Preparation for the Gospel 8.3.1–8.7.21
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 8, chapter 3
8.3.1Dindorf 1:406
Βασιλεῖ μεγάλῳ παρὰ Δημητρίου. Προστάξαντός σου ‚ βασιλεῦ, περὶ τῶν ἀπολειφθέντων εἰς τὴν συμπλήρωσιν τῆς βιβλιοθήκης βιβλίων, ὅπως ἐπισυναχθῇ καὶ τὰ διαπεπτωκότα τύχῃ τῆς προσηκούσης ἐπισκευῆς ‚ πεποιημένος οὐ παρέργως τὴν ἐν τούτοις ἐπιμέλειαν προσαναφέρω σοι
Basilei megalǭ para Dēmētriou. Prostaxantos sou ‚ basileu, peri tōn apoleiphthentōn eis tēn symplērōsin tēs bibliothēkēs bibliōn, hopōs episynachthę̄ kai ta diapeptōkota tychę̄ tēs prosēkousēs episkeuēs ‚ pepoiēmenos ou parergōs tēn en toutois epimeleian prosanapherō soi
To the great king, from Demetrius. Since you commanded, O king, concerning the books still missing for the completion of the library, that they should be collected and that those that have fallen into disrepair should receive proper restoration, I have taken no casual care in these matters and now report to you.
Notes and citation
Summary: Demetrius's memorandum opens.
- Letter of Aristeas 29.
Extrabiblical texts: Let. Aris. 29 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.3.1 (Dindorf 1:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-1). (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.
8.3.2Dindorf 1:406
τὰ δὲ τοῦ νόμου τῶν Ἰουδαίων βιβλία σὺν ἑτέροις ὀλίγοις τισὶν ἀπολείπει τυγχάνει γὰρ Ἑβραϊκοῖς γράμμασι καὶ φωνῇ λεγόμενα· ἀμελέστερον δὲ καὶ οὐχ ὡς ὑπάρχει σεσήμανται, καθὼς ὑπὸ τῶν εἰδότων προσαναφέρεται· προνοίας γὰρ βασιλικῆς οὐ τετύχηκε.
ta de tou nomou tōn Ioudaiōn biblia syn heterois oligois tisin apoleipei tynchanei gar Hebraïkois grammasi kai phōnę̄ legomena; amelesteron de kai ouch hōs hyparchei sesēmantai, kathōs hypo tōn eidotōn prosanapheretai; pronoias gar basilikēs ou tetychēke.
The books of the law of the Jews, with a few others, are missing. For they are written in Hebrew letters and language, and have been copied rather carelessly and not as they are, as is reported by those who know; for they have not received royal care.
Notes and citation
Summary: The Jewish law is missing and poorly copied.
- Letter of Aristeas 30.
Extrabiblical texts: Let. Aris. 30 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.3.2 (Dindorf 1:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-2). (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.
8.3.3Dindorf 1:406–407
δέον δὲ ἔτι καὶ ταῦθʼ ὑπάρχειν παρὰ σοὶ διηκριβωμένα ‚ διὰ τὸ καὶ φιλοσοφωτέραν εἶναι καὶ ἀκέραιον τὴν νομοθεσίαν ταύτην, ὡς ἂν οὖσαν θείαν. διὸ πόρρω γεγόνασιν οἵ τε συγγραφεῖς καὶ ποιηταὶ καὶ τὸ τῶν ἱστορικῶν πλῆθος τῆς ἐπιμνήσεως τῶν προειρημένων βιβλίων ‚ καὶ τῶν κατʼ αὐτὰ πεπολιτευμένων ἀνδρῶν, διὰ τὸ ἁγνήν τινα καὶ σεμνὴν εἶναι τὴν ἐν αὐτοῖς θεωρίαν ‚ ὥς φησιν Ἑκαταῖος ὁ Ἀβδηρίτης.
deon de eti kai tauthʼ hyparchein para soi diēkribōmena ‚ dia to kai philosophōteran einai kai akeraion tēn nomothesian tautēn, hōs an ousan theian. dio porrō gegonasin hoi te syngrapheis kai poiētai kai to tōn historikōn plēthos tēs epimnēseōs tōn proeirēmenōn bibliōn ‚ kai tōn katʼ auta pepoliteumenōn andrōn, dia to hagnēn tina kai semnēn einai tēn en autois theōrian ‚ hōs phēsin Hekataios ho Abdēritēs.
These too should be present with you in an accurate form, because this legislation is very philosophical and pure, as being divine. For this reason prose writers, poets, and the mass of historians have kept away from mentioning the books just named and the men who lived by them, because the contemplation in them is holy and venerable, as Hecataeus of Abdera says.
Notes and citation
Summary: The Jewish law is divine and pure; Hecataeus says writers avoided mentioning it.
- Letter of Aristeas 31. Hecataeus of Abdera.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): φιλοσοφωτέραν εἷναι → φιλοσοφωτέραν εἶναι; ὧς ἂν οὖσαν → ὡς ἂν οὖσαν; καἲ τὸ τῶν → καὶ τὸ τῶν.
Extrabiblical texts: Let. Aris. 31 (Letter of Aristeas; quotation); Hecataeus (Hecataeus of Abdera; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.3.3 (Dindorf 1:406–407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-3). (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.
8.3.4Dindorf 1:407
ἐὰν οὖν φαίνηται, βασιλεῦ, γραφήσεται πρὸς τὸν ἐν Ἱεροσολύμοις ἀρχιερέα ἀποστεῖλαι τοὺς μάλιστα καλῶς βεβιωκότας καὶ πρεσβυτέρους ἄνδρας, ἐμπείρους τῶν κατὰ τὸν νόμον ἑαυτῶν, ἀφʼ ἑκάστης φυλῆς ἓξ, ὅπως τὸ σύμφωνον ἐκ τῶν πλειόνων ἐξετάσαντες, καὶ λαβόντες τὸ κατὰ τὴν ἑρμηνείαν ἀκριβὲς, ἀξίως καὶ τῶν πραγμάτων καὶ τῆς σῆς προαιρέσεως, θῶμεν εὐσήμως. εὐτύχει διὰ παντός.’
ean oun phainētai, basileu, graphēsetai pros ton en Hierosolymois archierea aposteilai tous malista kalōs bebiōkotas kai presbyterous andras, empeirous tōn kata ton nomon heautōn, aphʼ hekastēs phylēs hex, hopōs to symphōnon ek tōn pleionōn exetasantes, kai labontes to kata tēn hermēneian akribes, axiōs kai tōn pragmatōn kai tēs sēs proaireseōs, thōmen eusēmōs. eutychei dia pantos.’
If, then, it seems good, O king, a letter will be written to the high priest in Jerusalem to send elders who have lived most excellently and are experienced in their own law, six from each tribe, so that, having examined what is agreed by the majority and obtained accuracy in the translation, we may set it forth clearly, in a manner worthy both of the matter and of your purpose. Farewell always."
Notes and citation
Summary: Demetrius proposes asking the high priest for six elders from each tribe.
- Letter of Aristeas 32.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text; wrong accent in the digital text): πλειόνων όνων → πλειόνων; τῆς σὴς προαιρέσεως → τῆς σῆς προαιρέσεως.
Extrabiblical texts: Let. Aris. 32 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.3.4 (Dindorf 1:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-4). (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.
8.3.5Dindorf 1:407
Τῆς δὲ ἐκδόσεως ταύτης γενομένης ἐκέλευσεν ὁ βασιλεὺς γραφῆναι πρὸς τὸν Ἐλεάζαρον περὶ τούτων, ‚ σημάναντας καὶ τὴν γενομένην ἀπολύτρωσιν τῶν αἰχμαλώτων. ἔδωκε δὲ καὶ εἰς κατασκευὴν κρατήρων τε καὶ φιαλῶν καὶ τραπέζης καὶ σπονδείων χρυσίου μὲν ὁλκῆς τάλαντα πεντήκοντα ‚ καὶ ἀργυρίου τάλαντα ἑβδομήκοντα, καὶ λίθων ἱκανόν τι πλῆθος.
Tēs de ekdoseōs tautēs genomenēs ekeleusen ho basileus graphēnai pros ton Eleazaron peri toutōn, ‚ sēmanantas kai tēn genomenēn apolytrōsin tōn aichmalōtōn. edōke de kai eis kataskeuēn kratērōn te kai phialōn kai trapezēs kai spondeiōn chrysiou men holkēs talanta pentēkonta ‚ kai argyriou talanta hebdomēkonta, kai lithōn hikanon ti plēthos.
When this memorandum had been made, the king ordered a letter to be written to Eleazar about these matters, also indicating the release of the captives that had taken place. He also gave, for the making of mixing bowls, cups, a table, and libation vessels, fifty talents' weight of gold, seventy talents of silver, and a considerable quantity of precious stones.
Notes and citation
Summary: Ptolemy orders a letter to Eleazar and gives gold, silver, and gems for temple vessels.
- Letter of Aristeas 33.
Extrabiblical texts: Let. Aris. 33 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.3.5 (Dindorf 1:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-5). (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.
8.3.6Dindorf 1:407
ἐκέλευσε δὲ τοὺς χρηματοφύλακας τοῖς τεχνίταις ὧν ἂν προαιρῶνται τὴν ἐκλογὴν διδόναι, καὶ νομίσματος εἰς θυσίας καὶ τὰ ἄλλα πρὸς τάλαντα ἑκατόν. δηλώσομεν δέ σοι περὶ τῆς κατασκευῆς ‚ ὡς ἂν τὰ τῶν ἐπιστολῶν ἀντίγραφα διέλθωμεν. ἦν δὲ ἡ τοῦ βασιλέως ἐπιστολὴ τὸν τύπον ἔχουσα τοῦτον
ekeleuse de tous chrēmatophylakas tois technitais hōn an proairōntai tēn eklogēn didonai, kai nomismatos eis thysias kai ta alla pros talanta hekaton. dēlōsomen de soi peri tēs kataskeuēs ‚ hōs an ta tōn epistolōn antigrapha dielthōmen. ēn de hē tou basileōs epistolē ton typon echousa touton
He ordered the treasurers to give the craftsmen the choice of whatever they preferred, and money for sacrifices and other things up to a hundred talents. We shall tell you about the workmanship after we have gone through the copies of the letters. The king's letter had this form:
Notes and citation
Summary: Further gifts; the king's letter follows.
- Letter of Aristeas 33–34.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ὣν ἂν προαιρῶνται → ὧν ἂν προαιρῶνται.
Extrabiblical texts: Let. Aris. 33–34 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.3.6 (Dindorf 1:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-6). (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.
Preparation 8, chapter 4
8.4.1Dindorf 1:407–408
‘ Βασιλεὺς Πτολεμαῖος ἀρχιερεῖ Ἐλεαζάρῳ χαίρειν καὶ ἐρρῶσθαι. Ἐπεὶ συμβαίνει πλείονας τῶν Ἰουδαίων εἰς τὴν ἡμετέραν χώραν κατῳκίσθαι, γενηθέντας ἀναρπάστους ἐκ τῶν Ἱεροσολύμων ὑπὸ Περσῶν ‚ καθʼ ὃν ἐπεκράτουν χρόνον, ἔτι δὲ καὶ συνεληλυθέναι τῷ πατρὶ ἡμῶν εἰς τὴν Αἴγυπτον αἰχμαλώτους ‚ ἀφʼ ὧν καὶ πλείονας εἰς τὸ στρατιωτικὸν σύνταγμα κατεχώρισεν ἐπὶ μείζοσι μισθοφορίαις ‚ ὁμοίως δὲ καὶ τοὺς προόντας κρίνας πιστοὺς, φρούρια κτίσας, ἀπέδωκεν αὐτοῖς, ὅπως τὸ τῶν Αἰγυπτίων ἔθνος φόβον ἔχῃ διὰ τούτων· καὶ ἡμεῖς δὲ παραλαβόντες τὴν βασιλείαν φιλανθρωπότερον ἀπαντῶμεν τοῖς πᾶσι, πολὺ δὲ μᾶλλον τοῖς σοῖς πολίταις ‚ ὑπὲρ δέκα μυριάδας αἰχμαλώτων ἠλευθερώκαμεν ‚ ἀποδόντες τοῖς κρατοῦσι τὴν κατʼ ἀξίαν ἀργυρικὴν τιμὴν, διορθούμενοι καὶ εἴ τι κακῶς ἐπράχθη διὰ τὰς τῶν ὄχλων ὁρμὰς, διειληφότες εὐσεβῶς τοῦτο πράσσειν, καὶ τῷ μεγίστῳ θεῷ χαριστικὸν ἀνατιθέντες, ὃς ἡμῖν τὴν βασιλείαν ἐν εἰρήνῃ καὶ δόξῃ τῇ κρατίστῃ παρʼ ὅλην τὴν οἰκουμένην διατετήρηκεν· εἴς τε τὸ στράτευμα τοὺς ἀκμαιοτάτους ταῖς ἡλικίαις τετάχαμεν ‚ τοὺς δὲ δυναμένους καὶ περὶ ἡμᾶς εἶναι καὶ τῆς περὶ τὴν αὐλὴν πίστεως ἀξίους ἐπικρίνων κατέστησα.
