmenides, fragment B 8.2–4; Plato, Sophist 237a; Hesiod, fragment 308 (the last line is uncertain).

Notes on the original text

Digital text corrected (accent slip in the digital text): τἀς ἀειζώου → τᾶς ἀειζώου.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.111–112 (Miscellanies; quotation); Heraclitus, fr. B 1 (Heraclitus (fragments); quotation); Parmenides, fr. B 8 (Parmenides (fragments); quotation); Hesiod, Theog. (Hesiod, Theogony; echo)

Cite (SBL): Eusebius, Praep. ev. 13.13.39 (Dindorf 2:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-39). (abbreviation not yet checked)

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13.13.40Dindorf 2:211

Ναὶ μὴν καὶ ἡ τραγῳδία ἀπὸ τῶν εἰδώλων ἀποσπῶσα εἰς τὸν οὐρανὸν ἀναβλέπειν διδάσκει. ὁ μὲν γὰρ Σοφοκλῆς, ὥς φησιν Ἑκαταῖος ὁ τὰς ἱστορίας συνταξάμενος ἐν τῷ κατὰ Ἅβραμον καὶ τοὺς Αἰγυπτίους, ἄντικρυς ἐπὶ τῆς σκηνῆς ἐκβοᾷ εἶς ταῖς ἀληθείαισιν, εἶς ἐστὶν θεὸς, ὃς οὐρανόν τʼ ἔτευξε καὶ γαῖαν μακρὴν, πόντου τε χαροπὸν οἶδμα κἀνέμων βίας. θνητοὶ δὲ πολλοὶ καρδίαν πλανώμενοι ἱδρυσάμεσθα πημάτων παραψυχὴν θεῶν ἀγάλματʼ ἐκ λίθων, ἢ χαλκέων, ἢ χρυσοτεύκτων, ἢ ἐλεφαντίνων τύπους. θυσίας τε τούτοις καὶ καλὰς πανηγύρεις στέφοντες, οὕτως εὐσεβεῖν νομίζομεν.

Nai mēn kai hē tragǭdia apo tōn eidōlōn apospōsa eis ton ouranon anablepein didaskei. ho men gar Sophoklēs, hōs phēsin Hekataios ho tas historias syntaxamenos en tǭ kata Habramon kai tous Aigyptious, antikrys epi tēs skēnēs ekboą eis tais alētheiaisin, eis estin theos, hos ouranon tʼ eteuxe kai gaian makrēn, pontou te charopon oidma kanemōn bias. thnētoi de polloi kardian planōmenoi hidrysamestha pēmatōn parapsychēn theōn agalmatʼ ek lithōn, ē chalkeōn, ē chrysoteuktōn, ē elephantinōn typous. thysias te toutois kai kalas panēgyreis stephontes, houtōs eusebein nomizomen.

Indeed, tragedy too, drawing away from idols, teaches us to look up to heaven. For Sophocles, as Hecataeus, who composed the histories, says in his work on Abraham and the Egyptians, cries out plainly on the stage: “One in truth, one is God, who made the heaven and the wide earth, and the gleaming swell of the sea, and the might of the winds. But we mortals, many of us straying in heart, set up as a comfort for our troubles images of the gods of stone, or of bronze, or forms wrought of gold or ivory; and crowning these with sacrifices and fine festivals, we think so to be pious.”

Notes and citation

Summary: Lines ascribed to Sophocles proclaim one God and condemn idols.

Clement, Miscellanies 5.14.113; Sophocles, fragment 1126 (spurious; ascribed by Clement to Hecataeus’ work On Abraham, itself probably a Jewish composition).

Notes on the original text

Digital text corrected (accent slip in the digital text; repeated syllables in the digital text): ἱστορίας ρίας → ἱστορίας; ἡ ἐλεφαντίνων → ἢ ἐλεφαντίνων.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.113 (Miscellanies; quotation); Sophocles, fr. 1126 (Sophocles (plays and fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.40 (Dindorf 2:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-40). (abbreviation not yet checked)

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13.13.41Dindorf 2:211–212

Εὐριπίδης δὲ ἐπὶ τῆς αὐτῆς σκηνῆς τραγῳδῶν ὁρᾷς φησὶ) τὸν ὑψοῦ τόνδʼ ἄπειρον αἰθέρα καὶ γῆν πέριξ ἔχονθʼ ὑγραῖς ἐν ἀγκάλαις; τοῦτον νόμιζε Ζῆνα, τόνδʼ ἡγοῦ θεόν. ἔν τε τῷ Πειρίθῳ δράματι ὁ αὐτὸς καὶ τάδε τραγῳδεῖ σὲ τὸν αὐτοφυῆ, τὸν ἐν αἰθερίῳ ῥόμβῳ πάντων φύσιν ἐμπλέξανθʼ ὃν πέρι μὲν φῶς, περὶ δʼ ὀρφναία νὺξ αἰολόχρως, ἄκριτός τʼ ἄστρων ὄχλος ἐνδελεχῶς ἀμφιχορεύει. ἐνταῦθα γὰρ τὸν μὲν αὐτοφυῆ τὸν δημιουργὸν νοῦν εἴρηκε, τὰ δʼ ἑξῆς ἐπὶ τοῦ κόσμου τάσσεται, ἐν ᾧ καὶ αἱ ἐναντιότητες φωτός τε καὶ σκότους. ὅ τε Εὐφορίωνος Αἰσχύλος ἐπὶ τοῦ θεοῦ σεμνῶς σφόδρα φησὶ Ζεύς ἐστιν αἰθὴρ, Ζεὺς δὲ γῆ, Ζεὺς δʼ οὐρανὸς, Ζεύς τοι τὰ πάντα, χὤτι τῶνδʼ ὑπέρτερον.

