Preparation for the Gospel 6.10.1–6.11.27
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 6, chapter 10
6.10.1Dindorf 1:314
“Κατὰ φύσιν ὁ ἄνθρωπος γεννᾶται, ἀκμάζει, γεννᾷ, ἐσθίει, πίνει, κοιμᾶται, γηρᾷ, ἀποθνήσκει, καὶ τοῦτο παντὸς ἀνθρώπου καὶ παντός ἀλόγου ζῴου.
“Kata physin ho anthrōpos gennatai, akmazei, genną, esthiei, pinei, koimatai, gērą, apothnēskei, kai touto pantos anthrōpou kai pantos alogou zǭou.
"By nature a human being is born, grows to maturity, begets, eats, drinks, sleeps, grows old, and dies; and this is true of every human being and of every irrational animal.
Notes and citation
Summary: Bardesanes: birth, growth, eating, and death belong to nature in all creatures.
- Bardesanes, Book of the Laws of Countries (Greek version).
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.1 (Dindorf 1:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.2Dindorf 1:314
καὶ τὰ μὲν ἄλλα ζῷα ψυχικὰ ὄντα καὶ διόλου κατὰ συμπλοκὴν γεγενημένα διόλου σχεδὸν κατὰ φύσιν φέρεται. λέων σαρκοφαγεῖ καὶ ἀμύνεται ἀδικηθεὶς, καὶ διὰ τοῦτο πάντες οἱ λέοντες σαρκοφαγοῦσι καὶ ἀμύνονται· καὶ ἀμνάδες χορτοφαγοῦσι καὶ κρεῶν οὐχ ἅπτονται καὶ ἀδικούμεναι οὐκ ἀμύνονται· καὶ ὁ αὐτὸς τρόπος πάσης ἀμνάδος.
kai ta men alla zǭa psychika onta kai diolou kata symplokēn gegenēmena diolou schedon kata physin pheretai. leōn sarkophagei kai amynetai adikētheis, kai dia touto pantes hoi leontes sarkophagousi kai amynontai; kai amnades chortophagousi kai kreōn ouch haptontai kai adikoumenai ouk amynontai; kai ho autos tropos pasēs amnados.
And the other animals, being merely animate and born wholly by union, are carried along almost wholly by nature. The lion eats flesh and avenges itself when wronged, and therefore all lions eat flesh and avenge themselves; and ewes eat grass, do not touch meat, and do not avenge themselves when wronged; and the same is the way of every ewe.
Notes and citation
Summary: Animals act uniformly by nature, like lions and sheep.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; wrong accent in the digital text; wrong breathing in the digital text): οἶ λέοντες → οἱ λέοντες; χορτοφαγοὺσι → χορτοφαγοῦσι; σχε- δὸν → σχεδὸν; ἀμύ- νεται → ἀμύνεται.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.2 (Dindorf 1:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.3Dindorf 1:314
σκορπίος γῆν ἐσθίει καὶ τοὺς μὴ ἀδικήσαντας ἀδικεῖ, κέντρῳ ἰοβόλῳ πλήσσων· καὶ ἡ αὐτὴ κακία πάντων σκορπίων. μύρμηξ κατὰ φύσιν οἶδε χειμῶνος παρουσίαν καὶ διʼ ὅλης θερείας κάμνων ἀποτίθεται ἑαυτῷ τροφάς· καὶ ὁμοίως πάντες μύρμηκες ἐργάζονται.
skorpios gēn esthiei kai tous mē adikēsantas adikei, kentrǭ iobolǭ plēssōn; kai hē autē kakia pantōn skorpiōn. myrmēx kata physin oide cheimōnos parousian kai diʼ holēs thereias kamnōn apotithetai heautǭ trophas; kai homoiōs pantes myrmēkes ergazontai.
The scorpion eats earth and harms those who have not harmed it, striking with its venomous sting; and the same malice belongs to all scorpions. The ant knows by nature that winter is coming, and toiling all summer stores up food for itself; and all ants likewise work.
Notes and citation
Summary: Scorpions and ants likewise act uniformly by nature.
- Bardesanes.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐργάξονται → ἐργάζονται.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.3 (Dindorf 1:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.4Dindorf 1:314
μέλισσα μέλι γεωργεῖ, ἐξ οὗ καὶ τρέφεται· καὶ ἡ αὐτὴ γεωργία πάσαις μελίσσαις. καὶ ἦν πολλὰ εἴδη ἐκθέσθαι ἡμῖν τῶν ζῴων, ἅτινα τῆς φύσεως μὴ δυνάμενα ἐκστῆναι πολὺν θαυμασμὸν παρασχεῖν ὑμῖν ἐδύνατο,
melissa meli geōrgei, ex hou kai trephetai; kai hē autē geōrgia pasais melissais. kai ēn polla eidē ekthesthai hēmin tōn zǭōn, hatina tēs physeōs mē dynamena ekstēnai polyn thaumasmon paraschein hymin edynato,
The bee cultivates honey, from which it also feeds; and the same cultivation belongs to all bees. And we could set out many kinds of animals which, unable to depart from their nature, could cause you great wonder;
Notes and citation
Summary: Bees too follow their nature.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.4 (Dindorf 1:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.5Dindorf 1:314–315
ἀλλʼ αὐτάρκη ἡγησάμην ἐκ τῶν παρακειμένων τὴν ἀπόδειξιν ποιήσασθαι, ὅτι τὰ μὲν ἄλλα ζῷα κατὰ τὴν κοινότητα καὶ τὴν διαφορὰν κατὰ φύσιν δοθεῖσαν ἑκάστῳ ἐξ ἀνάγκης ἡδέως φέρεται, ἄνθρωποι δὲ μόνοι, τὸ ἐξαίρετον ἔχοντες τόν τε νοῦν καὶ τὸν ἐκ τούτου προφερόμενον λόγον, κατὰ μὲν τὴν κοινότητα ἕπονται τῇ φύσει, ὡς προεῖπον, κατὰ δὲ τὸ ἐξαίρετον οὐ κατὰ φύσιν πολιτεύονται.
allʼ autarkē hēgēsamēn ek tōn parakeimenōn tēn apodeixin poiēsasthai, hoti ta men alla zǭa kata tēn koinotēta kai tēn diaphoran kata physin dotheisan hekastǭ ex anankēs hēdeōs pheretai, anthrōpoi de monoi, to exaireton echontes ton te noun kai ton ek toutou propheromenon logon, kata men tēn koinotēta hepontai tę̄ physei, hōs proeipon, kata de to exaireton ou kata physin politeuontai.
but I thought it enough to make the demonstration from those at hand: that the other animals are carried along gladly, by necessity, according to what they share in common and the difference given to each by nature, while human beings alone, having as their special gift the mind and the speech that proceeds from it, follow nature in what they share in common, as I said before, but in what is special to them do not live according to nature.
Notes and citation
Summary: Humans alone, having mind and speech, live beyond mere nature in what is special to them.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): παρακει- μένων → παρακειμένων; φύ- σιν → φύσιν; ἄν- θρωποι → ἄνθρωποι.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.5 (Dindorf 1:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.6Dindorf 1:315
οὐδὲ γὰρ μία βρῶσις ἡ τῶν ἁπάντων· ἄλλοι μὲν γὰρ κατὰ τοὺς λέοντας τρέφονται, ἄλλοι δὲ κατὰ τὰς ἀμνάδας, οὐχ ἓν ἔχοντες σχῆμα φορημάτων, οὐκ ἔθος ἕν, οὐχ εἷς νόμος πολιτείας ἐν αὐτοῖς, οὐ μία κίνησις ἐπιθυμίας τῶν πραγμάτων, ἀλλʼ ἕκαστος τῶν ἀνθρώπων κατὰ τὴν ἰδίαν θέλησιν αἱρεῖται ἑαυτῷ βίον, τὸν πλησίον μὴ μιμούμενος, πλὴν ἐν οἷς βούλεται.
oude gar mia brōsis hē tōn hapantōn; alloi men gar kata tous leontas trephontai, alloi de kata tas amnadas, ouch hen echontes schēma phorēmatōn, ouk ethos hen, ouch heis nomos politeias en autois, ou mia kinēsis epithymias tōn pragmatōn, allʼ hekastos tōn anthrōpōn kata tēn idian thelēsin haireitai heautǭ bion, ton plēsion mē mimoumenos, plēn en hois bouletai.
For not all have one diet: some feed like lions, others like ewes; they do not have one style of dress, nor one custom, nor one law of life among them, nor one movement of desire for things; but each person chooses a life for himself according to his own will, not imitating his neighbor except where he wishes.
Notes and citation
Summary: Human beings differ in diet, dress, customs, and laws by their own will.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; wrong accent in the digital text; wrong breathing in the digital text): οὐχ εἰς νόμος → οὐχ εἷς νόμος; ἐν οἶς βούλεται → ἐν οἷς βούλεται; ἐπι- θυμίας → ἐπιθυμίας; ἀνθρώ- πων → ἀνθρώπων.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.6 (Dindorf 1:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.7Dindorf 1:315
τὸ γὰρ ἐλεύθερον αὐτοῦ οὐχ ὑπόκειται δουλείᾳ, καὶ εἰ ποτε ἑκὼν δουλεύσει, καὶ τοῦτο τῆς ἐλευθερίας αὐτοῦ ἐστι, τὸ δύνασθαι δουλεύειν ἑκόντα.
to gar eleutheron autou ouch hypokeitai douleią, kai ei pote hekōn douleusei, kai touto tēs eleutherias autou esti, to dynasthai douleuein hekonta.
For his freedom is not subject to slavery; and if he ever serves willingly, this too belongs to his freedom, to be able to serve willingly.
Notes and citation
Summary: Human freedom includes even the freedom to serve willingly.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἐλευθε- ρίας → ἐλευθερίας.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.7 (Dindorf 1:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.8Dindorf 1:315
πόσοι τῶν ἀνθρώπων, καὶ μάλιστα τῶν Ἀλαναίων, ὡς τὰ ἄγρια ζῷα, κρεοβοροῦσιν ἄρτου μὴ γευόμενοι, καὶ οὐ διὰ τὸ μὴ ἔχειν, ἀλλὰ διὰ τὸ μὴ θέλειν; ἄλλοι κρεῶν οὐ γεύονται, ὡς τὰ ἥμερα ζῷα· ἄλλοι ἰχθυοφαγοῦσι μόνον· ἕτεροι δὲ ἰχθύων οὐ γεύονται, οὐδʼ ἂν λιμώσσωσιν. οἱ μὲν ὑδροποτοῦσιν, οἱ δὲ οἰνοποτοῦσιν, οἱ δὲ σικερατίζουσι.
posoi tōn anthrōpōn, kai malista tōn Alanaiōn, hōs ta agria zǭa, kreoborousin artou mē geuomenoi, kai ou dia to mē echein, alla dia to mē thelein? alloi kreōn ou geuontai, hōs ta hēmera zǭa; alloi ichthyophagousi monon; heteroi de ichthyōn ou geuontai, oudʼ an limōssōsin. hoi men hydropotousin, hoi de oinopotousin, hoi de sikeratizousi.
How many people, and especially among the Alans, eat flesh like wild animals, not tasting bread, and not because they do not have it but because they do not wish to! Others do not taste meat, like tame animals; others eat only fish; and others do not taste fish even if they are starving. Some drink water, others wine, others strong drink.
Notes and citation
Summary: Peoples differ widely in what they choose to eat and drink.
- Bardesanes.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text; wrong breathing in the digital text): ἄλλοι λοὶ → ἄλλοι; οἶ δὲ σικερατίζουσι → οἱ δὲ σικερατίζουσι.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.8 (Dindorf 1:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-8). (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.
6.10.9Dindorf 1:315–316
καὶ ἀπλῶς πολλὴ διαφορὰ βρωμάτων καὶ πομάτων ἐν τῇ ἀνθρωπότητι, μέχρι καὶ ἐν τῇ τῶν λαχάνων καὶ ὀπωρῶν βρώσει διαφερόμενοι. ἀλλὰ καὶ οἱ μὲν, ὡς σκορπίοι καὶ ὡς ἀσπίδες, μὴ ἀδικηθέντες ἀδικοῦσιν· οἱ δὲ, ὡς τὰ ἄλογα ζῷα ἀδικούμενοι ἀμύνονται· ἕτεροι δὲ ὡς λύκοι ἁρπάζουσι καὶ ὡς γαλαῖ κλέπτουσιν· ἄλλοι δὲ ὡς ἀμνάδες καὶ μηκάδες ὑπὸ τῶν ὁμοιοπαθῶν ἐλαύνονται καὶ τοὺς ἀδικοῦντας οὐκ ἀδικοῦσι· καὶ οἱ μὲν λέγονται ἀγαθοὶ, οἱ δὲ κακοὶ, οἱ δὲ δίκαιοι.
kai aplōs pollē diaphora brōmatōn kai pomatōn en tę̄ anthrōpotēti, mechri kai en tę̄ tōn lachanōn kai opōrōn brōsei diapheromenoi. alla kai hoi men, hōs skorpioi kai hōs aspides, mē adikēthentes adikousin; hoi de, hōs ta aloga zǭa adikoumenoi amynontai; heteroi de hōs lykoi harpazousi kai hōs galai kleptousin; alloi de hōs amnades kai mēkades hypo tōn homoiopathōn elaunontai kai tous adikountas ouk adikousi; kai hoi men legontai agathoi, hoi de kakoi, hoi de dikaioi.
In short, there is much difference in foods and drinks among humankind, people differing even in eating vegetables and fruits. Moreover, some, like scorpions and asps, harm without having been harmed; others, like irrational animals, avenge themselves when harmed; others snatch like wolves and steal like weasels; others, like ewes and goats, are driven off by those of like nature and do not harm those who harm them. And some are called good, others bad, others just.
Notes and citation
Summary: Humans also differ in character, some vicious, some gentle, some just.
- Bardesanes.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text; wrong accent in the digital text; wrong breathing in the digital text): ἀνθρωπότητι, ποτῆτι, → ἀνθρωπότητι,; οἶ δὲ, ὡς → οἱ δὲ, ὡς; καὶ οἷ μὲν → καὶ οἱ μὲν; οἶ δὲ δίκαιοι → οἱ δὲ δίκαιοι.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 6.10.9 (Dindorf 1:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.10Dindorf 1:316
ὅθεν ἔστι νοεῖν μὴ πάντως κατὰ φύσιν ἄγεσθαι τὸν ἄνθρωπον· ποίαν γὰρ αὐτοῦ ἐροῦμεν φύσιν; ἀλλὰ πῆ μὲν φέρεται κατὰ φύσιν, πῆ δὲ κατὰ προαίρεσιν. διὸ τὸν ἔπαινον καὶ τὸν ψόγον καὶ τὴν καταδίκην ἔχει ἐν τοῖς κατὰ προαίρεσιν, ἐν δὲ τοῖς κατὰ φύσιν ἔχει τὴν ἀνεγκλησίαν οὐ κατὰ ἔλεος, ἀλλὰ κατὰ λόγον.’
hothen esti noein mē pantōs kata physin agesthai ton anthrōpon; poian gar autou eroumen physin? alla pē men pheretai kata physin, pē de kata proairesin. dio ton epainon kai ton psogon kai tēn katadikēn echei en tois kata proairesin, en de tois kata physin echei tēn anenklēsian ou kata eleos, alla kata logon.’
From this one can see that a human being is not led wholly by nature (for which would we call his nature?), but is carried partly by nature and partly by choice. That is why he receives praise, blame, and condemnation in what is by choice, while in what is by nature he is free of blame, not out of pity but by reason."
Notes and citation
Summary: Humans act partly by nature and partly by choice, and are judged only for what they choose.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; stray marks in the digital text): φύ. σιν;) → φύσιν;; προαί- ρεσιν → προαίρεσιν; κατα- δίκην → καταδίκην.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 6.10.10 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.11Dindorf 1:316
Καὶ ἐξῆς φησι ‘‘Νόμους ἔθεντο διαφόρους οἱ ἄνθρωποι ἐν ἑκάστῃ χώρᾳ, τινὰς γεγραμμένους, τινὰς δὲ ἀγράφους· ἐξ ὧν διηγήσομαι, ὡς οἶδα καὶ ὧν μέμνημαι, ἀρξάμενος ἐκ τῆς τοῦ κόσμου ἀρχῆς.
Kai exēs phēsi ‘‘Nomous ethento diaphorous hoi anthrōpoi en hekastę̄ chōrą, tinas gegrammenous, tinas de agraphous; ex hōn diēgēsomai, hōs oida kai hōn memnēmai, arxamenos ek tēs tou kosmou archēs.
And next he says: "People in each country have laid down different laws, some written and some unwritten. Of these I shall describe those I know and remember, beginning from the beginning of the world.