‘ Basileus Ptolemaios archierei Eleazarǭ chairein kai errōsthai. Epei symbainei pleionas tōn Ioudaiōn eis tēn hēmeteran chōran katǭkisthai, genēthentas anarpastous ek tōn Hierosolymōn hypo Persōn ‚ kathʼ hon epekratoun chronon, eti de kai synelēlythenai tǭ patri hēmōn eis tēn Aigypton aichmalōtous ‚ aphʼ hōn kai pleionas eis to stratiōtikon syntagma katechōrisen epi meizosi misthophoriais ‚ homoiōs de kai tous proontas krinas pistous, phrouria ktisas, apedōken autois, hopōs to tōn Aigyptiōn ethnos phobon echę̄ dia toutōn; kai hēmeis de paralabontes tēn basileian philanthrōpoteron apantōmen tois pasi, poly de mallon tois sois politais ‚ hyper deka myriadas aichmalōtōn ēleutherōkamen ‚ apodontes tois kratousi tēn katʼ axian argyrikēn timēn, diorthoumenoi kai ei ti kakōs eprachthē dia tas tōn ochlōn hormas, dieilēphotes eusebōs touto prassein, kai tǭ megistǭ theǭ charistikon anatithentes, hos hēmin tēn basileian en eirēnę̄ kai doxę̄ tę̄ kratistę̄ parʼ holēn tēn oikoumenēn diatetērēken; eis te to strateuma tous akmaiotatous tais hēlikiais tetachamen ‚ tous de dynamenous kai peri hēmas einai kai tēs peri tēn aulēn pisteōs axious epikrinōn katestēsa.
"King Ptolemy to Eleazar the high priest, greeting and good health. Since it happens that many Jews have been settled in our country, having been carried off from Jerusalem by the Persians at the time when they held power, and moreover came with our father into Egypt as captives, many of whom he enrolled in the military corps at higher pay, and likewise, judging those already here to be loyal, he built fortresses and handed them over to them, so that the Egyptian nation might be in fear through them; and since we, having received the kingdom, meet all with greater humanity, and much more your fellow citizens, we have freed more than a hundred thousand captives, paying their owners the proper price in silver, and correcting whatever wrong was done through the impulses of crowds, having resolved to do this piously and offering it as a thank-offering to the greatest God, who has preserved our kingdom in peace and the highest glory throughout the whole world. Those in the prime of life we have enrolled in the army, and those able to be about us and worthy of trust at court I have appointed.
Notes and citation
Summary: Ptolemy's letter to Eleazar recounts his freeing of over a hundred thousand Jewish captives.
- Letter of Aristeas 35–37.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread letter in the digital text): Ἐλεαξάρῳ → Ἐλεαζάρῳ; μι- σθοφορίαις → μισθοφορίαις.
Extrabiblical texts: Let. Aris. 35–37 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.4.1 (Dindorf 1:407–408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-4-1). (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.
8.4.2Dindorf 1:408
βουλομένων δὲ ἡμῶν καὶ σοὶ χαρίζεσθαι καὶ πᾶσι τοῖς κατὰ τὴν οἰκουμένην Ἰουδαίοις, καὶ τοῖς μετέπειτα, προῃρήμεθα τὸν νόμον ὑμῶν μεθερμηνευθῆναι γράμμασιν Ἑλληνικοῖς ἐκ τῶν παρʼ ὑμῖν Ἑβραϊκῶν λεγομένων γραμμάτων, ἵνʼ ὑπάρχῃ καὶ ταῦτα παρʼ ἡμῖν ἐν βιβλιοθήκῃ σὺν τοῖς ἄλλοις βασιλικοῖς βιβλίοις.
boulomenōn de hēmōn kai soi charizesthai kai pasi tois kata tēn oikoumenēn Ioudaiois, kai tois metepeita, proę̄rēmetha ton nomon hymōn methermēneuthēnai grammasin Hellēnikois ek tōn parʼ hymin Hebraïkōn legomenōn grammatōn, hinʼ hyparchę̄ kai tauta parʼ hēmin en bibliothēkę̄ syn tois allois basilikois bibliois.
Wishing to show favor to you and to all the Jews throughout the world, and to those after them, we have resolved that your law be translated into Greek letters from the letters you call Hebrew, so that these too may be in our library with the other royal books.
Notes and citation
Summary: Ptolemy announces his wish to have the Jewish law translated into Greek.
- Letter of Aristeas 38.
Notes on the original text
- Digital text corrected (misread word in the digital text; missing diaeresis in the digital text): Ἑβραικῶν λεγομένων → Ἑβραϊκῶν λεγομένων; ἔν ὑπάρχῃ → ἵνʼ ὑπάρχῃ.
Extrabiblical texts: Let. Aris. 38 (Letter of Aristeas; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 8.4.2 (Dindorf 1:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-4-2). (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.
8.4.3Dindorf 1:408
καλῶς οὖν ποιήσεις καὶ τῆς ἡμετέρας σπουδῆς ἀξίως ‚ ἐπιλέξας ἄνδρας καλῶς βεβιωκότας ‚ πρεσβυτέρους, ἐμπειρίαν ἔχοντας τοῦ νόμου ‚ καὶ δυνατοὺς ἑρμηνεῦσαι, ἀφʼ ἑκάστης φυλῆς ἕξ, ὅπως ἐκ τῶν πλειόνων τὸ σύμφωνον εὑρεθῇ, διὰ τὸ περὶ μειζόνων εἶναι τὴν σκέψιν. οἰόμεθα γὰρ ἐπιτελεσθέντος τούτου μεγάλην ἀποίσεσθαι δόξαν.
kalōs oun poiēseis kai tēs hēmeteras spoudēs axiōs ‚ epilexas andras kalōs bebiōkotas ‚ presbyterous, empeirian echontas tou nomou ‚ kai dynatous hermēneusai, aphʼ hekastēs phylēs hex, hopōs ek tōn pleionōn to symphōnon heurethę̄, dia to peri meizonōn einai tēn skepsin. oiometha gar epitelesthentos toutou megalēn apoisesthai doxan.
You will do well, then, and worthily of our zeal, to choose men who have lived excellently, elders experienced in the law and able to translate, six from each tribe, so that what is agreed by the majority may be found, since the inquiry concerns matters of great importance. For we think that when this is completed we shall win great glory.
Notes and citation
Summary: Ptolemy asks for six learned elders from each tribe.
- Letter of Aristeas 39.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread letter in the digital text): ἀτοίσεσθαι → ἀποίσεσθαι; τού- του → τούτου.
Extrabiblical texts: Let. Aris. 39 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.4.3 (Dindorf 1:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-4-3). (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.
8.4.4Dindorf 1:408–409
ἀπεστάλκαμεν δὲ περὶ τούτων Ἀνδρέαν τῶν ἀρχισωματοφυλάκων καὶ Ἀρισταῖον, τιμωμένους παρʼ ἡμῖν, διαλεξομένους σοι καὶ κομίζοντας ἀπαρχὰς εἰς τὸ ἱερὸν ἀναθημάτων καὶ εἰς θυσίας καὶ τὰ ἄλλα ἀργυρίου τάλαντα ἑκατόν. γράφε δὲ καὶ σὺ πρὸς ἡμᾶς περὶ ὧν ἂν βούλῃ· κεχαρισμένος γὰρ ἔσῃ καὶ φιλίας ἄξιόν τι πράξεις· ὡς ἐπιτελεσθησομένων τὴν ταχίστην περὶ ὧν ἂν αἱρῇ. ἔρρωσο.’ Πρὸς ταῦτα ἀντέγραψεν ἐνδεχομένως ὁ Ἐλεάζαρος οὕτως
apestalkamen de peri toutōn Andrean tōn archisōmatophylakōn kai Aristaion, timōmenous parʼ hēmin, dialexomenous soi kai komizontas aparchas eis to hieron anathēmatōn kai eis thysias kai ta alla argyriou talanta hekaton. graphe de kai sy pros hēmas peri hōn an boulę̄; kecharismenos gar esę̄ kai philias axion ti praxeis; hōs epitelesthēsomenōn tēn tachistēn peri hōn an hairę̄. errōso.’ Pros tauta antegrapsen endechomenōs ho Eleazaros houtōs
We have sent about these matters Andreas, one of the chief bodyguards, and Aristeas, men held in honor by us, to confer with you and bringing first-fruits of offerings for the temple and a hundred talents of silver for sacrifices and other things. Write to us too about whatever you wish; for you will be doing us a favor and an act worthy of friendship, as whatever you choose will be done with all speed. Farewell." To this Eleazar replied appropriately as follows:
Notes and citation
Summary: Ptolemy sends Andreas and Aristeas with gifts; Eleazar's reply follows.
- Letter of Aristeas 40–41.
Notes on the original text
- Digital text corrected (garbled name in the digital text): Ἐέἀκαρπς → Ἐλεάζαρος.
Extrabiblical texts: Let. Aris. 40–41 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.4.4 (Dindorf 1:408–409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-4-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 8, chapter 5
8.5.1Dindorf 1:409
’ Ἐλεάζαρος ἀρχιερεὺς βασιλεῖ Πτολεμαίῳ‚ φίλῳ γνησίῳ, χαίρειν. Εἰ αὐτός τε ἔρρωσαι καὶ ἡ βασίλισσα Ἀρσινόη ‚ ἡ ἀδελφὴ ‚ καὶ τὰ τέκνα, καλῶς ἂν ἔχοι καὶ ὡς βουλόμεθα ‚ καὶ αὐτοὶ δὲ ὑγιαίνομεν. λαβόντες τὴν παρὰ σοῦ ἐπιστολὴν, μεγάλως ἐχάρημεν διὰ τὴν προαίρεσίν σου καὶ τὴν καλὴν βουλὴν ‚ καὶ συναγαγόντες τὸ πᾶν πλῆθος παρανέγνωμεν αὐτὴν αὐτοῖς, ἵνʼ εἰδῶσιν ἣν ἔχεις πρὸς τὸν θεὸν ἡμῶν εὐσέβειαν
’ Eleazaros archiereus basilei Ptolemaiǭ‚ philǭ gnēsiǭ, chairein. Ei autos te errōsai kai hē basilissa Arsinoē ‚ hē adelphē ‚ kai ta tekna, kalōs an echoi kai hōs boulometha ‚ kai autoi de hygiainomen. labontes tēn para sou epistolēn, megalōs echarēmen dia tēn proairesin sou kai tēn kalēn boulēn ‚ kai synagagontes to pan plēthos paranegnōmen autēn autois, hinʼ eidōsin hēn echeis pros ton theon hēmōn eusebeian
"Eleazar the high priest to King Ptolemy, true friend, greeting. If you are well, and Queen Arsinoe, your sister, and your children, it would be well and as we wish; we too are in good health. On receiving your letter we rejoiced greatly at your purpose and good counsel; and gathering the whole people we read it to them, so that they might know the piety you have toward our God.
Notes and citation
Summary: Eleazar's reply: the letter was read to the people, who rejoiced.
- Letter of Aristeas 41–42.
Notes on the original text
- Digital text corrected (misread word in the digital text): ἔν εἰδῶσιν → ἵνʼ εἰδῶσιν.
Extrabiblical texts: Let. Aris. 41–42 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.5.1 (Dindorf 1:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-1). (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.
8.5.2Dindorf 1:409
ἐπεδείξαμεν δὲ καὶ τὰς φιάλας, ἃς ἀπέστειλας, χρυσᾶς εἴκοσι καὶ ἀργυρᾶς τριάκοντα ‚ κρατῆρας πέντε, καὶ τράπεζαν εἰς ἀνάθεσιν, καὶ εἰς προσαγωγὴν θυσιῶν, καὶ εἰς ἐπισκευὰς ὧν ἂν προσδέηται τὸ ἱερὸν, ἀργυρίου τάλαντα ἑκατὸν, ἅπερ ἐκόμισεν Ἀνδρέας τῶν τετιμημένων παρὰ σοὶ καὶ Ἀρισταῖος, ἄνδρες καλοὶ καὶ ἀγαθοὶ καὶ παιδείᾳ διαφέροντες καὶ τῆς σῆς ἀγωγῆς καὶ δικαιοσύνης ἄξιοι κατὰ πάντα
epedeixamen de kai tas phialas, has apesteilas, chrysas eikosi kai argyras triakonta ‚ kratēras pente, kai trapezan eis anathesin, kai eis prosagōgēn thysiōn, kai eis episkeuas hōn an prosdeētai to hieron, argyriou talanta hekaton, haper ekomisen Andreas tōn tetimēmenōn para soi kai Aristaios, andres kaloi kai agathoi kai paideią diapherontes kai tēs sēs agōgēs kai dikaiosynēs axioi kata panta
We also showed them the bowls you sent, twenty of gold and thirty of silver, five mixing bowls, and a table for dedication, and, for offering sacrifices and for repairs the temple may need, a hundred talents of silver, which Andreas, one of those honored by you, and Aristeas brought, men noble and good, distinguished in education, and in every way worthy of your conduct and justice.
Notes and citation
Summary: Eleazar acknowledges Ptolemy's gifts brought by Andreas and Aristeas.
- Letter of Aristeas 42–43.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text; wrong breathing in the digital text): εἰς έπισκευὰς → εἰς ἐπισκευὰς; τετιμημένων μένων → τετιμημένων.
Extrabiblical texts: Let. Aris. 42–43 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.5.2 (Dindorf 1:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-2). (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.