Euripidēs de epi tēs autēs skēnēs tragǭdōn horąs phēsi) ton hypsou tondʼ apeiron aithera kai gēn perix echonthʼ hygrais en ankalais? touton nomize Zēna, tondʼ hēgou theon. en te tǭ Peirithǭ dramati ho autos kai tade tragǭdei se ton autophyē, ton en aitheriǭ rhombǭ pantōn physin emplexanthʼ hon peri men phōs, peri dʼ orphnaia nyx aiolochrōs, akritos tʼ astrōn ochlos endelechōs amphichoreuei. entautha gar ton men autophyē ton dēmiourgon noun eirēke, ta dʼ hexēs epi tou kosmou tassetai, en hǭ kai hai enantiotētes phōtos te kai skotous. ho te Euphoriōnos Aischylos epi tou theou semnōs sphodra phēsi Zeus estin aithēr, Zeus de gē, Zeus dʼ ouranos, Zeus toi ta panta, chōti tōndʼ hyperteron.

And Euripides, writing tragedy on the same stage, says: “Do you see this boundless ether on high, holding the earth around in its moist arms? This consider Zeus, this hold to be God.” And in the drama Pirithous the same writes this in tragic verse: “You, self-generated, who wove the nature of all things in the ethereal whirl, round whom light and dark, spangled night, and the countless throng of stars dance forever.” For here he has called the creative mind self-generated, and what follows applies to the world, in which there are also the opposites of light and darkness. And Aeschylus son of Euphorion says very solemnly of God: “Zeus is ether, Zeus is earth, Zeus is heaven, Zeus is all things, and whatever is higher than these.”

Notes and citation

Summary: Euripides and Aeschylus speak of the supreme God in exalted terms.

Clement, Miscellanies 5.14.114–115; Euripides, fragments 941 and 593 (Pirithous); Aeschylus, Heliades, fragment 70.

Notes on the original text

Digital text corrected (word broken in the digital text): τρα γῳδεῖ → τραγῳδεῖ.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.114–115 (Miscellanies; quotation); Euripides, fr. 941 (Euripides (plays and fragments); quotation); Euripides, Pirithous fr. 593 (Euripides (plays and fragments); quotation); Aeschylus, Heliades fr. 70 (Aeschylus (plays and fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.41 (Dindorf 2:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-41). (abbreviation not yet checked)

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13.13.42Dindorf 2:212

οἶδα ἐγὼ καὶ Πλάτωνα προσμαρτυροῦντα Ἡρακλείτῳ γράφοντι “ἕν τὸ σοφὸν μοῦνον λέγεσθαι οὐκ ἐθέλει, καὶ ἐθέλει Ζηνὸς οὔνομα.” καὶ πάλιν “νόμος καὶ βουλῇ πείθεσθαι ἐνός.” κἂν τὸ ῥητὸν ἐκεῖνο ἀναγαγεῖν ἐθέλῃς “ὁ ἔχων ὦτα ἀκούειν ἀκουέτω” εὕροις ἂν ὧδε ἐμφαινόμενον πρὸς τοῦ Ἐφεσίου “ἀξύνετοι ἀκούσαντες κωφοῖσιν ἐοίκασι· φάτις αὐτοῖσι μαρτυρεῖ παρεόντας ἀπεῖναι.” ἀλλʼ ἄντικρυς μίαν ἀρχὴν καὶ παρʼ Ἑλλήνων ἀκοῦσαι ποθεῖς; Τίμαιος ὁ Λοκρὸς ἐν τῷ φυσικῷ συγγράμματι κατὰ λέξιν ὧδέ μοι μαρτυρήσει “μία ἀρχὰ πάντων ἐστὶν ἀγένητος· εἰ γὰρ ἐγένετο, οὐκ ἂν ἦν ἔτι ἀρχὰ, ἀλλʼ ἐκείνα ἐξ ἇς ἁ ἀρχὰ ἐγένετο.” ἐρρύη γὰρ ἐκεῖθεν ἡ δόξα ἡ ἀληθινὴ “ἄκουε (φησὶν) Ἰσραὴλ, κύριος ὁ θεός σου εἶς ἐστὶ, καὶ αὐτῷ μόνῳ λατρεύσεις.” οὕτος ἰδοὺ πάντεσσι σαφὴς ἀπλάνητος ὑπάρχει, ὥς φησιν ἡ Σίβυλλα.

oida egō kai Platōna prosmartyrounta Hērakleitǭ graphonti “hen to sophon mounon legesthai ouk ethelei, kai ethelei Zēnos ounoma.” kai palin “nomos kai boulę̄ peithesthai enos.” kan to rhēton ekeino anagagein ethelę̄s “ho echōn ōta akouein akouetō” heurois an hōde emphainomenon pros tou Ephesiou “axynetoi akousantes kōphoisin eoikasi; phatis autoisi martyrei pareontas apeinai.” allʼ antikrys mian archēn kai parʼ Hellēnōn akousai potheis? Timaios ho Lokros en tǭ physikǭ syngrammati kata lexin hōde moi martyrēsei “mia archa pantōn estin agenētos; ei gar egeneto, ouk an ēn eti archa, allʼ ekeina ex has ha archa egeneto.” erryē gar ekeithen hē doxa hē alēthinē “akoue (phēsin) Israēl, kyrios ho theos sou eis esti, kai autǭ monǭ latreuseis.” houtos idou pantessi saphēs aplanētos hyparchei, hōs phēsin hē Sibylla.

I know too that Plato bears witness with Heraclitus when he writes: “The one wise thing is unwilling and willing to be called by the name of Zeus.” And again: “It is law also to obey the counsel of one.” And if you wish to trace that saying, “He who has ears to hear, let him hear,” you would find it set out thus by the Ephesian: “Those without understanding, though they hear, are like the deaf; the saying bears witness to them: present, they are absent.” But do you long to hear plainly of one first principle from the Greeks too? Timaeus of Locri, in his work on nature, will bear witness to me word for word thus: “There is one principle of all things, unbegotten; for if it had come into being, it would no longer be a principle, but that from which the principle came into being.” For from there flowed the true opinion: “Hear, O Israel,” it says, “the Lord your God is one, and him only shall you serve.” “See, he is clear to all, unerring,” as the Sibyl says.