Notes and citation
Summary: Bardesanes begins his survey of the differing laws of nations.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; wrong breathing in the digital text): οἶ ἄνθρωποι → οἱ ἄνθρωποι; ἑκά- στῃ → ἑκάστῃ.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.11 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.12Dindorf 1:316
νόμος ἐστὶ παρὰ Σήραις μηδένα φονεύειν, μήτε πορνεύειν μήτε κλέπτειν μήτε ξόανα προσκυνεῖν, καὶ ἐν ἐκείνῃ τῇ μεγίστῃ χώρᾳ οὐ ναὸν ἔστιν ἰδεῖν, οὐ γυναῖκα πορνι κἠν, οὐ μοιχαλίδα ὀνομαζομένην, οὐ κλέπτην ἐλκόμενον ἐπὶ δίκην, οὐκ ἀνδροφόνον, οὐ πεφονευμένον.
nomos esti para Sērais mēdena phoneuein, mēte porneuein mēte kleptein mēte xoana proskynein, kai en ekeinę̄ tę̄ megistę̄ chōrą ou naon estin idein, ou gynaika porni kēn, ou moichalida onomazomenēn, ou kleptēn elkomenon epi dikēn, ouk androphonon, ou pephoneumenon.
Among the Seres there is a law to kill no one, to commit no sexual immorality, not to steal, and not to worship images; and in that very large country one cannot see a temple, nor a woman who is a prostitute, nor one called an adulteress, nor a thief dragged to court, nor a murderer, nor anyone murdered.
Notes and citation
Summary: The Seres' laws forbid murder, immorality, theft, and idols, and their land is free of these crimes.
- Bardesanes. The Seres are the people of the far East (China). The words for "a woman who is a prostitute" are garbled in the digital text (πορνι κἠν); translated by sense.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread letter in the digital text): κλέπτειω → κλέπτειν; με- γίστῃ → μεγίστῃ.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 6.10.12 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.13Dindorf 1:316
οὐδενὸς γὰρ τὸ αὐτεξούσιον ἠνάγκασεν ὁ τοῦ πυριλαμπέος Ἄρεος ἀστὴρ μεσουρανῶν ἄνδρα σιδήρῳ ἀνελεῖν, οὐ Κύπρις σὺν Ἄρει τυχοῦσα ἀλλοτρίᾳ γυναικὶ μιγῆναί τινα παρʼ ἐκείνοις, πάντως πάσῃ ἡμέρᾳ μεσουρανοῦντος τοῦ Ἄρεος, καὶ πάσῃ ὥρᾳ καὶ ἡμέρᾳ γεννωμένων τῶν Σηρῶν.
oudenos gar to autexousion ēnankasen ho tou pyrilampeos Areos astēr mesouranōn andra sidērǭ anelein, ou Kypris syn Arei tychousa allotrią gynaiki migēnai tina parʼ ekeinois, pantōs pasę̄ hēmerą mesouranountos tou Areos, kai pasę̄ hōrą kai hēmerą gennōmenōn tōn Sērōn.
For the star of fiery Ares, standing at mid-heaven, has not compelled anyone's free will to kill a man with iron, nor has Cypris, being with Ares, compelled anyone among them to lie with another man's wife, though surely Ares stands at mid-heaven every day, and Seres are born every hour and every day.
Notes and citation
Summary: The stars do not compel the Seres to murder or adultery, though they are born under every configuration.
- Bardesanes. Ares = Mars; Cypris = Venus.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; missing space in the digital text): τοῦἌρεος → τοῦ Ἄρεος; πυ- ριλαμπέος → πυριλαμπέος.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.13 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.14Dindorf 1:316
παρὰ Ἰνδοῖς καὶ Βάκτροις εἰσὶ χιλιάδες πολλαὶ τῶν λεγομένων Βραχμάνων, οἵτινες κατὰ παράδοσιν τῶν προγόνων καὶ νόμων οὔτε φονεύουσιν οὔτε ξόανα σέβονται, οὐκ ἐμψύχου γεύονται, οὐ μεθύσκονταί ποτε, οἴνου καὶ σίκερος μὴ γευόμενοι, οὐ κακίᾳ τινὶ κοινωνοῦσι προσέχοντες τῷ θεῷ, τῶν ἄλλων Ἰνδῶν φονευόντων καὶ ἑταιρευόντων καὶ μεθυσκομένων καὶ σεβομένων ξόανα, καὶ πάντα σχεδὸν καθʼ εἱμαρμένην φερομένων.
para Indois kai Baktrois eisi chiliades pollai tōn legomenōn Brachmanōn, hoitines kata paradosin tōn progonōn kai nomōn oute phoneuousin oute xoana sebontai, ouk empsychou geuontai, ou methyskontai pote, oinou kai sikeros mē geuomenoi, ou kakią tini koinōnousi prosechontes tǭ theǭ, tōn allōn Indōn phoneuontōn kai hetaireuontōn kai methyskomenōn kai sebomenōn xoana, kai panta schedon kathʼ heimarmenēn pheromenōn.
Among the Indians and Bactrians there are many thousands of the so-called Brahmans, who by the tradition of their ancestors and laws neither kill nor worship images, do not taste anything that has had life, are never drunk, never tasting wine or strong drink, and take part in no wickedness, attending to God; while the other Indians kill, commit fornication, get drunk, worship images, and are carried along almost entirely by fate.
Notes and citation
Summary: The Brahmans live purely by tradition while other Indians do not.
- Bardesanes.
Notes on the original text
- Digital text corrected (garbled letters in the digital text; line-end hyphen left in the digital text): ἑταιρευόωτνω → ἑταιρευόντων; ἐμ- ψύχου → ἐμψύχου.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.14 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.15Dindorf 1:316–317
ἔστι δὲ ἐν τῷ αὐτῷ κλίματι τῆς Ἰνδίας φυλή τις Ἰνδῶν, οἵτινες τοὺς ἐμπίπτοντας ξένους ἀγρεύοντες καὶ θύοντες ἐσθίουσι· καὶ οὔτε οἱ ἀγαθοποιοὶ τῶν ἄστρων κεκωλύκασι τούτους μὴ μιαιφονεῖν καὶ μὴ ἀθεμιτογαμεῖν, οὔτε οἱ κακοποιοὶ ἠνάγκασαν τοὺς Βραχμᾶνας κακουργεῖν.
esti de en tǭ autǭ klimati tēs Indias phylē tis Indōn, hoitines tous empiptontas xenous agreuontes kai thyontes esthiousi; kai oute hoi agathopoioi tōn astrōn kekōlykasi toutous mē miaiphonein kai mē athemitogamein, oute hoi kakopoioi ēnankasan tous Brachmanas kakourgein.
And in the same region of India there is a tribe of Indians who hunt down strangers who fall into their hands, sacrifice them, and eat them; and neither have the beneficent stars prevented these from committing murder and unlawful unions, nor have the maleficent ones compelled the Brahmans to do evil.
Notes and citation
Summary: Cannibals and Brahmans in the same region show the stars do not determine conduct.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἀγα- θοποιοὶ → ἀγαθοποιοὶ.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.15 (Dindorf 1:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.16Dindorf 1:317
παρὰ Πέρσαις νόμος ἦν γαμεῖν τὰς θυγατέρας καὶ τὰς ἀδελφὰς καὶ τὰς μητέρας, καὶ οὐ μόνον ἐν τῇ χώρᾳ ἐκείνῃ καὶ ἐν τῷ κλίματι ἐκείνῳ τούτους τοὺς ἀνοσίους γάμους οἱ Πέρσαι ἐποίησαν, ἀλλὰ καὶ ὅσοι αὐτῶν τῆς Περσίδος ἐξεδήμησαν, οἵτινες καλοῦνται Μαγουσαῖοι, τὴν αὐτὴν ἀθεμιστίαν διαπράττονται, παραδιδόντες τοὺς αὐτοὺς νόμους καὶ τὰ ἔθη τοῖς τέκνοις κατὰ διαδοχήν.
para Persais nomos ēn gamein tas thygateras kai tas adelphas kai tas mēteras, kai ou monon en tę̄ chōrą ekeinę̄ kai en tǭ klimati ekeinǭ toutous tous anosious gamous hoi Persai epoiēsan, alla kai hosoi autōn tēs Persidos exedēmēsan, hoitines kalountai Magousaioi, tēn autēn athemistian diaprattontai, paradidontes tous autous nomous kai ta ethē tois teknois kata diadochēn.
Among the Persians there was a law to marry their daughters, sisters, and mothers; and not only in that country and that region did the Persians make these unholy marriages, but also those of them who have emigrated from Persia, who are called Magusaeans, practice the same lawlessness, handing down the same laws and customs to their children in succession.
Notes and citation
Summary: Persian incestuous marriages persist wherever Persians live, by custom not stars.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 6.10.16 (Dindorf 1:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.17Dindorf 1:317
ἐξ ὧν εἰσι μέχρι νῦν πολλοὶ ἐν Μηδίᾳ καὶ ἐν Αἰγύπτῳ καὶ ἐν Φρυγίᾳ καὶ ἐν Γαλατίᾳ. καὶ οὐ δήπου Κύπρις ἐν ὁρίοις καὶ οἴκοις Κρόνου, σὺν Κρόνῳ ἐφομαρτοῦντος τοῦ Ἄρεος, ἐν ταῖς τῶν πάντων γενέσεσιν εὑρίσκετο.
ex hōn eisi mechri nyn polloi en Mēdią kai en Aigyptǭ kai en Phrygią kai en Galatią. kai ou dēpou Kypris en horiois kai oikois Kronou, syn Kronǭ ephomartountos tou Areos, en tais tōn pantōn genesesin heurisketo.
Of these there are many to this day in Media, Egypt, Phrygia, and Galatia. And surely Cypris was not found in the bounds and houses of Cronus, with Ares accompanying Cronus, at the births of all of them.
Notes and citation
Summary: They cannot all have been born under the same planetary configuration.
- Bardesanes. Cronus = Saturn.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.17 (Dindorf 1:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.18Dindorf 1:317
παρὰ Γήλοις νόμος ἐστὶ τὰς γυναῖκας γεωργεῖν καὶ οἰκοδομεῖν καὶ πάντα τὰ ἐργατικὰ πράσσειν, καὶ κοινωνεῖν οἷς ἂν βούλωνται, καὶ μὴ ἐγκαλεῖσθαι ὑπὸ τῶν ἀνδρῶν, μήτε καλεῖσθαί τινα μοιχαλίδα, τῷ πάσας ἐργατικὰς εἶναι, καὶ πᾶσι κοινωνεῖν, μάλιστα δὲ τοῖς ξένοις.
para Gēlois nomos esti tas gynaikas geōrgein kai oikodomein kai panta ta ergatika prassein, kai koinōnein hois an boulōntai, kai mē enkaleisthai hypo tōn andrōn, mēte kaleisthai tina moichalida, tǭ pasas ergatikas einai, kai pasi koinōnein, malista de tois xenois.
Among the Gelae there is a law that the women farm, build, and do all the manual work, and have intercourse with whomever they wish, without being accused by their husbands, and no one is called an adulteress, because all are workers and have intercourse with all, especially with strangers.
Notes and citation
Summary: Among the Gelae women do all the work and have free sexual relations.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.18 (Dindorf 1:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.19Dindorf 1:317
καὶ οὔτε μυρίζονται Γήλισσαι γυναῖκες οὔθʼ ἱμάτια βαπτὰ φοροῦσιν, ἀνυπόδητοι δέ εἰσι πᾶσαι, καίτοι τῶν Γήλων ἀνδρῶν κοσμουμένων ἐν φορήμασι μαλακοῖς καὶ ἐν διαφόροις χρώμασι, καὶ χρυσοφορούντων καὶ μυριζομένων, καὶ οὐ κατά τινα ἄλλην μαλακίαν, εἰσὶ γὰρ ἀνδρεῖοι καὶ πολεμικώτατοι καὶ κυνηγετικώτατοι.
kai oute myrizontai Gēlissai gynaikes outhʼ himatia bapta phorousin, anypodētoi de eisi pasai, kaitoi tōn Gēlōn andrōn kosmoumenōn en phorēmasi malakois kai en diaphorois chrōmasi, kai chrysophorountōn kai myrizomenōn, kai ou kata tina allēn malakian, eisi gar andreioi kai polemikōtatoi kai kynēgetikōtatoi.
And the Gelaean women use no perfume and wear no dyed garments, but all go barefoot; whereas the Gelaean men adorn themselves in soft garments and various colors, wear gold, and use perfume, and not from any other effeminacy, for they are brave, most warlike, and great hunters.
Notes and citation
Summary: Gelaean men dress luxuriously yet are warlike, while the women are plain.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.19 (Dindorf 1:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.20Dindorf 1:317–318
καὶ οὐ πᾶσαι αἱ τῶν Γήλων γυναῖκες ἔλαχον ἐν Αἰγοκέρωτι ἢ ἐν Ὑδρηχόῳ κακοδαιμονοῦσαν τὴν Κύπριν, οὐδʼ οἱ ἄνδρες αὐτῶν πάντες ἔχουσιν ἐν Κριῷ σὺν Ἄρει τὴν Παφίην, ἔνθα τοὺς ἀνδρείους καὶ σπατάλους οἱ Χαλδαΐζοντες λέγουσι.
kai ou pasai hai tōn Gēlōn gynaikes elachon en Aigokerōti ē en Hydrēchoǭ kakodaimonousan tēn Kyprin, oudʼ hoi andres autōn pantes echousin en Kriǭ syn Arei tēn Paphiēn, entha tous andreious kai spatalous hoi Chaldaïzontes legousi.
And not all the women of the Gelae were allotted Cypris in an evil station in Capricorn or Aquarius, nor do all their men have the Paphian with Ares in Aries, where those who play the Chaldean say the brave and the luxurious are found.
Notes and citation
Summary: Their customs cannot come from all being born under the same signs.
- Bardesanes. The Paphian = Venus.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): σπα- τάλους → σπατάλους.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.20 (Dindorf 1:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.21Dindorf 1:318
παρὰ Βάκτροις αἱ γυναῖκες παντὶ κόσμῳ διαφέροντι καὶ παντὶ μύρῳ χρῶνται, ὑπηρετούμεναι ὑπὸ παιδίσκων καὶ νεανίσκων μᾶλλον ἢ οἱ ἄνδρες, προερχόμεναι μετὰ πολλῆς φαντασίας ἔφιπποι, κοσμοῦσαι πολλῷ χρυσῷ καὶ λίθοις βαρυτίμοις τοὺς ἵππους, καὶ οὐ σωφρονοῦσιν, ἀλλʼ ἀδιαφόρως κοινωνοῦσι τοῖς δούλοις καὶ τοῖς ξένοις, ἄδειαν ἔχουσαι τοιαύτην, καὶ ὑπὸ τῶν ἀνδρῶν μὴ ἐγκαλούμεναι σχεδὸν κυριεύουσιν αὐτῶν.
para Baktrois hai gynaikes panti kosmǭ diapheronti kai panti myrǭ chrōntai, hypēretoumenai hypo paidiskōn kai neaniskōn mallon ē hoi andres, proerchomenai meta pollēs phantasias ephippoi, kosmousai pollǭ chrysǭ kai lithois barytimois tous hippous, kai ou sōphronousin, allʼ adiaphorōs koinōnousi tois doulois kai tois xenois, adeian echousai toiautēn, kai hypo tōn andrōn mē enkaloumenai schedon kyrieuousin autōn.
Among the Bactrians the women use every kind of distinguished ornament and every perfume, served by maids and young men more than the men are, going about on horseback with great display, adorning their horses with much gold and costly stones; and they are not chaste, but have intercourse indiscriminately with slaves and strangers, having such license, and, not being accused by their husbands, they almost rule over them.
Notes and citation
Summary: Bactrian women are luxurious and unchaste and nearly rule their husbands.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.21 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.22Dindorf 1:318
καὶ οὐ πάντως ἐν πάσῃ γενέσει τῶν ἐν Βακτρίᾳ γυναικῶν μεσουρανεῖ μετὰ Διὸς καὶ Ἄρεος ἐν ἰδίοις ὅροις ἡ φιλόγελως Ἀφροδίτη. ἐν δὲ τῇ Ἀραβίᾳ καὶ τῇ Ὀσροηνῇ οὐ μόνον αἱ μοιχαλίδες φονεύονται, ἀλλὰ καὶ αἱ ὑποπτευόμεναι οὐκ ἀφίενται ἀτιμώρητοι.
kai ou pantōs en pasę̄ genesei tōn en Baktrią gynaikōn mesouranei meta Dios kai Areos en idiois horois hē philogelōs Aphroditē. en de tę̄ Arabią kai tę̄ Osroēnę̄ ou monon hai moichalides phoneuontai, alla kai hai hypopteuomenai ouk aphientai atimōrētoi.
And surely laughter-loving Aphrodite does not stand at mid-heaven with Zeus and Ares in her own bounds at every birth of the women of Bactria. But in Arabia and Osrhoene not only are adulteresses put to death, but even those suspected do not go unpunished.