8.5.3Dindorf 1:409
οἱ καὶ μετέδωκαν ἡμῖν τὰ παρὰ σοῦ, πρὸς ἃ καὶ παρʼ ἡμῶν ἀκηκόασιν ἁρμόζοντα τοῖς σοῖς πράγμασι. πάντα γὰρ ὅσα σοι συμφέρει, καὶ εἰ παρὰ φύσιν ἐστὶν, ὑπακουσόμεθα. τοῦτο γὰρ φιλίας καὶ ἀγαπήσεως ἐστι σημεῖον. μεγάλα γὰρ καὶ ἀνεπίληστα τοὺς πολίτας ἡμῶν κατὰ πολλοὺς τρόπους εὐεργέτηκας.
hoi kai metedōkan hēmin ta para sou, pros ha kai parʼ hēmōn akēkoasin harmozonta tois sois pragmasi. panta gar hosa soi sympherei, kai ei para physin estin, hypakousometha. touto gar philias kai agapēseōs esti sēmeion. megala gar kai anepilēsta tous politas hēmōn kata pollous tropous euergetēkas.
They also delivered your messages to us, and have heard from us what accords with your affairs. For we shall comply with everything that is to your advantage, even if it goes against our nature; for this is a sign of friendship and love. For you have done great and unforgettable benefits to our citizens in many ways.
Notes and citation
Summary: Eleazar promises to comply with Ptolemy's wishes out of gratitude.
- Letter of Aristeas 44.
Extrabiblical texts: Let. Aris. 44 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.5.3 (Dindorf 1:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-3). (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.
8.5.4Dindorf 1:409–410
εὐθέως οὖν προσηγάγομεν ὑπὲρ σοῦ θυσίας καὶ τῆς ἀδελφῆς καὶ τῶν τέκνων καὶ τῶν φίλων ‚ καὶ ηὔξατο πᾶν τὸ πλῆθος, ἵνα σοι γένηται καθὼς προαιρῇ διὰ παντὸς, καὶ διασώζῃ σοι τὴν βασιλείαν ἐν εἰρήνῃ μετὰ δόξης ὁ κυριεύων ἁπάντων θεός.
eutheōs oun prosēgagomen hyper sou thysias kai tēs adelphēs kai tōn teknōn kai tōn philōn ‚ kai ēuxato pan to plēthos, hina soi genētai kathōs proairę̄ dia pantos, kai diasōzę̄ soi tēn basileian en eirēnę̄ meta doxēs ho kyrieuōn hapantōn theos.
So we at once offered sacrifices for you and your sister and your children and your friends, and the whole people prayed that things might always go for you as you choose, and that God, the Lord of all, might preserve your kingdom in peace with glory.
Notes and citation
Summary: Sacrifices and prayers were offered for the king.
- Letter of Aristeas 45.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): καἲ τῶν φίλων → καὶ τῶν φίλων.
Extrabiblical texts: Let. Aris. 45 (Letter of Aristeas; quotation)
Topics: Prayer
Cite (SBL): Eusebius, Praep. ev. 8.5.4 (Dindorf 1:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-4). (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.
8.5.5Dindorf 1:410
καὶ ὅπως γένηται συμφερόντως καὶ μετὰ ἀσφαλείας ἡ τοῦ ἁγίου νόμου μεταγραφὴ ‚ παρόντων πάντων, ἐπελεξάμην ἄνδρας καλοὺς καὶ ἀγαθοὺς ‚ πρεσβυτέρους, ἀφʼ ἑκάστης φυλῆς ἕξ, οὓς καὶ ἀπεστάλκαμεν ἔχοντας τὸν νόμον. καλῶς οὖν ποιήσεις, βασιλεῦ δίκαιε, προστάξας ὡς ἂν ἡ μεταγραφὴ γένηται τῶν βιβλίων ‚ ἵνα πάλιν ἀποκατασταθῶσι πρὸς ἡμᾶς ἀσφαλῶς οἱ ἄνδρες. ἔρρωσο.”
kai hopōs genētai sympherontōs kai meta asphaleias hē tou hagiou nomou metagraphē ‚ parontōn pantōn, epelexamēn andras kalous kai agathous ‚ presbyterous, aphʼ hekastēs phylēs hex, hous kai apestalkamen echontas ton nomon. kalōs oun poiēseis, basileu dikaie, prostaxas hōs an hē metagraphē genētai tōn bibliōn ‚ hina palin apokatastathōsi pros hēmas asphalōs hoi andres. errōso.”
And so that the transcription of the holy law might take place profitably and safely, I chose in the presence of all men noble and good, elders, six from each tribe, whom we have sent with the law. You will do well, then, righteous king, to give orders that, when the transcription of the books has been made, the men may be restored to us again safely. Farewell."
Notes and citation
Summary: Eleazar sends six elders from each tribe with the law.
- Letter of Aristeas 46.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread word in the digital text; wrong accent in the digital text): καλῶς οὑν ποιήσεις → καλῶς οὖν ποιήσεις; ἔνα πάλιν → ἵνα πάλιν; ἐπελε- ξάμην → ἐπελεξάμην; προσ- τάξας → προστάξας; ἄν- δρες → ἄνδρες.
Extrabiblical texts: Let. Aris. 46 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.5.5 (Dindorf 1:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-5). (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.
8.5.6Dindorf 1:410
Τούτοις ἐξῆς, πολλὰ διὰ μέσου περὶ τῆς προτεθείσης εἰπὼν πραγματείας ‚ μετὰ τὴν τῶν γραφῶν ἑρμηνείαν ἐπιφέρει αὐτοῖς ῥήμασι “ Καθὼς δʼ ἀνεγνώσθη ταῦτα τὰ τεύχη ‚ στάντες οἱ ἱερεῖς καὶ τῶν ἑρμηνέων οἱ πρεσβύτεροι ‚ καὶ τῶν ἀπὸ τοῦ πολιτεύματος, οἱ τε ἡγούμενοι τοῦ πλήθους, εἶπον, ἐπεὶ καλῶς καὶ ὁσίως διηρμήνευται καὶ κατὰ πᾶν ἀκριβῶς ‚ καλῶς ἔχον ἐστὶν, ἵνα διαμένῃ ταῦθʼ οὕτως ἔχοντα, καὶ μὴ γένηται μηδεμία διασκευή. πάντων δὲ ἐπιφωνησάντων τοῖς εἰρημένοις ‚ ἐκέλευσαν ἐπαρᾶσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, εἴ τις διασκευάσει προστιθεὶς ἢ μεταφέρων τι τὸ σύνολον τῶν γεγραμμένων ἢ ποιούμενος ἀφαίρεσιν ‚ καλῶς τοῦτο πράσσοντες ‚ ἵνα διὰ παντὸς ἀέναα μένοντα φυλάσσηται.
Toutois exēs, polla dia mesou peri tēs protetheisēs eipōn pragmateias ‚ meta tēn tōn graphōn hermēneian epipherei autois rhēmasi “ Kathōs dʼ anegnōsthē tauta ta teuchē ‚ stantes hoi hiereis kai tōn hermēneōn hoi presbyteroi ‚ kai tōn apo tou politeumatos, hoi te hēgoumenoi tou plēthous, eipon, epei kalōs kai hosiōs diērmēneutai kai kata pan akribōs ‚ kalōs echon estin, hina diamenę̄ tauthʼ houtōs echonta, kai mē genētai mēdemia diaskeuē. pantōn de epiphōnēsantōn tois eirēmenois ‚ ekeleusan eparasthai, kathōs ethos estin autois, ei tis diaskeuasei prostitheis ē metapherōn ti to synolon tōn gegrammenōn ē poioumenos aphairesin ‚ kalōs touto prassontes ‚ hina dia pantos aenaa menonta phylassētai.
Next to this, after saying much in between about the undertaking set forth, he adds, after the translation of the Scriptures, in these very words: "When the scrolls had been read, the priests and the elders of the translators and some of those from the community, and the leaders of the people, stood up and said: 'Since it has been translated well and piously and in every respect accurately, it is right that it should remain as it is, and that no revision should take place.' When all had assented to what was said, they ordered, as is their custom, a curse to be pronounced on anyone who should revise it by adding to or altering anything at all of what had been written, or by making any omission; and they did this well, so that it might be preserved always and forever.
Notes and citation
Summary: The Jewish community approves the translation and curses any alteration.
- Letter of Aristeas 310–311.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; misread word in the digital text; repeated syllable and stray mark in the digital text): ἐκέλευσαν ’σαν ἐπαρᾶσθαι → ἐκέλευσαν ἐπαρᾶσθαι; ἔνα διὰ παντὸς → ἵνα διὰ παντὸς; προ- τεθείσης → προτεθείσης; δια- σκευάσει → διασκευάσει; φυλάσ- σηται → φυλάσσηται.
Extrabiblical texts: Let. Aris. 310–311 (Letter of Aristeas; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 8.5.6 (Dindorf 1:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-6). (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.
8.5.7Dindorf 1:410–411
προσφωνηθέντων δὲ καὶ τούτων τῷ βασιλεῖ μεγάλως ἐχάρη· τὴν γὰρ πρόθεσιν ἣν εἶχεν ἀσφαλῶς ἔδοξε τετελειῶσθαι. παρανεγνώσθη δὲ αὐτῷ καὶ πάντα ‚ καὶ λίαν ἐξεθαύμασε τὴν τοῦ νομοθέτου διάνοιαν, καὶ πρὸς τὸν Δημήτριον εἶπε, πῶς τηλικούτων πραγμάτων συντετελεσμένων οὐδεὶς ἐπεβάλετο τῶν ἱστορικῶν οὐδὲ ποιητῶν ἐπιμνησθῆναι; ἐκεῖνος δὲ ἔφη, διὰ τὸ σεμνὴν εἶναι τὴν νομοθεσίαν καὶ διὰ θεοῦ γεγονέναι, καὶ τῶν ἐπιβαλλομένων τινὲς ὑπὸ τοῦ θεοῦ πληγέντες τῆς ἐπιβολῆς ἀπέστησαν
prosphōnēthentōn de kai toutōn tǭ basilei megalōs echarē; tēn gar prothesin hēn eichen asphalōs edoxe teteleiōsthai. paranegnōsthē de autǭ kai panta ‚ kai lian exethaumase tēn tou nomothetou dianoian, kai pros ton Dēmētrion eipe, pōs tēlikoutōn pragmatōn syntetelesmenōn oudeis epebaleto tōn historikōn oude poiētōn epimnēsthēnai? ekeinos de ephē, dia to semnēn einai tēn nomothesian kai dia theou gegonenai, kai tōn epiballomenōn tines hypo tou theou plēgentes tēs epibolēs apestēsan
When this too was reported to the king, he rejoiced greatly; for he thought that the purpose he had was safely accomplished. All of it was also read to him, and he greatly admired the mind of the lawgiver, and said to Demetrius: 'How is it that, when such great things were accomplished, none of the historians or poets undertook to mention them?' He said: 'Because the legislation is venerable and came about through God; and some of those who undertook it were struck by God and desisted from the attempt.
Notes and citation
Summary: Ptolemy admires the law; Demetrius explains that writers who tried to use it were struck by God.
- Letter of Aristeas 312–313.
Notes on the original text
- Digital text corrected (garbled word in the digital text; line-end hyphen left in the digital text; repeated syllables in the digital text; stray full stop in the digital text): τηλικούτων κούτων → τηλικούτων; ἐπέβα βάλετο → ἐπεβάλετο; νομοθεσίαν. καὶ διὰ → νομοθεσίαν καὶ διὰ; βα- σιλεῖ → βασιλεῖ.
Extrabiblical texts: Let. Aris. 312–313 (Letter of Aristeas; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 8.5.7 (Dindorf 1:410–411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-7). (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.
8.5.8Dindorf 1:411
καὶ γὰρ ἔφησεν ἀκηκοέναι Θεοπόμπου, διότι μέλλων τινὰ τῶν προηρμηνευμένων ἐπισφαλέστερον ἐκ τοῦ νόμου προσιστορεῖν, ταραχὴν λάβοι τῆς διανοίας πλέον ἡμερῶν τριάκοντα κατὰ δὲ τὴν ἄνεσιν ἐξιλάσκεσθαι τὸν θεὸν σαφὲς αὐτῷ γενέσθαι τίνος χάριν τὸ συμβαῖνόν ἐστι· διʼ ὀνείρου δὲ σημανθέντος ὅτι τὰ θεῖα βούλεται περιεργασάμενος εἰς κοινοὺς ἀνθρώπους ἐκφέρειν ‚ ἀποσχόμενον οὕτως ἀποκαταστῆναι.
kai gar ephēsen akēkoenai Theopompou, dioti mellōn tina tōn proērmēneumenōn episphalesteron ek tou nomou prosistorein, tarachēn laboi tēs dianoias pleon hēmerōn triakonta kata de tēn anesin exilaskesthai ton theon saphes autǭ genesthai tinos charin to symbainon esti; diʼ oneirou de sēmanthentos hoti ta theia bouletai periergasamenos eis koinous anthrōpous ekpherein ‚ aposchomenon houtōs apokatastēnai.