Matt 11:15 (quotation, high confidence) · Deut 6:4 (quotation, high confidence) · Deut 6:13 (quotation, high confidence)

Notes and citation

Summary: Clement: Heraclitus and Timaeus of Locri speak of one principle, as Moses and the Sibyl do.

Clement, Miscellanies 5.14.115–116; Heraclitus, fragments B 32, 33, 34; Matt 11:15; [Timaeus of Locri] (an unidentified Pythagorean work); Deut 6:4, 13; Sibylline Oracles, fragment 1.28.

Notes on the original text

Digital text corrected (line-end hyphen left in the digital text): Τί- μαιος → Τίμαιος.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.115–116 (Miscellanies; quotation); Heraclitus, fr. B 32–34 (Heraclitus (fragments); quotation); Sib. Or. fr. 1 (Sibylline Oracles; quotation); Timaeus of Locri, Tim. Locr. (Timaeus of Locri (Pseudo-Timaeus), On the Nature of the World and Soul; echo)

Cite (SBL): Eusebius, Praep. ev. 13.13.42 (Dindorf 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-42). (abbreviation not yet checked)

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13.13.43Dindorf 2:212–213

Ξενοκράτης τε ὁ Καρχηδόνιος τὸν μὲν ὕπατον Δία, τὸν δὲ νέατον καλῶν, ἔμφασιν πατρὸς ἀπολείπει καὶ υἱοῦ. καὶ τὸ παραδοξότατον, γινώσκειν φαίνεται τὸ θεῖον ὁ ἀνθρωποπαθεῖς εἰσάγων τοὺς θεούς· ὃν οὐδʼ οὕτως αἰδεῖται Ἐπίκουρος. φησὶ γοῦν τίπτε με, Πηλέος υἱὲ, ποσὶν ταχέεσσι διώκεις, αὐτὸς θνητὸς ἐὼν, θεὸν ἄμβροτον; οὐδέ νυ πώ με ἔγνως ὡς θεός εἰμι. οὐχ ἁλωτὸν γὰρ εἶναι θνητῷ οὐδὲ καταληπτὸν τὸ θεῖον οὔτε ποσὶν οὔτε χερσὶν οὔτε ὀφθαλμοῖς οὐδʼ ὅλως τῷ σώματι δεδήλωκε. “τίνι ὡμοιώσατε κύριον; ἢ τίνι ὁμοιώματι ὡμοιώσατε αὐτόν;” φησὶν ἡ γραφή. “μὴ εἰκόνα ἐποίησε τέκτων, ἢ χρυσοχόος, χωνεύσας χρυσίον, περιεχρύσωσεν αὐτόν;” καὶ τὰ ἐπὶ τούτοις.

Xenokratēs te ho Karchēdonios ton men hypaton Dia, ton de neaton kalōn, emphasin patros apoleipei kai huiou. kai to paradoxotaton, ginōskein phainetai to theion ho anthrōpopatheis eisagōn tous theous; hon oudʼ houtōs aideitai Epikouros. phēsi goun tipte me, Pēleos huie, posin tacheessi diōkeis, autos thnētos eōn, theon ambroton? oude ny pō me egnōs hōs theos eimi. ouch halōton gar einai thnētǭ oude katalēpton to theion oute posin oute chersin oute ophthalmois oudʼ holōs tǭ sōmati dedēlōke. “tini hōmoiōsate kyrion? ē tini homoiōmati hōmoiōsate auton?” phēsin hē graphē. “mē eikona epoiēse tektōn, ē chrysochoos, chōneusas chrysion, periechrysōsen auton?” kai ta epi toutois.

And Xenocrates of Chalcedon, calling the one Zeus the highest and the other the lowest, leaves an indication of the Father and the Son. And, most surprising, he who introduces the gods with human passions (Homer) appears to know the divine; and Epicurus does not respect him even so. He says, at least: “Why, son of Peleus, do you pursue me with swift feet, being yourself mortal, me an immortal god? Not yet have you known that I am a god.” For he has shown that the divine cannot be caught or grasped by a mortal, neither with feet nor hands nor eyes, nor at all with the body. “To whom have you likened the Lord? Or with what likeness have you likened him?” says the Scripture. “Has a carpenter made an image, or a goldsmith, having melted gold, gilded it over?” and so on.

Isa 40:18 (quotation, high confidence) · Isa 40:19 (quotation, high confidence)

Notes and citation

Summary: Clement: Xenocrates hints at Father and Son; Homer and Isaiah show that God cannot be grasped by the body.

Clement, Miscellanies 5.14.116–117; Xenocrates, fragment 18 (Heinze) (Clement’s text has “Carthaginian,” but the philosopher was of Chalcedon); Homer, Iliad 22.8–10; Isa 40:18–19.

Notes on the original text

Digital text corrected (broken word and stray mark in the digital text): ὕπα- ’τον → ὕπατον.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.116–117 (Miscellanies; quotation); Homer, Il. 22.8–10 (Homer, Iliad; quotation); Xenocrates (Xenocrates of Chalcedon; echo)

Cite (SBL): Eusebius, Praep. ev. 13.13.43 (Dindorf 2:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-43). (abbreviation not yet checked)