Notes and citation
Summary: Bactrian women are not all born under Venus; in Arabia adultery is punished by death.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.22 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.23Dindorf 1:318
παρὰ Πάρθοις καὶ Ἀρμενίοις οἱ φονεῖς ἀναιροῦνται ποτὲ μὲν ὑπὸ τῶν δικαστῶν, ποτὲ δὲ ὑπὸ τῶν καθʼ αἷμα τῶν φονευθέντων. καὶ ἐάν τις φονεύσῃ γυναῖκα αὐτοῦ, ἢ ἀδελφὸν ἄτεκνον, ἢ ἀδελφὴν ἄγαμον, ἢ υἱὸν, ἢ θυγατέρα, οὐκ ἐγκαλεῖται ὑπό του, νόμου τοιούτου ὑπάρχοντος ἐν ταῖς χώραις ἐκείναις· παρʼ Ἕλλησι δὲ καὶ ῾Ρωμαίοις μείζονι τιμωρίᾳ ὑποβάλλονται οἱ τῶν συγγενῶν φονευταί.
para Parthois kai Armeniois hoi phoneis anairountai pote men hypo tōn dikastōn, pote de hypo tōn kathʼ haima tōn phoneuthentōn. kai ean tis phoneusę̄ gynaika autou, ē adelphon ateknon, ē adelphēn agamon, ē huion, ē thygatera, ouk enkaleitai hypo tou, nomou toioutou hyparchontos en tais chōrais ekeinais; parʼ Hellēsi de kai ῾Rōmaiois meizoni timōrią hypoballontai hoi tōn syngenōn phoneutai.
Among the Parthians and Armenians murderers are put to death, sometimes by the judges, sometimes by the blood relatives of the murdered. And if someone kills his wife, or a childless brother, or an unmarried sister, or a son or daughter, he is not accused by anyone, such being the law in those countries. But among Greeks and Romans those who kill their relatives are subjected to greater punishment.
Notes and citation
Summary: Laws on murder of kin differ among Parthians, Armenians, Greeks, and Romans.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.23 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.24Dindorf 1:318
ἐν Ἄτροις ὁ κλέπτων τι ὀβολοῦ ἄξιον λιθάζεται, παρὰ Βάκτροις ὁ ὀλίγα κλέπτων ἐμπτύεται, παρὰ ῾Ρωμαίοις πληγαῖς αἰκίζεται· τοιοῦτοι γὰρ οἱ νόμοι.
en Atrois ho kleptōn ti obolou axion lithazetai, para Baktrois ho oliga kleptōn emptyetai, para ῾Rōmaiois plēgais aikizetai; toioutoi gar hoi nomoi.
In Hatra one who steals something worth an obol is stoned; among the Bactrians one who steals a little is spat upon; among the Romans he is beaten with blows; for such are the laws.
Notes and citation
Summary: Punishments for theft differ by nation.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.24 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.25Dindorf 1:318
ἀπὸ Εὐφράτου ποταμοῦ καὶ μέχρι τοῦ Ὠκεανοῦ, ὡς ἐπὶ ἀνατολὰς, ὁ λοιδορούμενος ὡς φονεὺς, ἢ ὡς κλέπτης, οὐ πάνυ ἀγανακτεῖ, ὁ δὲ ὡς ἀρσενοκοίτης λοιδορούμενος ἑαυτὸν ἐκδικεῖ μέχρι καὶ φόνου· παρʼ Ἕλλησι δὲ καὶ οἱ σοφοὶ ἐρωμένους ἔχοντες οὐ ψέγονται.
apo Euphratou potamou kai mechri tou Ōkeanou, hōs epi anatolas, ho loidoroumenos hōs phoneus, ē hōs kleptēs, ou pany aganaktei, ho de hōs arsenokoitēs loidoroumenos heauton ekdikei mechri kai phonou; parʼ Hellēsi de kai hoi sophoi erōmenous echontes ou psegontai.
From the river Euphrates to the Ocean, toward the east, one who is reviled as a murderer or a thief is not very angry, but one reviled as a man who sleeps with men avenges himself even to the point of murder; but among the Greeks even the wise who have boy-loves are not blamed.
Notes and citation
Summary: Eastern peoples avenge the charge of male intercourse, while Greek sages with beloveds are not blamed.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.25 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.26Dindorf 1:318–319
ἐν τῇ αὐτῇ ἀνατολῇ ὑβριζόμενοι, ἐὰν γνωσθῶσιν, ὑπὸ ἀδελφῶν, ἢ πατέρων, καὶ συγγενῶν φονεύονται, καὶ ταφῆς προδήλου οὐκ ἀξιοῦνται.
en tę̄ autę̄ anatolę̄ hybrizomenoi, ean gnōsthōsin, hypo adelphōn, ē paterōn, kai syngenōn phoneuontai, kai taphēs prodēlou ouk axiountai.
In the same East, those who are violated in this way, if it becomes known, are killed by their brothers or fathers and relatives, and are not even granted a public burial.
Notes and citation
Summary: In the East those subjected to male intercourse are killed by their kin.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): τα- φῆς → ταφῆς.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.26 (Dindorf 1:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.27Dindorf 1:319
παρὰ δὲ Γάλλοις οἱ νέοι γαμοῦνται μετὰ παρρησίας, οὐ ψόγον τοῦτο ἡγούμενοι διὰ τὸν παρʼ αὐτοῖς νόμον. καὶ οὐ δυνατόν ἐστι πάντας τοὺς ἐν Γαλλίᾳ οὕτως ἀθέως ὑβριζομένους λαχεῖν ἐν ταῖς γενέσεσι Φωσφόρον μεθʼ Ἑρμοῦ ἐν οἴκοις Κρόνου καὶ ὁρίοις Ἄρεος δύνοντα.
para de Gallois hoi neoi gamountai meta parrēsias, ou psogon touto hēgoumenoi dia ton parʼ autois nomon. kai ou dynaton esti pantas tous en Gallią houtōs atheōs hybrizomenous lachein en tais genesesi Phōsphoron methʼ Hermou en oikois Kronou kai horiois Areos dynonta.
But among the Gauls the young men are married to men openly, not thinking this a reproach because of their law. And it is not possible that all in Gaul who are so godlessly violated were allotted at their births the Morning Star with Hermes setting in the houses of Cronus and the bounds of Ares.
Notes and citation
Summary: Gallic custom of same-sex marriage cannot be due to all sharing one horoscope.
- Bardesanes. The Morning Star = Venus; Hermes = Mercury.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread letter in the digital text; wrong breathing in the digital text): οἶ νέοι → οἱ νέοι; ὑβριξομένους → ὑβριζομένους; δυνα- τόν → δυνατόν.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.27 (Dindorf 1:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.28Dindorf 1:319
ἐν Βρεττανίᾳ πολλοὶ ἄνδρες μίαν γυναῖκα ἔχουσιν, ἐν δὲ τῇ Παρθίᾳ πολλαὶ γυναῖκες ἔνα ἄνδρα, καὶ πᾶσαι σωφρονοῦσι πειθόμεναι αὐτῷ κατὰ τὸν νόμον.
en Brettanią polloi andres mian gynaika echousin, en de tę̄ Parthią pollai gynaikes ena andra, kai pasai sōphronousi peithomenai autǭ kata ton nomon.
In Britain many men have one wife, but in Parthia many wives have one husband, and all are chaste, obeying him according to the law.
Notes and citation
Summary: Marriage customs differ in Britain and Parthia.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἔχου- σιν → ἔχουσιν.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 6.10.28 (Dindorf 1:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-28). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.29Dindorf 1:319
αἱ δὲ Ἀμαζόνες πᾶσαι ἄνδρας οὐκ ἔχουσιν, ἀλλʼ ὡς τὰ ἄλογα ζῷα ἅπαξ τοῦ ἔτους περὶ τὴν ἐαρινὴν ἰσημερίαν ὑπερβαίνουσαι τοὺς ἰδίους ὅρους κοινωνοῦσι τοῖς πλησιοχώροις, ἑορτήν τινα ταύτην ἡγουμένοις· ἐξ ὧν συλλαμβάνουσαι ὑποστρέφουσι, καὶ ἀναγκαίως ἐν ἐνὶ καιρῷ κυίσκουσι κατὰ τὸν τῆς φύσεως νόμον, καὶ τοὺς μὲν γεννωμένους ἄρρενας ῥίπτουσι, τὰς δὲ θηλείας ἀνατρέφουσι· πολεμικαί τέ εἰσι, καὶ γυμνασίων προνοούμεναι.
hai de Amazones pasai andras ouk echousin, allʼ hōs ta aloga zǭa hapax tou etous peri tēn earinēn isēmerian hyperbainousai tous idious horous koinōnousi tois plēsiochōrois, heortēn tina tautēn hēgoumenois; ex hōn syllambanousai hypostrephousi, kai anankaiōs en eni kairǭ kuiskousi kata ton tēs physeōs nomon, kai tous men gennōmenous arrenas rhiptousi, tas de thēleias anatrephousi; polemikai te eisi, kai gymnasiōn pronooumenai.
And the Amazons all have no husbands, but, like irrational animals, once a year about the spring equinox they cross their own borders and have intercourse with their neighbors, who regard this as a kind of festival. Having conceived by them, they return, and of necessity all give birth at one season, according to the law of nature; they cast out the male children and rear the female. They are warlike and take care of physical training.
Notes and citation
Summary: The Amazons' customs also show law, not stars, governing life.
- Bardesanes.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): αἶ δὲ Ἀμαζόνες πάσαι → αἱ δὲ Ἀμαζόνες πᾶσαι.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.29 (Dindorf 1:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-29). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.30Dindorf 1:319
Ἑρμῆς μετὰ Ἀφροδίτης ἐν οἴκοις Ἑρμοῦ ποιεῖ πλάστας καὶ ζωγράφους καὶ τραπεζίτας, ἐν οἴκοις δὲ Ἀφροδίτης μυρεψοὺς, ἢ φωνασκοὺς, καὶ ὑποκριτὰς ποιημάτων.
Hermēs meta Aphroditēs en oikois Hermou poiei plastas kai zōgraphous kai trapezitas, en oikois de Aphroditēs myrepsous, ē phōnaskous, kai hypokritas poiēmatōn.
Hermes with Aphrodite in the houses of Hermes makes sculptors, painters, and bankers; in the houses of Aphrodite, perfumers, or singers, and actors of poems.
Notes and citation
Summary: Astrologers claim Mercury and Venus make artists and bankers.
- Bardesanes, stating the astrologers' claim.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ξωγράφους → ζωγράφους.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.30 (Dindorf 1:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-30). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.31Dindorf 1:319–320
καὶ παρὰ Ταηνοῖς καὶ Σαρακηνοῖς καὶ ἐν τῇ ἀνωτέρᾳ Λιβύῃ, καὶ παρὰ Μαύροις καὶ παρὰ τοῖς παρὰ τὸ στόμα τοῦ Ὠκεανοῦ Νομάσι, καὶ ἐν τῇ ἐξωτέρᾳ Γερμανίᾳ καὶ ἐν τῇ ἀνωτέρᾳ Σαρματίᾳ, καὶ ἐν τῇ Σκυθίᾳ, καὶ ἐν πᾶσι τοῖς ἐξ ἀρκτικῶν μερῶν τοῦ Πόντου ἔθνεσι, καὶ ὅλη τῇ Ἀλανίᾳ καὶ Ἀλβανίᾳ καὶ Ὠτηνῇ καὶ Σαυνίᾳ καὶ ἐν Χρυσῇ οὐκ ἔστιν ἰδεῖν οὐ τραπεζίτην, οὐ πλάστην, οὐ ζωγράφον, οὐκ ἀρχιτέκτονα, οὐ γεωμέτρην, οὐ φώνασκον, οὐχ ὑποκριτὴν ποιημάτων ἀλλʼ ἐστέρηται ὁ τῆς τοῦ Ἑρμοῦ καὶ τῆς Ἀφροδίτης ἐνεργείας τρόπος ἐν ὅλῳ τῷ κύκλῳ τούτῳ τῆς οἰκουμένης.
kai para Taēnois kai Sarakēnois kai en tę̄ anōterą Libyę̄, kai para Maurois kai para tois para to stoma tou Ōkeanou Nomasi, kai en tę̄ exōterą Germanią kai en tę̄ anōterą Sarmatią, kai en tę̄ Skythią, kai en pasi tois ex arktikōn merōn tou Pontou ethnesi, kai holē tę̄ Alanią kai Albanią kai Ōtēnę̄ kai Saunią kai en Chrysę̄ ouk estin idein ou trapezitēn, ou plastēn, ou zōgraphon, ouk architektona, ou geōmetrēn, ou phōnaskon, ouch hypokritēn poiēmatōn allʼ esterētai ho tēs tou Hermou kai tēs Aphroditēs energeias tropos en holǭ tǭ kyklǭ toutǭ tēs oikoumenēs.
Yet among the Taeni and Saracens, in upper Libya, among the Moors, among the Nomads at the mouth of the Ocean, in outer Germany, in upper Sarmatia, in Scythia, among all the nations of the northern parts of the Pontus, in all Alania and Albania, in Otene and Saunia, and in Chryse, one cannot see a banker, a sculptor, a painter, an architect, a geometer, a singer, or an actor of poems; the mode of action of Hermes and Aphrodite is lacking in this whole circle of the inhabited world.
Notes and citation
Summary: Many nations have no artists or bankers at all, so the planets do not make them.
- Bardesanes.
Notes on the original text
- Digital text corrected (capital letter inside a word and missing breathing in the digital text; misread letters in the digital text; stray mark in the digital text; wrong accent in the digital text): τοὐ Πόντου → τοῦ Πόντου; ΑλΒανίᾳ → Ἀλβανίᾳ; Ὠτηνῆ̣ → Ὠτηνῇ; ςωγράρον → ζωγράφον.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.31 (Dindorf 1:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-31). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.32Dindorf 1:320
οἱ Μῆδοι πάντες τοῖς μετὰ σπουδῆς τρεφομένοις κυσὶ τοὺς νεκροὺς ἔτι ἐμπνέοντας παραβάλλουσι, καὶ οὐ πάντες σὺν τῇ μήνῃ τὸν Ἄρεα ἐφημερινῆς γενέσεως ἐν Καρκίνῳ ὑπὸ γῆν ἔχουσιν.
hoi Mēdoi pantes tois meta spoudēs trephomenois kysi tous nekrous eti empneontas paraballousi, kai ou pantes syn tę̄ mēnę̄ ton Area ephēmerinēs geneseōs en Karkinǭ hypo gēn echousin.
The Medes all throw their dead, while still breathing, to dogs reared with care; and not all of them have Ares with the Moon below the earth in Cancer in a daytime nativity.
Notes and citation
Summary: Median burial customs are not due to a shared horoscope.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.32 (Dindorf 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-32). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.33Dindorf 1:320
Ἰνδοὶ τοὺς νεκροὺς καίουσι, μεθʼ ὧν συγκαίουσιν ἑκούσας τὰς γυναῖκας, καὶ οὐ δήπου πᾶσαι αἱ καιόμεναι ζῶσαι Ἰνδῶν γυναῖκες ἔχουσιν ὑπὸ γῆν ἐπὶ νυκτερινῆς γενέσεως σὺν Ἄρει τὸν ἥλιον ἐν Λέοντι ὁρίοις Ἄρεος.
Indoi tous nekrous kaiousi, methʼ hōn synkaiousin hekousas tas gynaikas, kai ou dēpou pasai hai kaiomenai zōsai Indōn gynaikes echousin hypo gēn epi nykterinēs geneseōs syn Arei ton hēlion en Leonti horiois Areos.
The Indians burn their dead, and with them burn their wives, who go willingly; and surely not all the Indian women burned alive have the Sun with Ares below the earth in a night nativity, in Leo, in the bounds of Ares.
Notes and citation
Summary: Indian widow-burning is not due to a shared horoscope.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.33 (Dindorf 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-33). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.34Dindorf 1:320
Γερμανῶν οἱ πλεῖστοι ἀγχονιμαίῳ μόρῳ ἀποθνήσκουσι, καὶ οὐ πάντως τὸ πλῆθος τῶν Γερμανῶν τὴν σελήνην καὶ τὴν ὥραν μεσολαβουμένας ὑπὸ Κρόνου καὶ Ἄρεος ἔχει.
Germanōn hoi pleistoi anchonimaiǭ morǭ apothnēskousi, kai ou pantōs to plēthos tōn Germanōn tēn selēnēn kai tēn hōran mesolaboumenas hypo Kronou kai Areos echei.
Most of the Germans die by hanging, and surely the mass of the Germans do not have the Moon and the hour-sign hemmed in by Cronus and Ares.