For he said he had heard from Theopompus that, when he was about to add to his history, rather rashly, some of the things previously translated from the law, he suffered a disturbance of mind for more than thirty days; and in a remission of it he prayed to propitiate God, that it might become clear to him why this had happened. When it was shown to him in a dream that he wished, from idle curiosity, to bring divine things out to common men, he desisted and so was restored.
Notes and citation
Summary: Theopompus was struck with madness when he tried to use the law, until he desisted.
- Letter of Aristeas 314–315. Theopompus, the fourth-century historian.
Notes on the original text
- Digital text corrected (missing space in the digital text; wrong accent in the digital text): ἐκ τοὐ νόμου → ἐκ τοῦ νόμου; κοινοὺςἀνθρώπους → κοινοὺς ἀνθρώπους.
Extrabiblical texts: Let. Aris. 314–315 (Letter of Aristeas; quotation); Theopompus (Theopompus of Chios (fragments); allusion)
Cite (SBL): Eusebius, Praep. ev. 8.5.8 (Dindorf 1:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-8). (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.
8.5.9Dindorf 1:411
καὶ παρὰ Θεοδέκτου δὲ τοῦ τῶν τραγῳδιῶν ποιητοῦ μετέλαβον ἐγὼ διότι παραφέρειν μέλλοντός τι τῶν ἀναγεγραμμένων ἐν τῇ βίβλῳ πρός τι δρᾶμα τὰς ὄψεις ἀπεγλαυκώθη, καὶ λαβὼν ὑπόνοιαν ὅτι διὰ ταὐτʼ αὐτῷ γέγονεν, ἐξιλασάμενος τὸν θεὸν ‚ ἐν πολλαῖς ἡμέραις ἀποκατέστη
kai para Theodektou de tou tōn tragǭdiōn poiētou metelabon egō dioti parapherein mellontos ti tōn anagegrammenōn en tę̄ biblǭ pros ti drama tas opseis apeglaukōthē, kai labōn hyponoian hoti dia tautʼ autǭ gegonen, exilasamenos ton theon ‚ en pollais hēmerais apokatestē
And I learned from Theodectes the tragic poet that, when he was about to transfer something written in the book into a drama, his eyes were afflicted with cataract; and suspecting that this had happened to him for that reason, he propitiated God and was restored after many days.
Notes and citation
Summary: Theodectes was struck blind for using the law in a drama, until he repented.
- Letter of Aristeas 316. Theodectes, a fourth-century tragic poet.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text; repeated word in the digital text): τοῦ τῶν τῶν τραγῳδιῶν → τοῦ τῶν τραγῳδιῶν; ἐξιλασάμενος σάμενος → ἐξιλασάμενος.
Extrabiblical texts: Let. Aris. 316 (Letter of Aristeas; quotation)
Cite (SBL): Eusebius, Praep. ev. 8.5.9 (Dindorf 1:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-9). (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.
8.5.10Dindorf 1:411
μεταλαβὼν δὲ ὁ βασιλεὺς, καθὼς προεῖπον, περὶ τούτων τὰ περὶ τοῦ Δημητρίου προσκυνήσας ἐκέλευσε μεγάλην ἐπιμέλειαν ποιεῖσθαι τῶν βιβλίων καὶ συντηρεῖσθαι ἁγνῶς. ”
metalabōn de ho basileus, kathōs proeipon, peri toutōn ta peri tou Dēmētriou proskynēsas ekeleuse megalēn epimeleian poieisthai tōn bibliōn kai syntēreisthai hagnōs. ”
The king, having received from Demetrius, as I said before, the account of these things, did obeisance and ordered great care to be taken of the books and that they be kept in purity."
Notes and citation
Summary: The king orders the books to be carefully and reverently kept.
- Letter of Aristeas 317.
Extrabiblical texts: Let. Aris. 317 (Letter of Aristeas; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 8.5.10 (Dindorf 1:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-10). (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.
8.5.11Dindorf 1:411–412
Ταῦθʼ ἡμῖν ἐκ τῆς τοῦ δηλωθέντος ἐπιτετμήσθω γραφῆς. φέρε δὴ καὶ τὸ πολίτευμα τῆς κατὰ Μωσέα νομοθεσίας ἐκ τῶν παρὰ τοῖς ἀνδράσι διαφανῶν θεασώμεθα. πρῶτα δὲ θήσω Φίλωνος τὰ περὶ τῆς ἀπʼ Αἰγύπτου πορείας τῶν Ἰουδαίων ‚ ἣν πεποίηνται Μώσεως ἡγουμένου, ἀπὸ τοῦ πρώτου συγγράμματος ὧν ἐπέγραψεν Ὑποθετικῶν, ἔνθα τὸν Ἰουδαίων, ὡς πρὸς κατηγόρους αὐτῶν, ποιούμενος λόγον ταῦτά φησιν
Tauthʼ hēmin ek tēs tou dēlōthentos epitetmēsthō graphēs. phere dē kai to politeuma tēs kata Mōsea nomothesias ek tōn para tois andrasi diaphanōn theasōmetha. prōta de thēsō Philōnos ta peri tēs apʼ Aigyptou poreias tōn Ioudaiōn ‚ hēn pepoiēntai Mōseōs hēgoumenou, apo tou prōtou syngrammatos hōn epegrapsen Hypothetikōn, entha ton Ioudaiōn, hōs pros katēgorous autōn, poioumenos logon tauta phēsin
Let these things be abridged by us from the writing of the author mentioned. Come now, let us view the polity of the legislation of Moses from those eminent among the people. First I shall set out Philo's account of the departure of the Jews from Egypt, which they made under Moses' leadership, from the first book of what he entitled Hypothetica, where, speaking for the Jews as against their accusers, he says this:
Notes and citation
Summary: Eusebius introduces Philo's Hypothetica on the Exodus.
Notes on the original text
- Digital text corrected (stray letter in the digital text): ἐπιτετμήσθωλ → ἐπιτετμήσθω.
Cite (SBL): Eusebius, Praep. ev. 8.5.11 (Dindorf 1:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 8, chapter 6
8.6.1Dindorf 1:412
“ Τὸν μὲν παλαιὸν αὐτοῖς πρόγονον ἀπὸ Χαλδαίων εἶναι, τὸν δὲ λαὸν ἀναστῆναι τοῦτον ἐξ Αἰγύπτου μετῳκισμένον ἀπὸ Συρίας τὸ πάλαι, μυριάσι τε ἀμυθήτοις πλήθοντα ‚ καὶ τῆς γῆς οὐκ οὔσης ἱκανῆς ‚ πρὸς δʼ ἔτι καὶ νεότητι φρονημάτων ἐντεθραμμένον μεγάλως, καὶ ἅμα τοῦ θεοῦ διὰ φασμάτων καὶ ὀνειράτων ἔξοδον αὐτοῖς δηλοῦντος, καὶ οὐδενὸς ἧττον εἰς πόθον κατὰ δαίμονα ἐμπεσόντας τῆς πατρίου καὶ ἀρχαίας γῆς· ὅθεν δὴ καὶ τὸν πρόγονον ἐκεῖνον αὐτοῖς μετὰ τὸ ἐλθεῖν εἰς Αἴγυπτον ‚ εἴτε τῷ θεῷ δὴ δόξαν εἴτε προνοίᾳ τινὶ, πάντων εὐδαιμονῆσαι μάλιστα, ὡς ἀπʼ ἐκείνου μέχρις εἰς τὸ παρὸν τό τε ἔθνος αὐτοῖς καὶ γεγενῆσθαι καὶ διαμένειν, κἀπὶ τοσοῦτον ὑπερβάλλειν εἰς πολυανδρίαν.’
“ Ton men palaion autois progonon apo Chaldaiōn einai, ton de laon anastēnai touton ex Aigyptou metǭkismenon apo Syrias to palai, myriasi te amythētois plēthonta ‚ kai tēs gēs ouk ousēs hikanēs ‚ pros dʼ eti kai neotēti phronēmatōn entethrammenon megalōs, kai hama tou theou dia phasmatōn kai oneiratōn exodon autois dēlountos, kai oudenos hētton eis pothon kata daimona empesontas tēs patriou kai archaias gēs; hothen dē kai ton progonon ekeinon autois meta to elthein eis Aigypton ‚ eite tǭ theǭ dē doxan eite pronoią tini, pantōn eudaimonēsai malista, hōs apʼ ekeinou mechris eis to paron to te ethnos autois kai gegenēsthai kai diamenein, kapi tosouton hyperballein eis polyandrian.’
"Their ancient forefather was from the Chaldeans, and this people set out from Egypt, having migrated long ago from Syria, teeming with countless tens of thousands, the land not being sufficient for them; besides, they had been reared in great youthfulness of spirit, and at the same time God was revealing departure to them through visions and dreams, and they had fallen, by divine impulse, into no less a longing for their ancestral and ancient land. Hence that forefather of theirs, after coming to Egypt, whether because it seemed good to God or by some providence, prospered most of all, so that from him down to the present their nation has come into being and endures and has grown to so great a population.
Notes and citation
Summary: Philo: the Hebrews, numerous and divinely prompted, left Egypt for their ancestral land.
- Philo, Hypothetica (fragment 1, 6.1).
Notes on the original text
- Digital text corrected (missing accent in the digital text; stray full stop in the digital text): ἱκανῆς. ‚ → ἱκανῆς ‚; τοῦ. θεοῦ → τοῦ θεοῦ; οὐδενὸς ἡττον → οὐδενὸς ἧττον.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.6.1 (Dindorf 1:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-1). (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.
8.6.2Dindorf 1:412
Καὶ μετὰ βραχέα φησὶν ‘‘Ἀνήρ γε μὴν αὐτοῖς ἡγεῖτο τῆς τε ἐξόδου καὶ τῆς πορείας εἰς οὐδὲν τῶν πολλῶν ‚ εἰ βούλει, διάφορος· οὕτω καὶ ἐλοιδόρουν γόητα καὶ κέρκωπα λόγων. καλῆς μέντοι γοητείας καὶ πανουργίας, ἐξ ἧς τόν γε λαὸν ἅπαντα ἐν ἀνυδρίᾳ καὶ λιμῷ καὶ τῶν ὁδῶν ἀγνοίᾳ καὶ ἀπορίᾳ τῶν συμπάντων οὐ μόνον εἰς τὸ παντελὲς διεσώσατο, καὶ ὥσπερ ἐν εὐθηνίᾳ πάσῃ καὶ παραπομπῇ τῶν μεταξὺ κειμένων ἐθνῶν, ἀλλὰ καὶ πρὸς ἀλλήλους ἀστασιάστους αὐτοὺς καὶ πρὸς ἑαυτὸν μάλιστα εὐπειθεῖς διεφύλαξε.
Kai meta brachea phēsin ‘‘Anēr ge mēn autois hēgeito tēs te exodou kai tēs poreias eis ouden tōn pollōn ‚ ei boulei, diaphoros; houtō kai eloidoroun goēta kai kerkōpa logōn. kalēs mentoi goēteias kai panourgias, ex hēs ton ge laon hapanta en anydrią kai limǭ kai tōn hodōn agnoią kai aporią tōn sympantōn ou monon eis to panteles diesōsato, kai hōsper en euthēnią pasę̄ kai parapompę̄ tōn metaxy keimenōn ethnōn, alla kai pros allēlous astasiastous autous kai pros heauton malista eupeitheis diephylaxe.
And a little later he says: "A man led them in their departure and journey who, if you like, differed in nothing from the many; so they even reviled him as an impostor and a trickster in words. A fine imposture, though, and villainy, by which he not only preserved the whole people completely in drought and hunger, ignorance of the roads and lack of everything, as if in all abundance and with an escort through the nations lying between, but also kept them free from strife with one another and most obedient to himself.
Notes and citation
Summary: Philo: Moses, called an impostor, kept the people alive, united, and obedient.
- Philo, Hypothetica.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.6.2 (Dindorf 1:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-2). (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.
8.6.3Dindorf 1:412–413
καὶ ταῦτα οὐκ ὀλίγον δήπου χρόνον ‚ ἀλλʼ ὅσον οὐδʼ οἰκίαν ἐν ὁμοφροσύνῃ συμμεῖναι μετὰ πάσης εὐθηνίας εἰκός ἐστιν. καὶ οὐ δίψος, οὐ λιμὸς, οὐ φθορὰ σωμάτων, οὐχὶ φόβος περὶ τῶν μελλόντων, οὐκ ἄγνοια τῶν συμβησομένων, ἐπὶ τὸν γόητα ἐκεῖνον ἐπῆρε τοὺς ἐξαπατωμένους καὶ περιφθειρομένους λαούς.
kai tauta ouk oligon dēpou chronon ‚ allʼ hoson oudʼ oikian en homophrosynę̄ symmeinai meta pasēs euthēnias eikos estin. kai ou dipsos, ou limos, ou phthora sōmatōn, ouchi phobos peri tōn mellontōn, ouk agnoia tōn symbēsomenōn, epi ton goēta ekeinon epēre tous exapatōmenous kai periphtheiromenous laous.
And this not for a short time, but for longer than it is likely even a household could remain in harmony with every abundance. And neither thirst, nor hunger, nor wasting of bodies, nor fear of the future, nor ignorance of what would happen, stirred up the deceived and perishing peoples against that impostor.
Notes and citation
Summary: Philo: despite hardship the people did not turn against Moses.