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13.13.44Dindorf 2:213

ὅ τε κωμικὸς Ἐπίχαρμος σαφῶς περὶ τοῦ λόγου ἐν τῇ Πολιτείᾳ λέγει ὧδέ πως ὁ βίος ἀνθρώποις λογισμοῦ κἀριθμοῦ δεῖται πάνυ· ζῶμεν δʼ ἐν ἀριθμῷ καὶ λογισμῷ· ταῦτα γὰρ σώζει βροτούς. εἶτα διαρρήδην ἐπιφέρει ὁ λόγος ἀνθρώπους κυβερνᾷ, κατὰ τρόπον σώζει. εἶτα εἰ ἔστιν ἀνθρώπων λογισμὸς, ἔστι καὶ θεῖος λόγος. ὁ λόγος ἀνθρώπῳ πέφυκε περὶ βίου καταστροφάς. ὁ δέ γε τὰς τέχνας ἅπασι συνέπεται θεῖος λόγος, ἐκδιδάσκων αὐτὸς αὐτοὺς, ὅ τι ποιεῖν δεῖ συμφέρον. οὐ γὰρ ἄνθρωπος τέχναν εὑρʼ, ὁ δὲ θεὸς ταύταν φέρει. ὁ δέ γε τἀνθρώπου λόγος πέφυκεν ἀπό γε τοῦ θείου λόγου.

ho te kōmikos Epicharmos saphōs peri tou logou en tę̄ Politeią legei hōde pōs ho bios anthrōpois logismou karithmou deitai pany; zōmen dʼ en arithmǭ kai logismǭ; tauta gar sōzei brotous. eita diarrēdēn epipherei ho logos anthrōpous kyberną, kata tropon sōzei. eita ei estin anthrōpōn logismos, esti kai theios logos. ho logos anthrōpǭ pephyke peri biou katastrophas. ho de ge tas technas hapasi synepetai theios logos, ekdidaskōn autos autous, ho ti poiein dei sympheron. ou gar anthrōpos technan heurʼ, ho de theos tautan pherei. ho de ge tanthrōpou logos pephyken apo ge tou theiou logou.

And the comic poet Epicharmus speaks clearly of the Word in the Republic, somewhat thus: “Life for men needs reckoning and number very much; we live by number and reckoning; for these save mortals.” Then he adds explicitly: “Reason steers men and saves them properly.” Then: “If there is human reasoning, there is also a divine Word.” “Reason is born in man for the shaping of life.” “And the divine Word accompanies all arts, itself teaching them what they must do with profit. For it was not man who found art; God brings it.” “And the reason of man is born of the divine Word.”

Notes and citation

Summary: Epicharmus speaks of a divine Word from which human reason springs.

Clement, Miscellanies 5.14.118–119; Epicharmus, fragments B 56–57 (Diels–Kranz; probably from a later collection under his name). Clement reads them of the Word.

Notes on the original text

Digital text corrected (repeated word in the digital text; stray bracket in the digital text): ζῶμεν δʼ ἐν] ἀριθμῷ → ζῶμεν δʼ ἐν ἀριθμῷ; αὐτὸς αὐτὸς αὐτοὺς → αὐτὸς αὐτοὺς; τἀνθρώπου λόγος] πέφυκεν → τἀνθρώπου λόγος πέφυκεν.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.118–119 (Miscellanies; quotation); Epicharmus, fr. B 56–57 (Epicharmus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.44 (Dindorf 2:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-44). (abbreviation not yet checked)

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13.13.45Dindorf 2:213–214

ναὶ μὴν διὰ τοῦ Ἡσαΐου πνεύματος κεκραγότος τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος, πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων οὐ βούλομαι.” καὶ μετʼ ὀλίγα ἐπαγαγόντος “ λούσασθε, καθαροὶ γενέσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν.” καὶ τὰ ἐπὶ τούτοις Μένανδρος ὁ κωμικὸς αὐταῖς γράφει ταῖς λέξεσιν εἴ τις δὲ θυσίαν προσφέρων, ὢ Πάμφιλε, ταύρων τι πλῆθος, ἢ ἐρίφων, ἢ νὴ Δία ἑτέρων τοιούτων, ἢ κατασκευάσματα, χρυσᾶς ποιήσας χλαμύδας, ἤτοι πορφυρᾶς, ἢ διʼ ἐλέφαντος ἢ σμαράγδου ζῴδια, εὔνουν νομίζει τὸν θεὸν καθεστάναι, πεπλάνητʼ ἐκεῖνος καὶ φρένας κούφας ἔχει. δεῖ γὰρ τὸν ἄνδρα χρήσιμον πεφυκέναι, μὴ παρθένους φθείροντα καὶ μοιχώμενον, κλέπτοντα καὶ σφάττοντα χρημάτων χάριν. μηδὲ βελόνης ἔναμμʼ ἐπιθυμῇς, Πάμφιλε· ὁ γὰρ θεὸς βλέπει σε πλησίον παρών.

nai mēn dia tou Hēsaïou pneumatos kekragotos ti moi plēthos tōn thysiōn hymōn? legei kyrios, plērēs eimi holokautōmatōn, kai stear arnōn kai haima taurōn ou boulomai.” kai metʼ oliga epagagontos “ lousasthe, katharoi genesthe, aphelete tas ponērias apo tōn psychōn hymōn.” kai ta epi toutois Menandros ho kōmikos autais graphei tais lexesin ei tis de thysian prospherōn, ō Pamphile, taurōn ti plēthos, ē eriphōn, ē nē Dia heterōn toioutōn, ē kataskeuasmata, chrysas poiēsas chlamydas, ētoi porphyras, ē diʼ elephantos ē smaragdou zǭdia, eunoun nomizei ton theon kathestanai, peplanētʼ ekeinos kai phrenas kouphas echei. dei gar ton andra chrēsimon pephykenai, mē parthenous phtheironta kai moichōmenon, kleptonta kai sphattonta chrēmatōn charin. mēde belonēs enammʼ epithymę̄s, Pamphile; ho gar theos blepei se plēsion parōn.

Indeed, when the Spirit cried through Isaiah, “What to me is the multitude of your sacrifices? says the Lord; I am full of burnt offerings, and the fat of lambs and the blood of bulls I do not want,” and a little after added, “Wash, become clean, put away the wickedness from your souls,” and so on, Menander the comic poet writes in these very words: “If anyone, Pamphilus, offering a sacrifice, a multitude of bulls or kids, or, by Zeus, other such things, or works of art, making golden or purple cloaks, or figures of ivory or emerald, thinks he has made God well disposed, he is mistaken and has a light mind. For a man must be useful, not corrupting virgins and committing adultery, stealing and killing for money. Do not covet even the thread of a needle, Pamphilus; for God sees you, being near at hand.”