Notes and citation
Summary: German deaths by hanging are not due to a shared horoscope.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): Γερμα- νῶν → Γερμανῶν.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.34 (Dindorf 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-34). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.35Dindorf 1:320
παντὶ ἔθνει καὶ πάσῃ ἡμέρᾳ καὶ παντὶ τρόπῳ τῆς γενέσεως γεννῶνται ἄνθρωποι· κρατεῖ δὲ ἐν ἑκάστῃ μοίρᾳ τῶν ἀνθρώπων νόμος καὶ ἔθος διὰ τὸ αὐτεξούσιον τοῦ ἀνθρώπου· καὶ οὐκ ἀναγκάζει ἡ γένεσις τοὺς Σῆρας μὴ θέλοντας φονεύειν, ἢ τοὺς Βραχμᾶνας κρεοφαγεῖν, ἢ τοὺς Πέρσας ἀθεμίτως μὴ γαμεῖν, ἢ τοὺς Ἰνδοὺς μὴ καίεσθαι, ἢ τοὺς Μήδους μὴ ἐσθίεσθαι ὑπὸ κυνῶν, ἢ τοὺς Πάρθους μὴ πολυγαμεῖν, ἢ τὰς ἐν τῇ Μεσοποταμίᾳ γυναῖκας μὴ σωφρονεῖν, ἢ τοὺς Ἕλληνας μὴ γυμνάζεσθαι γυμνοῖς τοῖς σώμασιν, ἢ τοὺς ῾Ρωμαίους μὴ κρατεῖν, ἢ τοὺς Γάλλους μὴ γαμεῖσθαι, ἢ τὰ ἄλλα βάρβαρα ἔθνη ταῖς ὑπὸ τῶν Ἑλλήνων λεγομέναις Μούσαις κοινωνεῖν· ἀλλʼ, ὡς προεῖπον, ἕκαστον ἔθνος καὶ ἕκαστος τῶν ἀνθρώπων χρῆται τῇ ἑαυτοῦ ἐλευθερίᾳ ὡς βούλεται καὶ ὅτε βούλεται, καὶ δουλεύει τῇ γενέσει καὶ τῇ φύσει διʼ ἣν περίκειται σάρκα, πῆ μὲν ὠς βούλεται, πῆ δὲ ὡς μὴ βούλεται.
panti ethnei kai pasę̄ hēmerą kai panti tropǭ tēs geneseōs gennōntai anthrōpoi; kratei de en hekastę̄ moirą tōn anthrōpōn nomos kai ethos dia to autexousion tou anthrōpou; kai ouk anankazei hē genesis tous Sēras mē thelontas phoneuein, ē tous Brachmanas kreophagein, ē tous Persas athemitōs mē gamein, ē tous Indous mē kaiesthai, ē tous Mēdous mē esthiesthai hypo kynōn, ē tous Parthous mē polygamein, ē tas en tę̄ Mesopotamią gynaikas mē sōphronein, ē tous Hellēnas mē gymnazesthai gymnois tois sōmasin, ē tous ῾Rōmaious mē kratein, ē tous Gallous mē gameisthai, ē ta alla barbara ethnē tais hypo tōn Hellēnōn legomenais Mousais koinōnein; allʼ, hōs proeipon, hekaston ethnos kai hekastos tōn anthrōpōn chrētai tę̄ heautou eleutherią hōs bouletai kai hote bouletai, kai douleuei tę̄ genesei kai tę̄ physei diʼ hēn perikeitai sarka, pē men ōs bouletai, pē de hōs mē bouletai.
In every nation, on every day, and under every kind of nativity people are born; but in each portion of humankind law and custom prevail, because of human free will. Nativity does not compel the Seres to kill against their will, or the Brahmans to eat meat, or the Persians not to marry unlawfully, or the Indians not to be burned, or the Medes not to be eaten by dogs, or the Parthians not to have many wives, or the women in Mesopotamia not to be chaste, or the Greeks not to exercise with naked bodies, or the Romans not to rule, or the Gauls not to be married as brides, or the other barbarian nations to take part in what the Greeks call the Muses. But, as I said before, each nation and each person uses his own freedom as he wishes and when he wishes, and is subject to nativity and to nature, because of the flesh he wears, partly as he wishes and partly as he does not wish.
Notes and citation
Summary: Law and custom, not nativity, rule each people; each uses freedom, though subject to nature through the flesh.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): βού- λεται → βούλεται.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.35 (Dindorf 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-35). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.36Dindorf 1:320–321
πανταχῆ γὰρ καὶ ἐν παντὶ ἔθνει εἰσὶ πλούσιοι καὶ πένητες καὶ ἄρχοντες καὶ ἀρχόμενοι καὶ ἐρρωμένοι καὶ νοσοῦντες, ἕκαστος κατὰ τοὺς τῆς γενέσεως αὐτοῦ κλήρους.” “Ταῦτα, ὦ Βαρδησάνη, ἄκρως ἡμᾶς πέπεικε, φημὶ αὐτῷ. οἱ δὲ ἀστρονόμοι φασὶ τὴν γῆν ταύτην μεμερίσθαι εἰς ἑπτὰ κλίματα, καὶ ἄρχειν ἑκάστου κλίματος ἕνα τῶν ἑπτὰ ἀστέρων· καὶ τοὺς διαφόρους νόμους μὴ τοὺς ἀνθρώπους τεθεικέναι ἑαυτοῖς. ἀλλʼ ἑκάστου ἄρχοντος πλεονάζειν τὸ θέλημα ἐν τῇ ἰδίᾳ χώρᾳ, ὃν νόμον νενομίκασιν οἱ κρατούμενοιʼ’
pantachē gar kai en panti ethnei eisi plousioi kai penētes kai archontes kai archomenoi kai errōmenoi kai nosountes, hekastos kata tous tēs geneseōs autou klērous.” “Tauta, ō Bardēsanē, akrōs hēmas pepeike, phēmi autǭ. hoi de astronomoi phasi tēn gēn tautēn memeristhai eis hepta klimata, kai archein hekastou klimatos hena tōn hepta asterōn; kai tous diaphorous nomous mē tous anthrōpous tetheikenai heautois. allʼ hekastou archontos pleonazein to thelēma en tę̄ idią chōrą, hon nomon nenomikasin hoi kratoumenoiʼ’
For everywhere and in every nation there are rich and poor, rulers and ruled, healthy and sick, each according to the lots of his nativity." "These things, Bardesanes," I say to him, "have thoroughly persuaded us. But the astronomers say that this earth has been divided into seven climes, and that one of the seven stars rules each clime; and that the different laws were not laid down by people for themselves, but the will of each ruler prevails in its own region, and what the ruled have made custom is that law."
Notes and citation
Summary: A companion objects that the seven planets rule seven climes and their laws.
- Bardesanes. The speaker of the objection is Philip, named in 6.10.37.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread word in the digital text; missing space in the digital text; wrong accent in the digital text): γενέσεωςαὐτοῦ → γενέσεως αὐτοῦ; ὠ Βαρδησάνη → ὦ Βαρδησάνη; ἴνα τῶν → ἕνα τῶν; νοσοῦν- τες → νοσοῦντες.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.36 (Dindorf 1:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-36). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.10.37Dindorf 1:321
“’Απεκρίνατο, οὐκ ἀληθὴς ἡ διάκρισις αὕτη, ὦ Φίλιππε. εἰ γὰρ καὶ διῄρηται ἡ οἰκουμένη εἰς μέρη ἑπτὰ, ἀλλʼ οὖν γε ἐν μιᾷ μερίδι εὑρίσκομεν πολλὰς διαφορὰς νόμων. οὐδὲ γὰρ ἑπτὰ νόμοι εἰσὶ κατὰ τοὺς ἑπτὰ ἀστέρας, οὐδὲ δώδεκα κατὰ τὰ ζῴδια, οὐδὲ τριάκοντα ἓξ κατὰ τοὺς δεκανοὺς, ἀλλὰ μυρίοι.
“’Apekrinato, ouk alēthēs hē diakrisis hautē, ō Philippe. ei gar kai dię̄rētai hē oikoumenē eis merē hepta, allʼ oun ge en mią meridi heuriskomen pollas diaphoras nomōn. oude gar hepta nomoi eisi kata tous hepta asteras, oude dōdeka kata ta zǭdia, oude triakonta hex kata tous dekanous, alla myrioi.
"He answered: 'This division is not true, Philip. For even if the inhabited world has been divided into seven parts, still in one part we find many differences of laws. There are not seven laws according to the seven stars, nor twelve according to the signs of the zodiac, nor thirty-six according to the decans, but countless.
Notes and citation
Summary: Bardesanes replies that laws are countless, not seven or twelve.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; wrong accent in the digital text): ὠ Φίλιππε → ὦ Φίλιππε; πολ- λὰς → πολλὰς.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.37 (Dindorf 1:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-37). (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.
6.10.38Dindorf 1:321
μνημονεύειν τε ὀφείλετε ὧν προεῖπον, ὅτι καὶ ἐν ἐνὶ κλίματι καὶ ἐν μιᾷ χώρᾳ τῶν Ἰνδῶν εἰσιν ἀνθρωποφάγοι Ἰνδοὶ, καί εἰσιν οἱ ἐμψύχων ἀπεχόμενοι· καὶ ὅτι οἱ Μαγουσαῖοι οὐκ ἐν Πέρσιδι μόνῃ τὰς θυγατέρας γαμοῦσιν, ἀλλὰ καὶ ἐν παντὶ ἔθνει, ὅπου ἂν οἰκήσωσι, τοὺς τῶν προγόνων φυλάσσοντες νόμους καὶ τῶν μυστηρίων αὐτῶν τὰς τελετάς.
mnēmoneuein te opheilete hōn proeipon, hoti kai en eni klimati kai en mią chōrą tōn Indōn eisin anthrōpophagoi Indoi, kai eisin hoi empsychōn apechomenoi; kai hoti hoi Magousaioi ouk en Persidi monę̄ tas thygateras gamousin, alla kai en panti ethnei, hopou an oikēsōsi, tous tōn progonōn phylassontes nomous kai tōn mystēriōn autōn tas teletas.
And you should remember what I said before: that in one clime and in one region of the Indians there are cannibal Indians and there are those who abstain from living things; and that the Magusaeans marry their daughters not in Persia alone but in every nation where they live, keeping the laws of their ancestors and the rites of their mysteries.
Notes and citation
Summary: Within one clime laws differ, and customs travel with peoples.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; missing spaces and misread letter in the digital text; wrong breathing in the digital text): τῶνἸνδῶν εἰσιν ἀωθρωποφάγοιἸνδοὶ → τῶν Ἰνδῶν εἰσιν ἀνθρωποφάγοι Ἰνδοὶ; οἶ Μαγουσαῖοι → οἱ Μαγουσαῖοι; οἰ- κήσωσι → οἰκήσωσι.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.38 (Dindorf 1:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-38). (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.
6.10.39Dindorf 1:321
ἀλλὰ καὶ πολλὰ βάρβαρα ἔθνη κατελέξαμεν, τά τε ὄντα ἐν μεσημβρίᾳ καὶ δύσει, καὶ ἀνατολῇ καὶ ἄρκτῳ, τουτέστιν ἐν διαφόροις κλίμασι, μὴ μετέχοντα Ἑρμαικῆς ἐπιστήμης.
alla kai polla barbara ethnē katelexamen, ta te onta en mesēmbrią kai dysei, kai anatolę̄ kai arktǭ, toutestin en diaphorois klimasi, mē metechonta Hermaikēs epistēmēs.
We have also listed many barbarian nations, in the south and west, east and north, that is, in different climes, that have no share in the science of Hermes.
Notes and citation
Summary: Nations in every clime lack the arts of Mercury.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): με- σημβρίᾳ → μεσημβρίᾳ.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.39 (Dindorf 1:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-39). (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.
6.10.40Dindorf 1:321
πόσοι, νομίζετε, ἄνδρες σοφοὶ παρήγαγον τοὺς κακῶς κειμένους νόμους; πόσοι δὲ νόμοι ὑπὸ τῆς ἀπορίας κατελύθησαν; πόσοι βασιλεῖς κρατήσαντες ἐθνῶν παρήγαγον τοὺς πρὸ αὐτῶν νόμους καὶ ἔθεντο τοὺς ἰδίους; καὶ οὐδεὶς τῶν ἀστέρων ἀπώλεσε τὸ ἴδιον κλίμα.
posoi, nomizete, andres sophoi parēgagon tous kakōs keimenous nomous? posoi de nomoi hypo tēs aporias katelythēsan? posoi basileis kratēsantes ethnōn parēgagon tous pro autōn nomous kai ethento tous idious? kai oudeis tōn asterōn apōlese to idion klima.
How many wise men, do you think, have abolished badly laid down laws? How many laws have been dissolved through impracticability? How many kings, having conquered nations, have abolished the laws before them and laid down their own? And none of the stars lost its own clime.
Notes and citation
Summary: Laws change by human action without any change in the stars.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): παρ- ήγαγον → παρήγαγον; νό- μοι → νόμοι.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.40 (Dindorf 1:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-40). (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.
6.10.41Dindorf 1:321–322
χθὲς οἱ Ῥωμαῖοι τῆς Ἀραβίας κρατήσαντες τοὺς τῶν βαρβάρων νόμους ἤλλαξαν· ἕπεται γὰρ τὸ αὐτεξούσιον τῷ αὐτεξουσίῳ, τὸ δὲ δυνάμενον πεῖσαι καὶ τοὺς ἀπίστους ἐκθήσομαι ὑμῖν.
chthes hoi Rhōmaioi tēs Arabias kratēsantes tous tōn barbarōn nomous ēllaxan; hepetai gar to autexousion tǭ autexousiǭ, to de dynamenon peisai kai tous apistous ekthēsomai hymin.
Yesterday the Romans, having conquered Arabia, changed the laws of the barbarians; for free will follows free will. And I shall set out for you what can persuade even the unbelieving.
Notes and citation
Summary: The Romans changed Arabian law by conquest.
- Bardesanes. The Roman annexation of Arabia was in AD 106.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.41 (Dindorf 1:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-41). (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.
6.10.42Dindorf 1:322
Ἰουδαῖοι πάντες οἱ διὰ Μώσεως δεξάμενοι νόμον τοὺς γεννωμένους ἄρρενας παῖδας ἐν τῇ ὀγδόῃ ἡμέρᾳ αἱμάσσουσι περιτέμνοντες, οὐκ ἀστέρος παρουσίαν ἀναμένοντες, οὐ κλίματος ἐξουσίαν ἐντρεπόμενοι, οὐχ ὑπὸ νόμου ἀλλοτρίας χώρας ἀγόμενοι ἀλλʼ εἴτε ἐν Συρίᾳ τυγχάνουσιν, εἴτε ἐν Γαλλίᾳ, εἴτε ἐν Ἰταλίᾳ, εἴτε ἐν Ἑλλάδι, ἢ ἐν Παρθίᾳ, ἢ ἂν ὦσι, τοῦτο ποιοῦσιν.
Ioudaioi pantes hoi dia Mōseōs dexamenoi nomon tous gennōmenous arrenas paidas en tę̄ ogdoę̄ hēmerą haimassousi peritemnontes, ouk asteros parousian anamenontes, ou klimatos exousian entrepomenoi, ouch hypo nomou allotrias chōras agomenoi allʼ eite en Syrią tynchanousin, eite en Gallią, eite en Italią, eite en Helladi, ē en Parthią, ē an ōsi, touto poiousin.
All the Jews who received the law through Moses shed the blood of their male children on the eighth day by circumcising them, not waiting for the presence of a star, not respecting the authority of a clime, not led by the law of a foreign land; but whether they are in Syria, or in Gaul, or in Italy, or in Greece, or in Parthia, or wherever they are, they do this.
Gen 17:12 (allusion, medium confidence) · Lev 12:3 (allusion, medium confidence)
Notes and citation
Summary: Jews everywhere circumcise on the eighth day, regardless of stars or land.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἐν- τρεπόμενοι → ἐντρεπόμενοι.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.42 (Dindorf 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-42). (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.
6.10.43Dindorf 1:322
ὅπερ οὐκ ἔστι κατὰ γένεσιν· οὐ γὰρ δύνανται πάντες οἶ Ἰουδαῖοι μίαν γένεσιν ἔχειν. ἀλλὰ καὶ διʼ ἡμερῶν ἑπτὰ πάντες ὅπου ἂν ὦσιν ἀργοῦσιν ἐκ παντὸς ἔργου, καὶ οὔτε ὁδεύουσιν οὔτε πυρὶ χρῶνται, οὔτε ἀναγκάζει ἡ γένεσις Ἰουδαῖον οὐ κτίσαι οἶκον, οὐ καταλῦσαι, οὐκ ἐργάσασθαι, οὐ πωλῆσαι, οὐκ ἀγοράσαι ταῖς ἡμέραις τοῦ σαββάτου, καίτοι ἐν τῇ αὐτῇ ἡμέρᾳ γεννώντων Ἰουδαίων καὶ γεννωμένων καὶ νοσούντων καὶ ἀποθνησκόντων.
hoper ouk esti kata genesin; ou gar dynantai pantes oi Ioudaioi mian genesin echein. alla kai diʼ hēmerōn hepta pantes hopou an ōsin argousin ek pantos ergou, kai oute hodeuousin oute pyri chrōntai, oute anankazei hē genesis Ioudaion ou ktisai oikon, ou katalysai, ouk ergasasthai, ou pōlēsai, ouk agorasai tais hēmerais tou sabbatou, kaitoi en tę̄ autę̄ hēmerą gennōntōn Ioudaiōn kai gennōmenōn kai nosountōn kai apothnēskontōn.