- Philo, Hypothetica.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.6.3 (Dindorf 1:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-3). (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.
8.6.4Dindorf 1:413
καίτοι τί βούλει, φῶμεν ἐκείνῳ τινὰ εἶναι τοσαύτην τέχνην, ἢ δεινότητα λόγων ‚ ἢ σύνεσιν, ὡς τῶν τοσούτων καὶ τοιούτων ἀτόπων καὶ πρὸς ὄλεθρον ἅπαντας ἀγόντων ἐπικρατεῖν; ἢ γὰρ τὰς φύσεις τῶν ὑπʼ αὐτὸν ἀνθρώπων οὐκ ἀμαθῶς οὐδὲ δυσκόλως, ἀλλʼ εὐπειθῶς καὶ τοῦ μέλλοντος οὐκ ἀπρονοήτως ἔχειν· ἢ τούτους μὲν ὡς μάλιστα κακοὺς εἶναι, τὸν δὲ θεὸν τὰς δυσκολίας αὐτῶν πραύνειν, καὶ τοῦ παρόντος καὶ τοῦ μέλλοντος ὥσπερ ἐπιστατεῖν. ὅπερ γάρ σοι μάλιστα ἂν ἐκ τούτων ἀληθὲς εἶναι δόξῃ, πρὸς ἐπαίνου καὶ τιμῆς καὶ ζήλου περὶ αὐτῶν συμπάντων ἰσχύειν φαίνεται.
kaitoi ti boulei, phōmen ekeinǭ tina einai tosautēn technēn, ē deinotēta logōn ‚ ē synesin, hōs tōn tosoutōn kai toioutōn atopōn kai pros olethron hapantas agontōn epikratein? ē gar tas physeis tōn hypʼ auton anthrōpōn ouk amathōs oude dyskolōs, allʼ eupeithōs kai tou mellontos ouk apronoētōs echein; ē toutous men hōs malista kakous einai, ton de theon tas dyskolias autōn praunein, kai tou parontos kai tou mellontos hōsper epistatein. hoper gar soi malista an ek toutōn alēthes einai doxę̄, pros epainou kai timēs kai zēlou peri autōn sympantōn ischyein phainetai.
Yet what do you want us to say: that he had so great an art, or skill in speech, or understanding, as to prevail over so many and such absurdities leading all to destruction? Either the natures of the people under him were not ignorant or difficult, but obedient and not improvident of the future; or they were as wicked as can be, but God softened their difficult temper and, as it were, presided over both present and future. Whichever of these seems to you most likely to be true, it plainly tends to the praise, honor, and emulation of them all.
Notes and citation
Summary: Philo: either the people were good or God guided them; either way they deserve praise.
- Philo, Hypothetica.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.6.4 (Dindorf 1:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-4). (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.
8.6.5Dindorf 1:413
καὶ τὰ μὲν τῆς ἐξόδου δὴ ταῦτα. ἐπειδὴ δὲ εἰς τὴν γῆν ταύτην ἦλθον, ὅπως μέν ποτε ἄρα ἱδρύθησαν καὶ τὴν χώραν ἔσχον ἐν ταῖς ἱεραῖς ἀναγραφαῖς δηλοῦται· οὐ μὴν ἔγωγε δικαιῶ μᾶλλον καθʼ ἱστορίαν ἢ κατά τινα λογισμὸν περὶ αὐτῶν τὰ εἰκότα διεξελθεῖν
kai ta men tēs exodou dē tauta. epeidē de eis tēn gēn tautēn ēlthon, hopōs men pote ara hidrythēsan kai tēn chōran eschon en tais hierais anagraphais dēloutai; ou mēn egōge dikaiō mallon kathʼ historian ē kata tina logismon peri autōn ta eikota diexelthein
So much for the departure. When they came into this land, how they settled and took possession of the country is shown in the sacred records; but I do not think it right to go through what is probable about them by history rather than by some reasoning.
Notes and citation
Summary: Philo turns to their settlement in the land, to be treated by reasoning.
- Philo, Hypothetica.
Notes on the original text
- Digital text corrected (capital letter in the digital text): Ἱδρύθησαν → ἱδρύθησαν.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.6.5 (Dindorf 1:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-5). (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.
8.6.6Dindorf 1:413
πότερον γάρ ποτε βούλει τῷ πλήθει τῶν σωμάτων ἔτι περιόντας ‚ καίπερ εἰς τέλος κεκακωμένους, ὅμως δʼ ἰσχύοντας, καὶ τὰ ὅπλα ἐν χερσὶν ἔχοντας, εἶτα κατὰ κράτος ἑλεῖν τὴν χώραν ‚ Σύρους τε ὁμοῦ καὶ Φοίνικας ἐν αὐτῇ τῇ ἐκείνων γῇ μαχομένους νικῶντας· ἢ τοὺς μὲν ἀπολέμους καὶ ἀνάνδρους εἶναι καὶ παντελῶς ὀλίγους ὑποθώμεθα, καὶ τῶν εἰς πόλεμον παρασκευῶν ἀπόρους, αἰδέσεως δὲ τυχεῖν παρὰ τούτοις καὶ τὴν γῆν λαβεῖν παρʼ ἑκόντων, ἔπειτα δʼ εὐθὺς οὐκ εἰς μακρὸν τόν τε νεὼν οἰκοδομῆσαι, καὶ τἄλλα εἰς εὐσέβειαν καὶ ἁγιστείαν καταστήσασθαι;
poteron gar pote boulei tǭ plēthei tōn sōmatōn eti periontas ‚ kaiper eis telos kekakōmenous, homōs dʼ ischyontas, kai ta hopla en chersin echontas, eita kata kratos helein tēn chōran ‚ Syrous te homou kai Phoinikas en autę̄ tę̄ ekeinōn gę̄ machomenous nikōntas; ē tous men apolemous kai anandrous einai kai pantelōs oligous hypothōmetha, kai tōn eis polemon paraskeuōn aporous, aideseōs de tychein para toutois kai tēn gēn labein parʼ hekontōn, epeita dʼ euthys ouk eis makron ton te neōn oikodomēsai, kai talla eis eusebeian kai hagisteian katastēsasthai?
Would you have it that, still prevailing in number of bodies, though worn out to the end, yet still strong and with weapons in hand, they then took the country by force, conquering Syrians and Phoenicians fighting in their own land? Or let us suppose that they were unwarlike and unmanly and altogether few, and lacking in preparations for war, but found respect among these people and received the land from willing hands, and then immediately, not long after, built the temple and established the other things for piety and holy worship?
Notes and citation
Summary: Philo asks whether they conquered the land by force or received it peacefully.
- Philo, Hypothetica.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.6.6 (Dindorf 1:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-6). (abbreviation not yet checked)
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8.6.7Dindorf 1:413
δηλοῖ γὰρ, ὡς ἔοικε ‚ ταῦτα καὶ θεοφιλεστάτους αὐτοὺς ἀνωμολογῆσθαι καὶ παρὰ τοῖς ἐχθροῖς. ἐχθροὶ γὰρ ἦσαν ἐξ ἀνάγκης ὧν ἐπὶ τὴν γῆν ἐξαίφνης ἦλθον ὡς ἀφαιρησόμενοι.
dēloi gar, hōs eoike ‚ tauta kai theophilestatous autous anōmologēsthai kai para tois echthrois. echthroi gar ēsan ex anankēs hōn epi tēn gēn exaiphnēs ēlthon hōs aphairēsomenoi.
For this shows, it seems, that they were acknowledged as most dear to God even by their enemies. For those whose land they came upon suddenly, as if to take it away, were of necessity their enemies.
Notes and citation
Summary: If received peacefully, even enemies acknowledged them as God's beloved.
- Philo, Hypothetica.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.6.7 (Dindorf 1:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-7). (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.
8.6.8Dindorf 1:413–414
παρὰ τούτοις δʼ οὖν αἰδέσεως καὶ τιμῆς τυγχάνοντες πῶς οὐχ ὑπερβάλλειν εὐτυχίᾳ τοὺς ἄλλους φαίνονται; τίνα δὲ τὰ δεύτερα ἐφεξῆς, ἢ τὰ τρίτα πρὸς τούτοις λέγωμεν; πότερον τὸ τῆς εὐνομίας καὶ εὐπειθείας αὐτῶν, ἢ τῆς ὁσιότητος καὶ δικαιοσύνης καὶ εὐσεβείας; ἀλλὰ τὸν μὲν ἄνδρα ἐκεῖνον, ὅστις ποτὲ ἦν ὁ τοὺς νόμους αὐτοῖς θεὶς ‚ οὕτω σφόδρα ἐθαύμασαν ὡς ὅ τι δήποτε ἔδοξεν ἐκείνῳ, καὶ αὐτοῖς.
para toutois dʼ oun aideseōs kai timēs tynchanontes pōs ouch hyperballein eutychią tous allous phainontai? tina de ta deutera ephexēs, ē ta trita pros toutois legōmen? poteron to tēs eunomias kai eupeitheias autōn, ē tēs hosiotētos kai dikaiosynēs kai eusebeias? alla ton men andra ekeinon, hostis pote ēn ho tous nomous autois theis ‚ houtō sphodra ethaumasan hōs ho ti dēpote edoxen ekeinǭ, kai autois.
And if they met with respect and honor among these, how do they not plainly surpass others in good fortune? And what are we to name second after this, or third besides? Their good order and obedience, or their holiness, justice, and piety? But that man, whoever he was, who gave them their laws, they admired so much that whatever seemed good to him seemed good to them too.
Notes and citation
Summary: Philo praises the people's obedience and devotion to their lawgiver.
- Philo, Hypothetica.
Notes on the original text
- Digital text corrected (stray mark in the digital text; word split and wrong accent in the digital text): παρὰ τού τοῖς δʼ οὑν → παρὰ τούτοις δʼ οὖν; αὐτοῖς· θεὶς → αὐτοῖς θεὶς.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.6.8 (Dindorf 1:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-8). (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.
8.6.9Dindorf 1:414
εἴτε οὖν λελογισμένος αὐτὸς εἴτε ἀκούων παρὰ δαίμονος ἔφρασε, τοῦτο ἅπαν εἰς τὸν θεὸν ἀνάγειν, καὶ πλειόνων ἐτῶν διεληλυθότων, τὸ μὲν ἀκριβὲς οὐκ ἔχω λέγειν ὁπόσα ‚ πλέον δʼ οὖν ἢ δισχίλια ἔτη ‚ μηδὲ ῥῆμά γε αὐτὸ μόνον τῶν ὑπʼ αὐτοῦ γεγραμμένων κινῆσαι, ἀλλὰ κἂν μυριάκις αὐτοὺς ἀποθανεῖν ὑπομεῖναι θᾶττον ἢ τοῖς ἐκείνου νόμοις καὶ ἔθεσιν ἐναντία πεισθῆναι.”
eite oun lelogismenos autos eite akouōn para daimonos ephrase, touto hapan eis ton theon anagein, kai pleionōn etōn dielēlythotōn, to men akribes ouk echō legein hoposa ‚ pleon dʼ oun ē dischilia etē ‚ mēde rhēma ge auto monon tōn hypʼ autou gegrammenōn kinēsai, alla kan myriakis autous apothanein hypomeinai thatton ē tois ekeinou nomois kai ethesin enantia peisthēnai.”
Whether, then, he spoke from his own reasoning or from hearing a divine voice, they referred all of it to God; and though many years have passed, I cannot say exactly how many, but more than two thousand years, they have not changed even a single word of what he wrote, but would rather endure dying ten thousand times than be persuaded to act against his laws and customs."
Notes and citation
Summary: Philo: for over two thousand years the Jews have kept Moses' laws unchanged.
- Philo, Hypothetica. The words rendered "divine voice" are παρὰ δαίμονος.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.6.9 (Dindorf 1:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-9). (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.
8.6.10Dindorf 1:414
Ταῦτʼ εἰπὼν ἐπιτέμνεται τὴν ἐκ τῶν Μωσέως νόμων καταβεβλημένην τῷ Ἰουδαίων ἔθνει πολιτείαν, γράφων οὕτως
Tautʼ eipōn epitemnetai tēn ek tōn Mōseōs nomōn katabeblēmenēn tǭ Ioudaiōn ethnei politeian, graphōn houtōs
Having said this, he summarizes the polity laid down for the Jewish nation from the laws of Moses, writing thus:
Notes and citation
Summary: Eusebius introduces Philo's summary of the Mosaic laws.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): πο- λιτείαν → πολιτείαν.
Cite (SBL): Eusebius, Praep. ev. 8.6.10 (Dindorf 1:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-10). (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.
Preparation 8, chapter 7
8.7.1Dindorf 1:414
“ Ἀρά τι τούτων ἢ τούτοις προσόμοιον παρʼ ἐκείνοις ἐστὶ, πρᾶον εἶναι δοκοῦν καὶ τιθασὸν, καὶ δικῶν ἐπαγωγὰς καὶ σκήψεις καὶ ἀναβολὰς καὶ τιμήσεις καὶ πάλιν ὑποτιμήσεις ἔχον; οὐδὲν ‚ ἀλλὰ πάντα ἁπλᾶ καὶ δῆλα ἐὰν παιδεραστῇς ‚ ἐὰν μοιχεύῃς, ἐὰν βιάσῃ παῖδα, ἄρρενα μὲν μηδὲ λέγε) ἀλλὰ κἂν θήλειαν· ὁμοίως ἐὰν σαυτὸν καταπορνεύῃς ‚ ἐὰν καὶ παρʼ ἡλικίαν αἰσχρόν τι πάθῃς, ἢ δοκῇς, ἢ μέλλῃς, θάνατος ἡ ζημία.