Isa 1:11 (quotation, high confidence) · Isa 1:16 (quotation, high confidence)

Notes and citation

Summary: Menander, like Isaiah, teaches that God wants righteousness rather than sacrifices.

Clement, Miscellanies 5.14.119; Isa 1:11, 16; Menander, fragment (Kock 1135; not certainly genuine).

Notes on the original text

Digital text corrected (accent slip in the digital text; breathing slip in the digital text): πλῆθος τόν θυσιῶν → πλῆθος τῶν θυσιῶν; ὐμῶν.” → ὑμῶν.”.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.119 (Miscellanies; quotation); Menander, fragment (Menander (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.45 (Dindorf 2:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-45). (abbreviation not yet checked)

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13.13.46Dindorf 2:214

“θεὸς ἐγγίζων ἐγώ εἰμι, καὶ οὐχὶ θεὸς πόρρωθεν. ποιήσει τι ἄνθρωπος ἐν κρυφαίοις, καὶ οὐκ ὄψομαι αὐτόν;” διὰ Ἱερεμίου φησί. καὶ πάλιν ὁ Μένανδρος παραφράζων τὴν γραφὴν ἐκείνην “θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ κύριον” ὧδέ πως γράφει μηδὲ βελόνης, ὦ φίλτατʼ, ἐπιθυμήσῃς ἀλλοτρίας ποτέ. ὁ γὰρ θεὸς δικαίοις ἔργοις ἥδεται καὶ οὐκ ἀδίκοις. πονοῦντα δʼ ἐᾷ τὸν ἴδιον ὑψῶσαι βίον, τὴν γῆν ἀροῦντα νύκτα καὶ τὴν ἡμέραν. θεῷ δὲ θῦε διὰ τέλους δίκαιος ὢν, καὶ λαμπρὸς ὢν ταῖς χλαμύσιν, ὡς τῇ καρδίᾳ. βροντῆς ἐὰν ἀκούσῃς, μὴ φύγῃς, μηδὲν συνειδὼς αὐτὸς αὑτῷ, δέσποτα. ὁ γὰρ θεὸς βλέπει σε πλησίον παρών.

“theos engizōn egō eimi, kai ouchi theos porrōthen. poiēsei ti anthrōpos en kryphaiois, kai ouk opsomai auton?” dia Hieremiou phēsi. kai palin ho Menandros paraphrazōn tēn graphēn ekeinēn “thysate thysian dikaiosynēs, kai elpisate epi kyrion” hōde pōs graphei mēde belonēs, ō philtatʼ, epithymēsę̄s allotrias pote. ho gar theos dikaiois ergois hēdetai kai ouk adikois. ponounta dʼ eą ton idion hypsōsai bion, tēn gēn arounta nykta kai tēn hēmeran. theǭ de thye dia telous dikaios ōn, kai lampros ōn tais chlamysin, hōs tę̄ kardią. brontēs ean akousę̄s, mē phygę̄s, mēden syneidōs autos hautǭ, despota. ho gar theos blepei se plēsion parōn.

“I am a God near at hand, and not a God far off. Shall a man do anything in secret, and I not see him?” he says through Jeremiah. And again Menander, paraphrasing that Scripture, “Offer a sacrifice of righteousness, and hope in the Lord,” writes somewhat thus: “Do not ever covet even the thread of a needle belonging to another, dearest friend. For God takes pleasure in just works, and not in unjust. He allows the one who toils to raise up his own life, plowing the earth night and day. Sacrifice to God always by being just, shining not in your cloaks so much as in your heart. If you hear thunder, do not flee, if you are conscious of nothing, master. For God sees you, being near at hand.”

Jer 23:23 (quotation, high confidence) · Jer 23:24 (quotation, high confidence) · Ps 4:5 (4:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Jeremiah and the Psalms are echoed in Menander’s call to just living.

Clement, Miscellanies 5.14.120; Jer 23:23–24; Ps 4:5 (Septuagint 4:6); Menander, fragment (Kock 1135, continued).

Notes on the original text

Digital text corrected (accent slip in the digital text): λαμπρὸς ων ταῖς → λαμπρὸς ὢν ταῖς; αὑτῶ, δέσποτα → αὑτῷ, δέσποτα.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.120 (Miscellanies; quotation); Menander, fragment (Menander (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.46 (Dindorf 2:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-46). (abbreviation not yet checked)

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13.13.47Dindorf 2:214–215

“ ἔτι σοῦ λαλοῦντος” φησὶν ἡ γραφὴ “ἐρῶ, ἰδοὺ πάρειμι.” Δίφιλος πάλιν ὁ κωμικὸς τοιαῦτά τινα περὶ τῆς κρίσεως διαλέγεται οἴει σὺ τοὺς θανόντας, ὢ Νικήρατε, τρυφῆς ἁπάσης μεταλαβόντας ἐν βίῳ πεφευγέναι τὸ θεῖον ὡς λεληθότας; ἐστιν δίκης ὀφθαλμὸς, ὃς τὰ πάνθʼ ὁρᾷ· καὶ γὰρ καθʼ Ἅιδην δύο τρίβους νομίζομεν, μίαν δικαίων, ἑτέραν δʼ ἀσεβῶν εἶνʼ ὅρον. καὶ εἰ τοὺς δύο καλύψει ἡ γῆ φασὶ τῷ παντὶ χρόνῳ, ἀπελθὼν κλέπτʼ, ἀποστέρει, κύκα· μηδὲν πλανηθῇς. ἔστι κἀν Ἅιδου ἥνπερ ποιήσει θεὸς ὁ πάντων δεσπότης, οὗ τοὔνομα φοβερὸν, οὐδʼ ἂν ὀνομάσαιμʼ ἐγώ. ὃς τοῖς ἁμαρτάνουσι πρὸς μῆκος βίον δίδωσιν. εἴ τις δὲ θνητῶν οἴεται τοὐφʼ ἡμέραν κακόν τι πράσσων τοὺς θεοὺς λεληθέναι, δοκεῖ πονηρὰ καὶ δοκῶν ἁλίσκεται, ὅταν σχολὴν ἄγουσα τυγχάνῃ δίκη. ὁρᾶθʼ ὅσοι δοκεῖτε οὐκ εἶναι θεόν. ἔστιν γὰρ, ἔστιν. εἰ δέ τις πράττει κακῶς, κακὸς πεφυκὼς, τὸν χρόνον κερδαινέτω, χρόνῳ γὰρ οὕτος ὕστερον δώσει δίκην.