This is not according to nativity; for not all the Jews can have one nativity. Moreover, every seven days, wherever they are, they all rest from all work, neither travel nor use fire; and nativity does not compel a Jew to build a house, or pull one down, or work, or sell, or buy on the days of the Sabbath, although on that same day Jews beget and are born, are sick and die.
Exod 20:8 (allusion, low confidence) · Exod 35:3 (allusion, low confidence)
Notes and citation
Summary: Jewish Sabbath observance everywhere shows law, not nativity, governs conduct.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.43 (Dindorf 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-43). (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.
6.10.44Dindorf 1:322
ταῦτα γὰρ οὐκέτι ἐστὶ τοῦ αὐτεξουσίου. ἐν τῇ Συρίᾳ καὶ ἐν τῇ Ὀσροηνῇ ἀπεκόπτοντο πολλοὶ τῇ Ῥέᾳ, καὶ ἐν τούτῳ μιᾷ ῥοπῇ ὁ βασιλεὺς Ἄβγαρος ἐκέλευσε τῶν ἀποκοπτομένων τὰ αἰδοῖα ἀποκόπτεσθαι καὶ τὰς χεῖρας, καὶ ἐκ τότε οὐδεὶς ἀπεκόψατο ἐν τῇ Ὀσροηνῇ.
tauta gar ouketi esti tou autexousiou. en tę̄ Syrią kai en tę̄ Osroēnę̄ apekoptonto polloi tę̄ Rheą, kai en toutǭ mią rhopę̄ ho basileus Abgaros ekeleuse tōn apokoptomenōn ta aidoia apokoptesthai kai tas cheiras, kai ek tote oudeis apekopsato en tę̄ Osroēnę̄.
For these things no longer belong to free will. In Syria and in Osrhoene many used to castrate themselves for Rhea; and then, by a single decree, King Abgar ordered that those who castrated themselves should have their hands cut off as well; and from that time no one castrated himself in Osrhoene.
Notes and citation
Summary: King Abgar ended self-castration in Osrhoene by law.
- Bardesanes. The first sentence refers to the begetting, birth, sickness, and death just mentioned.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.44 (Dindorf 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-44). (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.
6.10.45Dindorf 1:322
τί δὲ ἐροῦμεν περὶ τῆς τῶν Χριστιανῶν αἱρέσεως, ἧς ἡμεῖς οἶ δοξασταὶ πολλοὶ ὄντες καὶ ἐν διαφόροις ἀνέστημεν κλίμασιν, ἐν παντὶ ἔθνει καὶ κλίματι, οἵτινες πολλοὶ ὄντες ἐνὶ ὀνόματι κεκλήμεθα;
ti de eroumen peri tēs tōn Christianōn haireseōs, hēs hēmeis oi doxastai polloi ontes kai en diaphorois anestēmen klimasin, en panti ethnei kai klimati, hoitines polloi ontes eni onomati keklēmetha?
And what shall we say about the sect of the Christians, to which we, many as we are, belong, who have arisen in different climes, in every nation and clime, and who, many as we are, are called by one name?
Notes and citation
Summary: Christians in every nation share one name and way of life.
- Bardesanes.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.45 (Dindorf 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-45). (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.
6.10.46Dindorf 1:322–323
καὶ οὔτε οἱ ἐν Παρθίᾳ Χριστιανοὶ πολυγαμοῦσι, Πάρθοι τυγχάνοντες, οὔθʼ οἱ ἐν Μηδίᾳ κυσὶ προτιθέασι τοὺς νεκροὺς, οὐχ οἱ ἐν Περσίδι γαμοῦσι τὰς θυγατέρας αὐτῶν, Πέρσαι ὄντες, παρὰ Βάκτροις καὶ Γήλοις φθείρουσι τοὺς γάμους, οὐχ οἱ ἐν Αἰγύπτῳ θρησκεύουσι τὸν Ἄπιν ἢ τὸν κύνα ἢ τὸν τράγον ἢ αἴλουρον, ἀλλʼ ὅπου εἰσὶν, οὔτε ὑπὸ τῶν κακῶς κειμένων νόμων καὶ ἐθῶν νικῶνται οὔθʼ ἡ ὕπο τῶν ἄρχων πρυτανευομένη γένεσις αὐτοὺς ἀναγκάζει τοῖς ἀπειρημένοις κακοῖς ὑπὸ τοῦ διδασκάλου αὐτῶν χρῆσθαι, νόσῳ δὲ καὶ πενίᾳ καὶ πάθεσι καὶ ταῖς νομιζομέναις ἀτιμίαις ὑπόκεινται.
kai oute hoi en Parthią Christianoi polygamousi, Parthoi tynchanontes, outhʼ hoi en Mēdią kysi protitheasi tous nekrous, ouch hoi en Persidi gamousi tas thygateras autōn, Persai ontes, para Baktrois kai Gēlois phtheirousi tous gamous, ouch hoi en Aigyptǭ thrēskeuousi ton Apin ē ton kyna ē ton tragon ē ailouron, allʼ hopou eisin, oute hypo tōn kakōs keimenōn nomōn kai ethōn nikōntai outhʼ hē hypo tōn archōn prytaneuomenē genesis autous anankazei tois apeirēmenois kakois hypo tou didaskalou autōn chrēsthai, nosǭ de kai penią kai pathesi kai tais nomizomenais atimiais hypokeintai.
The Christians in Parthia, though Parthians, do not take many wives; those in Media do not throw their dead to dogs; those in Persia, though Persians, do not marry their daughters; among the Bactrians and Gelae they do not defile marriage; those in Egypt do not worship Apis, or the dog, or the goat, or the cat. But wherever they are, they are neither overcome by badly laid down laws and customs, nor does the nativity presided over by the ruling stars compel them to practice the evils forbidden by their teacher; yet they are subject to sickness and poverty, sufferings and what are thought dishonors.
Notes and citation
Summary: Christians everywhere keep their teacher's law against local customs, though still subject to bodily ills.
- Bardesanes. A negative before "among the Bactrians" is missing in the digital text and is supplied by sense; the phrase ὑπὸ τῶν ἄρχων ("by the rulers") is translated as referring to the ruling stars.
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong accent in the digital text; wrong breathing and line-end hyphen in the digital text; wrong breathing in the digital text): οἶ ἐν Παρθίᾳ → οἱ ἐν Παρθίᾳ; πολυγαμὀῦσι → πολυγαμοῦσι; οὔθʼ οἶ ἐν Μη- δίᾳ → οὔθʼ οἱ ἐν Μηδίᾳ; κρκῶς → κακῶς.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 6.10.46 (Dindorf 1:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-46). (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.
6.10.47Dindorf 1:323
ὥσπερ γὰρ ὁ ἐλεύθερος ἡμῶν ἄνθρωπος δουλεύειν οὐκ ἀναγκάζεται, κἂν ἀναγκασθῇ ἀνθίσταται τοῖς ἀναγκάζουσιν, οὕτως οὐδὲ ὁ φαινόμενος ἡμῶν δοῦλος ἄνθρωπος τῆς ὑποταγῆς ἐκφεύγειν ῥᾳδίως δύναται.
hōsper gar ho eleutheros hēmōn anthrōpos douleuein ouk anankazetai, kan anankasthę̄ anthistatai tois anankazousin, houtōs oude ho phainomenos hēmōn doulos anthrōpos tēs hypotagēs ekpheugein rhądiōs dynatai.
For just as a free man among us is not compelled to be a slave, and if he is compelled, resists those who compel him, so too the man among us who appears to be a slave cannot easily escape his subjection.
Notes and citation
Summary: Freedom and constraint both remain real in human life.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread letters in the digital text): ἀναγάξουσιν → ἀναγκάζουσιν; ἄν- θρωπος → ἄνθρωπος.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.47 (Dindorf 1:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-47). (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.
6.10.48Dindorf 1:323
εἰ γὰρ πάντα ἐδυνάμεθα, ἡμεῖς ἂν ἦμεν τὸ πᾶν, ὥστε εἰ μηδὲν ἐδυνάμεθα, ἄλλων ἦμεν, ὡς προεῖπον, ὄργανα, καὶ οὐχ ἑαυτῶν. θεοῦ δʼ ἐπινεύσαντος πάντα δυνατὰ καὶ ἀνεμπόδιστα· τῇ γὰρ ἐκείνου βουλήσει οὐδὲν ἀντιστῆναι δύναται. καὶ γὰρ τὰ δοκοῦντα ἀνθίστασθαι, αὐτοῦ χρηστοῦ ὄντος, καὶ συγχωροῦντος ἑκάστῃ φύσει ἔχειν τὴν ἰδιότητα καὶ τὸ αὐτεξούσιον τοῦ θελήματος, ἀνθίσταται.’’
ei gar panta edynametha, hēmeis an ēmen to pan, hōste ei mēden edynametha, allōn ēmen, hōs proeipon, organa, kai ouch heautōn. theou dʼ epineusantos panta dynata kai anempodista; tę̄ gar ekeinou boulēsei ouden antistēnai dynatai. kai gar ta dokounta anthistasthai, autou chrēstou ontos, kai synchōrountos hekastę̄ physei echein tēn idiotēta kai to autexousion tou thelēmatos, anthistatai.’’
For if we could do everything, we would be the whole; and if we could do nothing, we would be, as I said before, the instruments of others and not our own. But when God consents, all things are possible and unhindered; for nothing can resist his will. Even the things that seem to resist do resist because he is good and allows each nature to have its own character and the free will of its choice.'"
Notes and citation
Summary: We are neither all-powerful nor mere instruments; God's will prevails, though he allows each nature its freedom.
- Bardesanes.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἀν- θίστασθαι → ἀνθίστασθαι.
Extrabiblical texts: Bardesanes (Bardesanes, Book of the Laws of Countries; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.10.48 (Dindorf 1:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-48). (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.
6.10.49Dindorf 1:323
Τοσαῦτα καὶ ὁ Σύρος. ἑνὸς δὲ ἔτι μνησθεὶς περιγράψω τὸν λόγον. ἐπειδὴ γὰρ τὰ μὲν ἀπὸ τῶν ἔξωθεν γραμμάτων αὐταρκῶς παρατέθειται, λείπει δὲ τὰ ἀπὸ τῶν ἱερῶν γραμμάτων, ὧν δὴ καὶ μάλιστα ἡμῖν δεῖ εἰς τὴν τῆς Εὐαγγελικῆς Ἀποδείξεως Προπαρασκευὴν, εὖ ἂν ἔχοι καὶ τάδε ἐποπτεῦσαι, ὡς ἂν κατὰ μηδὲν ὁ λόγος ἐλλείποι τῶν εἰς τὸ πρόβλημα θεωρουμένων.
Tosauta kai ho Syros. henos de eti mnēstheis perigrapsō ton logon. epeidē gar ta men apo tōn exōthen grammatōn autarkōs paratetheitai, leipei de ta apo tōn hierōn grammatōn, hōn dē kai malista hēmin dei eis tēn tēs Euangelikēs Apodeixeōs Proparaskeuēn, eu an echoi kai tade epopteusai, hōs an kata mēden ho logos elleipoi tōn eis to problēma theōroumenōn.
So much from the Syrian too. I shall mention one more thing and close the discussion. Since the passages from outside writings have been set out sufficiently, but those from the sacred writings remain, which we need above all for the Preparation for the Proof of the Gospel, it would be well to survey these too, so that the discussion may lack nothing of what bears on the problem.
Notes and citation
Summary: Eusebius turns from pagan authors to the testimony of the sacred writings.
Cite (SBL): Eusebius, Praep. ev. 6.10.49 (Dindorf 1:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-49). (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.
6.10.50Dindorf 1:323–324
ὅθεν δὴ καὶ τάδε σοι σαφῆ καταστήσω. οὐ μὴν οἷός τʼ ἂν εἴης γυμνῶν ἐπαίειν τῶν ἱερῶν λογίων τὰ πολλὰ συνεσκιασμένως προενηνεγμένων. διόπερ ἐγώ σοι τὸν ἑρμηνέα τούτων παραστήσομαι· σὺ δʼ, εἰ μὴ τοῖς κρείττοσι βασκαίνεις, οἶσθά που τὸν ἄνδρα, Χριστοῦ μὲν θιάσοις εἰσέτι δεῦρο χορεύοντα διʼ ὧν ἀπολέλοιπε πόνων, οὐ μὴν οὐδὲ τοῖς ἐκτὸς ἀγνῶτα διʼ ἣν ἐπιδέδεικται καὶ πρὸς τὰ τῶνδε μαθήματα φιλοτιμίαν. σκέψαι δʼ οὖν ὅσα τε καὶ ὁποῖα ἐν τοῖς εἰς τὴν Γένεσιν Ἐξηγητικοῖς θαυμάσιος Ὠριγένης περὶ τῆς προκειμένης ὑποθέσεως διείληφε, καὶ ὅπως ἐφώδευσε τὸν περὶ εἱμαρμένης λόγον.
hothen dē kai tade soi saphē katastēsō. ou mēn hoios tʼ an eiēs gymnōn epaiein tōn hierōn logiōn ta polla syneskiasmenōs proenēnegmenōn. dioper egō soi ton hermēnea toutōn parastēsomai; sy dʼ, ei mē tois kreittosi baskaineis, oistha pou ton andra, Christou men thiasois eiseti deuro choreuonta diʼ hōn apoleloipe ponōn, ou mēn oude tois ektos agnōta diʼ hēn epidedeiktai kai pros ta tōnde mathēmata philotimian. skepsai dʼ oun hosa te kai hopoia en tois eis tēn Genesin Exēgētikois thaumasios Ōrigenēs peri tēs prokeimenēs hypotheseōs dieilēphe, kai hopōs ephōdeuse ton peri heimarmenēs logon.
So I shall make these things clear to you as well. But you would not be able to understand the sacred oracles bare, since many of them have been put forward in a veiled way. Therefore I shall present to you their interpreter. And you, unless you begrudge your betters, surely know the man, who still dances among the companies of Christ to this day through the labors he has left behind, and is not unknown to outsiders either because of the zeal he showed even for their learning. Consider, then, how much and what kind of things the wonderful Origen set out on the present subject in his Commentaries on Genesis, and how he went through the doctrine of fate.
Notes and citation
Summary: Eusebius introduces Origen's Commentary on Genesis on fate.
- The passage that follows (chapter 11) is from Origen's Commentary on Genesis, book 3; the same text is preserved in the Philocalia, chapter 23.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): κα- ταστήσω → καταστήσω; παρα- στήσομαι → παραστήσομαι.
Cite (SBL): Eusebius, Praep. ev. 6.10.50 (Dindorf 1:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-50). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 6, chapter 11
6.11.1Dindorf 1:324
“ Περὶ τοῦ εἰς σημεῖα γεγονέναι τοὺς φωστῆρας, οὐκ ἄλλους ἡλίου καὶ σελήνης καὶ τῶν ἄστρων τυγχάνοντας, τῶν σφόδρα ἀναγκαιοτάτων ἔστι διαλαβεῖν, οὐ μόνον ἐθνῶν τῶν τῆς Χριστοῦ πίστεως ἀλλοτρίων σφαλλομένων εἰς τὸν περὶ τῆς εἱμαρμένης τόπον, τῇ τῶν καλουμένων πλανωμένων ἀστέρων ἐπιπλοκῇ πρὸς τοὺς ἐν τῷ ζωδιακῷ πάντων αὐτοῖς νομιζομένων συμβαίνειν τῶν ἐπὶ τῆς γῆς καὶ τῶν περὶ ἕκαστον ἄνθρωπον, τάχα δὲ καὶ ἀλόγων ζῴων, ἀλλὰ γὰρ καὶ πολλῶν τῶν πεπιστευκέναι ὑπολαμβανομένων περισπωμένων μὴ ἄρα ἠνάγκασται τὰ τῶν ἀνθρώπων πράγματα καὶ ἀμήχανον ἄλλως γενέσθαι ἢ ὡς οἱ ἀστέρες κατὰ διαφόρους σχηματισμοὺς ἐπιτελοῦσιν.
“ Peri tou eis sēmeia gegonenai tous phōstēras, ouk allous hēliou kai selēnēs kai tōn astrōn tynchanontas, tōn sphodra anankaiotatōn esti dialabein, ou monon ethnōn tōn tēs Christou pisteōs allotriōn sphallomenōn eis ton peri tēs heimarmenēs topon, tę̄ tōn kaloumenōn planōmenōn asterōn epiplokę̄ pros tous en tǭ zōdiakǭ pantōn autois nomizomenōn symbainein tōn epi tēs gēs kai tōn peri hekaston anthrōpon, tacha de kai alogōn zǭōn, alla gar kai pollōn tōn pepisteukenai hypolambanomenōn perispōmenōn mē ara ēnankastai ta tōn anthrōpōn pragmata kai amēchanon allōs genesthai ē hōs hoi asteres kata diaphorous schēmatismous epitelousin.