“ Ara ti toutōn ē toutois prosomoion parʼ ekeinois esti, praon einai dokoun kai tithason, kai dikōn epagōgas kai skēpseis kai anabolas kai timēseis kai palin hypotimēseis echon? ouden ‚ alla panta hapla kai dēla ean paiderastę̄s ‚ ean moicheuę̄s, ean biasę̄ paida, arrena men mēde lege) alla kan thēleian; homoiōs ean sauton kataporneuę̄s ‚ ean kai parʼ hēlikian aischron ti pathę̄s, ē dokę̄s, ē mellę̄s, thanatos hē zēmia.
"Is there among them any of these things, or anything like them, that seems mild and tame, admitting the bringing of lawsuits, pleas, postponements, assessments of penalty and again reductions of them? Nothing; but everything is simple and plain. If you practice pederasty, if you commit adultery, if you violate a child, not to speak of a male but even a female; likewise if you prostitute yourself, if even beyond the age for it you suffer something shameful, or seem to, or intend to: the penalty is death.
Lev 20:10 (allusion, medium confidence) · Lev 20:13 (allusion, medium confidence)
Notes and citation
Summary: Philo: the law punishes pederasty, adultery, rape of children, and prostitution with death.
- Philo, Hypothetica (7.1). The laws are summarized from Lev 20:10–13 and related passages.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.7.1 (Dindorf 1:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-1). (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.
8.7.2Dindorf 1:414–415
ἐὰν εἰς δοῦλον σῶμα, ἐὰν εἰς ἐλεύθερον ὑβρίζῃς ‚ ἐὰν δεσμοῖς συνέχῃς ‚ ἐὰν ἀπάγων πωλῇς, ἐὰν βέβηλα, ἐὰν ἱερὰ παρακλέπτῃς, ἐὰν ἀσεβῇς, οὐκ ἔργῳ μόνον, ἀλλὰ καὶ ἐὰν ῥήματι τῷ τυχόντι, εἰς μὲν θεὸν αὐτὸν, (ἵλεως ἡμῖν ὁ θεὸς καὶ αὐτῆς τῆς περὶ τούτων ἐννοίας γένοιτο, οὐδὲ ἄξιον λέγειν, ) ἀλλʼ εἰς πατέρα ἢ μητέρα, ἢ εὐεργέτην σαυτοῦ, θάνατος ὁμοίως, καὶ οὗτος οὐ κοινὸς οὐδʼ ὁ τυχὼν, ἀλλὰ δεῖ καταλευσθῆναι τὸν εἰπόντα μόνον, ὡς οὐ χείρονα ἀσεβείας πράξαντα.
ean eis doulon sōma, ean eis eleutheron hybrizę̄s ‚ ean desmois synechę̄s ‚ ean apagōn pōlę̄s, ean bebēla, ean hiera parakleptę̄s, ean asebę̄s, ouk ergǭ monon, alla kai ean rhēmati tǭ tychonti, eis men theon auton, (hileōs hēmin ho theos kai autēs tēs peri toutōn ennoias genoito, oude axion legein, ) allʼ eis patera ē mētera, ē euergetēn sautou, thanatos homoiōs, kai houtos ou koinos oudʼ ho tychōn, alla dei kataleusthēnai ton eiponta monon, hōs ou cheirona asebeias praxanta.
If you outrage a slave's body or a free person's, if you hold someone in bonds, if you carry someone off and sell him, if you steal profane or sacred things, if you act impiously, not only in deed but even by any chance word, against God himself (may God be gracious to us even for the thought of these things; it is not even fit to speak of it), or against father or mother or your own benefactor, death likewise; and this not an ordinary or common death, but the one who merely spoke must be stoned, as having done nothing less than impiety.
Exod 21:16 (allusion, medium confidence) · Exod 21:17 (allusion, medium confidence) · Lev 24:16 (allusion, medium confidence)
Notes and citation
Summary: Philo: kidnapping, theft of sacred things, and cursing God or parents are capital crimes.
- Philo, Hypothetica. Compare Exod 21:16–17; Lev 24:16.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.7.2 (Dindorf 1:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-2). (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.
8.7.3Dindorf 1:415
ἄλλα δʼ αὖ πάλιν, ὁποῖά τινα, γυναῖκας ἀνδράσι δουλεύειν ‚ πρὸς ὕβρεως μὲν οὐδεμιᾶς, πρὸς εὐπείθειαν δʼ ἐν ἅπασι· γονεῖς ἄρχειν, ἐπὶ σωτηρίᾳ καὶ πολυωρίᾳ τῶν ἑαυτοῦ κτημάτων ἴνα ἕκαστον κύριον εἶναι ‚ μὴ θεόν γε ἐπιφημίσαντα αὐτοῖς ‚ μηδʼ ὡς τῷ θεῷ ταῦτα ἀνίησιν εἰ δὲ λόγῳ μόνον ὑποσχέσθαι προσπέσοι ‚ ψαῦσαι καὶ θιγεῖν αὐτῶν οὐκ ἔστιν, ἀλλʼ εὐθὺς ἁπάντων ἀποκεκλεῖσθαι.
alla dʼ au palin, hopoia tina, gynaikas andrasi douleuein ‚ pros hybreōs men oudemias, pros eupeitheian dʼ en hapasi; goneis archein, epi sōtērią kai polyōrią tōn heautou ktēmatōn ina hekaston kyrion einai ‚ mē theon ge epiphēmisanta autois ‚ mēdʼ hōs tǭ theǭ tauta aniēsin ei de logǭ monon hyposchesthai prospesoi ‚ psausai kai thigein autōn ouk estin, allʼ euthys hapantōn apokekleisthai.
Other things again, such as these: wives are to serve their husbands, not with any outrage, but with obedience in all things; parents are to rule over children, for their safety and great care; each is to be master of his own possessions, unless he has called God's name upon them, or given them up as to God. And if he happens even to promise them by word only, it is not permitted to touch or handle them, but he is at once shut out from all of them.
Notes and citation
Summary: Philo: wives serve husbands, parents rule children; property dedicated to God may not be touched.
- Philo, Hypothetica. The digital text is garbled here (a stray ἴνα); translated by sense.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; line-end hyphen, stray numeral and stray mark in the digital text): οὐ- δεμιᾶς 5 πρὸς εὐπείθειαν δʼ ἐν ἅπασ· ι· → οὐδεμιᾶς, πρὸς εὐπείθειαν δʼ ἐν ἅπασι·; κτη- μάτων → κτημάτων.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 8.7.3 (Dindorf 1:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-3). (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.
8.7.4Dindorf 1:415
μή μοι τὰ τῶν θεῶν ἁρπάζειν, μηδʼ ἀποσυλᾶν ἑτέρων ἀναθέντων, ἀλλὰ καὶ τῶν οἰκείων, ὥσπερ ἔφην, προσπεσόν τι καὶ λαθὸν αὐτὸν ῥῆμα ἐπʼ ἀναθέσει εἰπόντα δὲ πάντων στέρεσθαι, μεταγινώσκοντι δὲ ἢ ἐπανορθουμένῳ τὰ λελεγμένα καὶ τὴν ψυχὴν προσαφαιρεῖσθαι.
mē moi ta tōn theōn harpazein, mēdʼ aposylan heterōn anathentōn, alla kai tōn oikeiōn, hōsper ephēn, prospeson ti kai lathon auton rhēma epʼ anathesei eiponta de pantōn steresthai, metaginōskonti de ē epanorthoumenǭ ta lelegmena kai tēn psychēn prosaphaireisthai.
Let me not speak of seizing what belongs to the gods, or plundering what others have dedicated; but even of one's own goods, as I said, if a word of dedication slips out and escapes him, once he has spoken it he is deprived of all of it; and if he changes his mind or tries to retract what was said, his life is taken besides.
Num 30:2 (allusion, medium confidence) · Deut 23:21 (allusion, low confidence)
Notes and citation
Summary: Philo: even a careless vow binds absolutely.
- Philo, Hypothetica. Compare Num 30:2; Deut 23:21–23.
Notes on the original text
- Digital text corrected (stray mark in the digital text): ἢ· ἐπανορθουμένῳ → ἢ ἐπανορθουμένῳ.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.4 (Dindorf 1:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-4). (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.
8.7.5Dindorf 1:415
καὶ ἐπὶ τῶν ἄλλων ὧν κυριεύει ὁ αὐτὸς λόγος ἐὰν ἐπιφημίσῃ τροφὴν γυναικὸς ἀνὴρ ἱερὰν εἶναι ‚ τροφῆς ἀνέχειν· ἐὰν πατὴρ υἱῷ, ἐὰν ἄρχων τῷ ὑπηκόῳ ‚ ταὐτόν. καὶ ἔκλυσις δὲ ἐπιφημισθέντων ἡ μὲν τελειοτάτη καὶ μεγίστη, τοῦ ἱερέως ἀποφήσαντος· ὑπὸ γὰρ τοῦ θεοῦ κύριος οὗτος δέξασθαι· καὶ μετὰ ταύτην δὲ ἡ παρὰ τῶν μᾶλλον ἀεὶ κυρίων ὁσία ἵλεων τὸν θεὸν ἀποφαίνειν ‚ ὡς μηδὲ ἐπάναγκες τὴν ἀνάθεσιν δέχεσθαι.
kai epi tōn allōn hōn kyrieuei ho autos logos ean epiphēmisę̄ trophēn gynaikos anēr hieran einai ‚ trophēs anechein; ean patēr huiǭ, ean archōn tǭ hypēkoǭ ‚ tauton. kai eklysis de epiphēmisthentōn hē men teleiotatē kai megistē, tou hiereōs apophēsantos; hypo gar tou theou kyrios houtos dexasthai; kai meta tautēn de hē para tōn mallon aei kyriōn hosia hileōn ton theon apophainein ‚ hōs mēde epanankes tēn anathesin dechesthai.
And the same rule holds for the others over whom he has authority. If a husband declares his wife's food sacred, he must withhold her food; if a father does so to a son, or a ruler to a subject, the same. And the release from such declarations: the most perfect and greatest is when the priest annuls it, for he is empowered by God to receive it; and after this, that from those who have greater authority in each case, which is holy, in declaring God propitious, so that it is not necessary to accept the dedication.
Num 30:6 (allusion, low confidence)
Notes and citation
Summary: Philo: vows over dependents bind them, but priests and superiors may release them.
- Philo, Hypothetica. Compare Num 30:3–15.
Notes on the original text
- Digital text corrected (stray mark in the digital text): τροφὴν· γυναικὸς → τροφὴν γυναικὸς.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.5 (Dindorf 1:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-5). (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.
8.7.6Dindorf 1:415–416
μυρία δὲ ἄλλα ἐπὶ τούτοις, ὅσα καὶ ἐπὶ ἀγράφων ἐθῶν καὶ νομίμων, κἀν τοῖς νομίμοις αὐτοῖς. ἅ τις παθεῖν ἐχθαίρει, μὴ ποιεῖν αὐτόν· ἃ μὴ κατέθηκεν, μηδʼ ἀναιρεῖσθαι, μηδʼ ἐκ πρασιᾶς ‚ μηδʼ ἐκ ληνοῦ ‚ μηδʼ ἐξ ἅλωνος· μὴ θημῶνος ὑφαιρεῖσθαι μέγα ἢ μικρὸν ἀπλῶς μηδέν· μὴ πυρὸς δεηθέντι φθονεῖν· μὴ νάματα ὑδάτων ἀποκλείειν ‚ ἀλλὰ καὶ πτωχοῖς καὶ πηροῖς τροφὴν ἐρανίζουσι πρὸς τὸν θεὸν εὐαγῶς ἀνέχειν.
myria de alla epi toutois, hosa kai epi agraphōn ethōn kai nomimōn, kan tois nomimois autois. ha tis pathein echthairei, mē poiein auton; ha mē katethēken, mēdʼ anaireisthai, mēdʼ ek prasias ‚ mēdʼ ek lēnou ‚ mēdʼ ex halōnos; mē thēmōnos hyphaireisthai mega ē mikron aplōs mēden; mē pyros deēthenti phthonein; mē namata hydatōn apokleiein ‚ alla kai ptōchois kai pērois trophēn eranizousi pros ton theon euagōs anechein.
And countless other things besides these, belonging to unwritten customs and usages, and in the laws themselves: what one hates to suffer, he must not do himself; what he did not deposit, he must not take up, not from a garden bed, nor from a winepress, nor from a threshing floor; he must not filch from a stack anything at all, great or small; he must not grudge fire to one who needs it; he must not shut off flowing water, but must even give food to the poor and maimed who beg, as a pious offering to God.
Lev 19:9 (echo, low confidence)
Notes and citation
Summary: Philo: the Golden Rule, honesty, and charity to the poor are commanded.
- Philo, Hypothetica.
Notes on the original text
- Digital text corrected (dropped letters in the digital text; wrong accent in the digital text): ἐκ πρασιὰς → ἐκ πρασιᾶς; μὴ μάτα ὑδάτων → μὴ νάματα ὑδάτων.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.7.6 (Dindorf 1:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-6). (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.