“ eti sou lalountos” phēsin hē graphē “erō, idou pareimi.” Diphilos palin ho kōmikos toiauta tina peri tēs kriseōs dialegetai oiei sy tous thanontas, ō Nikērate, tryphēs hapasēs metalabontas en biǭ pepheugenai to theion hōs lelēthotas? estin dikēs ophthalmos, hos ta panthʼ horą; kai gar kathʼ Haidēn dyo tribous nomizomen, mian dikaiōn, heteran dʼ asebōn einʼ horon. kai ei tous dyo kalypsei hē gē phasi tǭ panti chronǭ, apelthōn kleptʼ, aposterei, kyka; mēden planēthę̄s. esti kan Haidou hēnper poiēsei theos ho pantōn despotēs, hou tounoma phoberon, oudʼ an onomasaimʼ egō. hos tois hamartanousi pros mēkos bion didōsin. ei tis de thnētōn oietai touphʼ hēmeran kakon ti prassōn tous theous lelēthenai, dokei ponēra kai dokōn halisketai, hotan scholēn agousa tynchanę̄ dikē. horathʼ hosoi dokeite ouk einai theon. estin gar, estin. ei de tis prattei kakōs, kakos pephykōs, ton chronon kerdainetō, chronǭ gar houtos hysteron dōsei dikēn.

“While you are still speaking,” says the Scripture, “I will say, Behold, I am here.” Again Diphilus the comic poet discourses on the judgment somewhat thus: “Do you think, Niceratus, that the dead, who have shared every luxury in life, have escaped the divine as unnoticed? There is an eye of Justice which sees all things. For in Hades too we hold there are two paths, one the way of the just, the other of the impious. And if the earth shall cover the two for all time, go, steal, rob, make havoc; do not be deceived. There is judgment in Hades too, which God the Lord of all will execute, whose name is fearful, and I would not even name it. He gives to sinners length of life. But if any mortal thinks that, doing evil day by day, he escapes the notice of the gods, he thinks wickedly, and in thinking so he is caught, when Justice happens to be at leisure. See, you who think there is no God. For there is, there is. And if anyone, being wicked by nature, does evil, let him make the most of the time; for in time he will pay the penalty later.”

Isa 58:9 (quotation, high confidence)

Notes and citation

Summary: Diphilus, like Scripture, teaches that God sees all and judges after death.

Clement, Miscellanies 5.14.121; Isa 58:9; Diphilus, fragment (Kock 138; probably a later Jewish or Christian composition under his name). The digital text has lost a word in “There is judgment (κρίσις) in Hades too”; translated by sense.

Notes on the original text

Digital text corrected (accent slip in the digital text; words run together in the digital text): ἡ γῇ φασὶ → ἡ γῆ φασὶ; τούφημέραν → τοὐφʼ ἡμέραν.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.121 (Miscellanies; quotation); Diphilus, fragment (Diphilus (fragments); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 13.13.47 (Dindorf 2:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-47). (abbreviation not yet checked)

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13.13.48Dindorf 2:215–216

συνᾴδει δὲ τούτοις καὶ ἡ τραγῳδία διὰ τῶνδε ἔσται γὰρ, ἔσται κεῖνος αἰῶνος χρόνος, ὅταν πυρὸς γέμοντα θησαυρὸν σχάσῃ χρυσωπὸς αἰθήρ. ἡ δὲ βοσκηθεῖσα φλὸξ ἅπαντα τἀπίγεια καὶ μετάρσια φλέξει μανεῖσα καὶ μετʼ ὀλίγα αὖθις ἐπιφέρει — — ἐπὰν δὲ ἐκλίπῃ τὸ πᾶν, φροῦδος μὲν ἔσται κυμάτων ἅπας βυθὸς, γῆ δὲ ἐράνων ἔρημος, οὐδὲ ἄρ ἔτι πτερωτὰ φῦλα βλαστήσει πυρουμένη, κἄπειτα σώσει πάνθʼ ἃ πρόσθʼ ἀπώλεσε.

synądei de toutois kai hē tragǭdia dia tōnde estai gar, estai keinos aiōnos chronos, hotan pyros gemonta thēsauron schasę̄ chrysōpos aithēr. hē de boskētheisa phlox hapanta tapigeia kai metarsia phlexei maneisa kai metʼ oliga authis epipherei — — epan de eklipę̄ to pan, phroudos men estai kymatōn hapas bythos, gē de eranōn erēmos, oude ar eti pterōta phyla blastēsei pyroumenē, kapeita sōsei panthʼ ha prosthʼ apōlese.

And tragedy agrees with these in the following: “For there will come, there will come that time of the age, when the golden ether shall open its treasure full of fire; and the flame, fed full, shall burn up in its fury all things on earth and on high.” And a little after he adds again: “And when all things fail, the whole deep of the waves will be gone, and the earth bare of trees, and no longer will it bring forth winged tribes, being on fire; and afterward it will save all things which it destroyed before.”

2 Pet 3:10 (echo, medium confidence)

Notes and citation

Summary: A tragic poet foretells a final conflagration and renewal.