"Concerning the lights, which are none other than the sun, the moon, and the stars, having come to be 'for signs,' it is among the most necessary things to discuss. For not only do nations foreign to the faith of Christ go astray on the subject of fate, thinking that everything that happens on earth and to each person, and perhaps even to irrational animals, comes about through the combination of the so-called planets with the signs of the zodiac; but many also who are supposed to have believed are distracted by the question whether human affairs are not, after all, compelled, and cannot possibly happen otherwise than as the stars bring them about in their different configurations.
Gen 1:14 (allusion, high confidence)
Notes and citation
Summary: Origen introduces the problem of fate raised by the stars being 'for signs.'
- Origen, Commentary on Genesis 3 (on Gen 1:14), also preserved in the Philocalia, chapter 23.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; wrong breathing in the digital text): ὡς οἶ ἀστέρες → ὡς οἱ ἀστέρες; ὑπολαμβα- νομένων → ὑπολαμβανομένων.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.1 (Dindorf 1:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.2Dindorf 1:324
ἕπεται δὲ τοῖς ταῦτα δογματίζουσιν ἐξ ὅλων τὸ ἐφʼ ἡμῖν ἀναιρεῖν· διόπερ καὶ ἔπαινον καὶ ψόγον, καὶ πράξεις ἀποδέκτας πάλιν τε αὖ ψεκτάς.
hepetai de tois tauta dogmatizousin ex holōn to ephʼ hēmin anairein; dioper kai epainon kai psogon, kai praxeis apodektas palin te au psektas.
It follows for those who teach this that they wholly do away with what is in our power, and therefore also with praise and blame, and with actions worthy of acceptance and, again, worthy of censure.
Notes and citation
Summary: Fatalism abolishes free will, praise, and blame.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.2 (Dindorf 1:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.3Dindorf 1:324
ἅπερ εἰ οὕτως ἔχει, τὰ τῆς κεκηρυγμένης τοῦ θεοῦ κρίσεως οἴχεται, καὶ ἀπειλαὶ πρὸς τοὺς ἡμαρτηκότας, ὡς κολασθησομένους· τιμαί τε αὖ πρὸς τοὺς τοῖς κρείττοσιν ἑαυτοὺς ἐπιδεδωκότας καὶ μακαριότητες· οὐδὲν γὰρ ἔτι τούτων εὐλόγως ἔσται γενόμενον.
haper ei houtōs echei, ta tēs kekērygmenēs tou theou kriseōs oichetai, kai apeilai pros tous hēmartēkotas, hōs kolasthēsomenous; timai te au pros tous tois kreittosin heautous epidedōkotas kai makariotētes; ouden gar eti toutōn eulogōs estai genomenon.
If this is so, what is proclaimed about God's judgment is gone, together with the threats against sinners that they will be punished, and the honors and blessings for those who have given themselves to better things; for none of these will any longer reasonably come to pass.
Notes and citation
Summary: Fatalism destroys God's judgment, punishment, and reward.
- Origen.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread letters and missing breathing in the digital text): ημαριηχότας → ἡμαρτηκότας; γε- νόμενον → γενόμενον.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Praep. ev. 6.11.3 (Dindorf 1:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.4Dindorf 1:324–325
καὶ εἰ τὰ ἀκόλουθά τις ἑαυτῷ ἐφʼ οἷς δογματίζει βλέποι, καὶ ἡ πίστις ἔσται ματαία, ἥ τε Χριστοῦ ἐπιδημία οὐδὲν ἀνύουσα, καὶ πᾶσα ἡ διὰ νόμου καὶ προφητῶν οἰκονομία, κάματοί τε ἀποστόλων ὑπὲρ τοῦ συστῆσαι τὰς διὰ Χριστοῦ τοῦ θεοῦ ἐκκλησίας·
kai ei ta akoloutha tis heautǭ ephʼ hois dogmatizei blepoi, kai hē pistis estai mataia, hē te Christou epidēmia ouden anyousa, kai pasa hē dia nomou kai prophētōn oikonomia, kamatoi te apostolōn hyper tou systēsai tas dia Christou tou theou ekklēsias;
And if one saw the consequences of what he teaches, faith too will be vain, and the coming of Christ achieving nothing, and the whole dispensation through the law and the prophets, and the labors of the apostles to establish the churches of God through Christ;
Notes and citation
Summary: Fatalism would make faith, Christ's coming, and the apostles' work vain.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.4 (Dindorf 1:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.5Dindorf 1:325
εἰ μὴ ἄρα καὶ Χριστὸς, κατὰ τοὺς οὕτω τολμῶντας ὑπὸ τὴν ἀνάγκην τῆς τῶν ἄστρων κινήσεως τῷ γένεσιν ἀνειληφέναι γενόμενος, πάντα πεποιήκοι τε καὶ πάθοι, οὐ τοῦ θεοῦ καὶ πατρὸς τῶν ὅλων αὐτῷ τὰς παραδόξους δυνάμεις δωρησαμένου. ἀλλὰ τῶν ἀστέρων. οἷς ἀθέοις καὶ ἀσεβέσι τυγχάνουσι λόγοις ἀκολουθεῖ καὶ τὸ τοὺς πιστεύοντας ὑπὸ τῶν ἀστέρων ἀγομένους πιστεύειν εἰς θεὸν λέγεσθαι.
ei mē ara kai Christos, kata tous houtō tolmōntas hypo tēn anankēn tēs tōn astrōn kinēseōs tǭ genesin aneilēphenai genomenos, panta pepoiēkoi te kai pathoi, ou tou theou kai patros tōn holōn autǭ tas paradoxous dynameis dōrēsamenou. alla tōn asterōn. hois atheois kai asebesi tynchanousi logois akolouthei kai to tous pisteuontas hypo tōn asterōn agomenous pisteuein eis theon legesthai.
unless, according to those who dare to say such things, Christ too, having come under the necessity of the stars' motion by taking on birth, did and suffered everything, and it was not the God and Father of the universe who granted him his wondrous powers, but the stars. And from these godless and impious doctrines it follows also that believers are said to believe in God because they are led by the stars.
Notes and citation
Summary: Fatalism would subject even Christ and the faith of believers to the stars.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 6.11.5 (Dindorf 1:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.6Dindorf 1:325
πυθοίμεθα δʼ ἂν αὐτῶν τί ὁ θεὸς βουλόμενος τοιοῦτον ἐποίει κόσμον, ἵν οἱ μὲν ἐν αὐτῷ ἄνδρες ὄντες τὰ γυναικῶν πάσχωσιν, οὐδαμῶς ἑαυτοῖς αἴτιοι τῆς ἀσελγείας γεγενημένοι, ἕτεροι δὲ ἀγρίων ζῴων κατάστασιν εἰληφότες, τῷ τὴν φορὰν τοῦ παντὸς τοιούτους αὐτοὺς πεποιηκέναι, διὰ τὸ τὸν θεὸν οὕτω κεκοσμηκέναι τὸ πᾶν, ἐπιδιδόασιν ἑαυτοὺς ὠμοτάτοις καὶ σφόδρα ἀπανθρώποις πράγμασιν, ἀνδροφονίαις καὶ πειρατείαις;
pythoimetha dʼ an autōn ti ho theos boulomenos toiouton epoiei kosmon, hin hoi men en autǭ andres ontes ta gynaikōn paschōsin, oudamōs heautois aitioi tēs aselgeias gegenēmenoi, heteroi de agriōn zǭōn katastasin eilēphotes, tǭ tēn phoran tou pantos toioutous autous pepoiēkenai, dia to ton theon houtō kekosmēkenai to pan, epididoasin heautous ōmotatois kai sphodra apanthrōpois pragmasin, androphoniais kai peirateiais?
We would ask them what God intended in making such a world, in which some who are men suffer what belongs to women, without being in any way the cause of their own licentiousness, while others, having been given the condition of wild animals because the movement of the universe has made them so, since God ordered the whole in this way, give themselves up to the most savage and utterly inhuman deeds, murders and piracies?
Notes and citation
Summary: Fatalism makes God the author of a world where men are forced into vice and violence.
- Origen.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): τοι- ούτους → τοιούτους.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.6 (Dindorf 1:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.7Dindorf 1:325
καὶ τί δεῖ λέγειν ἡμᾶς περὶ τῶν συμβαινόντων ἐν ἀνθρώποις καὶ ἁμαρτανομένων ὑπʼ αὐτῶν, μυρίων ὅσων τυγχανόντων, οὕστινας οἱ τῶν προϊστάμενοι τούτων λόγων ἀπολύοντες παντὸς ἐγκλήματος τῷ θεῷ προσγράφουσι πάντων τῶν κακῶς καὶ ψεκτῶς πραττομένων τὴν αἰτίαν;”
kai ti dei legein hēmas peri tōn symbainontōn en anthrōpois kai hamartanomenōn hypʼ autōn, myriōn hosōn tynchanontōn, houstinas hoi tōn proïstamenoi toutōn logōn apolyontes pantos enklēmatos tǭ theǭ prosgraphousi pantōn tōn kakōs kai psektōs prattomenōn tēn aitian?”
And what need is there for us to speak of what happens among human beings and of the sins they commit, countless as they are, whom the champions of these doctrines acquit of all blame, ascribing to God the cause of all that is done badly and blameworthily?"
Notes and citation
Summary: Fatalists acquit sinners and blame God for all evil.
- Origen.
Notes on the original text
- Digital text corrected (repeated word in the digital text; wrong accent and ending in the digital text): προïστάμενοι προἱστάμενοι → προϊστάμενοι; κακός καὶ ψεκτῶς → κακῶς καὶ ψεκτῶς.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.7 (Dindorf 1:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.8Dindorf 1:325
“Ἐὰν δέ τινες αὐτῶν, ὡς ἀπολογούμενοι περὶ θεοῦ, ἕτερον μὲν εἶναι λέγωσι τὸν ἀγαθὸν, οὐδενὸς τούτων ἔχοντα τὴν ἀρχὴν, τῷ δὲ δημιουργῷ πάντων τὰ τοιαῦτα προσάπτωσι, πρῶτον μὲν οὐδʼ ὣς ὃ βούλονται δυνήσονται ἀποδεικνύναι, ὅτι ἐστὶ δίκαιος. πῶς γὰρ ἂν ὁ τοσούτων κακῶν κατʼ αὐτοὺς πατὴρ εὐλόγως χρηματίζοι δίκαιος;
“Ean de tines autōn, hōs apologoumenoi peri theou, heteron men einai legōsi ton agathon, oudenos toutōn echonta tēn archēn, tǭ de dēmiourgǭ pantōn ta toiauta prosaptōsi, prōton men oudʼ hōs ho boulontai dynēsontai apodeiknynai, hoti esti dikaios. pōs gar an ho tosoutōn kakōn katʼ autous patēr eulogōs chrēmatizoi dikaios?
"And if some of them, as if defending God, say that the good God is another, who is the source of none of these things, and attach all such things to the Creator, then first, not even so will they be able to prove what they want, that he is just. For how could one who is, on their view, the father of so many evils reasonably be called just?
Notes and citation
Summary: Blaming a separate Creator for evil cannot make him just.
- Origen, against the Marcionites and similar groups who distinguished a good God from the just Creator.
Notes on the original text
- Digital text corrected (stray mark in the digital text): εὐλόγως· → εὐλόγως.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Praep. ev. 6.11.8 (Dindorf 1:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-8). (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.
6.11.9Dindorf 1:325–326
δεύτερον δὲ περὶ ἑαυτῶν τί ποτε φήσουσιν ἐξεταστέον, πότερον ὑπόκεινται τῇ φορᾷ τῶν ἀστέρων, ἢ ἠλευθέρωνται, καὶ ἐν τῷ βίῳ τυγχάνοντες οὐδὲν ἐνεργούμενον εἰς ἑαυτοὺς ἔχουσιν ἐκεῖθεν. εἰ μὲν γὰρ φήσουσιν ὑποκεῖσθαι τοῖς ἄστροις, δῆλον ὅτι τὰ ἄστρα τὸ νοῆσαι αὐτοῖς τοῦτο ἐχαρίσατο, καὶ ὁ δημιουργὸς ὑποβεβληκὼς ἔσται διὰ τῆς τοῦ παντὸς κινήσεως τὸν λόγον τὸν περὶ τοῦ ἀνωτέρω ἀναπεπλασμένου θεοῦ, ὅπερ οὐ βούλονται.
deuteron de peri heautōn ti pote phēsousin exetasteon, poteron hypokeintai tę̄ phorą tōn asterōn, ē ēleutherōntai, kai en tǭ biǭ tynchanontes ouden energoumenon eis heautous echousin ekeithen. ei men gar phēsousin hypokeisthai tois astrois, dēlon hoti ta astra to noēsai autois touto echarisato, kai ho dēmiourgos hypobeblēkōs estai dia tēs tou pantos kinēseōs ton logon ton peri tou anōterō anapeplasmenou theou, hoper ou boulontai.
Second, we must examine what they will say about themselves: whether they are subject to the movement of the stars, or have been set free and, while living in this life, have nothing worked on them from there. For if they say they are subject to the stars, plainly the stars granted them this very thought, and the Creator, through the motion of the universe, will have suggested the doctrine about the higher God whom they have invented, which they do not want.
Notes and citation
Summary: If these heretics are subject to the stars, their own doctrine came from the Creator's stars.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Praep. ev. 6.11.9 (Dindorf 1:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.10Dindorf 1:326
εἰ δὲ ἀποκρινοῦνται ὅτι ἔξω τῶν νόμων τυγχάνουσι τοῦ δημιουργοῦ τῶν κατὰ τοὺς ἀστέρας, ἵνα μὴ ἀπόφασις ᾖ τὸ λεγόμενον ὑπʼ αὐτῶν ἀναπόδεικτος, πειραθήτωσαν ἡμᾶς προσάγειν ἀναγκαστικώτερον, διαφορὰν παριστάντες νοῦ τινὸς ὑποκειμένου γενέσει καὶ εἱμαρμένῃ καὶ ἑτέρου ἀπὸ τούτων ἐλευθέρου. δῆλον γάρ ἐστι τοὺς τοιούτους ὅτι λόγον ἀπαιτηθέντες διδόναι αὐτοῖς οὐδαμῶς δυνήσονται.
ei de apokrinountai hoti exō tōn nomōn tynchanousi tou dēmiourgou tōn kata tous asteras, hina mē apophasis ę̄ to legomenon hypʼ autōn anapodeiktos, peirathētōsan hēmas prosagein anankastikōteron, diaphoran paristantes nou tinos hypokeimenou genesei kai heimarmenę̄ kai heterou apo toutōn eleutherou. dēlon gar esti tous toioutous hoti logon apaitēthentes didonai autois oudamōs dynēsontai.
But if they answer that they are outside the Creator's laws concerning the stars, then, so that what they say may not be an unproved assertion, let them try to bring us to it more compellingly, by showing the difference between a mind subject to birth and fate and another free from them. For it is plain that such people, if asked to give an account, will be quite unable to do so.
Notes and citation
Summary: If they claim exemption from the stars, they cannot prove it.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Praep. ev. 6.11.10 (Dindorf 1:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.11Dindorf 1:326
πρὸς δὲ τοῖς εἰρημένοις καὶ εὐχαὶ παρέλκουσι μάτην παραλαμβανόμεναι. εἰ γὰρ κατηνάγκασται τάδε τινὰ γενέσθαι, καὶ οἱ ἀστέρες ποιοῦσιν, οὐδὲν δὲ παρὰ τὴν τούτων πρὸς ἀλλήλους ἐπιπλοκὴν δύναται γενέσθαι, θεὸν ἀλογίστως ἀξιοῦμεν τάδε τινὰ ἡμῖν δωρήσασθαι.
pros de tois eirēmenois kai euchai parelkousi matēn paralambanomenai. ei gar katēnankastai tade tina genesthai, kai hoi asteres poiousin, ouden de para tēn toutōn pros allēlous epiplokēn dynatai genesthai, theon alogistōs axioumen tade tina hēmin dōrēsasthai.
And besides what has been said, prayers too become superfluous, used in vain. For if it is compelled that certain things happen, and the stars do them, and nothing can happen apart from their combination with one another, we unreasonably ask God to grant us these things.
Notes and citation
Summary: Fatalism makes prayer pointless.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 6.11.11 (Dindorf 1:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.12Dindorf 1:326
καὶ τί ἐπὶ πλεῖον μηκύνειν τὸν λόγον δεῖ, παριστάντα τὸ ἀσεβὲς τοῦ κατημαξευμένου ἀβασανίστως παρὰ τοῖς πολλοῖς περὶ εἱμαρμένης τόπου; αὐτάρκη γὰρ εἰς ὑπογραφὴν καὶ τὰ εἰρημένα.”
kai ti epi pleion mēkynein ton logon dei, paristanta to asebes tou katēmaxeumenou abasanistōs para tois pollois peri heimarmenēs topou? autarkē gar eis hypographēn kai ta eirēmena.”