8.7.7Dindorf 1:416
μὴ ταφῆς νεκρὸν ἐξείργειν ‚ ἀλλὰ καὶ γῆς ὅσον γε εἰς τὴν ὁσίαν προσεπιβάλλειν· μὴ θήκας ‚ μὴ μνήματα ὅλως κατοιχομένων κινεῖν· μὴ δεσμὰ, μὴ κακὸν μηδὲν πλέον τῷ ἐν ἀνάγκαις προσεπιφέρειν· μὴ γονὴν ἀνδρῶν ἐκτέμνοντας, μὴ γυναικῶν ἀτοκίοις καὶ ἄλλαις μηχαναῖς ἀμβλοῦν· μὴ ζῴοις ἔμπαλιν ἢ κατέδειξεν εἴτʼ οὑν ὁ θεὸς, εἴτε τις καὶ νομοθέτης, προσφέρεσθαι· μὴ σπέρμα ἀφανίζειν· μὴ γέννημα δουλοῦν·
mē taphēs nekron exeirgein ‚ alla kai gēs hoson ge eis tēn hosian prosepiballein; mē thēkas ‚ mē mnēmata holōs katoichomenōn kinein; mē desma, mē kakon mēden pleon tǭ en anankais prosepipherein; mē gonēn andrōn ektemnontas, mē gynaikōn atokiois kai allais mēchanais ambloun; mē zǭois empalin ē katedeixen eitʼ houn ho theos, eite tis kai nomothetēs, prospheresthai; mē sperma aphanizein; mē gennēma douloun;
He must not keep a corpse from burial, but must even cast on it as much earth as piety requires; he must not disturb the tombs or monuments of the departed at all; he must not add bonds or any further harm to one in distress; men must not destroy the generative power of males by castration, nor that of women by abortifacients and other devices; he must not treat animals otherwise than God, or some lawgiver, has shown; he must not destroy seed; he must not enslave offspring;
Deut 21:23 (allusion, low confidence) · Deut 23:1 (allusion, low confidence)
Notes and citation
Summary: Philo: burial of the dead, respect for tombs, and bans on castration and abortion.
- Philo, Hypothetica. Compare Deut 21:23; 23:1; Exod 21:22–23.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.7.7 (Dindorf 1:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-7). (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.
8.7.8Dindorf 1:416
μὴ ζυγὸν ἄδικον ἀνθυποβάλλειν, μὴ χοίνικα ἄμετρον, μὴ νόμισμα ἄδικον· μὴ φίλων ἀπόρρητα ἐν ἔχθρᾳ φαίνειν· ποῖ δὴ πρὸς τοῦ θεοῦ ἡμῖν τὰ Βουζύγια ἐκεῖνα; ἄλλα δὲ πρὸς τούτοις ὅρα. μὴ παίδων διοικίζειν γονέας, μηδʼ ἂν αἰχμαλώτους ἔχῃς· μὴ γυναῖκα ἀνδρὸς, κἂν νομίμως ἐωνημένος ᾖς δεσπότης.
mē zygon adikon anthypoballein, mē choinika ametron, mē nomisma adikon; mē philōn aporrēta en echthrą phainein; poi dē pros tou theou hēmin ta Bouzygia ekeina? alla de pros toutois hora. mē paidōn dioikizein goneas, mēdʼ an aichmalōtous echę̄s; mē gynaika andros, kan nomimōs eōnēmenos ę̄s despotēs.
he must not substitute an unjust balance, nor an unmeasured bushel, nor false coin; he must not disclose a friend's secrets in enmity. Where, in God's name, are those Buzygian rules of ours? See these others besides: he must not separate parents from children, even if you hold them as captives; nor a wife from her husband, even if you are their master by lawful purchase.
Deut 25:13 (allusion, medium confidence)
Notes and citation
Summary: Philo: just weights, kept confidences, and keeping captive families together.
- Philo, Hypothetica. The "Buzygian" curses were traditional Athenian precepts. Compare Deut 25:13–15.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.8 (Dindorf 1:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-8). (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.
8.7.9Dindorf 1:416
ἦ που σεμνότερα καὶ μείζω ταῦτα, ἄλλα δὲ μικρὰ καὶ τὰ τυχόντα. μὴ νεοττιάν φησι κατοικίδιον ἐρημοῦν, μὴ ζῴων ἱκεσίαν, οἷα ἔσθʼ ὅτε προσφευγόντων ἀναιρεῖν· μὴ εἴ τι τῶν τοιούτων ἧττόν ἐστιν. οὐδενὸς ἄξια ταῦτά γε εἴποις ἄν· ἀλλʼ ὅ γε ἐπʼ αὐτοῖς νόμος ἐστὶ μέγας, καὶ πάσης ἐπιμελείας αἴτιος ‚ καὶ αἱ προρρήσεις μεγάλαι, καὶ ἀραὶ κατά τε ἐξωλείας ‚ καὶ ὁ θεὸς ἐπόπτης τῶν τοιούτων, καὶ τιμωρὸς ἁπανταχοῦ.
ē pou semnotera kai meizō tauta, alla de mikra kai ta tychonta. mē neottian phēsi katoikidion erēmoun, mē zǭōn hikesian, hoia esthʼ hote prospheugontōn anairein; mē ei ti tōn toioutōn hētton estin. oudenos axia tauta ge eipois an; allʼ ho ge epʼ autois nomos esti megas, kai pasēs epimeleias aitios ‚ kai hai prorrēseis megalai, kai arai kata te exōleias ‚ kai ho theos epoptēs tōn toioutōn, kai timōros hapantachou.
Surely these are more solemn and greater things; but there are others small and ordinary. He must not, it says, leave a domestic nest desolate, nor kill animals that take refuge as suppliants, as sometimes happens; nor anything even less than these. You might say these are worth nothing; but the law over them is great and the cause of all care, the warnings are great, and the curses for utter destruction, and God is overseer of such things and avenger everywhere.
Deut 22:6 (allusion, medium confidence)
Notes and citation
Summary: Philo: even small laws, like sparing a bird's nest, carry great sanctions.
- Philo, Hypothetica. Compare Deut 22:6–7.
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing and margin letter leaked into the digital text): ἠ που σεμνότερα → ἦ που σεμνότερα; αἶ προρρήσεις μεγάλαι, c καὶ → αἱ προρρήσεις μεγάλαι, καὶ.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.9 (Dindorf 1:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-9). (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.
8.7.10Dindorf 1:416
Καὶ μετὰ βραχέα φησὶν ‘ Ὅλην δὲ ἡμέραν τύχοι, μᾶλλον δὲ οὐδὲ μίαν, ἀλλὰ πολλὰς, καὶ ταύτας οὐκ εὐθὺς ἐφεξῆς ἀλλήλαις, ἀλλʼ ἐκ διαλειμμάτων, (καὶ τούτων δὲ παρʼ ἑπτὰ, κρατοῦντος, ὡς καὶ εἰκὸς ἀεὶ, τοῦ παρὰ τὰς βεβήλους ἔθους, ) μηδὲν ἂν παραβῆναι τῶν προστεταγμένων, οὐ θαυμάζεις;
Kai meta brachea phēsin ‘ Holēn de hēmeran tychoi, mallon de oude mian, alla pollas, kai tautas ouk euthys ephexēs allēlais, allʼ ek dialeimmatōn, (kai toutōn de parʼ hepta, kratountos, hōs kai eikos aei, tou para tas bebēlous ethous, ) mēden an parabēnai tōn prostetagmenōn, ou thaumazeis?
And after a little he says: "If it should be for a whole day, or rather not one but many, and these not one right after another but at intervals (and these every seven days, the custom against profane activity always prevailing, as is natural), that they transgress none of the commands, do you not wonder at it?
Exod 20:8 (allusion, medium confidence)
Notes and citation
Summary: Philo: the Jews keep every seventh day without transgression.
- Philo, Hypothetica (7.10).
Notes on the original text
- Digital text corrected (stray full stop in the digital text): πολλὰς,. → πολλὰς,.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.10 (Dindorf 1:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-10). (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.
8.7.11Dindorf 1:416–417
ἆρʼ οὐ πρὸς ἀσκήσεως μόνον αὐτοῖς τοῦτο ἐγκρατείας ἐστὶν, ὡς ἐξ ἴσου καὶ δρᾶν τι πονοῦντας καὶ ἀνέχειν ἰσχύειν ἀπὸ τῶν ἔργων‚ εἰ δέοι; οὐ δῆτα. ἀλλʼ εἰ καὶ πρὸς ἔργου μεγάλου καὶ θαυμαστοῦ τινος ᾠήθη δεῖν ὁ νομοθέτης, αὐτοὺς μὴ τἄλλα μόνον ἱκανοὺς εἶναι δρᾶν καὶ μὴ δρᾶν ὡσαύτως ‚ ἀλλʼ ἔτι καὶ τῶν πατρίων νόμων καὶ ἐθῶν ἐμπείρως ἔχειν.
arʼ ou pros askēseōs monon autois touto enkrateias estin, hōs ex isou kai dran ti ponountas kai anechein ischyein apo tōn ergōn‚ ei deoi? ou dēta. allʼ ei kai pros ergou megalou kai thaumastou tinos ǭēthē dein ho nomothetēs, autous mē talla monon hikanous einai dran kai mē dran hōsautōs ‚ allʼ eti kai tōn patriōn nomōn kai ethōn empeirōs echein.
Is this for them only an exercise in self-control, so that they may be equally able to toil at work and to abstain from work if need be? Not at all. Rather, the lawgiver thought it necessary, for some great and wonderful purpose, that they should not only be able alike to act and not act in other matters, but also be expert in their ancestral laws and customs.
Notes and citation
Summary: Philo: the Sabbath is for learning the law, not mere discipline.
- Philo, Hypothetica.
Notes on the original text
- Digital text corrected (full stop for comma in the digital text; wrong accent in the digital text): ἐστὶν. ὡς ἐξ ἴσου → ἐστὶν, ὡς ἐξ ἴσου; ἱκανοὺς εἷναι → ἱκανοὺς εἶναι.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.11 (Dindorf 1:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-11). (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.
8.7.12Dindorf 1:417
τί οὖν ἐποίησε ταῖς ἑβδόμαις ταύταις ἡμέραις; αὐτοὺς εἰς ταὐτὸν ἠξίου συνάγεσθαι καὶ καθεζομένους μετʼ ἀλλήλων σὺν αἰδοῖ καὶ κόσμῳ τῶν νόμων ἀκροᾶσθαι τοῦ μηδένα ἀγνοῆσαι χάριν.
ti oun epoiēse tais hebdomais tautais hēmerais? autous eis tauton ēxiou synagesthai kai kathezomenous metʼ allēlōn syn aidoi kai kosmǭ tōn nomōn akroasthai tou mēdena agnoēsai charin.
What, then, did he do on these seventh days? He required them to gather together in the same place and, sitting with one another with reverence and order, to listen to the laws, so that no one should be ignorant of them.
Notes and citation
Summary: On the Sabbath the people assemble to hear the law.
- Philo, Hypothetica.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἑββόμαις → ἑβδόμαις.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 8.7.12 (Dindorf 1:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-12). (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.
8.7.13Dindorf 1:417
καὶ δῆτα συνέρχονται μὲν ἀεὶ καὶ συνεδρεύουσι μετʼ ἀλλήλων, οἱ μὲν πολλοὶ σιωπῇ, πλὴν εἴ τι προσεπιφημίσαι τοῖς ἀναγινωσκομένοις νομίζεται ’ τῶν ἱερέων δέ τις ὁ παρὼν, ἢ τῶν γερόντων εἶς ἀναγινώσκει τοὺς ἱεροὺς νόμους αὐτοῖς, καὶ καθʼ ἕκαστον ἐξηγεῖται μέχρι σχεδὸν δείλης ὀψίας· κἀκ τοῦδε ἀπολύονται τῶν τε νόμων τῶν ἱερῶν ἐμπείρως ἔχοντες καὶ πολὺ δὴ πρὸς εὐσέβειαν ἐπιδεδωκότες.
kai dēta synerchontai men aei kai synedreuousi metʼ allēlōn, hoi men polloi siōpę̄, plēn ei ti prosepiphēmisai tois anaginōskomenois nomizetai ’ tōn hiereōn de tis ho parōn, ē tōn gerontōn eis anaginōskei tous hierous nomous autois, kai kathʼ hekaston exēgeitai mechri schedon deilēs opsias; kak toude apolyontai tōn te nomōn tōn hierōn empeirōs echontes kai poly dē pros eusebeian epidedōkotes.
And indeed they always come together and sit with one another, most of them in silence, except when it is customary to add some acclamation to what is read; and one of the priests who is present, or one of the elders, reads the sacred laws to them and explains them one by one until nearly late evening; and after this they depart, expert in the sacred laws and having advanced much in piety.
Notes and citation
Summary: A priest or elder reads and expounds the law until evening.
- Philo, Hypothetica.
Notes on the original text
- Digital text corrected (missing accent in the digital text; wrong breathing in the digital text): πλὴν εἰ τι → πλὴν εἴ τι; έπιδεδωκότες → ἐπιδεδωκότες.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Praep. ev. 8.7.13 (Dindorf 1:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-13). (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.