Clement, Miscellanies 5.14.121–122; unidentified tragic verses (fragment adespoton; probably a Jewish composition). Compare 2 Pet 3:10–12.

Notes on the original text

Digital text corrected (repeated word in the digital text): — — ἐπὰν ἐπὰν δὲ → — — ἐπὰν δὲ.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.121–122 (Miscellanies; quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 13.13.48 (Dindorf 2:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-48). (abbreviation not yet checked)

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13.13.49Dindorf 2:216

τὰ ὃμοια τούτοις κἀν τοῖς Ὀρφικοῖς εὑρήσομεν ὧδέ πως γεγραμμένα πάντας γὰρ κρύψας αὖθις φάος ἐς πολυγηθὲς ἐξ ίερᾶς κραδίας ἀνενέγκατο, μέρμερα ῤέζων. ἢν δὲ ὁσίως καὶ δικαίως διαβιώσωμεν, μακάριοι μὲν ἐνταῦθα, μακαριώτεροι δὲ μετὰ τὴν ἐνθένδε ἀπαλλαγὴν, οὐ χρόνῳ τινὶ εύδαιμονίαν ἒχοντες, ἀλλʼ ἐν αἰῶνι ἀναπαύσεσθαι δυνάμενοι, ἀθανάτοις ἂλλοισιν ὁμέστιοι, αὐτοτράπεζοι ἐόντες, ἀνδρείων ἀχαιῶν ἀπόκληροι ἀτειρεῖς, ἡ φιλόσοφος Ἐμπεδοκλέους λέγει ποιητική. οὐχ οὒτω τις μέγας ἒσται καὶ καθʼ Ἒλληνας ὡς ὐπερέχειν τὴν δίκην, οὐδὲ σμικρὸς ὡς λαθεῖν.

ta homoia toutois kan tois Orphikois heurēsomen hōde pōs gegrammena pantas gar krypsas authis phaos es polygēthes ex ieras kradias anenenkato, mermera rezōn. ēn de hosiōs kai dikaiōs diabiōsōmen, makarioi men entautha, makariōteroi de meta tēn enthende apallagēn, ou chronǭ tini eudaimonian echontes, allʼ en aiōni anapausesthai dynamenoi, athanatois alloisin homestioi, autotrapezoi eontes, andreiōn achaiōn apoklēroi ateireis, hē philosophos Empedokleous legei poiētikē. ouch outō tis megas estai kai kathʼ Ellēnas hōs yperechein tēn dikēn, oude smikros hōs lathein.

We shall find similar things in the Orphic poems, written somewhat thus: “For having hidden all, he brought them again into the joyful light from his holy heart, working mighty deeds.” And if we live holily and justly, we are blessed here, and more blessed after our departure from here, having happiness not for a time but able to rest in eternity, “sharing the hearth of other immortals, sharing their table, free from manly sorrows, unwearied,” as the philosophical poetry of Empedocles says. No one, even according to the Greeks, will be so great as to rise above justice, nor so small as to escape it.

Notes and citation

Summary: Orphic verses and Empedocles speak of renewal and of eternal blessedness for the just.

Clement, Miscellanies 5.14.122–123; Orphic fragment 21a (Kern); Empedocles, fragment B 147. The digital text has a page number “(685)” in the verse and “Achaeans” (ἀχαιῶν) for Empedocles’ ἀχέων, “sorrows”; translated by sense.

Notes on the original text

Digital text corrected (OCR slip; accent slip in the digital text; page number leaked into the digital text): ὦδέ πως → ὧδέ πως; αὐτοτράπεξοι → αὐτοτράπεζοι; ἀχαιῶν (685) ἀπόκληροι → ἀχαιῶν ἀπόκληροι.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.122–123 (Miscellanies; quotation); Orpheus (attributed), Orph. frag. fr. 21a (Orpheus (attributed), Orphic poems (fragments); quotation); Empedocles, fr. B 147 (Empedocles (fragments); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 13.13.49 (Dindorf 2:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-49). (abbreviation not yet checked)

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13.13.50Dindorf 2:216

ὁ δʼ αὐτὸς Ὀρφεὺς καὶ ταῦτα λέγει εἰς δὲ λόγον θεῖον βλέψας τούτῳ προσέδρευε, ἰθύνων κραδίης νοερὸν κύτος· εὖ δ ἐπίβαινε ἀτραπιτοῦ, μοῦνον δʼ ἐσόρα κόσμοιο ἂνακτα, ἀθάνατον. αὖθις τε περὶ τοῦ θεοῦ, ἀόρατον αὐτὸν λέγων, μόνῳ γνωσθῆναι ἑνί τινί φησι τὸ γένος Χαλδαίῳ, εἲτε τὸν Ἁβραὰμ λέγων τοῦτον, εἲτε καὶ τὸν υἱὸν τὸν αὐτοῦ, διὰ τούτων, εἱ μὴ μουνογενής τις ἀπορρὼξ φύλου ἂνωθεν Χαλδαίων· ἲδρις γὰρ ἒην ἂστροιο πορείης, καὶ σφαίρης κίνημʼ ἀμφὶ χθόνα ὡς περιτέλλει, κυκλοτερές γʼ ἐν ἲσῳ, κατὰ δὲ σφέτερον κνώδακα· πνεύματι δʼ ἡνιοχεῖ περί τʼ ἠέρα καὶ περὶ χεῦμα.

ho dʼ autos Orpheus kai tauta legei eis de logon theion blepsas toutǭ prosedreue, ithynōn kradiēs noeron kytos; eu d epibaine atrapitou, mounon dʼ esora kosmoio anakta, athanaton. authis te peri tou theou, aoraton auton legōn, monǭ gnōsthēnai heni tini phēsi to genos Chaldaiǭ, eite ton Habraam legōn touton, eite kai ton huion ton autou, dia toutōn, hei mē mounogenēs tis aporrōx phylou anōthen Chaldaiōn; idris gar eēn astroio poreiēs, kai sphairēs kinēmʼ amphi chthona hōs peritellei, kykloteres gʼ en isǭ, kata de spheteron knōdaka; pneumati dʼ hēniochei peri tʼ ēera kai peri cheuma.