And why must one lengthen the discussion further, demonstrating the impiety of the doctrine of fate, which has become a beaten track among the many without examination? For what has been said is enough for an outline."
Notes and citation
Summary: Origen ends his case against the impiety of fatalism.
- Origen.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): εἰρημἐνα → εἰρημένα.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.12 (Dindorf 1:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.13Dindorf 1:326–327
“Πόθεν δὲ ἐξετάζοντες τὸ ῾ἔστωσαν εἰς σημεῖα οἱ φωστῆρεςʼ ἐπὶ ταῦτα ἐληλύθαμεν ἑαυτοὺς ὑπομνήσωμεν. οἱ μανθάνοντες περί τινων ἀληθῆ, ἤτοι αὐτόπται τῶν πραγμάτων γενόμενοι, ἀποφαίνονται τάδε τινὰ ὑγιῶς, τὸ πάθος καὶ τὴν ἐνέργειαν τῶν πεπονθότων ἢ ἐνηργηκότων θεασάμενοι, ἢ ἀπαγγελλόντων τῶν οὐδαμῶς αἰτίων τοῖς γεγενημένοις ἀκούσαντες τάδε τινὰ γινώσκουσιν
“Pothen de exetazontes to ῾estōsan eis sēmeia hoi phōstēresʼ epi tauta elēlythamen heautous hypomnēsōmen. hoi manthanontes peri tinōn alēthē, ētoi autoptai tōn pragmatōn genomenoi, apophainontai tade tina hygiōs, to pathos kai tēn energeian tōn peponthotōn ē enērgēkotōn theasamenoi, ē apangellontōn tōn oudamōs aitiōn tois gegenēmenois akousantes tade tina ginōskousin
"Let us remind ourselves from what point we came to these matters, examining 'Let the lights be for signs.' Those who learn the truth about things either declare them soundly as eyewitnesses of the events, having seen what the sufferers suffered and the doers did; or they come to know them by hearing from those who report them without being in any way the cause of what happened
Gen 1:14 (quotation, high confidence)
Notes and citation
Summary: Origen returns to Gen 1:14: people learn of events by seeing or by hearing from those who did not cause them.
- Origen.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἀκού- σαντες → ἀκούσαντες.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.13 (Dindorf 1:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.14Dindorf 1:327
(ὑπεξῃρήσθω δὲ νῦν τοῦ λόγου τὸ δύνασθαι τοὺς δεδρακότας ἢ πεπονθότας, διηγουμένους ἃ δεδράκασιν ἢ πεπόνθασιν, ἐνάγειν εἰς γνῶσιν τῶν πεπραγμένων τὸν μὴ παρατετυχηκότα).
(hypexę̄rēsthō de nyn tou logou to dynasthai tous dedrakotas ē peponthotas, diēgoumenous ha dedrakasin ē peponthasin, enagein eis gnōsin tōn pepragmenōn ton mē paratetychēkota).
(let us leave aside for now the fact that the doers or sufferers, by recounting what they have done or suffered, can lead one who was not present to knowledge of what was done).
Notes and citation
Summary: Origen sets aside knowledge gained from the agents themselves.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.14 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.15Dindorf 1:327
ἐὰν οὖν ὁ διδασκόμενος ὑπὸ τοῦ μηδαμῶς αἰτίου τῶν γινομένων τὸ τάδε τινὰ τοῖσδε γεγονέναι ἢ συμβήσεσθαι μὴ διακρίνῃ ὅτι οὐ πάντως ὁ διδάσκων περί τινος ὡς γενομένου ἢ ἐσομένου αἴτιός ἐστι τοῦ τὸ πρᾶγμα τοιόνδε τι τυγχάνειν, οἰήσεται τὸν παραστήσαντα περὶ τοῦ τάδε τινὰ γεγονέναι, ἢ τάδε τινὰ ἔσεσθαι, πεποιηκέναι ἢ ποιήσειν τὰ περὶ ὧν διδάσκει, οἰήσεται δὲ δηλονότι ἐσφαλμένως.
ean oun ho didaskomenos hypo tou mēdamōs aitiou tōn ginomenōn to tade tina toisde gegonenai ē symbēsesthai mē diakrinę̄ hoti ou pantōs ho didaskōn peri tinos hōs genomenou ē esomenou aitios esti tou to pragma toionde ti tynchanein, oiēsetai ton parastēsanta peri tou tade tina gegonenai, ē tade tina esesthai, pepoiēkenai ē poiēsein ta peri hōn didaskei, oiēsetai de dēlonoti esphalmenōs.
If, then, someone taught by one who is in no way the cause of events that such things have happened or will happen to such people does not distinguish that the one who teaches about something as past or future is not necessarily the cause of the thing's being so, he will think that the one who showed that these things happened or will happen made them or will make them; but plainly he will think wrongly.
Notes and citation
Summary: One who reports events is not their cause.
- Origen.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): αἴ- τιός → αἴτιός.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.15 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.16Dindorf 1:327
ὡς εἴ τις ἐντυχὼν προφητικῇ βίβλῳ προδηλούσῃ τὰ περὶ Ἰούδαν τὸν προδότην νομίσαι, μαθὼν τὸ ἐσόμενον, ὁρῶν αὐτὸ ἀποτελούμενον, τὴν βίβλον αἰτίαν εἶναι τόδε τι γεγονέναι ὕστερον, ἐπεὶ ἀπὸ τῆς βίβλου μεμάθηκε τὰ ὑπὸ τοῦ Ἰούδα πραχθησόμενα ὕστερον· ἢ πάλιν μὴ τὴν βίβλον ὑπολάβοι εἶναι αἰτίαν, ἀλλὰ τὸν πρῶτον γράψαντα αὐτὴν, ἢ τὸν ἐνεργήσαντα φέρε εἰπεῖν τὸν θεόν.
hōs ei tis entychōn prophētikę̄ biblǭ prodēlousę̄ ta peri Ioudan ton prodotēn nomisai, mathōn to esomenon, horōn auto apoteloumenon, tēn biblon aitian einai tode ti gegonenai hysteron, epei apo tēs biblou memathēke ta hypo tou Iouda prachthēsomena hysteron; ē palin mē tēn biblon hypolaboi einai aitian, alla ton prōton grapsanta autēn, ē ton energēsanta phere eipein ton theon.
It is as if someone, coming upon a prophetic book foretelling the things about Judas the betrayer, having learned what would happen and seeing it fulfilled, were to think that the book was the cause of its happening afterward, since he had learned from the book what Judas would do afterward; or again, were to suppose that not the book was the cause, but the one who first wrote it, or the one who inspired it, God, let us say.
Notes and citation
Summary: A prophecy about Judas does not cause Judas's betrayal.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.16 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.17Dindorf 1:327
ὥσπερ δὲ ἐπὶ τῶν περὶ τοῦ Ἰούδα προφητευομένων αὐταὶ αἱ λέξεις ἐξεταζόμεναι ἐμφαίνουσι τὸν θεὸν ποιητὴν μὴ γεγονέναι τῆς τοῦ Ἰούδα προδοσίας, ἀλλὰ μόνον δεδηλωκέναι προεγνωκότα τὰ ἀπὸ τῆς τούτου κακίας πραχθησόμενα παρὰ τὴν αὐτοῦ αἰτίαν,
hōsper de epi tōn peri tou Iouda prophēteuomenōn autai hai lexeis exetazomenai emphainousi ton theon poiētēn mē gegonenai tēs tou Iouda prodosias, alla monon dedēlōkenai proegnōkota ta apo tēs toutou kakias prachthēsomena para tēn autou aitian,
But just as, in the case of the prophecies about Judas, the words themselves, when examined, show that God did not become the maker of Judas's betrayal, but only revealed, having foreknown them, the things that would be done by Judas's wickedness through his own fault,
Notes and citation
Summary: God foreknew Judas's betrayal but did not cause it.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.17 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.18Dindorf 1:327
οὕτως εἴ τις ἐμβαθύναι τῷ λόγῳ τοῦ προειδέναι τὰ πάντα τὸν θεὸν καὶ τοὺς ἐν οἷς οἷον ἐτύπωσε τῆς ἑαυτοῦ προγνώσεως τοὺς λόγους, κατανοήσαι ἂν ὅτι οὔτε ὁ προγνοὺς πάντως αἴτιος τῶν προεγνωσμένων οὔτε τὰ τοὺς τύπους τῶν λόγων τῆς προγνώσεως τοῦ προεγνωκότος δεξάμενα.”
houtōs ei tis embathynai tǭ logǭ tou proeidenai ta panta ton theon kai tous en hois hoion etypōse tēs heautou prognōseōs tous logous, katanoēsai an hoti oute ho prognous pantōs aitios tōn proegnōsmenōn oute ta tous typous tōn logōn tēs prognōseōs tou proegnōkotos dexamena.”
so, if someone were to go deeply into the account of God's foreknowing all things, and into those in whom he, as it were, impressed the accounts of his foreknowledge, he would understand that neither the one who foreknew is necessarily the cause of what was foreknown, nor are the things that received the imprints of the accounts of the foreknower's foreknowledge."
Notes and citation
Summary: Neither God's foreknowledge nor the signs that bear it cause what is foreknown.
- Origen.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.18 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.19Dindorf 1:327–328
“Ὅτι μὲν οὖν ἕκαστον τῶν ἐσομένων πρὸ πολλοῦ οἶδεν ὁ θεὸς γενησόμενον, καὶ χωρὶς μὲν γραφῆς αὐτόθεν ἐκ τῆς ἐννοίας τῆς περὶ θεοῦ δῆλον τῷ συνιέντι ἀξίωμα δυνάμεως νοῦ θεοῦ.
“Hoti men oun hekaston tōn esomenōn pro pollou oiden ho theos genēsomenon, kai chōris men graphēs autothen ek tēs ennoias tēs peri theou dēlon tǭ synienti axiōma dynameōs nou theou.
"That God knows long beforehand that each future thing will happen is plain even without Scripture, directly from the notion of God, to one who understands it as an axiom of the power of God's mind.
Notes and citation
Summary: God's foreknowledge follows from the very idea of God.
- Origen.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): γρα- φῆς → γραφῆς.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.19 (Dindorf 1:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.20Dindorf 1:328
εἰ δὲ δεῖ καὶ ἀπὸ τῶν γραφῶν τοῦτο παραστήσαι, πλήρεις μέν εἰσιν αἱ προφητεῖαι τοιούτων παραδειγμάτων, καὶ τὰ κατὰ τὴν Σωσάνναν δὲ τοῦ θεοῦ γινώσκοντος τὰ πάντα πρὶν γενέσεως αὐτῶν, οὕτω λέγουσαν “ ὁ θεὸς ὁ αἰώνιος, ὁ τῶν κρυπτῶν γνώστης, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, σὺ ἐπίστασαι ὅτι ψευδῆ μου κατεμαρτύρησαν οὗτοι.’’
ei de dei kai apo tōn graphōn touto parastēsai, plēreis men eisin hai prophēteiai toioutōn paradeigmatōn, kai ta kata tēn Sōsannan de tou theou ginōskontos ta panta prin geneseōs autōn, houtō legousan “ ho theos ho aiōnios, ho tōn kryptōn gnōstēs, ho eidōs ta panta prin geneseōs autōn, sy epistasai hoti pseudē mou katemartyrēsan houtoi.’’
But if this must also be established from the Scriptures, the prophecies are full of such examples; and so is the story of Susanna, where God knows all things before they come to be, as she says: "Eternal God, who knows what is hidden, who knows all things before they come to be, you know that these men have borne false witness against me."
Notes and citation
Summary: Scripture, including Susanna, shows God's foreknowledge.
- Origen, quoting Susanna 42.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): αἶ προφητεῖαι → αἱ προφητεῖαι.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation); Sus 42–43 (Susanna [in RC, EO, ETH canons]; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.20 (Dindorf 1:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.21Dindorf 1:328
σαφέστατα δὲ ἐν τῇ τρίτῃ τῶν Βασιλειῶν καὶ ὄνομα βασιλεύοντος καὶ πράξεις ἀνεγράφησαν πρὸ πλειόνων ἐτῶν τοῦ γενέσθαι προφητευόμενα οὕτως ‘καὶ ἐποίησεν Ἱεροβοὰμ ἑορτὴν ἐν τῷ μηνὶ τῷ ὀγδόῳ, ἐν τῇ πέμπτῃ καὶ δεκάτῃ ἡμέρᾳ τοῦ μηνὸς, κατὰ τὴν ἑορτὴν τὴν ἐν γῇ Ἰούδα. καὶ ἀνέβη ἐπὶ τὸ θυσιαστήριον τὸ ἐν Βαιθὴλ, ὃ ἐποίησεν ἐν ταῖς δαμάλεσιν αἷς ἐποίησεν.’ εἶτα μετʼ ὀλίγα ‘καὶ ἰδοὺ ἄνθρωπος τοῦ θεοῦ ἐξ Ἰούδα παρεγένετο ἐν λόγῳ κυρίου ἐν Βαιθὴλ, καὶ ‘Ἱεροβοὰμ εἱστήκει ἐπὶ τὸ θυσιαστήριον αὐτοῦ ἐπιθῦσαι· καὶ ἐπεκάλεσεν ἐπὶ τὸ θυσιαστήριον ἐν λόγῳ κυρίου, καὶ εἶπε, θυσιαστήριον, θυσιαστήριον, τάδε λέγει κύριος, ἰδοὺ υἱὸς τίκτεται τῷ οἴκῳ Δαβὶδ, Ἰωσίας ὄνομα αὐτῷ, καὶ θύσει ἐπὶ σὲ τοὺς ἱερεῖς τῶν ὑψηλῶν τῶν ἐπιθυόντων ἐπὶ σὲ, καὶ ὀστᾶ ἀνθρώπων καύσει ἐπὶ σέ. καὶ ἔδωκεν ἐν τῇ ἡμέρᾳ ἐκείνῃ τέρας, λέγων, ‘τοῦτο τὸ τέρας ὃ ἐλάλησε κύριος λέγων, ἰδοὺ τὸ θυσιαστήριον ῥήγνυται, καὶ ἐκχυθήσεται ἡ πιότης ἡ ἐπʼ αὐτῷ. καὶ μετʼ ὀλίγα δηλοῦται ὅτι καὶ τὸ θυσιαστήριον ἐρράγη καὶ ἐξεχύθη ἡ πιότης ἀπὸ τοῦ θυσιαστηρίου κατὰ τὸ τέρας ὃ ἔδωκεν ὁ ἄνθρωπος ἐν λόγῳ κυρίου.
saphestata de en tę̄ tritę̄ tōn Basileiōn kai onoma basileuontos kai praxeis anegraphēsan pro pleionōn etōn tou genesthai prophēteuomena houtōs ‘kai epoiēsen Hieroboam heortēn en tǭ mēni tǭ ogdoǭ, en tę̄ pemptę̄ kai dekatę̄ hēmerą tou mēnos, kata tēn heortēn tēn en gę̄ Iouda. kai anebē epi to thysiastērion to en Baithēl, ho epoiēsen en tais damalesin hais epoiēsen.’ eita metʼ oliga ‘kai idou anthrōpos tou theou ex Iouda paregeneto en logǭ kyriou en Baithēl, kai ‘Hieroboam heistēkei epi to thysiastērion autou epithysai; kai epekalesen epi to thysiastērion en logǭ kyriou, kai eipe, thysiastērion, thysiastērion, tade legei kyrios, idou huios tiktetai tǭ oikǭ Dabid, Iōsias onoma autǭ, kai thysei epi se tous hiereis tōn hypsēlōn tōn epithyontōn epi se, kai osta anthrōpōn kausei epi se. kai edōken en tę̄ hēmerą ekeinę̄ teras, legōn, ‘touto to teras ho elalēse kyrios legōn, idou to thysiastērion rhēgnytai, kai ekchythēsetai hē piotēs hē epʼ autǭ. kai metʼ oliga dēloutai hoti kai to thysiastērion erragē kai exechythē hē piotēs apo tou thysiastēriou kata to teras ho edōken ho anthrōpos en logǭ kyriou.
Most clearly, in the third book of Kingdoms, both the name of a king and his deeds were written down, prophesied many years before they happened, as follows: "And Jeroboam made a feast in the eighth month, on the fifteenth day of the month, like the feast in the land of Judah. And he went up to the altar in Bethel which he had made for the heifers he had made." Then a little later: "And behold, a man of God came from Judah by the word of the Lord to Bethel, and Jeroboam was standing at his altar to offer sacrifice; and he cried out against the altar by the word of the Lord, and said, 'Altar, altar, thus says the Lord: Behold, a son is born to the house of David, Josiah is his name, and he shall sacrifice upon you the priests of the high places who offer sacrifice upon you, and he shall burn human bones upon you.' And he gave a sign on that day, saying, 'This is the sign that the Lord has spoken, saying: Behold, the altar is torn apart, and the fat that is on it shall be poured out.'" And a little later it is shown that the altar was torn apart and the fat was poured out from the altar, according to the sign that the man had given by the word of the Lord.