8.7.14Dindorf 1:417
ἀρά σοι οὐ δοκεῖ ταῦτα παντὸς σπουδάσματος μᾶλλον ἀναγκαῖα αὐτοῖς; τοιγαροῦν οὐκ ἐπὶ θεσμῳδοὺς ἔρχονται περὶ τῶν πρακτέων ‚ καὶ μὴ διερωτῶντες οὐδὲ καθʼ ἑαυτοὺς ὑπʼ ἀγνοίας τῶν νόμων ῥᾳδιουργοῦσιν, ἀλλʼ ὅντινα αὐτῶν κινεῖς καὶ περὶ τῶν πατρίων διαπυνθάνῃ ‚ προχείρως ἔχει καὶ ῥᾳδίως εἰπεῖν, καὶ ἀνὴρ γυναικὶ ‚ καὶ παισὶ πατὴρ, καὶ δούλοις δεσπότης ἱκανὸς εἶναι δοκεῖ τοὺς νόμους παραδιδόναι.
ara soi ou dokei tauta pantos spoudasmatos mallon anankaia autois? toigaroun ouk epi thesmǭdous erchontai peri tōn prakteōn ‚ kai mē dierōtōntes oude kathʼ heautous hypʼ agnoias tōn nomōn rhądiourgousin, allʼ hontina autōn kineis kai peri tōn patriōn diapynthanę̄ ‚ procheirōs echei kai rhądiōs eipein, kai anēr gynaiki ‚ kai paisi patēr, kai doulois despotēs hikanos einai dokei tous nomous paradidonai.
Do these things not seem to you more necessary for them than any pursuit? Therefore they do not go to expounders of law about what they should do, nor, by not asking, do they act carelessly on their own through ignorance of the laws; but whichever of them you stir up and question about their ancestral customs is ready to answer easily; and husband to wife, father to children, and master to slaves seems able to hand down the laws.
Notes and citation
Summary: Every Jew knows the law well enough to teach it to his household.
- Philo, Hypothetica.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.14 (Dindorf 1:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-14). (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.
8.7.15Dindorf 1:417–418
καὶ μὴν περὶ τοῦ γε ἔτους τοῦ ἑβδόμου ῥᾴδιον ὡσαύτως λέγειν ‚ οὐ μὴν ταὐτὸν ἴσως. οὐ γὰρ αὐτοὶ τῶν ἔργων ἀφεστᾶσιν ‚ ὥσπερ ταῖς ἑβδόμαις ἐκείναις ἡμέραις, ἀλλὰ τὴν γῆν ἀργὴν ἀφιᾶσιν εἰς τὰ μέλλοντα αὖθις, εὐθενείας χάριν. πολὺ γὰρ διαφέρειν αὐτὴν ἀνάπαυλαν λαβοῦσαν, εἶτα δὲ εἰς νέωτα γεωργεῖσθαι, καὶ μὴ τῇ συνεχείᾳ τῆς ἐργασίας κατεξάνθαι.
kai mēn peri tou ge etous tou hebdomou rhądion hōsautōs legein ‚ ou mēn tauton isōs. ou gar autoi tōn ergōn aphestasin ‚ hōsper tais hebdomais ekeinais hēmerais, alla tēn gēn argēn aphiasin eis ta mellonta authis, eutheneias charin. poly gar diapherein autēn anapaulan labousan, eita de eis neōta geōrgeisthai, kai mē tę̄ synecheią tēs ergasias katexanthai.
And about the seventh year it is likewise easy to speak, though perhaps not in the same way. For they themselves do not cease from work as on those seventh days, but leave the land idle for the future, for the sake of abundance. For it makes a great difference if it takes a rest and is then farmed the next year, rather than being worn out by continual working.
Lev 25:4 (allusion, high confidence) · Exod 23:11 (allusion, medium confidence)
Notes and citation
Summary: Philo: the sabbatical year rests the land for future fertility.
- Philo, Hypothetica. Compare Lev 25:2–7; Exod 23:10–11.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.15 (Dindorf 1:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-15). (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.
8.7.16Dindorf 1:418
ταυτὸν δὲ καὶ περὶ τὰ σώματα ἂν ἴδοις συμβαῖνον εἰς ῥώμην· οὐ γὰρ δὴ πρὸς ὑγείαν μόνον διαλείμματα καί τινας ἀναπαύλας ἀπὸ τῶν ἔργων τοὺς ἰατροὺς προστάττοντας· τὸ γὰρ συνεχὲς καὶ ὁμοιοειδὲς ἀεὶ, μάλιστα δὲ ἐπʼ ἔργων, βλάπτειν ἔοικε.
tauton de kai peri ta sōmata an idois symbainon eis rhōmēn; ou gar dē pros hygeian monon dialeimmata kai tinas anapaulas apo tōn ergōn tous iatrous prostattontas; to gar syneches kai homoioeides aei, malista de epʼ ergōn, blaptein eoike.
You may see the same thing happen with bodies, for their strength; for physicians prescribe intervals and some rests from work not only for health; for what is continuous and always the same, especially in work, seems to do harm.
Notes and citation
Summary: As bodies need rest, so does the land.
- Philo, Hypothetica.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.16 (Dindorf 1:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-16). (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.
8.7.17Dindorf 1:418
σημεῖον δέ· τὴν γὰρ γῆν αὐτὴν εἴ τις ἐπαγγέλλοιτο αὐτοῖς ἐξεργάσεσθαι πολὺ μᾶλλον ἢ πρόσθεν τὸ ἕβδομον ἔτος τουτὶ καὶ τῶν καρπῶν πάντων συμπαραχωρήσειν ὅλων, οὐκ ἂν οὐδαμῶς δέξαιντο. οὐ γὰρ αὐτοὶ τῶν πόνων ἀνέχειν οἴονται δεῖν μόνοι· (καίτοι κἂν εἰ τοῦτʼ ἐποίουν, οὐδὲν ἂν θαυμαστὸν ἦν·) ἀλλὰ τὴν χώραν αὐτοῖς ἄνεσίν τινα καὶ ῥᾳστώνην, εἰς ἀρχὴν ἑτέραν τῆς αὖθις ἐπιμελείας καὶ γεωργίας, λαβεῖν.
sēmeion de; tēn gar gēn autēn ei tis epangelloito autois exergasesthai poly mallon ē prosthen to hebdomon etos touti kai tōn karpōn pantōn symparachōrēsein holōn, ouk an oudamōs dexainto. ou gar autoi tōn ponōn anechein oiontai dein monoi; (kaitoi kan ei toutʼ epoioun, ouden an thaumaston ēn;) alla tēn chōran autois anesin tina kai rhąstōnēn, eis archēn heteran tēs authis epimeleias kai geōrgias, labein.
Here is a sign: if someone offered to work the land for them in this seventh year much better than before and to give up to them all the produce entirely, they would by no means accept. For they do not think that they alone must abstain from labor (though there would be nothing remarkable if they did), but that the country should receive some relief and ease, as a fresh beginning for its renewed care and cultivation.
Notes and citation
Summary: They refuse even offers to work the land in the seventh year.
- Philo, Hypothetica.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.17 (Dindorf 1:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-17). (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.
8.7.18Dindorf 1:418
ἐπεὶ τί ἐκώλυε πρὸς τοῦ θεοῦ ἐπὶ τοῦ παρελθόντος ἔτους αὐτὴν προεκδοῦναι καὶ παρὰ τῶν ἐργαζομένων τὸν ἐκείνων φόρον τοῦ ἔτους ἐκλέγειν; ἀλλʼ, ὥσπερ ἔφην, κατʼ οὐδένα τρόπον οὐδὲν τῶν τοιούτων, προνοίᾳ, μοι δοκεῖ, τῆς χώρας, ἐκδέχονται.
epei ti ekōlye pros tou theou epi tou parelthontos etous autēn proekdounai kai para tōn ergazomenōn ton ekeinōn phoron tou etous eklegein? allʼ, hōsper ephēn, katʼ oudena tropon ouden tōn toioutōn, pronoią, moi dokei, tēs chōras, ekdechontai.
For what, in God's name, prevented them from leasing it out the year before and collecting the rent for that year from those who worked it? But, as I said, they accept nothing of the kind in any way, out of care, it seems to me, for the land.
Notes and citation
Summary: They do not even lease the land for that year.
- Philo, Hypothetica.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.18 (Dindorf 1:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-18). (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.
8.7.19Dindorf 1:418
τῆς δὲ φιλανθρωπίας αὐτῶν καὶ τοῦτο μέγα ὡς ἀληθῶς σημεῖον. ἐπεὶ γὰρ αὐτοὶ τῶν ἔργων ἐκείνου τοῦ ἔτους ἀνέχουσι, τοὺς γινομένους καρποὺς οὐκ οἴονται δεῖν συλλέγειν οὐδʼ ἀποτίθεσθαι, μὴ ἐκ τῶν οἰκείων πόνων περιόντας αὐτοῖς· ἀλλʼ, ἅτε τοῦ θεοῦ παρεσχηκότος αὐτοῖς, ἀνιείσης ἐπʼ αὐτομάτου τῆς γῆς, τοὺς βουλομένους ἢ δεομένους τῶν τε ὁδοιπόρων καὶ τῶν ἄλλων ἀξιοῦσι μετὰ ἀδείας χρῆσθαι.
tēs de philanthrōpias autōn kai touto mega hōs alēthōs sēmeion. epei gar autoi tōn ergōn ekeinou tou etous anechousi, tous ginomenous karpous ouk oiontai dein syllegein oudʼ apotithesthai, mē ek tōn oikeiōn ponōn periontas autois; allʼ, hate tou theou pareschēkotos autois, anieisēs epʼ automatou tēs gēs, tous boulomenous ē deomenous tōn te hodoiporōn kai tōn allōn axiousi meta adeias chrēsthai.
And this is truly a great sign of their humanity. Since they themselves abstain from work that year, they do not think they should gather or store the fruits that grow, as they do not come from their own labors; but since God has provided them, the earth sending them up of itself, they think it right that those who wish or need, travelers and others, should use them freely.
Lev 25:6 (allusion, medium confidence)
Notes and citation
Summary: The produce of the seventh year is left free for travelers and the needy.
- Philo, Hypothetica. Compare Lev 25:6–7.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἄλ- λων → ἄλλων.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Praep. ev. 8.7.19 (Dindorf 1:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-19). (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.
8.7.20Dindorf 1:418–419
καὶ περὶ μὲν τούτων ἅλις σοι. τὸ γὰρ ταῖς ἑβδόμαις ἤδη τὸν νόμον αὐτοῖς στῆσαι, ταῦτα οὐκ ἂν ἐμὲ ἀπαιτήσαις, ἴσως πολλῶν πολλάκις καὶ ἰατρῶν καὶ φυσιολόγων καὶ φιλοσόφων ἀκηκοὼς περὶ τούτου πρότερον, ἥντινʼ ἄρα δύναμιν ἔχει πρός τε τὴν τῶν συμπάντων καὶ δὴ πρὸς τὴν ἀνθρωπείαν φύσιν. οὗτος ὁ τῆς ἑβδόμης λόγος.
kai peri men toutōn halis soi. to gar tais hebdomais ēdē ton nomon autois stēsai, tauta ouk an eme apaitēsais, isōs pollōn pollakis kai iatrōn kai physiologōn kai philosophōn akēkoōs peri toutou proteron, hēntinʼ ara dynamin echei pros te tēn tōn sympantōn kai dē pros tēn anthrōpeian physin. houtos ho tēs hebdomēs logos.
Enough for you on these matters. As for their having established the law on the seventh days, you would not ask it of me, having perhaps often heard before from many physicians, natural philosophers, and philosophers about this, what power it has for the nature of all things and especially for human nature. This is the account of the seventh."
Notes and citation
Summary: Philo leaves the significance of the number seven to the philosophers.
- Philo, Hypothetica.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; word split by a stray full stop in the digital text; wrong accent in the digital text): φυσιόλογων → φυσιολόγων; φύ. σιν. → φύσιν.; ἥν- τινʼ → ἥντινʼ.
Extrabiblical texts: Philo, Hypoth. (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Praep. ev. 8.7.20 (Dindorf 1:418–419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-20). (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.
8.7.21Dindorf 1:419
Τοσαῦτα μὲν ὁ Φίλων. ὅμοια δʼ αὐτῷ καὶ Ἰώσηπος ἱστορεῖ ἐν δευτέρῳ συγγράμματι ὧν πεποίηται Περὶ τῆς τῶν Ἰουδαίων ἀρχαιότητος ‚ τοῦτον γράφων καὶ αὐτὸς τὸν τρόπον
Tosauta men ho Philōn. homoia dʼ autǭ kai Iōsēpos historei en deuterǭ syngrammati hōn pepoiētai Peri tēs tōn Ioudaiōn archaiotētos ‚ touton graphōn kai autos ton tropon
So much from Philo. Josephus too relates similar things in the second book of his work On the Antiquity of the Jews, writing in this way himself:
Notes and citation
Summary: Eusebius introduces Josephus, Against Apion 2.
- The work is the one now called Against Apion.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): γρά- φων → γράφων.
Cite (SBL): Eusebius, Praep. ev. 8.7.21 (Dindorf 1:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-21). (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.