The same Orpheus also says this: “But looking to the divine Word, wait on it, directing the intelligent vessel of your heart; tread well the path, and look only to the immortal Lord of the world.” And again concerning God, saying that he is invisible, he says that he was known only to one man, a Chaldean by race, whether he means Abraham or his son, in these words: “except a certain only-begotten one, a shoot from above of the race of the Chaldeans; for he was skilled in the course of the star, and in how the movement of the sphere revolves around the earth, in a circle evenly, each on its own axis; and he guides by the wind around the air and around the stream.”

Notes and citation

Summary: Orpheus: the invisible God was known only to a Chaldean, Abraham or his son.

Clement, Miscellanies 5.14.123; the Orphic “Testament” (compare 13.12.5).

Notes on the original text

Digital text corrected (OCR slip): κίνμʼ ἀμφὶ → κίνημʼ ἀμφὶ; σφέτεγρον → σφέτερον.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.123 (Miscellanies; quotation); Orpheus (attributed), Orph. frag. Testament (Orpheus (attributed), Orphic poems (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.50 (Dindorf 2:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-50). (abbreviation not yet checked)

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13.13.51Dindorf 2:216–217

εἶτα, οἶον παραφράξων τὸ “ ὁ οὐρανός μοι θρόνος, ἡ δὲ γῇ ὑποπόδιον τῶν ποδῶν μου” ἐπιφέρει αὐτὸς δʼ αὖ μέγαν αὖθις ἐπʼ οὐρανὸν ἐστήρικται, χρυσέῳ ἐνὶ θρόνῳ· γαίη δʼ ὑπὸ ποσσὶ βέβηκε. χεῖρα δὲ δεξιτερὴν περὶ τέρμασιν Ὡκεανοῖο ἐκτέτακεν· ὀρέων δὲ τρέμει βάσις ἔνδοθι θυμῷ, οὐδὲ φέρειν δύναται κρατερὸν μένος. ἐστι δὲ πάντη αὐτὸς ἐπουράνιος, καὶ ἐπὶ χθονὶ πάντα τελευτᾷ, ἀρχὴν αὐτὸς ἔχων καὶ μέσον ἠδὲ τελευτήν. ἄλλως οὐ θεμιτόν σε λέγειν· τρομέω δέ γε γυῖα ἐν νόῳ. ἐξ ὑπάτου κραίνει, καὶ τὰ ἐπὶ τούτοις. διὰ γὰρ τούτων δεδήλωκε πάντα ἐκεῖνα τὰ προφητικὰ “ὃς ἐὰν ἀνοίξῃ τὸν οὐρανὸν, τρόμος λήψεται· καὶ ἀπὸ σοῦ ὄρη τακήσεται, ὡς ἀπὸ προσώπου πυρὸς τήκεται κηρός.” καὶ τὰ διὰ Ἠσαίου ‘τίς ἐμέτρησε τὸν οὐρανὸν σπιθαμῇ καὶ πάσαν τὴν γῆν δρακί;”

eita, oion paraphraxōn to “ ho ouranos moi thronos, hē de gę̄ hypopodion tōn podōn mou” epipherei autos dʼ au megan authis epʼ ouranon estēriktai, chryseǭ eni thronǭ; gaiē dʼ hypo possi bebēke. cheira de dexiterēn peri termasin Hōkeanoio ektetaken; oreōn de tremei basis endothi thymǭ, oude pherein dynatai krateron menos. esti de pantē autos epouranios, kai epi chthoni panta teleutą, archēn autos echōn kai meson ēde teleutēn. allōs ou themiton se legein; tromeō de ge guia en noǭ. ex hypatou krainei, kai ta epi toutois. dia gar toutōn dedēlōke panta ekeina ta prophētika “hos ean anoixę̄ ton ouranon, tromos lēpsetai; kai apo sou orē takēsetai, hōs apo prosōpou pyros tēketai kēros.” kai ta dia Ēsaiou ‘tis emetrēse ton ouranon spithamę̄ kai pasan tēn gēn draki?”

Then, as if paraphrasing “Heaven is my throne, and the earth the footstool of my feet,” he adds: “He himself again is set fast upon the great heaven on a golden throne, and the earth stands beneath his feet. And he has stretched out his right hand around the ends of Ocean; the base of the mountains trembles within at heart, and cannot bear his mighty strength. He is wholly heavenly, and brings all things to their end on earth, himself holding the beginning and the middle and the end. It is not lawful for you to speak otherwise; I tremble in my limbs, in my mind. He rules from on high,” and so on. For by these he has shown all those prophetic words: “If you open heaven, trembling will seize the mountains from you, and they will melt, as wax melts before the fire,” and those through Isaiah, “Who measured heaven with a span, and all the earth with his hand?”

Isa 66:1 (quotation, high confidence) · Isa 64:1 (quotation, high confidence) · Isa 64:2 (quotation, medium confidence) · Isa 40:12 (quotation, high confidence)

Notes and citation

Summary: Orpheus’ throne and footstool echo Isaiah.

Clement, Miscellanies 5.14.124; Isa 66:1; Orphic “Testament”; Isa 64:1–2 (Septuagint 63:19–64:1); Isa 40:12.

Notes on the original text

Digital text corrected (OCR slip): ἐπʼ πὐρανὸν → ἐπʼ οὐρανὸν; χρυέῳ ἐνὶ θρόωῳ → χρυσέῳ ἐνὶ θρόνῳ; ποσςὶ → ποσσὶ.

Extrabiblical texts: Clement of Alexandria, Strom. 5.14.124 (Miscellanies; quotation); Orpheus (attributed), Orph. frag. Testament (Orpheus (attributed), Orphic poems (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 13.13.51 (Dindorf 2:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-51). (abbreviation not yet checked)

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