1 Kgs 12:32 (quotation, high confidence) · 1 Kgs 12:33 (quotation, high confidence) · 1 Kgs 13:1 (quotation, high confidence) · 1 Kgs 13:2 (quotation, high confidence) · 1 Kgs 13:3 (quotation, high confidence) · 1 Kgs 13:5 (allusion, high confidence)
Notes and citation
Summary: The prophecy naming Josiah long beforehand shows God's foreknowledge.
- Origen, quoting 1 Kgs 12:32–13:5 (3 Kingdoms in the Greek Bible).
Notes on the original text
- Digital text corrected (Latin letter in a Greek name in the digital text; line-end hyphen left in the digital text; misread letter in the digital text): γεμέσθαι → γενέσθαι; ‘Iεροβοὰμ εἱστήκει → ‘Ἱεροβοὰμ εἱστήκει; δε- κάτῃ → δεκάτῃ; κύ- ριος → κύριος; θυ- σιαστήριον → θυσιαστήριον; θυσια- στήριον → θυσιαστήριον; θυ- σιαστηρίου → θυσιαστηρίου.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 6.11.21 (Dindorf 1:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.22Dindorf 1:328–329
καὶ ἐν τῷ Ἠσαίᾳ, γενομένῳ πρὸ πολλοῦ τῆς αἰχμαλωσίας τῆς εἰς Βαβυλῶνα, μεθʼ ἣν αἰχμαλωσίαν ὕστερόν ποτε γίνεται Κῦρος ὁ Περσῶν βασιλεὺς συνεργήσας τῇ οἰκοδομῇ τοῦ ναοῦ, γενομένῃ κατὰ τοὺς χρόνους Ἔσδρα, ταῦτα περὶ ὀνομαστὶ προφητεύεται οὕτω λέγει κύριος ὁ θεὸς τῷ χριστῷ μου Κύρῳ, οὗ ἐκράτησα τῆς δεξιᾶς αὐτοῦ, ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ ἰσχὺν βασιλέων διαρρήξω, ἀνοίξω ἔμπροσθεν αὐτοῦ θύρας, καὶ πόλεις οὐ συγκλεισθήσονται. ἐγὼ ἔμπροσθέν σου πορεύσομαι, καὶ ὄρη ὁμαλιῶ, θύρας χαλκὰς συντρίψω, καὶ μοχλοὺς σιδηροῦς συνθλάσω· καὶ δώσω σοι θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους ἀνοίξω σοι, ἵνα γνῷς ὅτι ἐγὼ κύριος ὁ θεὸς, ὁ καλῶν τὸ ὄνομά σου, θεὸς Ἰσραήλ. ἕνεκεν τοῦ παιδός μου Ἰακὼβ, καὶ Ἰσραὴλ τοῦ ἐκλεκτοῦ μου, ἐγὼ καλέσω σε τῷ ὀνόματί μου, καὶ προσδέξομαί σε.
kai en tǭ Ēsaią, genomenǭ pro pollou tēs aichmalōsias tēs eis Babylōna, methʼ hēn aichmalōsian hysteron pote ginetai Kyros ho Persōn basileus synergēsas tę̄ oikodomę̄ tou naou, genomenę̄ kata tous chronous Esdra, tauta peri onomasti prophēteuetai houtō legei kyrios ho theos tǭ christǭ mou Kyrǭ, hou ekratēsa tēs dexias autou, epakousai emprosthen autou ethnē, kai ischyn basileōn diarrēxō, anoixō emprosthen autou thyras, kai poleis ou synkleisthēsontai. egō emprosthen sou poreusomai, kai orē homaliō, thyras chalkas syntripsō, kai mochlous sidērous synthlasō; kai dōsō soi thēsaurous skoteinous, apokryphous, aoratous anoixō soi, hina gnǭs hoti egō kyrios ho theos, ho kalōn to onoma sou, theos Israēl. heneken tou paidos mou Iakōb, kai Israēl tou eklektou mou, egō kalesō se tǭ onomati mou, kai prosdexomai se.
And in Isaiah, who lived long before the captivity to Babylon, after which captivity Cyrus king of the Persians later came and helped in the building of the temple, which took place in the times of Ezra, these things are prophesied about him by name: "Thus says the Lord God to my anointed, Cyrus, whose right hand I have grasped, that nations may obey before him; and I will break the strength of kings; I will open doors before him, and cities shall not be shut. I will go before you and level mountains; I will shatter bronze doors and crush iron bars; and I will give you dark treasures; hidden, unseen ones I will open to you, that you may know that I am the Lord God, who calls your name, the God of Israel. For the sake of my servant Jacob, and Israel my chosen, I will call you by my name, and I will receive you."
Isa 45:1 (quotation, high confidence) · Isa 45:2 (quotation, high confidence) · Isa 45:3 (quotation, high confidence) · Isa 45:4 (quotation, high confidence)
Notes and citation
Summary: Isaiah's naming of Cyrus long beforehand shows God's foreknowledge.
- Origen, quoting Isa 45:1–4.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread word in the digital text; word split by a stray mark in the digital text; wrong breathing in the digital text): καὶ έν τῷ Ἠσαίᾳ → καὶ ἐν τῷ Ἠσαίᾳ; ἀνο· ίξω → ἀνοίξω; ἔνα γνῷς → ἵνα γνῷς; γενο- μένῃ → γενομένῃ.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 6.11.22 (Dindorf 1:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.23Dindorf 1:329
σαφῶς γὰρ καὶ ἐκ τούτων δεδήλωται ὅτι διὰ τὸν λαὸν ὃν εὐηργέτησεν, ὁ κύριος ὁ θεὸς μὴ γινώσκοντι αὐτῷ τὴν καθʼ Ἑβραίους θεοσέβειαν ἐδωρήσατο ἐθνῶν πλειόνων ἄρξαι. καὶ ἔστι ταῦτα μαθεῖν καὶ ἀπὸ Ἑλλήνων τῶν ἀναγραψάντων τὰ περὶ τὸν προφητευθέντα Κῦρον.
saphōs gar kai ek toutōn dedēlōtai hoti dia ton laon hon euērgetēsen, ho kyrios ho theos mē ginōskonti autǭ tēn kathʼ Hebraious theosebeian edōrēsato ethnōn pleionōn arxai. kai esti tauta mathein kai apo Hellēnōn tōn anagrapsantōn ta peri ton prophēteuthenta Kyron.
For from these words too it is clearly shown that, for the sake of the people whom Cyrus benefited, the Lord God granted him, though he did not know the religion of the Hebrews, to rule many nations. And one can learn these things also from the Greeks who recorded the history of Cyrus, the subject of the prophecy.
Isa 45:4 (allusion, high confidence)
Notes and citation
Summary: Origen notes that God gave Cyrus rule for Israel's sake, as Greek historians confirm.
- Origen.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread letter in the digital text; repeated syllables and missing accent in the digital text; wrong accent in the digital text): δεδŕλωται → δεδήλωται; εὐηργἐτησεν → εὐηργέτησεν; Ἑλληνων ληνῶν → Ἑλλήνων; προφητευ- θέντα → προφητευθέντα.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.23 (Dindorf 1:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.24Dindorf 1:329
ἔτι δὲ καὶ ἐν τῷ Δανιὴλ, Βαβυλωνίων βασιλευόντων τότε, τῷ Ναβουχοδονόσορ δείκνυνται αἱ ἐσόμεναι βασιλεῖαι μετʼ αὐτόν. δείκνυνται δὲ διὰ τῆς εἰκόνος, χρυσίου μὲν τῆς Βαβυλωνίων ἀρχῆς ὀνομαζομένης, ἀργυρίου δὲ τῆς Περσῶν, χαλκοῦ δὲ τῆς Μακεδόνων, σιδήρου δὲ τῆς Ρωμαίων.
eti de kai en tǭ Daniēl, Babylōniōn basileuontōn tote, tǭ Nabouchodonosor deiknyntai hai esomenai basileiai metʼ auton. deiknyntai de dia tēs eikonos, chrysiou men tēs Babylōniōn archēs onomazomenēs, argyriou de tēs Persōn, chalkou de tēs Makedonōn, sidērou de tēs Rōmaiōn.
Further, in Daniel, when the Babylonians were then ruling, the kingdoms that would come after him are shown to Nebuchadnezzar. They are shown through the image: the empire of the Babylonians is called gold, that of the Persians silver, that of the Macedonians bronze, and that of the Romans iron.
Dan 2:31 (allusion, high confidence) · Dan 2:45 (allusion, medium confidence)
Notes and citation
Summary: Daniel's image foretells the succession of empires.
- Origen, referring to Dan 2:31–45.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; missing iota subscript in the digital text): τῶ Ναβουχοδονόσορ → τῷ Ναβουχοδονόσορ; δεί- κνυνται → δείκνυνται; Βαβυ- λωνίων → Βαβυλωνίων; Περ- σῶν → Περσῶν.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.24 (Dindorf 1:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.25Dindorf 1:329–330
καὶ πάλιν ἐν τῷ αὐτῷ προφήτῃ τὰ περὶ Δαρεῖον καὶ Ἀλέξανδρον, καὶ τοὺς τέσσαρας διαδόχους Ἀλεξάνδρου τοῦ Μακεδόνων βασιλέως, καὶ Πτολεμαῖον τὸν τῆς Αἰγύπτου ἄρξαντα, τὸν ἐπικαλούμενον Λαγὼν, οὕτω προφητεύεται καὶ ἴδον τράγος αἰγῶν ἤρχετο ἀπὸ λιβὸς ἐπὶ πρόσωπον πάσης τῆς γῆς. καὶ τῷ τράγῳ κέρας ἀνὰ μέσον τῶν ὀφθαλμῶν. καὶ ἦλθεν ἕως τοῦ κριοῦ τοῦ τὰ κέρατα ἔχοντος, οὗ εἶδον ἑστῶτος ἐνώπιον τοῦ Οὐβὰλ, καὶ ἔδραμε πρὸς αὐτὸν ἐνώπιον τῆς ἰσχύος αὐτοῦ. καὶ εἶδον αὐτὸν φθάνοντα ἕως τοῦ κριοῦ, καὶ ἐξηγριώθη πρὸς αὐτὸν καὶ ἔπαισε τὸν κριὸν, καὶ συνέτριψεν ἀμφότερα τὰ κέρατα αὐτοῦ, καὶ οὐκ ἦν ἰσχὺς τῷ κριῷ στῆναι ἐνώπιον αὐτοῦ, καὶ ἔρριψεν αὐτὸν ἐπὶ τὴν γῆν, καὶ συνεπάτησεν αὐτὸν, καὶ οὐκ ἦν ὁ ἐξαιρούμενος τὸν κριὸν ἐκ χειρὸς αὐτοῦ. καὶ ὁ τράγος τῶν αἰγῶν ἐμεγαλύνθη ἕως σφόδρα. καὶ ἐν τῷ ἰσχῦσαι αὐτὸν συνετρίβη τὸ κέρας αὐτοῦ τὸ μέγα, καὶ ἀνέβη ἕτερα κέρατα ὑποκάτω αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ, καὶ ἐκ τοῦ ἑνὸς ἐξῆλθεν κέρας ἓν ἰσχυρὸν, καὶ ἐμεγαλύνθη περισσῶς πρὸς τὸν νότον καὶ τὴν δύσιν.
kai palin en tǭ autǭ prophētę̄ ta peri Dareion kai Alexandron, kai tous tessaras diadochous Alexandrou tou Makedonōn basileōs, kai Ptolemaion ton tēs Aigyptou arxanta, ton epikaloumenon Lagōn, houtō prophēteuetai kai idon tragos aigōn ērcheto apo libos epi prosōpon pasēs tēs gēs. kai tǭ tragǭ keras ana meson tōn ophthalmōn. kai ēlthen heōs tou kriou tou ta kerata echontos, hou eidon hestōtos enōpion tou Oubal, kai edrame pros auton enōpion tēs ischyos autou. kai eidon auton phthanonta heōs tou kriou, kai exēgriōthē pros auton kai epaise ton krion, kai synetripsen amphotera ta kerata autou, kai ouk ēn ischys tǭ kriǭ stēnai enōpion autou, kai erripsen auton epi tēn gēn, kai synepatēsen auton, kai ouk ēn ho exairoumenos ton krion ek cheiros autou. kai ho tragos tōn aigōn emegalynthē heōs sphodra. kai en tǭ ischysai auton synetribē to keras autou to mega, kai anebē hetera kerata hypokatō autou eis tous tessaras anemous tou ouranou, kai ek tou henos exēlthen keras hen ischyron, kai emegalynthē perissōs pros ton noton kai tēn dysin.
And again in the same prophet the things concerning Darius and Alexander, and the four successors of Alexander the king of the Macedonians, and Ptolemy who ruled Egypt, called Lagus, are prophesied thus: "And behold, a he-goat came from the southwest over the face of the whole earth, and the goat had a horn between its eyes. And it came up to the ram that had the horns, which I had seen standing before the Ubal, and it ran at it in the force of its strength. And I saw it reach the ram, and it was enraged against it and struck the ram and broke both its horns, and the ram had no strength to stand before it; and it threw it to the ground and trampled it, and there was none to rescue the ram from its hand. And the he-goat grew exceedingly great; and when it was strong its great horn was broken, and other horns came up beneath it toward the four winds of heaven; and from one of them came out one strong horn, and it grew exceedingly toward the south and the west."
Dan 8:5 (quotation, high confidence) · Dan 8:6 (quotation, high confidence) · Dan 8:7 (quotation, high confidence) · Dan 8:8 (quotation, high confidence) · Dan 8:9 (quotation, high confidence)
Notes and citation
Summary: Daniel's vision of the ram and goat foretells Alexander and his successors.
- Origen, quoting Dan 8:5–9 in the Old Greek form.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; wrong accent in the digital text): τοὐ Οὐβὰλ → τοῦ Οὐβὰλ; ἐπι- καλούμενον → ἐπικαλούμενον.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 6.11.25 (Dindorf 1:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.26Dindorf 1:330
τί δὲ δεῖ λέγειν τὰς περὶ Χριστοῦ προφητείας, οἷον τόπον γενέσεως αὐτοῦ Βηθλεὲμ, καὶ τόπον ἀνατροφῆς αὐτοῦ Νάζαρα, καὶ τὴν εἰς Αἴγυπτον ἀναχώρησιν, καὶ τεράστια ἃ ἐποίησε, καὶ τίνα τρόπον ὑπὸ Ἰούδα τοῦ εἰς ἀποστολὴν κεκλημένου προεδόθη; πάντα γὰρ ταῦτα σημεῖά ἐστι τῆς τοῦ θεοῦ προγνώσεως.
ti de dei legein tas peri Christou prophēteias, hoion topon geneseōs autou Bēthleem, kai topon anatrophēs autou Nazara, kai tēn eis Aigypton anachōrēsin, kai terastia ha epoiēse, kai tina tropon hypo Iouda tou eis apostolēn keklēmenou proedothē? panta gar tauta sēmeia esti tēs tou theou prognōseōs.
And what need is there to mention the prophecies about Christ, such as Bethlehem the place of his birth, Nazareth the place of his upbringing, the withdrawal into Egypt, the wonders he did, and the way in which he was betrayed by Judas, who had been called to be an apostle? For all these are signs of God's foreknowledge.
Mic 5:2 (allusion, medium confidence) · Matt 2:23 (allusion, medium confidence) · Matt 2:15 (allusion, medium confidence)
Notes and citation
Summary: Prophecies about Christ's birth, upbringing, and betrayal show God's foreknowledge.
- Origen.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἐποί- ησε → ἐποίησε.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Topics: Christology
Cite (SBL): Eusebius, Praep. ev. 6.11.26 (Dindorf 1:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
6.11.27Dindorf 1:330
ἀλλὰ καὶ αὐτὸς ὁ σωτὴρ, ὅταν, φησὶν, ἴδητε κυκλουμένην ὑπὸ στρατοπέδων τὴν Ἱερουσαλὴμ, τότε γνώσεσθε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς. προεῖπε γὰρ τὸ ὕστερον συμβεβηκὸς τὸ τέλος τῆς κατασκαφῆς Ἱερουσαλήμ.”
alla kai autos ho sōtēr, hotan, phēsin, idēte kykloumenēn hypo stratopedōn tēn Hierousalēm, tote gnōsesthe hoti ēngiken hē erēmōsis autēs. proeipe gar to hysteron symbebēkos to telos tēs kataskaphēs Hierousalēm.”
And the Savior himself says, "When you see Jerusalem surrounded by armies, then you will know that its desolation has come near." For he foretold what happened later, the end in the razing of Jerusalem."
Luke 21:20 (quotation, high confidence)
Notes and citation
Summary: Christ foretold Jerusalem's destruction.
- Origen, quoting Luke 21:20.
Extrabiblical texts: Origen, Philoc. 23 (Philocalia; quotation)
Cite (SBL): Eusebius, Praep. ev. 6.11.27 (Dindorf 1:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.